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.

Sestra White poistovjećuje uskoro dolazeći nedjeljni zakon sa „znakom“ koji je bio pralikovan rimskim vojskama što su opkolile Jeruzalem godine 66., te pritom prepoznaje skupinu onih koji imaju oči, a ne vide, i uši, a ne čuju.

“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?

„Vječnost se proteže pred nama. Zastor će se uskoro podignuti. Mi koji zauzimamo ovaj svečan i odgovoran položaj, što činimo, o čemu razmišljamo, kad se držimo svoje sebične ljubavi prema udobnosti, dok duše propadaju oko nas? Jesu li naša srca postala posve neosjetljiva? Zar ne možemo osjetiti ili razumjeti da imamo djelo koje trebamo izvršiti za spasenje drugih? Braćo, pripadate li onoj skupini koja, imajući oči, ne vidi, i imajući uši, ne čuje? Zar vam je Bog uzalud dao spoznaju svoje volje? Zar vam je uzalud slao opomenu za opomenom? Vjerujete li izjavama vječne istine o onome što će uskoro doći na zemlju, vjerujete li da Božji sudovi vise nad narodom, a ipak možete i dalje sjediti spokojno, lijeni, nemarni, skloni užitcima?“

“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.

„Sada nije vrijeme da Božji narod usmjerava svoje sklonosti ili sabire svoje blago na ovome svijetu. Nije daleko vrijeme kada ćemo, poput ranih učenika, biti prisiljeni potražiti utočište na pustim i osamljenim mjestima. Kao što je opsada Jeruzalema od strane rimskih vojski bila znak za bijeg judejskim kršćanima, tako će i preuzimanje vlasti od strane našega naroda u dekretu kojim se nameće papinska subota biti upozorenje nama. Tada će biti vrijeme da napustimo velike gradove, kao pripravu za napuštanje manjih, radi povučenih domova na skrovitim mjestima među planinama.” Testimonies, svezak 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.

Skorašnji zakon o nedjelji u Sjedinjenim Državama znak je upozorenja (znak), „da se napuste veliki gradovi, kao priprava za napuštanje manjih radi povučenih domova na osamljenim mjestima među planinama.” Laodicejski adventizam uglavnom nije svjestan da kriza zakona o nedjelji u Sjedinjenim Državama ispunjava „znak” o kojemu se govori u Velikoj borbi. On je predočen „znakom” na početku tri i pol godine. „Znak” koji se ispunio pri prvoj opsadi Jeruzalema, koja se zbila godine 66., predoznačuje „stjeg” koji se podiže pri skorom dolasku zakona o nedjelji.

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.

Stvarno razorenje Jeruzalema izvršio je Tit godine 70. po Kr., a Titovu opsadu unaprijed je prvi predočila opsada Cestija godine 66. po Kr., jer Isus uvijek kraj neke stvari prikazuje njezinim početkom. Početna opsada pod Cestijem bila je onaj „znak“ za bijeg koji je Isus dao, a ne Titova opsada. Jedna je bila opsada na početku, druga je bila opsada na kraju.

“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.

„Nijedan kršćanin nije poginuo u razorenju Jeruzalema. Krist je svojim učenicima dao upozorenje, i svi koji su vjerovali Njegovim riječima bdjeli su čekajući obećani znak. ‘A kad vidite da je Jeruzalem opkoljen vojskama’, rekao je Isus, ‘znajte da se približila njegova pustoš. Tada oni koji budu u Judeji neka bježe u gore, a koji budu usred njega neka iziđu.’ Luka 21,20.21. Nakon što su Rimljani pod Cestijem opkolili grad, neočekivano su odustali od opsade upravo onda kada je sve izgledalo povoljno za neposredan napad. Opsjednuti, očajavajući da bi otpor mogao uspjeti, bili su na samom rubu predaje, kad je rimski vojskovođa povukao svoje snage bez i najmanjeg vidljivog razloga. No Božja milosrdna providnost upravljala je događajima na dobro Njegova naroda. Obećani znak bio je dan budnim kršćanima, i sada se pružila prilika svima koji su to htjeli da poslušaju Spasiteljevo upozorenje. Događaji su bili tako vođeni da ni Židovi ni Rimljani ne ometu bijeg kršćana. Kad se Cestije povukao, Židovi su, izletjeviši iz Jeruzalema, pošli u potjeru za njegovom vojskom u uzmaku; i dok su obje vojske tako bile potpuno zaokupljene, kršćani su imali priliku napustiti grad. U to je vrijeme i zemlja bila očišćena od neprijatelja koji bi ih mogli nastojati presresti. U vrijeme opsade Židovi su bili okupljeni u Jeruzalemu da bi slavili Blagdan sjenica, te su tako kršćani po svoj zemlji mogli pobjeći neometano. Bez odlaganja pobjegli su na sigurno mjesto — u grad Pelu, u zemlji Pereji, s onu stranu Jordana.” Velika borba, 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.

