Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.

Dada White anaitambua sheria ya Jumapili itakayokuja hivi karibuni kuwa “ishara,” iliyoonyeshwa kwa mfano na majeshi ya Roma yaliyoizunguka Yerusalemu mwaka wa 66, na kwa kufanya hivyo, anatambua kundi lenye macho yasiyoona, na masikio yasiyosikia.

“Eternity stretches before us. The curtain is about to be lifted. We who occupy this solemn, responsible position, what are we doing, what are we thinking about, that we cling to our selfish love of ease, while souls are perishing around us? Have our hearts become utterly callous? Cannot we feel or understand that we have a work to do for the salvation of others? Brethren, are you of the class who having eyes see not, and having ears hear not? Is it in vain that God has given you a knowledge of His will? Is it in vain that He has sent you warning after warning? Do you believe the declarations of eternal truth concerning what is about to come upon the earth, do you believe that God’s judgments are hanging over the people, and can you still sit at ease, indolent, careless, pleasure loving?

Umilele umejitanua mbele yetu. Pazia liko karibu kuondolewa. Sisi tunaoshikilia nafasi hii yenye uzito na uwajibikaji, tunafanya nini, tunawaza nini, hata tunang'ang'ania upendo wa ubinafsi wa starehe, wakati nafsi zinaangamia kutuzunguka? Je, mioyo yetu imekuwa migumu kabisa? Je, hatuwezi kuhisi au kufahamu kwamba tuna kazi ya kufanya kwa ajili ya wokovu wa wengine? Ndugu, je, ninyi ni wa kundi la wale ambao wakiwa na macho hawaoni, na wakiwa na masikio hawasikii? Je, ni bure kwamba Mungu amewapa maarifa ya mapenzi yake? Je, ni bure kwamba amewatumia onyo baada ya onyo? Je, mnaamini matamko ya kweli ya milele kuhusu yale yanayokaribia kuja juu ya dunia, je, mnaamini kwamba hukumu za Mungu zinaning'inia juu ya watu, na bado mnaweza kukaa kwa raha, wazembe, wasiojali, wapenda starehe?

“It is no time now for God’s people to be fixing their affections or laying up their treasure in the world. The time is not far distant, when, like the early disciples, we shall be forced to seek a refuge in desolate and solitary places. As the siege of Jerusalem by the Roman armies was the signal for flight to the Judean Christians, so the assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us. It will then be time to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Testimonies, volume 5, 464.

"Sasa si wakati wa watu wa Mungu kuelekeza mapenzi yao au kujiwekea hazina duniani. Wakati huo si mbali, ambapo, kama wanafunzi wa awali, tutalazimika kutafuta kimbilio katika maeneo ya ukiwa na ya upweke. Kama vile kuzingirwa kwa Yerusalemu na majeshi ya Kirumi kulivyokuwa ishara ya kutoroka kwa Wakristo wa Yudea, vivyo hivyo kuchukua mamlaka kwa upande wa taifa letu katika amri ya kulazimisha sabato ya kipapa kutakuwa onyo kwetu. Wakati huo ndipo wa kuondoka katika miji mikubwa, kama maandalizi ya kuiacha hata miji midogo, ili kwenda katika makazi ya faragha katika sehemu zilizotengwa miongoni mwa milima." Ushuhuda, juzuu ya 5, 464.

The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.

Sheria ya Jumapili inayokuja hivi karibuni nchini Marekani ni ishara ya onyo (ishara), "ya kuondoka katika miji mikubwa, kama maandalizi ya kuondoka katika miji midogo, kuelekea makazi ya kujitenga katika maeneo ya faragha miongoni mwa milima." Uadventista wa Laodikia kwa kiasi kikubwa haujatambua kwamba mgogoro wa sheria ya Jumapili nchini Marekani unatimiza "ishara" iliyotajwa katika The Great Controversy. Hii inafananishwa na "ishara" ya mwanzoni mwa miaka mitatu na nusu. "Ishara" hiyo ilitimia katika kuzingirwa kwa kwanza kwa Yerusalemu kulikotokea mwaka 66, na inawakilisha kwa mfano "bendera" inayoinuliwa wakati wa sheria ya Jumapili inayokuja hivi karibuni.

