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.
Sœur White identifie la loi dominicale imminente comme le « signe » préfiguré par les armées de Rome entourant Jérusalem en l’an 66 ; ce faisant, elle désigne une catégorie de personnes qui ont des yeux et ne voient point, et des oreilles et n’entendent point.
“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?
«L’éternité s’étend devant nous. Le rideau est sur le point d’être levé. Nous qui occupons cette position solennelle et responsable, que faisons-nous, à quoi pensons-nous, pour nous attacher à notre amour égoïste de l’aisance, tandis que des âmes périssent autour de nous? Nos cœurs sont-ils devenus entièrement insensibles? Ne pouvons-nous ni sentir ni comprendre que nous avons une œuvre à accomplir pour le salut des autres? Frères, êtes-vous de la classe de ceux qui, ayant des yeux, ne voient point, et qui, ayant des oreilles, n’entendent point? Est-ce en vain que Dieu vous a donné la connaissance de Sa volonté? Est-ce en vain qu’Il vous a envoyé avertissement sur avertissement? Croyez-vous aux déclarations de la vérité éternelle concernant ce qui est sur le point d’arriver sur la terre, croyez-vous que les jugements de Dieu sont suspendus au-dessus du peuple, et pouvez-vous encore demeurer à l’aise, indolents, insouciants, amis des plaisirs?»
“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.
“এখন ঈশ্বরের লোকদের জন্য জগতে নিজেদের স্নেহ নিবদ্ধ করা বা সেখানে নিজেদের ধন সঞ্চয় করার সময় নয়। সেই সময় আর দূরে নয়, যখন প্রারম্ভিক শিষ্যদের ন্যায় আমরাও নির্জন ও একাকী স্থানে আশ্রয় অন্বেষণ করতে বাধ্য হব। যেমন রোমীয় সৈন্যবাহিনীর দ্বারা যিরূশালেম অবরোধ জুদেয়ার খ্রিষ্টানদের জন্য পলায়নের সংকেত ছিল, তেমনি পাপাল বিশ্রামবার কার্যকর করার ফরমানের মাধ্যমে আমাদের জাতির পক্ষ থেকে ক্ষমতা গ্রহণ আমাদের জন্য এক সতর্কবার্তা হবে। তখন বৃহৎ নগরসমূহ ত্যাগ করার সময় হবে, এবং পরবর্তীকালে ক্ষুদ্রতর নগরসমূহও ত্যাগ করে পর্বতমালার মধ্যে নিভৃত স্থানে অবস্থিত নির্জন গৃহসমূহে গমন করার প্রস্তুতি গ্রহণ করতে হবে।” 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.
La loi dominicale qui viendra bientôt aux États-Unis est le signal d’avertissement (signe) « de quitter les grandes villes, en préparation au départ des plus petites pour des demeures retirées dans des lieux solitaires parmi les montagnes ». L’adventisme laodicéen ignore en grande partie que la crise de la loi dominicale aux États-Unis accomplit le « signe » mentionné dans The Great Controversy. Elle est typifiée par le « signe » au commencement des trois ans et demi. Le « signe » qui s’accomplit lors du premier siège de Jérusalem, survenu en l’an 66, typifie l’« enseigne » qui est élevée lors de la loi dominicale imminente.
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.
Харобии воқеии Ерусалимро Титус дар соли 70 милодӣ ба анҷом расонд, ва муҳосираи Титус пештар дар муҳосираи Кестий дар соли 66 милодӣ ба таври намунавӣ пештасвир шуда буд, зеро Исо ҳамеша анҷоми чизеро бо ибтидои чизе тасвир мекунад. Муҳосираи ибтидоии Кестий ҳамон «нишонае» буд барои гурехтан, ки Исо дода буд, на муҳосираи Титус. Яке муҳосира дар оғоз буд, дигаре муҳосира дар анҷом.
“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.
