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# Rome Establishes the Vision - Number Twelve

Roma Inathibitisha Maono - Namba Kumi na Mbili

The Triple Application of Prophecy: The Abomination of Desolation and the Last Days Warning to Flee

Matumizi Mara Tatu ya Unabii: Chukizo la Uharibifu na Onyo la Kukimbia katika Siku za Mwisho

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Jeff Pippenger

Published

August 31, 2024

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The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.

Chukizo la uharibifu lililotajwa na nabii Danieli ni ishara kwa Wakristo katika vipindi vitatu tofauti kwamba wakimbie. Wakristo wa Yerusalemu walikimbia walipoziona bendera za majeshi ya Warumi zikizingira Yerusalemu mwaka 66 BK. Wakristo wa mwishoni mwa karne ya tano na mwanzoni mwa karne ya sita walikimbilia nyikani walipomwona yule mtu wa dhambi katika hekalu la Mungu akitangaza kwamba yeye ndiye Mungu. Mwaka 1888 kulikuwa na mfululizo wa miswada ya sheria za Jumapili uliowasilishwa katika Bunge la Marekani na Seneta Blair. Miswada hiyo iliitwa miswada ya Blair, na ilikuwa juhudi ya kutangaza Jumapili kuwa Siku ya Kitaifa ya Ibada. Ibada ya Jumapili ni alama ya mnyama, alama ya mamlaka ya kipapa, na Katiba ya Marekani inapingana moja kwa moja na kulazimishwa kwa dini ya kitaifa kama kipimo kwa raia wa Marekani.

It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.

Ni ukweli huu ambao umeachwa nje katika matumizi yenye dosari yanayohusiana na kuitambua Marekani kama Roma ya kisasa. Matumizi ya mara tatu ya unabii yana kanuni mahususi zinazoongoza utekelezaji wake. Kanuni hizo zinabainisha kwamba sifa za kinabii za utimilifu wa kwanza zinapaswa kuunganishwa na sifa za kinabii za utimilifu wa pili ili kuainisha sifa za kinabii za utimilifu wa tatu.

The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul’s as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.

Onyo la kukimbia ni onyo la kukimbia kutoka kwa mateso yajayo. Katika enzi ya Kristo, mateso hayo yalikuwa uharibifu wa Yerusalemu na Hekalu mnamo mwaka 70. Ishara ya onyo ya kukaribia kwa mateso hayo ilitolewa mwaka 66 BK. Onyo la kukimbia mwishoni mwa karne ya tano na mwanzoni mwa karne ya sita lilibainishwa, kama Paulo alivyotambua, kuwa ni kutambua kuanguka kwa Pergamo ya kinabii, iliyowakilisha Roma ya kipagani. Kulipaswa kuwe na uasi kwanza, ili mtu wa dhambi ambaye angejitangazia kuwa Mungu afunuliwe. Katika historia iliyoelekea mwaka 538, Roma ya kipagani iliyokuwa ikizuia, au kama Paulo alivyosema “anayezuia”, iliondolewa, na Pergamo ilipoanguka na ishara ya kukimbia ilipowasili, iliwaelekeza waaminifu wajitenge na ushirika wa makanisa ya kipapa. Kisha mwaka 538, katika Mtaguso wa Orléans, mamlaka ya kipapa ilipitisha sheria ya Jumapili, na miaka elfu moja mia mbili na sitini ya mateso ya kipapa ikaanza.

The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.

Mashahidi wawili wa kwanza wanabainisha wazi kwamba utimizaji wa tatu wa onyo la kukimbia alilotoa Kristo ulitangulia mateso halisi. Uharibifu wa Yerusalemu ulitokea sawa sawa miaka mitatu na nusu baada ya mzingiro wa Cestius kuanza mwaka 66 AD, hivyo ukiwaruhusu Wakristo kukimbia mapema kabla ya mashaka ya kutisha ya mzingiro wa pili uliianzishwa na Tito na uliokamilika kwa uharibifu wa hekalu na mji. Kabla ya mwaka 538, Wakristo walijitenga na kanisa la Roma ya kipapa, na kwa kinabii walikimbilia jangwani, jambo linalowakilisha uharibifu wa Yerusalemu wa kiroho.