The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.

Uharibifu halisi wa Yerusalemu ulifanywa na Tito mwaka 70 BK, na mzingiro wa Tito ulionyeshwa mapema kwa mfano katika mzingiro wa Kestius wa mwaka 66 BK, kwa maana Yesu daima huonyesha mwisho wa jambo kwa kutumia mwanzo wake. Ilikuwa ni mzingiro wa mwanzo wa Kestius ndio uliokuwa "ishara" ya kukimbia ambayo Yesu alikuwa ameitoa, si mzingiro wa Tito. Mzingiro mmoja ulikuwa wa mwanzo, na mwingine ulikuwa wa mwisho.

“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.

Hakuna Mkristo hata mmoja aliyeangamia katika uangamizi wa Yerusalemu. Kristo alikuwa amewapa wanafunzi wake onyo, na wote walioyaamini maneno yake walikuwa wakingojea ishara iliyokuwa imeahidiwa. "Mtakapoiona Yerusalemu imezungukwa na majeshi," akasema Yesu, "ndipo jueni kwamba uangamizi wake umekaribia. Basi wale walio katika Uyahudi na wakimbilie milimani; na wale walio katikati mwake watoke nje." Luka 21:20, 21. Baada ya Warumi chini ya Cestius kuuzunguka mji, waliuacha ghafla mzingiro huo wakati kila kitu kilipoonekana kufaa kwa shambulio la papo hapo. Waliokuwa wamezingirwa, wakiwa wamekata tamaa ya upinzani wenye mafanikio, walikuwa karibu kujisalimisha, wakati jenerali wa Kirumi alipoondoa majeshi yake bila sababu yoyote inayoonekana. Lakini uongozi wa rehema wa Mungu ulikuwa ukiyaelekeza mambo kwa mema ya watu wake mwenyewe. Ishara iliyokuwa imeahidiwa ilikuwa imetolewa kwa Wakristo waliokuwa wakingoja, na sasa fursa ilitolewa kwa wote waliotaka, kuitii onyo la Mwokozi. Matukio yalipangwa kwa namna kwamba wala Wayahudi wala Warumi wasingeweza kuzuia kuondoka kwa Wakristo. Cestius alipojiondoa, Wayahudi, wakitoka Yerusalemu kwa shambulio la kushtukiza, waliifuatilia jeshi lake lililokuwa likirudi; na wakati majeshi yote mawili yalipokuwa yamejishughulisha kikamilifu hivyo, Wakristo walipata nafasi ya kuondoka mjini. Wakati huo pia nchi ilikuwa haina maadui ambao wangeweza kujaribu kuwakatia njia. Wakati wa mzingiro, Wayahudi walikuwa wamekusanyika Yerusalemu kuadhimisha Sikukuu ya Vibanda, na hivyo Wakristo kote nchini waliweza kutoroka bila kusumbuliwa. Bila kukawia walikimbilia mahali pa usalama - mji wa Pella, katika nchi ya Perea, ng'ambo ya Yordani. Pambano Kuu, 30.

The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.

Kuzingirwa kwa Yerusalemu na Cestius katika mwaka wa 66 kulitimiza "ishara" ya onyo ambayo Kristo alikuwa ameirekodi kwa ajili ya Wakristo wa historia hiyo, lakini kuzingirwa kwa Tito mwaka 70 BK hakutoa "ishara" ya kukimbia. Wakati wa kuzingirwa huko hakukuwa na Wakristo waliobaki mjini, na kuzingirwa kwa mwisho kulisababisha uharibifu wa Yerusalemu, na katika uharibifu wa Yerusalemu "hakuna Mkristo hata mmoja aliyeangamia," kwa maana Wakristo walikuwa wamekimbia mwanzoni mwa historia.

“The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.