“خلال ویران شدن اورشلیم، حتی یک مسیحی نیز هلاک نشد. مسیح به شاگردان خود هشدار داده بود، و همهٔ آنان که به سخنان او ایمان داشتند، در انتظار نشانِ موعود مراقب بودند. عیسی گفت: «و چون اورشلیم را محاصرهشده بهوسیلهٔ لشکرها ببینید، آنگاه بدانید که ویرانی آن نزدیک است. پس آنان که در یهودیه هستند، به کوهها بگریزند؛ و آنان که در میان آن هستند، بیرون روند.» لوقا 21:20، 21. پس از آنکه رومیان به فرماندهیِ کستیوس شهر را در محاصره گرفتند، هنگامی که همهچیز برای حملهای فوری مساعد مینمود، بهطور غیرمنتظره محاصره را رها کردند. محاصرهشدگان که از مقاومتِ موفق نومید شده بودند، در آستانهٔ تسلیم بودند که ناگهان سردار رومی، بیهیچ دلیل آشکار، قوای خود را عقب کشید. اما عنایتِ رحیمانهٔ خداوند، وقایع را برای خیرِ قومِ خود هدایت میکرد. نشانِ موعود به مسیحیانِ منتظر داده شده بود، و اکنون برای همهٔ کسانی که میخواستند، فرصتی فراهم آمده بود تا به هشدار نجاتدهنده اطاعت کنند. جریان حوادث چنان تحت تدبیر قرار گرفت که نه یهودیان و نه رومیان نتوانند مانع گریختنِ مسیحیان شوند. با عقبنشینیِ کستیوس، یهودیان از اورشلیم بیرون تاختند و سپاهِ در حال عقبنشینیِ او را تعقیب کردند؛ و در حالی که هر دو نیرو بدینسان بهطور کامل درگیر بودند، مسیحیان فرصت یافتند شهر را ترک کنند. در آن زمان، سرزمین نیز از دشمنانی که ممکن بود بکوشند راهِ آنان را سد کنند، خالی شده بود. در هنگامِ محاصره، یهودیان برای نگاه داشتنِ عیدِ خیمهها در اورشلیم گرد آمده بودند، و بدینگونه مسیحیانِ سراسر آن سرزمین توانستند بیمزاحمت بگریزند. بیدرنگ به جای امنی گریختند—شهرِ پِلّا در سرزمینِ پیریه، آنسوی اردن.” Ellen G. White, The Great Controversy, p. 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.
Mhasiro wa Yerusalemu hi Cestius hi lembe ra 66 wu hetisise “xikombiso” xa xitsundzuxo lexi Kriste a xi vekeke eka Vakriste va nkarhi wolowo, kambe mhasiro wa Tito hi 70 AD a wu nyikanga “xikombiso” xo baleka. Eka mhasiro wolowo a ku nga ha sele Vakriste emutini, naswona mhasiro wolowo wa makumu wu yise eku lovisiweni ka Yerusalemu; naswona eka ku lovisiwa ka Yerusalemu “a ku lovanga ni Mukriste un’we,” hikuva Vakriste a va balekile eku sunguleni ka matimu wolawo.
“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.
“Les forces juives, poursuivant Cestius et son armée, tombèrent sur leur arrière-garde avec une telle violence qu’elles menacèrent de les détruire entièrement. Ce ne fut qu’avec grande difficulté que les Romains réussirent à battre en retraite. Les Juifs s’échappèrent presque sans pertes et, chargés de butin, retournèrent en triomphe à Jérusalem. Cependant, ce succès apparent ne leur apporta que du mal. Il les anima de cet esprit de résistance obstinée aux Romains qui attira bientôt sur la ville condamnée des malheurs indicibles. »
“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.
« Redoutables furent les calamités qui s’abattirent sur Jérusalem lorsque le siège fut repris par Titus. La ville était investie au moment de la Pâque, alors que des millions de Juifs étaient rassemblés dans ses murs. » 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.
Аз иди Иди Кућица у години 66 до Пасхе у години 70 јесу три и по године, што пророчки износи хиљаду двеста и шездесет дана. Од године 66 до године 70 пагански Рим је погазио светињу и војску, као што је папски Рим газио свети град четрдесет и два месеца од године 538 до 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.
