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.

USister White uchonga umthetho weCawa osondelayo njengalo “mqondiso,” owawufuziselwe yimikhosi yaseRoma eyayingqinga iYerusalem ngonyaka wama-66, yaye ngokwenjenjalo uchonga udidi olunamehlo angaboniyo, neendlebe ezingeviyo.

“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?

“Unaphakade lulula phambi kwethu. Ikhuselo sele liza kususwa. Thina sibambe esi sikhundla sinzulu nesinoxanduva, senza ntoni na, sicinga ngantoni na, de sinamathele kuthando lwethu lobugovu lokuthanda ukuphumla, ngelixa imiphefumlo itshabalala macala onke kuthi? Iintliziyo zethu ziye zaba lukhuni ngokupheleleyo na? Asinakuvakalelwa okanye siqonde na ukuba sinomsebenzi wokuwenza ngenxa yosindiso lwabanye? Bazalwana, ningabakwelo qela na bathi, benamehlo, bangaboni, benendlebe, bangeva? Kungenjongo engento na ukuba uThixo uninike ulwazi lwentando yaKhe? Kungenjongo engento na ukuba Unithumele isilumkiso phezu kwesinye? Niya kukholelwa na kwizibhengezo zenyaniso engunaphakade ngokuphathelele koko kuza kufikela ihlabathi, niya kukholelwa na ukuba izigwebo zikaThixo zixhonywe phezu kwabantu, nize nihlale niselulamo, nivila, ningakhathali, nithanda iziyolo?”

“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.

“Eli asiloxesha ngoku lokuba abantu bakaThixo babambelele iintliziyo zabo kwizinto zehlabathi okanye bazibekele ubutyebi babo kulo. Ixesha alisekude, xa, njengabafundi bokuqala, siya kunyanzelwa ukuba sifune indawo yokusabela kwiindawo ezingenabemi nezizizodwa. Njengokuba ukurhangqwa kweYerusalem yimikhosi yamaRoma kwakuluphawu lokuba amaKristu aseYuda abaleke, ngokunjalo ukuthatyathwa kwamandla sisizwe sethu kumthetho onyanzelisa isabatha yobupapa kuya kuba sisilumkiso kuthi. Ngoko ke kuya kuba lixesha lokushiya izixeko ezikhulu, silungiselela ukushiya nezo zincinane sisiya kumakhaya afihlakeleyo kwiindawo ezizolileyo phakathi kweentaba.” Testimonies, volume 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.

Umthetho weCawa ozayo kungekudala eUnited States ngumphawu lwesilumkiso (uphawu), “lokuphuma kwizixeko ezikhulu, kulungiselelwa ukuphuma kwezincinane, uye kumakhaya azolileyo kwiindawo ezifihlakeleyo phakathi kweentaba.” Ubu-Adventism baseLawodike buxhomekeke kakhulu ekungaqondeni ukuba intlekele yomthetho weCawa eUnited States izalisekisa “uphawu” ekuthethwe ngalo kwiThe Great Controversy. Ifuziselwa “ngophawu” ekuqaleni kweminyaka emithathu enesiqingatha. “Uphawu” olwazalisekiswa ekuhlaselweni kokuqala kweYerusalem, okwafika ngonyaka wama-66, lufuzisela “ibhanile” ephakanyiswayo kumthetho weCawa ozayo kungekudala.

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.

Intshabalalo yokwenene yeYerusalem yaphunyezwa nguTito ngonyaka wama-70 AD, yaye ukungqingwa kukaTito kwakufanekiswe kuqala kukungqingwa kukaCestius ngowama-66 AD, kuba uYesu usoloko ebonisa isiphelo sento ngesiqalo sento. Yayikukungqingwa kokuqala kukaCestius okwakuloo “mqondiso” wokusabela ekubalekeni awawunikelayo uYesu, kungekhona ukungqingwa kukaTito. Enye yayikukungqingwa ekuqaleni, enye yayikukungqingwa ekupheleni.

“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.