Vikosi vya Wayahudi, wakimfuatilia Cestius na jeshi lake, waliwashambulia kutoka nyuma kwa ukali uliotishia kuwaangamiza kabisa. Kwa taabu kubwa Warumi walifaulu kurudi nyuma. Wayahudi walinusurika karibu bila hasara, na wakiwa na nyara zao wakarejea kwa ushindi Yerusalemu. Hata hivyo, mafanikio haya ya dhahiri yaliwaletea tu mabaya. Yalitia ndani yao roho ya upinzani wa ukaidi dhidi ya Warumi, ambayo haraka ilileta majonzi yasiyosemeka juu ya mji uliokuwa umehukumiwa.

“Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.

Maafa yaliyoiangukia Yerusalemu yalikuwa ya kutisha sana wakati mzingiro ulipoanzishwa tena na Tito. Mji ulizingirwa wakati wa Sikukuu ya Pasaka, wakati mamilioni ya Wayahudi walipokuwa wamekusanyika ndani ya kuta zake. Pambano Kuu, 31.

From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.

Kuanzia Sikukuu ya Vibanda ya mwaka 66 hadi Pasaka ya mwaka 70 ni miaka mitatu na nusu, ambayo kinabii ni siku elfu moja mia mbili na sitini. Kuanzia mwaka 66 hadi mwaka 70 Roma ya kipagani ilikanyaga patakatifu na jeshi, kama vile Roma ya kipapa ilivyokanyaga mji mtakatifu kwa miezi arobaini na miwili kuanzia mwaka 538 hadi 1798.

But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:2.

Lakini ua wa nje wa hekalu uache, wala usiupime; kwa maana umepewa Mataifa; nao watakanyaga mji mtakatifu kwa miezi arobaini na miwili. Ufunuo 11:2.

Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.

Roma ya kipagani na Roma ya kipapa zilikanyaga Yerusalemu kwa siku elfu moja mia mbili na sitini (miaka), na hivyo kuonyesha kwamba Roma ya kisasa itakanyaga Yerusalemu wa kiroho wa siku za mwisho kwa kipindi cha kiishara cha siku elfu moja mia mbili na sitini. Kipindi hicho cha kiishara kitaanza wakati sheria ya Jumapili inayokaribia itakapotungwa nchini Marekani, wakati jeraha la mauti litakapoponywa.

And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.

Nikaona moja ya vichwa vyake kana kwamba kimejeruhiwa hata kufa; na jeraha lake la mauti likapona; na dunia yote ikashangaa ikamfuata yule mnyama. Nao wakamsujudia yule joka aliyempa yule mnyama mamlaka; nao wakamsujudia yule mnyama, wakisema, Ni nani aliye kama yule mnyama? Nani awezaye kufanya vita naye? Naye akapewa kinywa cha kusema maneno makuu na makufuru; naye akapewa mamlaka ya kuendelea kwa miezi arobaini na miwili. Ufunuo 13:3-5.

The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.

Miezi arobaini na miwili ya mfano ya mateso ya kipapa ndiyo "saa" ya mzozo wa sheria ya Jumapili. "Saa" hiyo huanza kwa "ishara" (bendera), na huishia kwa "ishara nyingi". "Ishara" ya bendera wakati wa sheria ya Jumapili itasababisha Wakristo wowote ambao bado wako Babeli kukimbilia kwenye mlima mtakatifu mtukufu uliotukuzwa (kuinuliwa) juu ya vilima vingine.

And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.

Itakuwa katika siku za mwisho, ya kwamba mlima wa nyumba ya Bwana utawekwa imara juu ya vilele vya milima, utainuliwa juu ya vilima; na mataifa yote yatamiminika kwake. Na watu wengi watakwenda na kusema, Njooni, na tuukwee mlima wa Bwana, nyumbani mwa Mungu wa Yakobo; naye atatufundisha njia zake, nasi tutatembea katika mapito yake; kwa maana kutoka Sayuni itatoka sheria, na neno la Bwana kutoka Yerusalemu. Isaya 2:2, 3.

The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.