> 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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.

> Lakini ua ulio nje ya Hekalu uache, wala usiupime; kwa maana umepewa Mataifa; nao watauukanyaga mji mtakatifu kwa miezi arobaini na miwili. Nami nitawapa mamlaka mashahidi wangu wawili, nao watatabiri siku elfu moja mia mbili na sitini, wamevaa nguo za gunia. Ufunuo 11:2, 3.

In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.

Katika mifano yote miwili ya onyo la kukimbia, onyo linatangulia mateso, na mateso yanawakilishwa na Roma, iwe ya kipagani au ya kipapa, ikiikanyaga Yerusalemu, iwe halisi au ya kiroho. Onyo la kukimbia kwa Waadventista wa Sabato lilikuwa Mswada wa Blair mwaka 1888. Katika utimilifu wa kwanza katika historia ya Roma ya kipagani, Wakristo walipaswa kukimbia kutoka Yerusalemu, na katika utimilifu wa Roma ya kipapa Wakristo walikimbilia jangwani. Kwa Uadventista, onyo lilikuwa kukimbilia mashambani.

> “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 assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.

"Kuchukua mamlaka kwa upande wa taifa letu katika amri inayolazimisha sabato ya kipapa kutakuwa onyo kwetu," hili lilitimia wakati chukizo la uharibifu, kwa kuafikiana na maneno ya Marko, "lisimama mahali lisipostahili." Mwaka 1888, Bunge la Marekani lilikuwa likizingatia sheria iliyokuwa kinyume moja kwa moja na kipengele cha msingi cha Katiba, na wakati huo Waadventista Wasabato walipaswa kuziacha miji na kuhamia mashambani.

> “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. . . . 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 maangamizi ya Yerusalemu. Kristo alikuwa amewapa wanafunzi wake onyo, na wote walioamini maneno yake walikuwa wakitazamia ishara iliyoahidiwa. . . . Bila kukawia walikimbilia mahali pa usalama - mji wa Pella, katika nchi ya Perea, ng'ambo ya Yordani. Mzozo Mkuu, 30.

The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.

Sifa za kinabii za ya kwanza kati ya ishara za onyo za kutoroka zinawakilisha utimilifu wa tatu na wa mwisho. Wakati mwingine sifa hizo za kinabii husababisha utimilifu maradufu ndani ya utimilifu wa tatu. Mfano wa hili ni Eliya watatu. Simulizi la Eliya katika kukabiliana kwake na Yezebeli, Ahabu na manabii wa Baali, likiunganishwa na sifa za Yohana Mbatizaji, Eliya wa pili, katika kukabiliana kwake na Herodia, Herode na Salome, linathibitisha kwamba katika siku za mwisho, kwa utimilifu wa tatu na wa mwisho wa matumizi ya mara tatu ambao daima hutokea katika siku za mwisho, Eliya na Yohana wanawakilisha makundi mawili ya watu wa Mungu. Kundi moja linalowakilishwa na Eliya halifi, na kundi lingine linalowakilishwa na Yohana hufa. Makundi hayo mawili pia yanawakilishwa katika Ufunuo sura ya saba kama 144,000, ambao hawafi, na umati mkubwa ambao hufa.

In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.

Katika Babeli tatu, kipengele kinachofanana katika ujumbe wa kinabii ni kwamba Babeli ya kwanza inawakilishwa na Nimrodi, lakini Babeli ya pili inawakilishwa na wafalme wa kwanza na wa mwisho, Nebukadneza na Belshaza. Nebukadneza anawakilisha wale walioko Babeli ambao wataokolewa, na Belshaza, wale walioko Babeli ambao watapotea.

In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.