“Akukho namnye umKristu owatshabalalayo ekutshatyalalisweni kweYerusalem. UKristu wayebanikile abafundi baKhe isilumkiso, yaye bonke abo bakholwayo emazwini aKhe balinda umqondiso owawuthenjisiwe. ‘Ke kaloku, xa nithe nayibona iYerusalem irhangqwe yimikhosi,’ watsho uYesu, ‘yazini ngoko ukuba ukusondela kwalo ukwenziwa yinkangala. Ngoko mabasabele ezintabeni abo bakwelakwaYuda; nabo baphakathi kuyo mabamke baphume.’ Luka 21:20, 21. Emva kokuba amaRoma, phantsi kukaKestiya, esirhangqile isixeko, ngokungalindelekanga aluyeka ungqingo ngexesha kanye xa yonke into yayibonakala ilungele ukuhlasela ngoko nangoko. Abo baberhangqiwe, belahle ithemba lokumelana ngempumelelo, babesele beza kunikezela, xa umthetheli waseRoma wayirhoxisayo imikhosi yakhe kungekho nasinye isizathu esibonakalayo. Kodwa ulungiselelo lukaThixo olunenceba lwalulawula iziganeko ngenxa yokulungelwa ngabantu baKhe. Umqondiso owawuthenjisiwe wawusele unikiwe kumaKristu awayelindile, yaye ngoku kwakunikiwe ithuba kubo bonke ababethanda ukulithobela isilumkiso soMsindisi. Iziganeko zalawulwa ngolo hlobo kangangokuba kungabikho maYuda namRoma anokuthintela ukusaba kwamaKristu. Ekubuyeni umva kukaKestiya, amaYuda, ephuma ngohlaselo evela eYerusalem, awasukela umkhosi wakhe owawurhoxa; yaye ngoxa omabini la maqela emkhosi ayebambeke ngokupheleleyo ngaloo ndlela, amaKristu aba nethuba lokusishiya isixeko. Ngelo xesha ilizwe nalo lalisele licociwe ezintshabeni ezazinokuzama ukuwathintela. Ngexesha longqingo, amaYuda ayehlanganisene eYerusalem ukuze agcine uMthendeleko Weminquba, yaye ngaloo ndlela amaKristu kuwo wonke umhlaba akwazi ukusaba engenakuphazanyiswa. Ngaphandle kokulibazisa, asabela kwindawo yokhuseleko—isixeko sasePella, ezweni lasePerea, ngaphaya kweYordan.” Imbambano Enkulu, 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.

Ukuvinjelwa kweYerusalem nguCestius ngonyaka wama-66 kwazalisekisa “umqondiso” wesilumkiso awayewubhalile uKristu ukuze abe ngowamaKristu baloo mbali, kodwa ukuvinjelwa kukaTitus ngowama-70 AD akuzange kubonelele “mqondiso” wokubaleka. Kolo kuvinjelwa kwakungasekho maKristu aseleyo esixekweni, yaye olo kuvinjelwa lokugqibela lwakhokelela ekutshatyalalisweni kweYerusalem, yaye ekutshatyalalisweni kweYerusalem “akukho nanye iKristu eyatshabalalayo,” kuba amaKristu ayebalekile ekuqaleni kwale mbali.

“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.

“Imikhosi yamaYuda, ileqa uCestius nomkhosi wakhe, yahlasela umva wabo ngoburhalarhume obungangokuba yabasongela ngentshabalalo epheleleyo. AmaRoma aphumelela ekurhoxeni kwawo ngobunzima obukhulu. AmaYuda asinda phantse engenakulahlekelwa nto, aza, nemihlobo yawo yokuphanga, abuyela eYerusalem ngoloyiso olukhulu. Kanti ke le mpumelelo ibonakalayo yabazisela ububi bodwa. Yabaphefumlela ngaloo moya wokuchasa amaRoma ngenkani nangenkani, owakhawuleza wazisa usizi olungathethekiyo phezu kwesixeko esasisele sigwetyelwe intshabalalo.”

“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.