Kukimbia kutoka mijini wakati wa kutolewa kwa amri ya kulazimisha ibada ya Jumapili kulionyeshwa kwa mfano na kukimbia kwa Wakristo mwaka 66, na pia kukimbia kwa kanisa mwaka 538 kulikokimbilia jangwani.

And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.

Na yule mwanamke akakimbilia nyikani, ambako ana mahali palipoandaliwa na Mungu, ili wamlishe huko siku elfu moja mia mbili na sitini. Ufunuo 12:6.

The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.

Uharibifu wa Yerusalemu kuanzia mzingiro wa kwanza hadi mzingiro wa mwisho ulidumu miaka mitatu na nusu, lakini ujumbe wa onyo kuhusu uharibifu ujao ulitolewa kwa muda wa miaka saba, miaka mitatu na nusu kabla ya mzingiro wa kwanza na miaka mitatu na nusu baada ya mzingiro huo.

“All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.

Unabii wote alioutoa Kristo kuhusu uharibifu wa Yerusalemu ulitimia kwa kila nukta. Wayahudi walishuhudia ukweli wa maneno yake ya onyo: 'Kipimo mnachopimia, ndicho mtakachopimiwa tena.' Mathayo 7:2.

“Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.

"Ishara na maajabu yalionekana, yakiashiria janga na maangamizi. Katikati ya usiku nuru isiyo ya kawaida iliangaza juu ya hekalu na madhabahu. Kwenye mawingu wakati wa machweo yalionekana magari ya vita na wanaume wa vita wakikusanyika kwa ajili ya mapigano. Makuhani waliokuwa wakihudumu usiku katika patakatifu walitishwa na sauti za ajabu; nchi ikatetemeka, na sauti nyingi zikasikika zikilia: 'Tuondoke hapa.' Lango kuu la mashariki, ambalo lilikuwa zito kiasi kwamba lilikuwa vigumu kulifunga hata kwa watu ishirini, na ambalo lilikuwa limefungwa kwa mapingo makubwa ya chuma yaliyotiwa kwa kina kwenye sakafu ya jiwe imara, lilifunguka usiku wa manane bila uingiliaji unaoonekana.-Milman, Historia ya Wayahudi, kitabu cha 13."

“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.

"Kwa miaka saba mtu mmoja aliendelea kupita huku na huko katika mitaa ya Yerusalemu, akitangaza ole zilizokuwa zinakuja juu ya mji huo. Mchana na usiku aliimba wimbo wa maombolezo wa kutisha: 'Sauti kutoka mashariki! sauti kutoka magharibi! sauti kutoka pepo nne! sauti dhidi ya Yerusalemu na dhidi ya hekalu! sauti dhidi ya mabwana harusi na mabibi harusi! sauti dhidi ya watu wote!'-Ibid. Mtu huyu wa ajabu alifungwa na kuchapwa mijeledi, lakini neno la malalamiko halikutoka kinywani mwake. Alipotukanwa na kudhalilishwa, alijibu tu: 'Ole, ole kwa Yerusalemu!' 'Ole, ole kwa wakazi wake!' Kilio chake cha onyo hakikuacha hadi alipouawa katika mzingiro aliokuwa ametabiri." The Great Controversy, 29, 30.

The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.

Uharibifu wa mwisho wa Yerusalemu halisi mnamo mwaka 70 ulitanguliwa na "ishara na maajabu" yaliyobainisha "janga na maangamizi." Ishara za onyo zilidhihirika kwa miaka mitatu na nusu kabla ya mzingiro wa kwanza na kwa miaka mitatu na nusu iliyopelekea uharibifu. "Ishara" (kwa wingi) zilizobainisha uharibifu ujao hazikuwa "ishara" ya onyo la kukimbia, bali zilikuwa tamko la kwamba kufungwa kwa kipindi cha majaribio kulikuwa karibu.

In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”

Katika kukanyagwa chini kwa Yerusalemu ya kiroho kuanzia 538 hadi 1798, "ishara" ya onyo la kukimbia ilikuwa wakati wa chukizo la uharibifu—wakati "yule mtu wa dhambi" "alifunuliwa," kama "mwana wa uharibifu; Yeye apingaye na kujikweza juu ya yote yanayoitwa Mungu, au yanayoabudiwa; hata aketi kama Mungu katika hekalu la Mungu, akijionyesha kwamba yeye ni Mungu."