Katika siku za mwisho kuna sheria mbili za Jumapili ambazo ni mada ya unabii wa Biblia. Ya kwanza ni sheria ya Jumapili inayokuja hivi karibuni nchini Marekani, na ya pili ni sheria ya Jumapili inayolazimishwa juu ya ulimwengu mzima. Sheria hizo mbili za Jumapili zilionyeshwa kwa mfano na sheria ya Jumapili ya Roma ya kipagani, ambapo katika mwaka 321, Konstantino alilazimisha sheria ya kwanza ya Jumapili, ikifuatiwa na sheria ya Jumapili ya Roma ya Kipapa mwaka 538. Roma ya kipagani ni mojawapo ya mifano ya kinabii inayotangulia kuashiria Marekani, na sheria ya Jumapili ya mwaka 321 ni mfano wa sheria ya Jumapili inayokuja hivi karibuni nchini Marekani. Sheria ya Jumapili ya Kipapa ya mwaka 538 ni mfano wa sheria ya Jumapili inayolazimishwa juu ya ulimwengu mzima. Mtazamo wenye dosari kwamba Marekani inafananishwa na wanyang’anyi katika Danieli kumi na moja unajaribu kutumia sheria ya Jumapili inayokuja hivi karibuni nchini Marekani kama ushahidi kudai kwamba sheria ya Jumapili nchini Marekani inathibitisha kwamba Marekani ni Roma ya kisasa, na unapuuzia kwamba kuna sheria nyingine ya Jumapili inayolazimishwa juu ya kila taifa la dunia na muungano wa mara tatu wa yule joka, mnyama na nabii wa uongo.

If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.

Ikiwa sheria ya Jumapili nchini Marekani inaitambulisha Marekani kama Roma ya Kisasa, basi sheria ya Jumapili ya ulimwengu mzima inatambulisha nini? Roma tatu zinaonyesha kwamba Roma ya Kisasa, ambayo ni ya sehemu tatu, itatekeleza sheria mbili tofauti za Jumapili. Ya kwanza ni nchini Marekani na iliashiriwa na sheria ya Jumapili ya Konstantino ya mwaka 321, na ya pili ni ulimwengu mzima, kama ilivyoashiriwa na sheria ya Jumapili ya kipapa ya mwaka 538. Kutumia sheria ya Jumapili nchini Marekani katika muktadha wa matumizi mara tatu ya unabii kudai kwamba sheria ya Jumapili inathibitisha ni nani aliye Roma ya Kisasa ni kupuuza sifa za kinabii zilizowekwa na Roma ya kipagani na ya kipapa. Kuna sheria mbili tofauti za Jumapili katika siku za mwisho, wala hakuna hata moja iliyo ushahidi wa kutambua kwamba waporaji wa watu ni Marekani. Wakati ushuhuda wa Roma ya kipagani na ya kipapa unapopotoshwa ili kuunga mkono tafsiri binafsi, kama kunavyofanywa sasa, inaonyesha kwamba wale wanaotafuta kuunga mkono tafsiri yao binafsi hawaelewi mfano na mfano wake halisi.

Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.

Roma ya kipagani ni mfano wa Marekani, na Roma ya kipapa ni mfano wa Roma ya kisasa. Pamoja na matumizi mabaya haya ya matumizi ya mara tatu ya unabii, na dai kwamba kinachofundishwa kimewekwa katika muktadha wa "mfano na timizo lake," kuna pia kushindwa kwa upande mwingine kufafanua "chukizo la uharibifu" kama linavyowakilishwa ndani ya muktadha wa matumizi ya mara tatu ya unabii.

From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.