“Zoyikeka zazizintlekele ezawela phezu kweYerusalem xa ukurhangqwa kwaqalwa kwakhona nguTito. Isixeko sarhangqwa ngexesha lePasika, xa izigidi zamaYuda zazihlanganisene ngaphakathi kweendonga zaso.” The Great Controversy, 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.

Ukususela kumthendeleko weeNtente ngonyaka wama-66 kuse kuma kwiPasika ngonyaka wama-70 yiminyaka emithathu enesiqingatha, leyo ngokwesiprofeto ilingana neentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu. Ukususela kunyaka wama-66 kuse kuma kunyaka wama-70 iRoma yobuhedeni yanyathela phantsi ingcwele nomkhosi, kanye njengokuba iRoma yobupopu yasinyathela phantsi isixeko esingcwele iinyanga ezingamashumi amane anesibini, ukususela kunyaka wama-538 kuse kuma ku-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.

Ke wona ummandla ongaphandle kwetempile wuyekele, ungawulinganisi; kuba unikelwe kwiintlanga; yaye wona umzi ongcwele ziya kuwunyathela phantsi iinyanga ezingamashumi amane anesibini. ISityhilelo 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.

Zombini iRoma yobuhedeni neRoma yobupopu ayinyathela phantsi iYerusalem kangangeentsuku eziliwaka namakhulu mabini anamashumi amathandathu (iminyaka), ngaloo ndlela kubonakaliswa ukuba iRoma yale mihla iya kuyinyathela phantsi iYerusalem yokomoya yemihla yokugqibela ngexesha elingumfuziselo leentsuku eziliwaka namakhulu mabini anamashumi amathandathu. Elo xesha lingumfuziselo liya kuqalisa kumthetho weCawa osondela ngokukhawuleza eUnited States, xa inxeba elibulalayo liphilisiwe.

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.

Ndabona elinye lamakhanda ayo ngathi linamanxeba ade ase ekufeni; yaza inxeba layo elibulalayo laphiliswa; laza lonke ihlabathi lammangalela irhamncwa. Balinqula inamba, ngokuba yayilinike irhamncwa amandla; balinqula nerhamncwa, besithi, Ngubani na onjengerhamncwa? Ngubani na onako ukulwa nalo? Yaza yanikwa umlomo othetha izinto ezinkulu nezinyeliso; yanikwa negunya lokuqhubeka iinyanga ezingamashumi amane anesibini. ISityhilelo 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.

Iinyanga ezingamashumi amane anesibini ezingokomfuziselo zentshutshiso yobupopu zililo “yure” yengxaki yomthetho weCawa. Loo “yure” iqala ngo “mqondiso” (iflegi), ize iphele “ngemiqondiso.” “Umqondiso” weflegi ngexesha lomthetho weCawa uya kubangela ukuba nabaphi na amaKristu abaseBhabheli basabele entabeni engcwele ezukileyo eye yaphakanyiswa (yanyuswa) ngaphezu kwezinye iinduli.

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.

Kuya kuthi ngemihla yokugqibela intaba yendlu kaYehova iya kumiselwa encotsheni yeentaba, iphakanyiswe ngaphezu kweenduli; zize zonke iintlanga zibe ngumsinga zisiya kuyo. Kwaye abantu abaninzi baya kuhamba bathi, Yizani, masinyuke siye entabeni kaYehova, endlwini kaThixo kaYakobi; yaye uya kusifundisa ngeendlela zakhe, size sihambe emendweni yakhe; kuba umthetho uya kuphuma eZiyon, nelizwi likaYehova eYerusalem. 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.

Ukusaba ezixekweni ngexesha lomyalelo onyanzelisa unqulo lweCawa kwakufanekiselwa kokubini kukusaba kwamaKristu ngonyaka wama-66, nokusaba kwebandla ngonyaka wama-538 elabalekela entlango.

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.

Yaye umfazi wasabela entlango, apho enendawo ayilungiselelweyo nguThixo, ukuze amondle khona imihla eliwaka elinamakhulu amabini anamashumi amathandathu. ISityhilelo 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.