Ma ẹzun ogige nke dị n’èzí ụlọ nsọ hapụ, emekwaghị ya n’otú; n’ihi na e nyewo ya n’aka ndị mba ọzọ: ha ga-azọkwa obodo nsọ ahụ ụkwụ ọnwa iri anọ na abụọ. Nkpughe 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.
نہ بتپرست روم اور نہ پاپائی روم، دونوں نے یروشلم کو بارہ سو ساٹھ دنوں (برسوں) تک پامال کیا؛ یوں یہ نشان دہی ہوتی ہے کہ جدید روم آخری ایام کے روحانی یروشلم کو بارہ سو ساٹھ دنوں کی ایک علامتی مدت کے لیے پامال کرے گا۔ یہ علامتی مدت ریاستہائے متحدہ میں عنقریب آنے والے اتوار کے قانون کے ساتھ شروع ہوگی، جب مہلک زخم بھر جائے گا۔
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.
Ve vidi una delle sue teste come ferita a morte; ma la sua piaga mortale fu guarita: e tutta la terra, piena di meraviglia, andò dietro alla bestia. E adorarono il dragone che aveva dato il potere alla bestia; e adorarono la bestia, dicendo: Chi è simile alla bestia? e chi può guerreggiare con lei? E le fu data una bocca che proferiva cose grandi e bestemmie; e le fu dato potere di agire per quarantadue mesi. Apocalisse 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.
Les quarante-deux mois symboliques de la persécution papale constituent « l’heure » de la crise de la loi du dimanche. Cette « heure » commence par un « signe » (la bannière), et s’achève par des « signes ». Le « signe » de la bannière, au temps de la loi du dimanche, amènera tous les chrétiens encore à Babylone à fuir vers la glorieuse montagne sainte qui a été exaltée (élevée) au-dessus des autres collines.
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.
Mpo na mikolo ya nsuka ekosalema ete ngomba ya ndako ya Nkolo ekotiamisama na likoló ya bangomba, mpe ekotombwama likoló ya mikuse; mpe bikólo nyonso bikosopanela yango. Mpe bato mingi bakokende mpe bakoloba ete: Bóya, mpe tómata na ngomba ya Nkolo, na ndako ya Nzambe ya Yakobo; mpe akoteya biso nzela na ye, mpe tokotambola na banzela na ye; mpo na Siona mobeko ekobima, mpe liloba ya Nkolo uta na Yerusaleme. Yisaya 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.
Der Wegzug aus den Städten bei dem Erlass, der die Sonntagsheiligung erzwang, wurde sowohl durch die Flucht der Christen im Jahr 66 als auch durch die Flucht der Gemeinde im Jahr 538, die in die Wüste floh, vorgebildet.
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 mosusu yango akimaki na esobe, epai Nzambe abongiselaki ye esika, mpo ete básunga ye kuna mikolo nkóto moko na nkama mibale na ntuku motoba. Emoniseli 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.
Die verwoesting van Jerusalem het vanaf die eerste beleg tot die laaste beleg drie en ’n half jaar geduur, maar ’n waarskuwingsboodskap van die komende verwoesting is vir sewe jaar gegee, drie en ’n half jaar voor die eerste beleg en drie en ’n half jaar daarna.
“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.
« Toutes les prédictions données par Christ concernant la destruction de Jérusalem s’accomplirent à la lettre. Les Juifs firent l’expérience de la vérité de ses paroles d’avertissement : “De la mesure dont vous mesurez, on mesurera pour vous en retour.” Matthieu 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.