Opsada Jeruzalema od strane Cestija godine 66. ispunila je upozoravajući „znak” koji je Krist zabilježio za kršćane te povijesti, ali opsada Tita 70. godine po Kr. nije pružila nikakav „znak” za bijeg. U toj opsadi u gradu više nije ostalo nijednoga kršćanina, a ta je posljednja opsada dovela do razorenja Jeruzalema, i u razorenju Jeruzalema „nijedan kršćanin nije poginuo”, jer su kršćani pobjegli na početku te povijesti.

“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.

„Židovske snage, goneći Cestija i njegovu vojsku, oboriše se na njihovu pozadinu s takvom žestinom da im zaprijetiše potpunim uništenjem. Rimljani su se jedva uspjeli povući. Židovi su umaknuli gotovo bez gubitka te se sa svojim plijenom pobjedonosno vratili u Jeruzalem. Ipak, taj prividni uspjeh donio im je samo zlo. Nadahnuo ih je onim duhom tvrdokorna otpora prema Rimljanima koji je ubrzo na osuđeni grad navukao neizrecivu nevolju.“

“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.

„Strašne su bile nevolje koje su zadesile Jeruzalem kada je Tit ponovno započeo opsadu. Grad je bio opkoljen u vrijeme Pashe, kada su se milijuni Židova okupili unutar njegovih zidina.” Velika borba, 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.

Od blagdana Sjenica godine 66. do Pashe godine 70. jesu tri i pol godine, što proročki iznosi tisuću dvjesto i šezdeset dana. Od godine 66. do godine 70. poganski je Rim pogazio Svetište i vojsku, upravo kao što je papinski Rim gazio sveti grad četrdeset i dva mjeseca od godine 538. do 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.

Ali dvorište što je izvan hrama izostavi i ne mjeri ga, jer je dano poganima; i oni će gaziti sveti grad četrdeset i dva mjeseca. Otkrivenje 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.

I poganski Rim i papinski Rim gazili su Jeruzalem tisuću dvjesto i šezdeset dana (godina), čime se utvrđuje da će suvremeni Rim gaziti duhovni Jeruzalem posljednjih dana tijekom simboličnog razdoblja od tisuću dvjesto i šezdeset dana. To će simbolično razdoblje započeti uskoro nadolazećim nedjeljnim zakonom u Sjedinjenim Državama, kada smrtonosna rana bude izliječena.

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.

I vidjeh jednu od njegovih glava kao smrtno ranjenu; ali njegova smrtonosna rana bijaše izliječena; i sav se svijet zadivi za zvijeri. I pokloniše se zmaju koji dade vlast zvijeri; i pokloniše se zvijeri govoreći: Tko je kao zvijer? tko se može zaratiti s njom? I dano joj bi usta da govori velike stvari i hule; i dana joj bi vlast da djeluje četrdeset i dva mjeseca. Otkrivenje 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.

Simbolična četrdeset i dva mjeseca papinskog progonstva jest „čas” krize nedjeljnog zakona. Taj „čas” započinje „znakom” (barjakom), a završava „znakovima”. „Znak” barjaka pri nedjeljnom zakonu potaknut će sve kršćane koji su još u Babilonu da pobjegnu na slavnu svetu goru koja je uzvišena (podignuta) iznad drugih brežuljaka.

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.

I dogodit će se u posljednje dane: gora Doma Gospodnjega bit će utvrđena vrh gora i uzdignuta iznad brežuljaka, i k njoj će pritjecati svi narodi. I mnogi će pukovi poći i reći: Dođite, uziđimo na goru Gospodnju, u Dom Boga Jakovljeva; i on će nas naučiti svojim putovima, i hodit ćemo njegovim stazama. Jer iz Siona će izaći Zakon, i riječ Gospodnja iz Jeruzalema. Izaija 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.

Bijeg iz gradova pri izricanju dekreta kojim se nameće svetkovanje nedjelje bio je predoznačen i bijegom kršćana godine 66., i bijegom crkve godine 538., kada je pobjegla u pustinju.

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.

I žena pobježe u pustinju, gdje ima mjesto pripravljeno od Boga, da je ondje hrane tisuću dvjesto i šezdeset dana. Otkrivenje 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.