Ukutshatyalaliswa kweYerusalem, ukususela kungqingelo lokuqala kuse ekungqingelweni kokugqibela, kwathabatha iminyaka emithathu enesiqingatha; kodwa umyalezo wesilumkiso ngentshabalalo ezayo wanikelwa iminyaka esixhenxe, iminyaka emithathu enesiqingatha ngaphambi kongqingelo lokuqala, neminyaka emithathu enesiqingatha emva kwalo.

“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.

“Zonke iziprofeto ezanikelwa nguKristu ngokuphathelele ukutshatyalaliswa kweYerusalem zazaliseka ngqo njengoko zazithethiwe. AmaYuda awafumana eyinyaniso amazwi aKhe esilumkiso athi: ‘Ngomlinganiselo enilinganisela ngawo, niya kulinganiselwa kwangawo nani.’ Mateyu 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.

“Iimpawu nemimangaliso zabonakala, zixela kwangaphambili intlekele nentshabalalo. Phakathi kobusuku kwakhanya ukukhanya okungaqhelekanga phezu kwetempile nesibingelelo. Phezu kwamafu ekutshoneni kwelanga kwaboniswa iinqwelo zokulwa namadoda emfazwe ehlanganisana ukulungiselela idabi. Ababingeleli ababekhonzela ebusuku engcweleni boyikiswa zizandi ezingaqondakaliyo; umhlaba wangcangcazela, kwaza kwaviwa isihlwele samazwi sidanduluka sisithi: ‘Masimke apha.’ Isango elikhulu lasempuma, elalinzima kangangokuba lalingenakuvalwa lula nangamashumi amabini amadoda, nelalikhuselekile ngemivalo emikhulu yentsimbi eyayibotshelelwe nzulu emgangathweni welitye eliqinileyo, lavuleka ezinzulwini zobusuku, kungekho sibonakaliso samandla alibonakalayo.—Milman, The History of the Jews, incwadi 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.

“Iminyaka esixhenxe indoda yaqhubeka inyuka isihla ezitalatweni zaseYerusalem, ivakalisa iintlekele ezaziza kufikela isixeko. Emini nasebusuku yayicula eso sililo sasendle isithi: ‘Izwi livela empumalanga! izwi livela entshonalanga! izwi livela kwimimoya yomine! izwi nxamnye neYerusalem nangokuchasene netempile! izwi nxamnye nabakhwenyana neentombi! izwi nxamnye nabantu bonke!’—Ibid. Lo mntu ungaqhelekanga wafakwa entolongweni waza watyatyulwa, kodwa akukho sikhalazo saphuma emlonyeni wakhe. Ekuthukweni nasekuphathweni gadalala waphendula kuphela esithi: ‘Yeha, yeha kwiYerusalem!’ ‘yeha, yeha kubemi bayo!’ Isikhalo sakhe sesilumkiso asizange siphele de wabulawa ngexesha lokungqingwa awayekuxele kwangaphambili.” 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.

Ukutshatyalaliswa kokugqibela kweYerusalem yokoqobo ngonyaka wama-70 kwandulelwa “yimiqondiso nemimangaliso” eyayichaza “intlekele nentshabalalo.” “Imiqondiso” yesilumkiso yabonakaliswa iminyaka emithathu enesiqingatha phambi kongqingo lokuqala, kwanakwiminyaka emithathu enesiqingatha eyakhokelela ekutshatyalalisweni. “Imiqondiso” (ngesininzi) eyayichaza intshabalalo ezayo yayingeyiyo “imqondiso” wesilumkiso sokusaba, koko yayisisibhengezo sokusondela kokuvalwa kwexesha lovavanyo.

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.”

Ekutyunyuzweni kweYerusalem yokomoya ukususela ngowama-538 ukuya kowe-1798, “uphawu” lwesilumkiso sokusaba, lwalungelo xesha isikizi sokuphanzisa sabakho ngalo xa “loo mntu wesono” “watyhilwayo,” njengokuba “engunyana wentshabalalo; Ochasene, eziphakamisa ngaphezu kwayo yonke into ekuthiwa nguThixo, okanye enqulwayo; ukuze athi njengokuba enguThixo ahlale etempileni kaThixo, ezibonakalisa ukuba unguThixo.”

