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.
Sè White idantifye lwa dimanch k ap vini byento a kòm “siy” la, ki te prefigire pa lame Wòm yo ki te antoure Jerizalèm nan ane 66 la; epi, lè l fè sa, li idantifye yon kategori moun ki gen je men ki pa wè, ak zòrèy men ki pa tande.
“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?
“Letènite ap pwolonje devan nou. Rido a prèske leve. Nou menm ki okipe pozisyon sa a ki solanèl e ki chaje ak responsablite, kisa n ap fè, kisa n ap panse, pou n ap kole konsa ak lanmou egoyis nou genyen pou alèz, pandan nanm yo ap peri toutotou nou? Èske kè nou vin di nèt? Èske nou pa ka santi ni konprann ke nou gen yon travay pou nou fè pou delivrans lòt moun? Frè m yo, èske nou fè pati kategori moun ki, pandan yo gen je, yo pa wè; epi pandan yo gen zòrèy, yo pa tande? Èske se anven ke Bondye ban nou konesans volonte pa Li? Èske se anven ke Li voye avètisman apre avètisman ban nou? Èske nou kwè deklarasyon verite etènèl yo konsènan sa ki prèt pou vini sou tè a, èske nou kwè jijman Bondye yo pandye sou pèp la, epi nou ka toujou chita alèz, parese, neglijan, renmen plezi?”
“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.
“Kounye a se pa tan pou pèp Bondye a ap fikse afeksyon yo oubyen ap ranmase trezò yo nan lemonn. Tan an pa lwen ankò kote, menm jan ak premye disip yo, n ap oblije chèche yon refij nan kote dezole ak solitè. Menm jan sènen lavil Jerizalèm pa lame women yo te sèvi kòm siyal pou kretyen Jide yo pran kouri, konsa tou pran pouvwa nasyon nou an nan dekrè k ap fè respekte saba papal la pral yon avètisman pou nou. Lè sa a, se pral tan pou kite gwo vil yo, kòm preparasyon pou kite ti vil yo pou ale nan kay retrèt nan kote izole pami mòn yo.” Testimonies, volim 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.
Lwa dimanch k ap vini talè a Ozetazini se siyal avètisman an (siy la), “pou kite gwo vil yo, kòm preparasyon pou kite vil ki pi piti yo pou al nan kay retrèt nan kote izole nan mitan mòn yo.” Advantis Laodise a, an gran pati, pa rann li kont ke kriz lwa dimanch lan Ozetazini akonpli “siy” yo pale de li nan The Great Controversy. Li jwenn tipifikasyon li nan “siy” ki te parèt nan kòmansman twa zan e demi yo. “Siy” ki te akonpli nan premye syèj Jerizalèm nan, ki te rive nan ane 66 la, se tip “bandwòl” yo leve a lè lwa dimanch k ap vini talè a parèt.
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.
Destriksyon reyèl Jerizalèm nan te akonpli pa Titis nan ane 70 aprè Jezikri, epi syèj Titis la te deja jwenn premye tipifikasyon li nan syèj Sèstiyis la an 66 aprè Jezikri, paske Jezi toujou sèvi ak kòmansman yon bagay pou montre fen yon bagay. Se syèj inisyal Sèstiyis la ki te “siy” Jezi te bay pou moun kouri chape, se pa syèj Titis la. Youn te syèj ki te nan kòmansman an, lòt la te syèj ki te nan fen an.
“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.