Razorenje Jeruzalema od prve opsade do posljednje opsade trajalo je tri i pol godine, ali poruka upozorenja o nadolazećem razorenju bila je objavljivana sedam godina: tri i pol godine prije prve opsade i tri i pol godine poslije.

“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.

„Sva predviđanja koja je Krist dao u vezi s razorenjem Jeruzalema ispunila su se do u tančine. Židovi su iskusili istinitost Njegovih riječi opomene: ‘Jer kakvom mjerom mjerite, onakvom će se i vama mjeriti.’ Matej 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.

„Pojavljivali su se znakovi i čudesa koja su nagovješćivala nesreću i propast. Usred noći neprirodna je svjetlost obasjavala hram i žrtvenik. Na oblacima pri zalasku sunca ocrtavala su se kola i ratnici okupljeni za boj. Svećenike koji su noću služili u Svetištu prestravili su tajanstveni zvukovi; zemlja se tresla, a čulo se mnoštvo glasova kako viču: ‘Pođimo odavde.’ Velika istočna vrata, koja su bila tako teška da ih je jedva moglo zatvoriti dvadesetak ljudi, i koja su bila osigurana golemim željeznim prijevornicama učvršćenima duboko u popločanju od čvrsta kamena, otvorila su se o ponoći, bez ikakva vidljivog uzroka.—Milman, The History of the Jews, knjiga 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.

„Sedam je godina jedan čovjek neprestano išao gore-dolje ulicama Jeruzalema, navješćujući nevolje koje su imale doći na grad. Danju i noću pjevao je divlju tužaljku: ‘Glas s istoka! glas sa zapada! glas od četiri vjetra! glas protiv Jeruzalema i protiv hrama! glas protiv zaručnika i zaručnica! glas protiv svega naroda!’—Ibid. To neobično biće bilo je utamničeno i bičevano, ali s njegovih usana nije izmakla nikakva tužba. Na uvrede i zlostavljanje odgovarao je samo: ‘Jao, jao Jeruzalemu!’ ‘jao, jao njegovim stanovnicima!’ Njegov upozoravajući vapaj nije prestao sve dok nije bio ubijen u opsadi koju je prorekao.” Velika borba, 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.

Konačnom uništenju doslovnoga Jeruzalema godine 70. prethodili su „znakovi i čudesa“ koji su označavali „nesreću i propast“. Znakovi upozorenja očitovali su se tri i pol godine prije prve opsade i tijekom tri i pol godine koje su vodile do uništenja. „Znakovi“ (u množini) koji su označavali nadolazeće uništenje nisu bili „znak“ upozorenja da se bježi, nego objava skorašnjega zaključenja vremena milosti.

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.”

U gaženju duhovnoga Jeruzalema od 538. do 1798., „znak“ upozorenja za bijeg bio je kada se pojavila grozota pustoši, kada se „otkrio“ „taj čovjek grijeha“ kao „sin propasti, koji se protivi i uzvisuje iznad svega što se zove Bog ili se štuje, tako da on kao Bog sjedi u hramu Božjemu, pokazujući sebe da je Bog.“

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.

Kada dakle ugledate grozotu pustoši, o kojoj govori prorok Daniel, gdje stoji na svetome mjestu, (tko čita, neka razumije.) Matej 24:15.

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

Kad su kršćani onoga razdoblja prepoznali taj „znak”, pobjegli su u pustinju na tisuću dvjesto i šezdeset godina.

“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.

„Bila je potrebna očajnička borba da bi oni koji su željeli ostati vjerni čvrsto stajali protiv prijevara i gnusoba koje su bile prerušene u svećeničke haljine i uvedene u crkvu. Biblija nije bila prihvaćena kao mjerilo vjere. Učenje o vjerskoj slobodi nazivalo se herezom, a njegovi su pobornici bili omraženi i proganjani.

“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.

„Nakon duga i žestoka sukoba, malobrojni vjerni odlučili su raskinuti svaku zajednicu s otpalačkom crkvom ako se ona i dalje bude odbijala osloboditi zablude i idolopoklonstva. Uvidjeli su da je odvajanje bilo apsolutna nužnost žele li biti poslušni Božjoj riječi. Nisu se usuđivali trpjeti zablude pogubne za vlastite duše i davati primjer koji bi ugrozio vjeru njihove djece i djece njihove djece. Da bi osigurali mir i jedinstvo, bili su spremni učiniti svaki ustupak koji je bio u skladu s vjernošću Bogu; ali osjećali su da bi čak i mir bio preskupo plaćen žrtvovanjem načela. Ako bi se jedinstvo moglo postići jedino kompromisom istine i pravednosti, neka tada bude razdora, pa i rata.” Velika borba, 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.