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.

Ngoko ke, xa nithe nalibona isikizi lentshabalalo, ekwathethwa ngalo nguDaniyeli umprofeti, limi endaweni engcwele, (ofundayo, make aqonde.) Mateyu 24:15.

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

Xa amaKristu aloo mbali yembali awaqonda loo “mqondiso” abalekela entlango iminyaka eliwaka elinamakhulu mabini anamashumi amathandathu.

“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.

“Kwafuneka umzabalazo ongathethekiyo kwabo babeza kuthembeka, ukuze beme beqinile ngokuchasene neenkohliso namasikizi awayefihlwe phantsi kweengubo zobupristi aza angeniswa ebandleni. IBhayibhile ayizange yamkelwe njengomlinganiselo wokholo. Imfundiso yenkululeko yonqulo yabizwa ngokuba luqhekeko, yaye abo babeyixhasa bathiywa baza bagxothwa.

“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.

“Emva kongquzulwano olude nolunzima, abambalwa abathembekileyo bagqiba ekubeni baqhawule lonke umanyano necawa ewile elukholweni ukuba yayisaqhubeka ukwala ukuzikhulula ebuxokini nasekunquleni izithixo. Babona ukuba ukwahlukana kwakuyimfuneko engenakuphetshwa ukuba babeza kuthobela ilizwi likaThixo. Babengenasibindi sokunyamezela iimfundiso eziphosakeleyo ezitshabalalisayo emiphefumlweni yabo, kwanokumisela umzekelo owawuya kubeka emngciphekweni ukholo lwabantwana babo nolwabantwana babantwana babo. Ukuze bagcine uxolo nomanyano babekulungele ukwenza naluphi na unikezelo oluhambelanayo nokunyaniseka kuThixo; kodwa bevakalelwa kukuba kwanoxolo lwalunokubiza kakhulu ukuba luthengwe ngokuncama umgaqo. Ukuba umanyano lwalunokufezekiswa kuphela ngokuthomalalisa inyaniso nobulungisa, ngoko makubekho ukwahlukana, kwanemfazwe.” The Great Controversy, 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.

Xa kwakusondelwa esiphelweni seminyaka eliwaka elinamakhulu amabini anamashumi amathandathu yentshutshiso yobupopu, kwakukho “imiqondiso” (isininzi), yaye njengakwimeko “yemiqondiso” ekupheleni kweentsuku eziliwaka elinamakhulu amabini anamashumi amathandathu apho iRoma yobuqaba yayinyathela iYerusalem yokoqobo; loo “miqondiso” yayingeyiyo imiqondiso yokusaba.

“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.’

“UMsindisi unika imiqondiso yokuza kwaKhe, yaye ngaphezu koko, ubeka ixesha lokuba owokuqala wale miqondiso uya kubonakala nini: ‘Kwangoko emva kwembandezelo yaloo mihla ilanga liya kwenziwa mnyama, nenyanga ayiyi kunika ukukhanya kwayo, neenkwenkwezi ziya kuwa zivela ezulwini, namandla amazulu aya kunyikima; kuze ke kubonakale umqondiso woNyana womntu ezulwini; kuze ke zonke izizwe zehlabathi zikhale, yaye ziya kumbona uNyana womntu esiza emafini ezulu ngamandla nangozuko olukhulu. Yaye Uya kuthuma iingelosi zaKhe ngesandi esikhulu sexilongo, zize ziqokelele ndawonye abanyulwa baKhe bevela kwimimoya yomine, ukusuka kwesinye isiphelo sezulu ukuya kwesinye.’”

“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.