“Pa t gen yon sèl kretyen ki te peri nan destriksyon Jerizalèm. Kris te bay disip li yo avètisman, e tout moun ki te kwè pawòl Li yo te veye pou siy ki te pwomèt la. ‘Lè nou va wè Jerizalèm antoure ak lame,’ Jezi te di, ‘lè sa a, konnen dezolasyon li prèt. Lè sa a, se pou moun ki nan Jide yo kouri al nan mòn yo; epi se pou moun ki nan mitan li sòti deyò.’ Lik 21:20, 21. Apre Women yo, anba kòmandman Sèstyis, te fin antoure vil la, yo te leve syèj la san atann, lè tout bagay te sanble favorab pou yon atak imedya. Moun ki te sènen yo, ki te pèdi espwa pou yo ta reyisi reziste, te prèske sou pwen rann tèt, lè jeneral women an te retire fòs li yo san okenn rezon ki te parèt klè. Men, pwovidans mizèrikòd Bondye t ap dirije evènman yo pou byen pwòp pèp pa Li a. Siy ki te pwomèt la te bay kretyen ki t ap tann yo, e kounye a yo te ofri yon opòtinite pou tout moun ki te vle obeyi avètisman Sovè a. Evènman yo te tèlman sou kontwòl Bondye, ni Jwif ni Women pa t kapab anpeche kouri sove kretyen yo. Lè Sèstyis te fè retrèt, Jwif yo, ki te sòti an fòs soti Jerizalèm, te pousuiv lame li a ki t ap retire a; e pandan toude fòs sa yo te konsa angaje nèt, kretyen yo te gen opòtinite pou kite vil la. Nan moman sa a, peyi a tou te deja netwaye anba lènmi ki ta ka chèche bare chemen yo. Lè syèj la t ap fèt, Jwif yo te rasanble nan Jerizalèm pou selebre Fèt Tant yo, e konsa kretyen yo toupatou nan peyi a te kapab chape san pèsonn pa molest yo. San pèdi tan, yo te kouri al nan yon kote ki an sekirite—vil Pella, nan peyi Pere, lòt bò Jouden.” The Great Controversy, 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.
Sèj lavil Jerizalèm anba Cestius nan ane 66 la te akonpli “siy” avètisman Kris te kite ekri pou kretyen yo nan istwa sa a; men sèj Titus te fè a nan ane 70 aprè Kris la pa t bay okenn “siy” pou kouri sove. Nan sèj sa a pa t rete okenn kretyen nan vil la, epi dènye sèj sa a mennen nan destriksyon Jerizalèm; e nan destriksyon Jerizalèm nan, “pa t gen yon sèl kretyen ki peri,” paske kretyen yo te kouri sove depi nan kòmansman istwa a.
“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.
“Fòs jwif yo, pandan yo t ap pousuiv Cestius ak lame li a, tonbe sou dèyè yo avèk yon vyolans konsa, sa ki te menase yo ak destriksyon total. Se avèk anpil difikilte Women yo te reyisi fè retrèt yo. Jwif yo te chape prèske san pèt, epi avèk piyaj yo te retounen Jerizalèm an triyonf. Men siksè sa a, ki te sanble yon bon siy, pa t pote yo anyen lòt pase malè. Li te enstile nan yo lespri tèt di sa a nan rezistans kont Women yo, ki byento te fè malè san parèy tonbe sou vil kondane a.”
“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.
“Se avèk yon laterè terib kalamite yo te tonbe sou Jerizalèm lè Titis te rekòmanse syèj la. Yo te antoure vil la nan moman fèt Delivrans lan, lè plizyè milyon Jwif te rasanble anndan miray li yo.” 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.
Depi fèt Tabènak yo nan ane 66 rive jouk fèt Pak la nan ane 70, sa fè twa ane edmi, ki dapre pwofesi a se mil de san swasant jou. Depi ane 66 rive ane 70, Wòm payen an te pilonnen tanp lan ak lame a, menm jan Wòm papal la te pilonnen vil sen an pandan karantde mwa, depi ane 538 jouk rive 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.
Men, lakou ki andeyò tanp lan, kite l deyò, epi pa mezire l; paske yo bay li bay nasyon yo: epi y ap foule vil sen an anba pye pandan karantde mwa. Revelasyon 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.
Tou de Wòm payen ak Wòm papal pilonnen Jerizalèm pandan mil desan swasant jou (ane), konsa yo idantifye ke Wòm modèn t ap pilonnen Jerizalèm espirityèl la nan dènye jou yo pandan yon peryòd senbolik mil desan swasant jou. Peryòd senbolik sa a t ap kòmanse lè lwa dimanch ki pral vini byento a antre an vigè Ozetazini, lè blesi mòtèl la geri.