“མཚན་རྟགས་དང་ངོ་མཚར་གྱི་རྣམ་པ་རྣམས་བྱུང་ནས། ཆག་སྒོ་དང་འཇིག་པའི་ཉེན་ཁ་སྔོན་བརྡ་བྱས། མཚན་མོའི་དཀྱིལ་དུ་རང་བཞིན་དང་མི་མཐུན་པའི་འོད་ཅིག་གཙུག་ལག་ཁང་དང་མཆོད་ཁྲིའི་སྟེང་དུ་འཕྲོས། ཉི་མ་ནུབ་པའི་དུས་སུ་སྤྲིན་པའི་སྟེང་ལ་ཤིང་རྟ་དང་དམག་མི་རྣམས་དམག་འཐབ་ཆེད་དུ་འཛོམས་པའི་རྣམ་པ་མངོན་པར་བྲིས་པ་ལྟར་སྣང་། གནས་མཆོད་ཁང་ནང་དུ་མཚན་མོར་ཞབས་ཏོག་ཞུ་བའི་མཆོད་པ་པོ་རྣམས་ལ་གསང་བའི་སྒྲ་རྣམས་ཀྱིས་ཤིན་ཏུ་འཇིགས་སྐྲག་བསྐྱེད། ས་གཞི་འདར་ཞིང་། སྐད་སྣ་ཚོགས་ཀྱི་མང་པོས་འདི་ནས་ང་ཚོ་འགྲོ་བར་བྱ་ཞེས་འབོད་པ་ཐོས། ‘འདི་ནས་ང་ཚོ་འགྲོ་བར་བྱ།’ ཤར་ཕྱོགས་ཀྱི་སྒོ་ཆེན་པོ་དེ་ནི་ཤིན་ཏུ་ལྗིད་པས་མི་ཉི་ཤུ་ཙམ་གྱིས་ཀྱང་སྒོ་བརྒྱབ་པ་དཀའ་བ་ཞིག་ཡིན་ལ། དེ་ཡང་ལྕགས་ཀྱི་འགག་ཆེན་པོ་རྣམས་རྡོ་སྲ་མོའི་ས་གཞིའི་ནང་དུ་ཟབ་མོར་བཙུགས་ཏེ་བསྒྲིགས་པས་བརྟན་པོར་བཟོས་ཡོད་ཀྱང་། མཚན་གུང་ལ་མངོན་སུམ་གྱི་རྒྱུ་རྐྱེན་མེད་པར་རང་བཞིན་གྱིས་ཕྱེ་བར་གྱུར།—Milman, The History of the Jews, book 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.
„ხოლო შვიდი წლის განმავლობაში ერთი კაცი განუწყვეტლივ დადიოდა იერუსალიმის ქუჩებში ზევით და ქვევით და აუწყებდა იმ უბედურებებს, რომლებიც ქალაქს უნდა დასტყდომოდა. დღე და ღამე იგი გოდების ველურ საგალობელს იმეორებდა: ‘ხმა აღმოსავლეთიდან! ხმა დასავლეთიდან! ხმა ოთხი ქარისაგან! ხმა იერუსალიმის წინააღმდეგ და ტაძრის წინააღმდეგ! ხმა სასიძოების წინააღმდეგ და პატარძლების წინააღმდეგ! ხმა მთელი ხალხის წინააღმდეგ!’—იქვე. ეს უცნაური არსება დააპატიმრეს და გაამათრახეს, მაგრამ მისი ბაგეებიდან არც ერთი ჩივილი არ დასცდენია. შეურაცხყოფასა და ძალადობას იგი მხოლოდ ამით პასუხობდა: ‘ვაი, ვაი იერუსალიმს!’ ‘ვაი, ვაი მის მკვიდრთ!’ მისი გამაფრთხილებელი ძახილი არ შეწყვეტილა, ვიდრე არ მოიკლა იმ ალყის დროს, რომელიც წინასწარ ჰქონდა ნაწინასწარმეტყველები.“ დიდი ბრძოლა, 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.