“Ekupheleni kwentshutshiso enkulu yobupopu, watsho uKristu, ilanga liya kwenziwa mnyama, nenyanga ayiyi kukhanyisa. Emva koko, iinkwenkwezi ziya kuwa zivela ezulwini. Kwaye uthi, ‘Fundani umzekeliso womkhiwane; Xa isebe lawo lisethambile, lize likhuphe amagqabi, niyazi ukuba ihlobo lisondele: ngokunjalo nani, xa nithe nazibona zonke ezi zinto, yazini ukuba Usondele, useminyango kanye.’ Mateyu 24:32, 33, margin.

“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.

“UKristu unike imiqondiso yokuza kwaKhe. Ubhengeza ukuba sinako ukwazi xa Esondele, kwanasezicangweni. Uthi ngabo bazibonayo ezi mpawu, ‘Esi sizukulwana asiyi kudlula, zide zizaliseke zonke ezi zinto.’ Le miqondiso ibonakele. Ngoku siyazi ngokuqinisekileyo ukuba ukuza kweNkosi kusondele. ‘Izulu nehlabathi ziya kudlula,’ utsho, ‘kodwa amazwi aM akayi kudlula.’” 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.

Xa “iminyaka emithathu enesiqingatha yokunyathelwa phantsi kweYerusalem” yiRoma yobupopu yayisondela ekupheleni, kwabakho uthotho “lweempawu,” ezazibonakalisa ukuza kukaKristu zaza zavula imbali yamaMillerite. Imbali yamaMillerite iya kuphindwa kanye ngoonobumba bayo kwiintsuku zokugqibela. Ezo “mpawu,” ezabonakala “ekupheleni kwentshutshiso enkulu yobupopu,” zazifanekiselwe “ziimpawu” ezabonakala ekupheleni kweminyaka emithathu enesiqingatha yokunyathelwa phantsi kweYerusalem ukususela kunyaka wama-66 ukuya kowama-70 yiRoma yobuhedeni. Ngoko ke, ngokobungqina bamangqina amabini, kuya kubakho “uphawu” lomqondiso ophakanyiswayo ngelixa lenyikima enkulu, olunguphawu lwesilumkiso sokusaba kwimbali yeRoma yale mihla, yaye kuya kubakho kwakhona “iimpawu” ngobuninzi ezivela ekupheleni kwexesha lentshutshiso yeRoma yale mihla kwiintsuku zokugqibela.

We will continue this study in the next article.

Siya kuqhubekeka nesi sifundo kwinqaku elilandelayo.

“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).

“Funda isahluko sama-21 sikaLuka. Kuso uKristu unika isilumkiso esithi, ‘Zilumkeleni, hleze nangaliphi na ixesha iintliziyo zenu zibe nzima kukuzintyintya, nokunxila, neenkathazo zobu bomi, ize loo mini inifikele ningayiqondanga. Kuba iya kufika njengomgibe phezu kwabo bonke abahleli phezu kobuso behlabathi liphela. Ngoko ke lindani, nithandaze ngamaxesha onke, ukuze nibalelwe ekufanelekeni ukusinda kuzo zonke ezi zinto, nokuma phambi koNyana womntu’ (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.

“Iimpawu zamaxesha ziyazaliseka ehlabathini lethu, kanti ke iicawa ngokubanzi zimelwe njengaleleyo. Asimele na ukuthabatha isilumkiso kumava eentombi ezizizidenge, ezathi, xa kwafika isimemelelo esithi, ‘Nanko umyeni uyeza; phumani niye kumkhawulela,’ zafumanisa ukuba zazingenayo ioli ezibaneni zazo? Kwaye ngoxa zazihamba zisiya kuthenga ioli, umyeni wangena esidlweni somtshato kunye neentombi ezizizilumko, lwaza ucango lwavalwa. Xa iintombi ezizizidenge zafika kwiholo yesidlo, zamkelwa ngokwaliwa ezingazange zikulindele. Inkosi yesidlo yavakalisa yathi, ‘Andinazi.’ Zashiywa zime ngaphandle esitratweni esingenanto, ebumnyameni bobusuku.” Manuscript Releases, volume 15, 229.