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.
Epi mwen wè youn nan tèt li yo tankou yon tèt yo te blese jouk li ta mouri; men blesi mòtèl li a te geri. Epi tout lemonn te sezi, yo t ap swiv bèt la. Yo adore dragon an ki te bay bèt la pouvwa; yo adore bèt la tou, yo t ap di: Kilès ki tankou bèt la? Kilès ki ka fè lagè avè l? Yo te ba li yon bouch pou l pale gwo bagay ak blasfèm; epi yo te ba li pouvwa pou l aji pandan karant-de mwa. Revelasyon 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.
Karantde mwa senbolik pèsekisyon pap la se “lè” kriz lwa dimanch lan. “Lè” sa a kòmanse avèk yon “siy” (bandwòl la), epi li fini avèk “siy.” “Siy” bandwòl la nan moman lwa dimanch lan pral fè tout kretyen ki toujou nan Babilòn kouri al nan bèl mòn sen an, ki te leve byen wo anlè lòt ti mòn yo.
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.
Epi sa pral rive nan dènye jou yo, mòn kay Senyè a pral etabli sou tèt mòn yo, e li pral leve pi wo pase ti mòn yo; epi tout nasyon yo pral koule vin jwenn li. Epi anpil pèp pral ale, y ap di: Vini non, ann monte sou mòn Senyè a, nan kay Bondye Jakòb la; epi li pral anseye nou chemen li yo, e nou menm n ap mache nan santye li yo; paske lalwa a pral soti nan Siyon, ak pawòl Senyè a soti Jerizalèm. Ezayi 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.
Fuit hors des villes lors du décret imposant l’adoration du dimanche était préfigurée à la fois par la fuite des chrétiens en l’an 66, et par la fuite de l’Église en l’an 538, lorsqu’elle s’enfuit dans le désert.
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.
Epi fanm nan kouri al nan dezè a, kote li gen yon plas Bondye te prepare pou li, afin yo ta nouri li la pandan mil de san swasant jou. Revelasyon 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.
Destriksyon Jerizalèm nan, depi premye syèj la jouk dènye syèj la, te dire twa zan edmi; men yo te bay yon mesaj avètisman konsènan destriksyon k ap vini an pandan sèt ane: twa zan edmi anvan premye syèj la, ak twa zan edmi apre li.
“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.
“Tout prediksyon Kris te bay konsènan destriksyon Jerizalèm yo te akonpli a la lèt. Jwif yo te fè eksperyans verite pawòl avètisman Li yo: ‘Mezi nou sèvi pou mezire a, se menm mezi a y ap sèvi pou mezire nou ankò.’ Matye 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.
“Dènye siy ak mèvèy te parèt, anonse malè ak destriksyon. Nan mitan lannuit, yon limyè etranj te klere sou tanp lan ak sou lotèl la. Sou nyaj yo lè solèy t ap kouche, yo te wè cha lagè ak vanyan sòlda k ap rasanble pou batay. Prèt yo k ap fè sèvis lannuit nan sanktyè a te sezi ak laperèz poutèt bri mistik yo; tè a t ap tranble, e yo te tande yon foul vwa k ap rele: ‘Ann ale kite kote sa a.’ Gwo pòtay bò lès la, ki te tèlman lou yon ventèn gason te prèske pa ka fèmen l, e ki te byen mare ak gwo bar fè ki te anfonse fon nan pave wòch solid la, te louvri a minui, san okenn men vizib pa t aji sou li.—Milman, The History of the Jews, liv 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.