ការបំផ្លាញចុងក្រោយនៃក្រុងយេរូសាឡឹមពិតប្រាកដនៅឆ្នាំ 70 ត្រូវបាននាំមុខដោយ «ទីសម្គាល់ និងការអស្ចារ្យ» ដែលបានកំណត់សម្គាល់អំពី «មហន្តរាយ និងវិនាសកម្ម»។ «ទីសម្គាល់» នៃការព្រមានទាំងនោះ បានលេចបង្ហាញអស់រយៈពេលបីឆ្នាំកន្លះ មុនការឡោមព័ទ្ធលើកដំបូង និងក្នុងរយៈពេលបីឆ្នាំកន្លះដែលនាំទៅដល់ការបំផ្លាញនោះ។ «ទីសម្គាល់» (ជាពហុវចនៈ) ដែលបានកំណត់សម្គាល់ការបំផ្លាញដែលនឹងមកដល់ មិនមែនជា «ទីសម្គាល់» នៃការព្រមានឲ្យរត់ភៀសខ្លួនទេ ប៉ុន្តែជាការប្រកាសថា ពេលវេលានៃការសាកល្បងកំពុងឈានដល់ទីបញ្ចប់យ៉ាងជិតមកដល់។
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.”
Sa pangyuyurak sa espirituwal na Jerusalem mula 538 hanggang 1798, ang “tanda” ng babala upang tumakas ay nang ang karumaldumal na paninira ay nang “ang taong iyon ng kasalanan” ay “mahayag,” bilang “ang anak ng kapahamakan; na sumasalungat at nagmamataas sa kanyang sarili higit sa lahat ng tinatawag na Diyos, o sinasamba; anupat siya, bilang Diyos, ay nauupo sa templo ng Diyos, na ipinakikita ang kanyang sarili na siya ay Diyos.”
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.
Nítorí náà, nígbà tí ẹ̀yin bá rí ìríra ìdahoro náà, tí a ti sọ nípa rẹ̀ láti ẹnu Dáníẹ́lì wòlíì, tí ó dúró ní ibi mímọ́, (ẹnikẹ́ni tí ó bá kà á, kí ó lóye.) Mátíù 24:15.
When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.
当时历史中的基督徒一认出那个“兆头”，就逃到旷野去了一千二百六十年。
“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.
«Ті, хто прагнув зберегти вірність, мусили вести відчайдушну боротьбу, щоб твердо встояти проти обманів і гидот, замаскованих у священицькі шати й упроваджених до церкви. Біблію не приймали як мірило віри. Учення про релігійну свободу називали єрессю, а його прихильників ненавиділи й переслідували.
“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.
«Après un long et rude conflit, le petit nombre des fidèles décida de rompre toute union avec l’Église apostate si celle-ci refusait encore de se libérer de l’erreur et de l’idolâtrie. Ils voyaient que la séparation était une nécessité absolue s’ils voulaient obéir à la parole de Dieu. Ils n’osaient tolérer des erreurs fatales à leurs propres âmes, ni donner un exemple qui mettrait en péril la foi de leurs enfants et des enfants de leurs enfants. Pour assurer la paix et l’unité, ils étaient prêts à faire toute concession compatible avec la fidélité à Dieu; mais ils estimaient que même la paix serait achetée trop cher au prix du sacrifice du principe. Si l’unité ne pouvait être assurée qu’au moyen d’un compromis avec la vérité et la justice, alors qu’il y ait divergence, et même guerre.» 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.
Au moment d’approcher la fin des mille deux cent soixante années de persécution papale, il y eut des « signes » (au pluriel), et, comme pour les « signes » à la fin des mille deux cent soixante jours pendant lesquels la Rome païenne foula aux pieds la Jérusalem littérale, ces « signes » n’étaient pas des signes pour fuir.
“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.’
“Uwiteka Umukiza atanga ibimenyetso by’ukuza kwe, kandi ibirenze ibyo, agaragaza igihe ikimenyetso cya mbere muri ibyo kizabonekera: ‘Ako kanya, hanyuma y’umubabaro w’iyo minsi, izuba rizijima, ukwezi ntikuzatanga umucyo wako, inyenyeri zizahanuka zive mu ijuru, kandi imbaraga zo mu ijuru zizanyeganyezwa; maze ni bwo ikimenyetso cy’Umwana w’umuntu kizabonekera mu ijuru; kandi ni bwo imiryango yose yo mu isi izaboroga, kandi bazabona Umwana w’umuntu aza ku bicu byo mu ijuru afite imbaraga n’ubwiza bwinshi. Kandi azatuma abamarayika be bazana ijwi rikomeye ry’impanda, maze bateranye intore ze baturutse mu muyaga ine, uhereye impera imwe y’ijuru ukageza ku yindi.’”