Kuanzia mwaka 66 hadi mwaka 70 BK, majenerali wawili Warumi walishambulia Yerusalemu. Wote wawili, Cestius na Tito, walianza kwa kuizingira, lakini mmoja tu alijiondoa katika mzingiro kwa muda mfupi, jambo ambalo kwa maongozi ya Mungu liliwaruhusu Wakristo kukimbia. Ilikuwa wakati wa mzingiro wa kwanza chini ya Cestius ndipo Wakristo walipotambua onyo la kukimbia. Tito alipowasili kuendeleza vita dhidi ya Yerusalemu mwaka 70 BK, alianza kwa kuizingira na hakuacha hadi Yerusalemu na hekalu vilipoharibiwa. Onyo la Yesu lina hatua mbili. Ya kwanza ni ishara ya kukimbia, na baadaye mateso. Katika utimilifu wa onyo hilo katika karne ya tano na ya sita, Wakristo walijitenga na kanisa la Kirumi lililopotoka kabla ya mwaka 538, kisha mateso yakaanza.

Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.

Paulo yuko wazi sana kwamba historia yote iliyoandikwa ya Israeli ya kale iliandikwa kwa ajili ya wale wanaoishi katika siku za mwisho, na kwamba historia hizo zote zilikuwa mifano, ingawa neno la Kigiriki "typos," lenye maana ya "mifano," limetafsiriwa kama "ensamples" katika uwasilishaji wake maarufu wa ukweli huu.

> Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.

> Sasa mambo haya yote yalitokea kwao kuwa mifano: nayo yameandikwa kwa ajili ya maonyo yetu, ambao miisho ya ulimwengu imetufikia. 1 Wakorintho 10:11.

The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.

Historia katika sura ya kumi ambazo Paulo anazitumia kutoa muktadha wa ukweli huu hazikuwa historia za Israeli ya kale iliyokuwa ikitenda kwa haki.

> But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.

> Lakini Mungu hakupendezwa na wengi wao; kwa maana waliangamizwa jangwani. Basi mambo haya yalikuwa mifano kwetu, kusudi tusitamani mambo mabaya, kama wao walivyotamani. Wala msiwe waabudu sanamu, kama baadhi yao walivyokuwa; kama ilivyoandikwa, Watu waliketi chini wakala na kunywa, wakainuka kucheza. Wala tusizini, kama baadhi yao walivyozini, wakaanguka siku moja watu elfu ishirini na tatu. Wala tusimjaribu Kristo, kama baadhi yao walivyomjaribu, nao wakaangamizwa na nyoka. 1 Wakorintho 10:5-9.

Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.

Historia takatifu ni kumbukumbu ya haki na ya uovu wa watu wa Mungu, lakini katika kumbukumbu zote mbili historia bado ni mfano kwa watu wa Mungu wanaoishi katika siku za mwisho. Historia ya uasi uliotokea Minneapolis mwaka 1888 ni kumbukumbu ya uovu, licha ya wanavyodai wanahistoria Waadventista. Uasi huo ulikuwa wa kina sana hivi kwamba Ellen White aliamua kuondoka kwenye mkutano, na alibaki tu kwa sababu malaika alimwambia kwamba ilikuwa wajibu wake kubaki na kuandika kumbukumbu ya uasi uliokuwa ukifanana na uasi wa Kora, Dathani na Abiramu katika historia ya Musa. Katika mkutano huo malaika mwenye nguvu wa Ufunuo sura ya kumi na nane alishuka, lakini ujumbe aliouleta ulikataliwa.

That history typified September 11, 2001, when the great buildings of New York city were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.

Historia hiyo ilikuwa kielelezo cha tarehe 11 Septemba 2001, wakati majengo makubwa ya jiji la New York yalipoangushwa. Historia hiyo ilijumuisha muswada wa kwanza wa sheria ya Jumapili uliotarajiwa kuwasilishwa na Seneta Blair. Juhudi zake za kuifanya Jumapili iwe Siku ya Kitaifa ya Ibada zilishindikana, lakini zilikuwa sehemu ya historia takatifu iliyokuwa mfano wa siku za mwisho. Muswada wa Seneta Blair ulikuwa onyo la kuondoka mijini. Kabla ya 1888, wakati Dada White alipozungumza kuhusu ulazima wa kuishi nje ya miji, alizungumza kwa wakati ujao. Alielekeza wakati wa karibu ambapo watu wa Mungu lazima wahamie mashambani. Baada ya 1888, marejeo yote ya Dada White kuhusu ulazima wa kuishi mashambani yaliweka ushauri wake katika muktadha kwamba wakati wa kuwa mashambani ulikuwa tayari umefika. Muswada wa Blair wa mwaka 1888 ulikuwa ishara ya kulazimishwa kwa Jumapili, kama Luka alivyosema, katika mahali pasipostahili kuwa. Kulazimishwa kwa Jumapili hakupaswa kupelekwa katika Kongresi ya Marekani, kwa kuwa kulikuwa ni kukana kanuni ya msingi ya Katiba.