When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.

Basi mtakapoona chukizo la uharibifu, kilichotajwa na nabii Danieli, kimesimama mahali patakatifu, (asomaye aelewe.) Mathayo 24:15.

When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.

Wakristo wa historia hiyo walipotambua ile "ishara" walikimbilia nyikani kwa miaka elfu moja mia mbili na sitini.

“It required a desperate struggle for those who would be faithful to stand firm against the deceptions and abominations which were disguised in sacerdotal garments and introduced into the church. The Bible was not accepted as the standard of faith. The doctrine of religious freedom was termed heresy, and its upholders were hated and proscribed.

Ili wale waliodhamiria kubaki waaminifu wasimame imara dhidi ya udanganyifu na machukizo yaliyofunikwa kwa mavazi ya kikuhani na kuingizwa kanisani, ilihitajika mapambano ya kufa na kupona. Biblia haikukubaliwa kama kipimo cha imani. Fundisho la uhuru wa dini liliitwa uzushi, na waliolitetea walichukiwa na kupigwa marufuku.

“After a long and severe conflict, the faithful few decided to dissolve all union with the apostate church if she still refused to free herself from falsehood and idolatry. They saw that separation was an absolute necessity if they would obey the word of God. They dared not tolerate errors fatal to their own souls, and set an example which would imperil the faith of their children and children’s children. To secure peace and unity they were ready to make any concession consistent with fidelity to God; but they felt that even peace would be too dearly purchased at the sacrifice of principle. If unity could be secured only by the compromise of truth and righteousness, then let there be difference, and even war.” The Great Controversy, 45.

Baada ya mzozo mrefu na mkali, wachache waaminifu waliamua kuvunja muungano wote na kanisa lililoasi ikiwa bado lingekataa kujinasua kutoka kwa uongo na ibada ya sanamu. Waliona kwamba utengano ulikuwa wa lazima kabisa ikiwa wangetii Neno la Mungu. Hawakuthubutu kuvumilia makosa yenye kuangamiza roho zao wenyewe, na kutoa mfano ambao ungehatarisha imani ya watoto wao na watoto wa watoto wao. Ili kuhakikisha amani na umoja walikuwa tayari kufanya maridhiano yoyote yanayopatana na uaminifu kwa Mungu; lakini walihisi kwamba hata amani ingenunuliwa kwa gharama kubwa mno ikiwa ingepatikana kwa gharama ya kanuni. Ikiwa umoja ungeweza kupatikana tu kwa kufanya maridhiano kwa gharama ya ukweli na haki, basi kuwe na kutofautiana, na hata vita. Pambano Kuu, 45.

Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.

Kadiri mwisho wa miaka elfu moja mia mbili na sitini ya mateso ya kipapa ulipokaribia, kulikuwa na "ishara" (kwa wingi), na kama ilivyokuwa kwa "ishara" mwishoni mwa siku elfu moja mia mbili na sitini ambazo Roma ya kipagani ilikanyaga Yerusalemu halisi; "ishara" hizo hazikuwa ishara za kukimbia.

“The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’

“Mwokozi hutoa ishara za ujio Wake, na zaidi ya hayo, anaweka wakati ambapo ishara ya kwanza kati ya hizi itaonekana: ‘Mara tu baada ya dhiki ya siku zile jua litatiwa giza, na mwezi hautatoa mwanga wake, na nyota zitaanguka kutoka mbinguni, na nguvu za mbingu zitatikisika; na ndipo ishara ya Mwana wa Adamu itaonekana mbinguni; na ndipo makabila yote ya dunia yataomboleza, nao wataona Mwana wa Adamu akija juu ya mawingu ya mbinguni akiwa na nguvu na utukufu mkuu. Naye atawatuma malaika Wake kwa sauti kuu ya tarumbeta, nao watakusanya wateule Wake kutoka pepo nne, kutoka mwisho mmoja wa mbingu hadi mwisho mwingine.’”