“Pandan sèt ane, yon nonm te kontinye monte desann nan lari Jerizalèm yo, ap pwoklame malè ki te gen pou vini sou vil la. Lajounen kou lannuit, li t ap chante kantik dèy sovaj sa a: ‘Yon vwa soti bò solèy leve! yon vwa soti bò solèy kouche! yon vwa soti nan kat van yo! yon vwa kont Jerizalèm ak kont tanp lan! yon vwa kont nèg marye yo ak lamarye yo! yon vwa kont tout pèp la!’—Ibid. Yo te mete èt dwòl sa a nan prizon epi yo te fwete l, men okenn plent pa t soti nan bouch li. Lè yo te joure l ak maltrete l, li te reponn sèlman: ‘Malè, malè pou Jerizalèm!’ ‘malè, malè pou moun k ap viv ladan l yo!’ Rèl avètisman li a pa t sispann jiskaske yo te touye l nan syèj li te anonse davans lan.” The Great Controversy, 29, 30.
The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.
Dènye destriksyon Jerizalèm literal la nan ane 70 la te vini apre “siy ak mèvèy” ki te idantifye “dezas ak kondanasyon.” “Siy” avètisman sa yo te parèt pandan twa zan edmi anvan premye syèj la, epi pandan twa zan edmi ki te mennen rive nan destriksyon an. “Siy” yo (nan pliryèl) ki te idantifye destriksyon k ap vini an pa t “siy” avètisman pou sove ale, men yon pwoklamasyon sou fen tan gras la ki te toupre anpil.
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.”
Nan pilonnen Jerizalèm espirityèl la soti nan 538 rive 1798, “siy” avètisman pou sove a se te lè abominasyon dezolasyon an te parèt, lè “nonm peche sa a” te “revele,” kòm “pitit pèdisyon an; li menm ki opoze epi ki leve tèt li anlè tout sa yo rele Bondye, oswa sa yo adore; konsa, kòm Bondye, li chita nan tanp Bondye a, pandan li montre tèt li kòm si li se Bondye.”
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.
Se poutèt sa, lè n'a wè abominasyon dezolasyon an, pwofèt Dànyèl te pale de li a, kanpe nan kote ki sen an, (moun k'ap li a, se pou l' konprann.) Matye 24:15.
When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.
Lè kretyen yo nan istwa sa a te rekonèt “siy” sa a, yo te kouri al nan dezè a pandan mil desan swasant ane.
“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.
“Sa te mande yon batay dezespere pou sila yo ki ta rete fidèl yo te ka kenbe fèm kont twonpri ak abominasyon ki te kache anba rad sakèdotal epi yo te entwodui nan legliz la. Bib la pa t aksepte kòm estanda lafwa a. Doktrin libète relijye a te rele erezi, epi moun ki te soutni li yo te rayi e yo te mete yo deyò.”
“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.
“Apre yon konfli long e sevè, ti rès fidèl la te deside kraze tout inyon ak legliz aposta a si li te toujou refize libere tèt li anba manti ak idolatri. Yo te wè ke separasyon an te yon nesesite absoli si yo te vle obeyi pawòl Bondye a. Yo pa t oze tolere erè ki t ap pote lanmò sou pwòp nanm yo, ni bay yon egzanp ki t ap mete lafwa pitit yo ak pitit pitit yo an danje. Pou asire lapè ak inite, yo te pare pou fè nenpòt konsesyon ki te ann amoni ak fidelite anvè Bondye; men yo te santi menm lapè t ap achte twò chè si se te nan sakrifis prensip. Si inite te kapab jwenn sèlman pa konpwomi sou laverite ak jistis, alò, kite gen divizyon, e menm lagè.” 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.
Pandan n ap pwoche konklizyon mil de san swasant ane pèsekisyon papal la, te gen “siy” (nan pliryèl), e menm jan ak “siy” ki te parèt nan fen mil de san swasant jou kote Wòm payen an te pilonnen Jerizalèm literal la; “siy” sa yo pa t siy pou sove.
“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.’