“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.
«Ահեղ պապական հալածանքի ավարտին, Քրիստոսը հայտարարեց, արևը պիտի խավարվի, և լուսինը չպիտի տա իր լույսը։ Այնուհետև աստղերը պիտի ընկնեն երկնքից։ Եվ Նա ասում է. «Թզենու առակը սովրեցե՛ք. երբ նրա ոստը դեռ քնքուշ է և տերևներ է արձակում, գիտեք, թե ամառը մոտ է. այդպես էլ դուք, երբ այս ամենը տեսնեք, իմացե՛ք, որ Նա մոտ է, հենց դռների առաջ»։ Մատթեոս 24:32, 33, ծանոթագրություն։»
“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.
«Քրիստոսը տվել է Իր գալստյան նշանները։ Նա հայտարարում է, որ մենք կարող ենք իմանալ, թե երբ է Նա մոտ, նույնիսկ դռների առջև։ Նա ասում է նրանց մասին, ովքեր տեսնում են այս նշանները. «Այս սերունդը չի անցնի, մինչև որ այս բոլոր բաները կատարվեն»։ Այս նշանները հայտնվել են։ Այժմ մենք հաստատ գիտենք, որ Տիրոջ գալուստը մոտ է։ «Երկինքն ու երկիրը պիտի անցնեն,— ասում է Նա,— բայց Իմ խոսքերը չեն անցնի»։ 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.
حين كانت «السنوات الثلاث والنصف من دَوْسِ أورشليم» على يد روما البابوية توشك أن تنتهي، ظهرت سلسلة من «العلامات» عرَّفت بمجيء المسيح ودشَّنت تاريخ الميلريين. وإن تاريخ الميلريين سيتكرر حرفيًا تمامًا في الأيام الأخيرة. وتلك «العلامات» التي ظهرت «عند ختام الاضطهاد البابوي العظيم» كانت قد رُمِز إليها مسبقًا بـ«علامات» ظهرت عند ختام السنوات الثلاث والنصف من دَوْسِ أورشليم من السنة 66 إلى 70 على يد روما الوثنية. ولذلك، وبناءً على شاهديْن، ستكون هناك «علامة» للراية المرفوعة في ساعة الزلزلة العظيمة، وهي علامة التحذير بالهرب في تاريخ روما الحديثة، وستكون أيضًا «علامات» بصيغة الجمع تقع عند ختام فترة اضطهاد روما الحديثة في الأيام الأخيرة.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
“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).
“Lisez le vingt et unième chapitre de Luc. Dans ce chapitre, le Christ donne cet avertissement : « Prenez garde à vous-mêmes, de peur que vos cœurs ne s’appesantissent à aucun moment par les excès du manger et du boire, l’ivrognerie et les soucis de cette vie, et que ce jour-là ne vienne sur vous à l’improviste. Car il viendra comme un piège sur tous ceux qui habitent sur la face de toute la terre. Veillez donc et priez en tout temps, afin que vous soyez jugés dignes d’échapper à toutes ces choses et de paraître debout devant le Fils de l’homme » (Luc 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.
« Les signes des temps s’accomplissent dans notre monde, et pourtant les Églises sont généralement représentées comme sommeillant. Ne prendrons-nous pas avertissement de l’expérience des vierges folles, qui, lorsque le cri retentit : “Voici, l’époux vient ; sortez à sa rencontre”, découvrirent qu’elles n’avaient point d’huile dans leurs lampes ? Et pendant qu’elles allaient acheter de l’huile, l’époux entra aux noces avec les vierges sages, et la porte fut fermée. Lorsque les vierges folles parvinrent à la salle du festin, elles reçurent un refus inattendu. Le maître du festin déclara : “Je ne vous connais pas.” Elles furent laissées dehors, dans la rue déserte, au sein des ténèbres de la nuit. » Manuscript Releases, volume 15, 229.