The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.

Historia ya mwaka 1888 ilirekodiwa ili kuwa mfano wa historia ya kinabii iliyoanza tarehe 11 Septemba 2001. Muswada wa Blair wa 1888 ulikuwa mfano wa Sheria ya Patriot ya 2001. Huo ulikuwa onyo lililotangulia utekelezaji halisi wa alama ya mnyama. Hakuna anayemfuata Kristo anayepaswa kuendelea kuishi mjini baada ya tarehe 11 Septemba 2001. Tukio hilo lilikuwa mzingiro wa kinabii uliowaongoza watu wa Mungu kukimbia. Na kama vile kuna sheria mbili za Jumapili ambazo ndizo mada ya kielelezo cha kinabii cha siku za mwisho, kama zinavyowakilishwa na sheria za Jumapili za Roma ya kipagani na ya kipapa, sheria zote mbili za Jumapili hutanguliwa na onyo la kukimbia.

For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.

Kwa wale wanaokiri kuwa Waadventista wa Sabato, walipaswa kutambua kinabii Patriot Act kama ishara ya kukimbia miji na kwenda vijijini kabla ya sheria ya Jumapili inayokuja hivi karibuni. Sheria hiyo hiyo ya Jumapili ndiyo ilikuwa ishara kwa kundi lingine la Mungu, ambalo bado lipo Babeli, likimbie kutoka Babeli kabla ya utekelezaji wa sheria ya Jumapili utakaoletwa juu ya kila taifa.

> “As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.

> “Wakati Marekani, nchi ya uhuru wa kidini, itakapoungana na Upapa katika kulazimisha dhamiri na kuwalazimisha watu kuiheshimu sabato ya uongo, watu wa kila nchi ulimwenguni wataongozwa kufuata mfano wake.” Ushuhuda, juzuu ya 6, 18.

Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.

Kama vile matumizi ya mara tatu ya Eliya watatu yanavyothibitisha kwamba kuna makundi mawili ya watu wa Mungu katika siku za mwisho, vivyo hivyo matumizi ya mara tatu ya Roma yanabainisha kwamba kuna sheria mbili tofauti za Jumapili. Wale wanaotaka kudai kwamba Marekani ndiyo wanyang'anyi wa watu wako, na hivyo kwamba jukumu la kinabii la Marekani linathibitisha maono, wanapendekeza kwamba sheria ya karibu kuja ya Jumapili nchini Marekani ni chukizo la uharibifu alilolitaja Kristo kama onyo kwa watu Wake wakimbie mateso yajayo. Wanashindwa kutambua tofauti kati ya kuzingirwa, ambako ndiko ishara ya onyo ya kukimbia, na kuzingirwa kwa pili kunakowakilisha wakati utekelezaji halisi wa sheria ya Jumapili unapoanzisha mateso ya siku za mwisho. Wanashindwa kushughulikia ule utofauti uliothibitishwa kwa mashahidi wawili kwamba kutakuwepo sheria mbili tofauti za Jumapili zitakazotimiza unabii katika siku za mwisho. Kwa kufanya hivyo wanadai kwamba sheria ya karibu kuja ya Jumapili nchini Marekani ni onyo linalowakilishwa kama chukizo la uharibifu, lililonenwa na nabii Danieli, na ni kweli, lakini si kwa jinsi wanavyoieleza.