Približavajući se završetku tisuću dvjesto šezdeset godina papinskoga progonstva, bilo je „znakova” (u množini), i kao i sa „znakovima” na svršetku tisuću dvjesto šezdeset dana tijekom kojih je poganski Rim gazio doslovni Jeruzalem, ti „znakovi” nisu bili znakovi za bijeg.

“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.’

„Spasitelj daje znakove svojega dolaska, i više od toga, određuje vrijeme kada će se prvi od tih znakova pojaviti: ‘A odmah nakon nevolje onih dana sunce će pomrčati, i mjesec neće dati svoje svjetlosti, i zvijezde će pasti s neba, i sile će se nebeske uzdrmati: i tada će se pojaviti znak Sina čovječjega na nebu: i tada će proplakati sva plemena zemaljska, i ugledat će Sina čovječjega gdje dolazi na oblacima nebeskim sa silom i velikom slavom. I poslat će svoje anđele s velikim glasom trube, i sabrat će njegove izabranike od četiri vjetra, od jednoga kraja nebesa do drugoga.’”

“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.

„Na svršetku velikoga papinskog progonstva“, izjavio je Krist, „sunce će potamnjeti i mjesec neće davati svoje svjetlosti. Zatim će zvijezde padati s neba. I On kaže: ‘Naučite prispodobu od smokve; kad joj je grana već omekšala i potjerala lišće, znate da je ljeto blizu; tako i vi, kad vidite sve to, znajte da je blizu, na vratima.’ Matej 24,32.33, margina.

“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.

„Krist je dao znakove svojega dolaska. On izjavljuje da možemo znati kada je blizu, upravo pred vratima. O onima koji vide te znakove kaže: ‘Ovaj naraštaj neće proći dok se sve to ne zbude.’ Ti su se znakovi pojavili. Sada sa sigurnošću znamo da je Gospodnji dolazak blizu. ‘Nebo će i zemlja proći’, kaže On, ‘ali moje riječi neće proći.’” Čežnja vjekova, 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.

Kad je završavalo „tri i pol godine gaženja Jeruzalema” od strane papinskoga Rima, pojavio se niz „znakova” koji su označili Kristov dolazak i uveli milleritsku povijest. Milleritska se povijest treba ponoviti do samoga slova u posljednjim danima. Ti „znakovi”, koji su se pojavili „na završetku velikoga papinskog progonstva”, bili su predoznačeni „znakovima” koji su se pojavili pri završetku tri i pol godine gaženja Jeruzalema od godine 66. do 70. od strane poganskoga Rima. Stoga će, na temelju dvojice svjedoka, postojati „znak” stijega koji se podiže u času velikoga potresa, a koji je znak upozorenja na bijeg u povijesti suvremenoga Rima, a bit će i „znakova”, u množini, koji se zbivaju pri završetku razdoblja progonstva suvremenoga Rima u posljednjim danima.

We will continue this study in the next article.

Nastavit ćemo ovo proučavanje u sljedećem članku.

“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).

„Pročitajte 21. poglavlje Evanđelja po Luki. U njemu Krist daje upozorenje: ‘Pazite na se da vam srca kada ne otežaju u proždrljivosti, pijanstvu i životnim brigama te da vas onaj dan ne zatekne iznenada. Jer će kao zamka doći na sve koji prebivaju po svem licu sve zemlje. Bdijte dakle i molite se u svako doba da se uzmognete smatrati dostojnima izbjeći sve ovo i stati pred Sina Čovječjega’ (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.

„Znakovi vremena ispunjavaju se u našem svijetu, a ipak su crkve općenito prikazane kao one koje drijemaju. Nećemo li uzeti opomenu iz iskustva ludih djevica, koje su, kada je odjeknuo poziv: ‘Evo zaručnika, izlazite mu u susret’, ustanovile da nemaju ulja u svojim svjetiljkama? I dok su one otišle kupiti ulje, zaručnik je s mudrim djevicama ušao na svadbenu gozbu, i vrata su se zatvorila. Kada su lude djevice stigle do svečane dvorane, primile su neočekivano odbijanje. Gospodar gozbe izjavio je: ‘Ne poznajem vas.’ Ostale su stajati vani na praznoj ulici, u tami noći.” Manuscript Releases, volume 15, 229.