“At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.

Mwishoni mwa mateso makuu ya kipapa, Kristo alitangaza kwamba jua litatiwa giza, na mwezi hautatoa mwanga wake. Kisha, nyota zitaanguka kutoka mbinguni. Naye asema, ‘Jifunzeni mfano wa mtini; tawi lake likiwa bado laini, na kutoa majani, mwajua ya kuwa kiangazi kimekaribia; vivyo hivyo nanyi, mtakapoona mambo haya yote, jueni ya kuwa Yeye yuko karibu, hata mlangoni.’ Mathayo 24:32, 33, ukingo.

“Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.

Kristo ametupa dalili za kuja kwake. Anatangaza kwamba tunaweza kujua anapokaribia, hata yu mlangoni. Anasema kuhusu wale wanaoona ishara hizi, 'Kizazi hiki hakitapita, mpaka mambo haya yote yatimie.' Ishara hizi zimetokea. Sasa tunajua kwa hakika kwamba kuja kwa Bwana kumekaribia. 'Mbingu na nchi zitapita,' anasema, 'lakini maneno yangu hayatapita.' The Desire of Ages, 631, 632.

When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.

Wakati “miaka mitatu na nusu ya Yerusalemu kukanyagwa” na Roma ya kipapa ilipokuwa inakaribia kuisha, kulikuwa na mfululizo wa “ishara” ulioonyesha kuja kwa Kristo na kuanzisha historia ya Millerite. Historia ya Millerite itarudiwa kwa kila herufi katika siku za mwisho. “Ishara” hizo, ambazo zilitokea “mwishoni mwa mateso makuu ya kipapa,” zilikuwa zimeonyeshwa kwa mfano na “ishara” zilizotokea wakati wa kumalizika kwa miaka mitatu na nusu ya kukanyagwa kwa Yerusalemu kuanzia mwaka 66 hadi 70 na Roma ya kipagani. Kwa hiyo, kwa msingi wa mashahidi wawili kutakuwa na “ishara” ya bendera inayoinuliwa saa ya tetemeko kuu la ardhi, ambalo ni ishara ya onyo la kukimbia katika historia ya Roma ya kisasa, na pia kutakuwa na “ishara” kwa wingi ambazo zitatokea mwishoni mwa kipindi cha mateso cha Roma ya kisasa katika siku za mwisho.

We will continue this study in the next article.

Tutaendelea na utafiti huu katika makala ijayo.

“Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).

Soma sura ya ishirini na moja ya Luka. Ndani yake Kristo anatoa onyo, 'Jihadharini nafsi zenu, msije wakati wowote mioyo yenu ikalemewa kwa ulafi, na ulevi, na mahangaiko ya maisha haya, hata siku ile ikawajia bila kutarajia. Kwa kuwa kama mtego itawajia wote wakaao juu ya uso wa dunia yote. Kesheni basi, na ombeni daima, ili mhisabiwe kuwa wamestahili kuponyoka mambo haya yote, na kusimama mbele za Mwana wa Adamu' (Luka 21:34-36).

“The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.

Ishara za nyakati zinatimia katika ulimwengu wetu, lakini makanisa kwa ujumla yanaonekana yamelala usingizi. Je, hatutachukua onyo kutokana na uzoefu wa wanawali wapumbavu, ambao, mwito ulipokuja, ‘Tazama, Bwana-arusi anakuja; tokeni mwende kumlaki,’ waligundua kwamba hawakuwa na mafuta katika taa zao? Nao walipokwenda kununua mafuta, Bwana-arusi akaingia kwenye karamu ya arusi pamoja na wanawali wenye busara, na mlango ukafungwa. Wanawali wale wapumbavu walipofika katika ukumbi wa karamu, walikataliwa bila kutarajia. Bwana wa karamu akasema, ‘Siwajui.’ Wakaachwa wamesimama nje katika barabara tupu, kwenye giza totoro la usiku. Manuscript Releases, juzuu ya 15, ukurasa 229.