The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.

Sheria ya Jumapili nchini Marekani ni onyo kwa kundi lingine la Mungu, ambalo bado liko Babeli, ili likimbie ushirika wake. Kwa hiyo, ni onyo la sheria ya Jumapili ijayo itakayolazimishwa juu ya mataifa yote.

> “Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.

> "Mataifa ya kigeni yatafuata mfano wa Marekani. Ijapokuwa yeye ndiye anayeongoza, mgogoro uleule utawapata watu wetu katika sehemu zote za dunia." Ushuhuda, juzuu ya 6, 395.

Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.

Madai yao ni kwamba sheria ya Jumapili nchini Marekani inaitambulisha Marekani kuwa ishara inayoweka msingi wa maono ya kinabii, lakini katika muktadha wa onyo la kutoroka alilotoa Kristo, sheria hiyo ya Jumapili inawakilisha onyo la ulimwengu mzima kwa wafanyakazi wa saa ya kumi na moja waikimbie Babeli.

When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.

Wakati Dada White anapozungumzia onyo la kukimbia, anashughulikia suala la sheria ya Jumapili linalolikumba ulimwengu mzima. Harakati hiyo huanza na sheria ya Jumapili nchini Marekani. Anatambua kwamba sheria ya Jumapili nchini Marekani ndiyo onyo la mateso yajayo.

> “By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.

> Kwa amri itakayotekeleza taasisi ya upapa kinyume cha sheria ya Mungu, taifa letu litajitenga kabisa na haki. Uprotestanti utakaponyoosha mkono wake kuvuka mwanya kushika mkono wa mamlaka ya Kirumi, utakapovuka shimo kuu kushikana mikono na Uspiritizimu, na wakati ambapo, chini ya ushawishi wa muungano huu wa mara tatu, nchi yetu itakapokataa kila kanuni ya Katiba yake kama serikali ya Kiprotestanti na ya jamhuri, na kuweka mipango ya kueneza uongo na udanganyifu wa kipapa, ndipo tutajua kwamba wakati umefika wa utendaji wa ajabu wa Shetani, na kwamba mwisho umekaribia.

> “As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.

> Kama vile kukaribia kwa majeshi ya Warumi kulivyokuwa ishara kwa wanafunzi kuhusu uharibifu wa Yerusalemu uliokuwa karibu, vivyo hivyo uasi huu unaweza kuwa ishara kwetu kwamba kikomo cha uvumilivu wa Mungu kimefikiwa, kwamba kipimo cha uovu wa taifa letu kimejaa, na kwamba malaika wa rehema yuko karibu kuondoka, asirudi tena. Ndipo watu wa Mungu watatumbukizwa katika zile hali za mateso na dhiki ambazo manabii wamezieleza kuwa wakati wa taabu ya Yakobo. Vilio vya waaminifu, wanaoteswa, hupanda mbinguni. Na kama vile damu ya Abeli ilivyopaza sauti kutoka ardhini, kuna pia sauti zinazomlilia Mungu kutoka makaburi ya mashahidi wa imani, kutoka makaburi ya baharini, kutoka mapango ya milimani, kutoka vyumba vya chini ya ardhi vya nyumba za watawa: “Hata lini, Ee Bwana, Mtakatifu na wa Kweli, hutahukumu na kulipiza kisasi damu yetu juu ya wale wakaao duniani?” Ushuhuda, juzuu ya 5, 451.

Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”

Dada White anatambua sheria ya Jumapili nchini Marekani, na kuitambua kama “ishara” kwamba muda wa rehema kwa Marekani umekwisha. Lakini watu wa Mungu katika mataifa mengine ya ulimwengu nao watakabiliwa na jaribu lile lile. Kuna kipindi cha muda kuanzia sheria ya Jumapili nchini Marekani hadi wakati Mikaeli atasimama na mlango wa rehema wa wanadamu utafungwa. Inapofungwa, “malaika wa rehema anapaa.”

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