“Sovè a bay siy ki anonse vini Li, e plis pase sa, Li fikse tan lè premye nan siy sa yo va parèt: ‘Menm lè apre tribilasyon jou sa yo, solèy la va fè nwa, lalin lan p ap bay limyè li, zetwal yo va tonbe sot nan syèl la, epi pisans syèl yo va souke; epi lè sa a siy Pitit lòm nan va parèt nan syèl la; epi lè sa a tout branch fanmi sou latè va nan dèy, epi yo va wè Pitit lòm nan k ap vini sou nyaj syèl la avèk pisans ak anpil glwa. Epi Li va voye zanj Li yo avèk yon gwo son twonpèt, epi yo va rasanble moun pa Li chwazi yo soti nan kat van yo, depi nan yon bout syèl la jouk nan lòt bout la.’”
“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.
“Nan fen gran pèsekisyon papal la, Kris te deklare, solèy la t ap fè nwa, e lalin nan pa t ap bay limyè pa li. Apre sa, zetwal yo t ap tonbe sot nan syèl la. Epi Li di: ‘Aprann yon parabòl sou pye fig frans lan; Lè branch li toujou jèn, epi li pouse fèy, nou konnen sezon lete a toupre: konsa tou nou menm, lè nou va wè tout bagay sa yo, konnen Li toupre, li menm devan pòt yo.’ Matye 24:32, 33, margin.”
“Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.
“Kris la bay siy ki make vini Li. Li deklare ke nou kapab konnen lè Li toupre, menm devan pòt yo. Li di konsènan moun ki wè siy sa yo: ‘Jenerasyon sa a p ap pase, jiskaske tout bagay sa yo akonpli.’ Siy sa yo parèt. Koulye a nou konnen avèk sètitid ke vini Senyè a pre. ‘Syèl la ak tè a va pase,’ Li di, ‘men pawòl Mwen yo p ap janm pase.’” 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.
Lè “twazan edmi Jerizalèm t ap pilonnen anba pye” pa Wòm papal la t ap rive nan bout li, te gen yon seri “siy” ki te idantifye vini Kris la epi ki te ouvri istwa Millerit la. Istwa Millerit la dwe repete jouk nan dènye lèt la nan dènye jou yo. “Siy” sa yo, ki te parèt “nan fen gwo pèsekisyon papal la,” te deja gen tip yo nan “siy” ki te parèt nan fen twazan edmi pilonnaj Jerizalèm nan soti nan ane 66 rive 70 pa Wòm payen an. Se poutèt sa, sou baz de temwen, pral gen yon “siy” banyè a ki leve nan lè gwo tranblemanntè a, ki se siy avètisman pou kouri chape nan istwa Wòm modèn nan; epi pral genyen tou “siy” nan pliryèl ki parèt nan fen peryòd pèsekisyon Wòm modèn nan nan dènye jou yo.
We will continue this study in the next article.
Nap kontinye etid sa a nan atik ki vin apre a.
“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).
“Li chapit 21 nan Liv Lik la. Nan li Kris bay avètisman sa a: ‘Veye sou tèt nou, pou kè nou pa janm vin twò chaje ak eksè manje, ak tafya, ak sousi lavi sa a, epi pou jou sa a pa rive sou nou san nou pa atann li. Paske l ap vini tankou yon pyèj sou tout moun k ap viv sou tout fas tè a. Se poutèt sa, veye, epi lapriyè tout tan, pou nou ka jwenn diyite pou nou chape anba tout bagay sa yo, epi pou nou kanpe devan Pitit lòm nan’ (Lik 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.
“Siy tan yo ap akonpli nan mond nou an, men legliz yo, an jeneral, prezante tankou y ap dòmi. Èske nou pa ta dwe pran avètisman nan eksperyans vyèj san konprann yo, ki, lè apèl la te vini, ‘Men nonm marye a ap vini; soti al kontre li,’ te jwenn yo pa t gen lwil nan lanp yo? E pandan yo t al achte lwil, nonm marye a antre nan fèt maryaj la ansanm ak vyèj saj yo, epi pòt la te fèmen. Lè vyèj san konprann yo rive nan sal fèt la, yo resevwa yon refi yo pa t atann. Mèt fèt la deklare: ‘Mwen pa konnen nou.’ Yo te rete deyò, kanpe nan lari vid la, nan fènwa nwit la.” Manuscript Releases, volim 15, 229.