The one-hundred and forty-four thousand are represented as those who are purified by the Messenger of the Covenant, and the great multitude are represented by the white robes of martyrdom. The first of the two sacred periods of the last days identifies the work of the messenger who prepares the way for the Messenger of the Covenant, and the second period represents the work of Elijah. The first period represents the investigative judgment of the living of Laodicean Adventism and the second period represents the executive judgment of modern Rome.
San-karant-kat mil yo reprezante kòm moun ki pirifye pa Mesaje Alyans lan, epi gran foul la reprezante pa rad blan mati yo. Premye nan de peryòd sakre dènye jou yo idantifye travay mesaje ki prepare chemen an pou Mesaje Alyans lan, epi dezyèm peryòd la reprezante travay Eli. Premye peryòd la reprezante jijman ankèt sou vivan yo nan Advantis Laodiseyen an, epi dezyèm peryòd la reprezante jijman egzekitif Wòm modèn nan.
The “sign” to flee the cities in the last days has been misunderstood by Laodicean Adventism. Sister White informs us the destruction of Jerusalem from 66 to 70 AD provides an illustration of the warning sign for God’s people in the last days.
“Siy” pou kouri kite vil yo nan dènye jou yo te mal konprann pa Advantis Lodeseyen yo. Sè White fè nou konnen destriksyon Jerizalèm soti 66 rive 70 aprè Jezikri bay yon ilistrasyon sou siy avètisman an pou pèp Bondye a nan dènye jou yo.
“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.
“Tan an pa lwen ankò, lè, menm jan ak premye disip yo, n ap oblije chèche yon refij nan kote dezole ak izole. Menm jan sènen Jerizalèm nan pa lame women yo te siyal pou kretyen Jide yo pran kouri, konsa tou pran pouvwa pa nasyon nou an nan dekrè ki fè respekte saba pap la ap yon avètisman pou nou. Lè sa a, se va tan pou kite gwo vil yo, kòm preparasyon pou kite pi piti yo tou, pou ale nan kay retrèt nan kote izole nan mitan mòn yo.” Testimonies, volim 5, 464.
The siege of Jerusalem which was the sign to flee was the first siege brought by Cestius. Cestius therefore represented a threat that was temporarily removed, for once he set the siege, he then withdrew mysteriously, and historians have never been able to determine his logic for doing so.
Syèj Jerizalèm nan ki te siy pou kouri sove a se te premye syèj Cestius te mennen an. Se poutèt sa, Cestius te reprezante yon menas ki te retire pou yon tan, paske depi li te mete syèj la, li te retire kò li yon fason misterye; e istoryen yo pa janm rive detèmine lojik ki te pouse l fè sa.
“After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack.” The Great Controversy, 31.
“Apre Women yo, anba Cestius, te fin sènen vil la, yo te abandone syèj la san atann, lè tout bagay te sanble favorab pou yon atak imedya.” The Great Controversy, 31.
In the 1880’s and 1890’s Senator Henry W. Blair from New Hampshire introduced a series of bills in Congress to designate Sunday as the National Day of Rest. These bills were commonly referred to as “Blair Sunday Bills.” Senator Blair was a strong advocate for observing Sunday as a day of rest and religious observance. He believed that a uniform day of rest would have positive moral and social effects on American society. While his efforts gained some support, especially from religious groups, they also faced opposition, including concerns about the separation of church and state.
Nan ane 1880 yo ak 1890 yo, Senatè Henry W. Blair, ki soti nan New Hampshire, te prezante yon seri pwojè lwa devan Kongrè a pou deziyen dimanch kòm Jounen Nasyonal Repo a. Pwojè lwa sa yo te souvan rele “Blair Sunday Bills.” Senatè Blair te yon defansè fèm pou obsèvans dimanch kòm yon jou repo ak devosyon relijye. Li te kwè ke yon jou repo inifòm t ap gen efè pozitif sou plan moral ak sosyal nan sosyete ameriken an. Malgre efò li yo te jwenn kèk sipò, espesyalman nan men gwoup relijye yo, yo te rankontre opozisyon tou, tankou enkyetid konsènan separasyon ant legliz ak leta.
This was the first attempt to pass Sunday legislation in the history of the earth beast that was destined to speak as a dragon when it ultimately will pass a Sunday law. It was these series of Blair bills that A. T. Jones, one of the messengers of the 1888 General Conference session, went into the halls of Congress and so eloquently opposed. After a few attempts Senator Blair lost the momentum for his push for a National Day of Rest. In direct connection with that history, and the implications of a National Day of Rest (Sunday), the historical record of the counsel of Ellen White can be reviewed.
Sa a te premye tantativ pou pase lejislasyon dimanch nan istwa bèt tè a, ki te destine pou l pale tankou yon dragon lè, finalman, li pral pase yon lwa dimanch. Se te seri pwojè lwa Blair sa yo A. T. Jones, youn nan mesaje sesyon Konferans Jeneral 1888 la, te antre nan sal Kongrè a pou l te opoze avèk anpil elokans. Apre kèk tantativ, Senatè Blair te pèdi elan pou efò li t ap fè pou yon Jounen Nasyonal Repo. An koneksyon dirèk ak istwa sa a, ansanm ak enplikasyon yon Jounen Nasyonal Repo (dimanch), dosye istorik konsèy Ellen White yo kapab revize.
What is found in the review of her warnings of the Sunday law, is serious and widely misunderstood in Laodicean Adventism. In the context of needing to be out of the cities, which in the passage just cited, she wrote that, “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.” She repeatedly taught that God’s people needed to live in the country, but her counsels on the subject of country living before 1888 places her direction to leave the cities in the context that in the near future God’s people would need to leave the cities. After 1888, in her written direction concerning country living, she never deviated from the counsel that we should already be out of the cities.
Sa ki twouve nan revizyon avètisman li yo konsènan lwa dimanch lan, se yon bagay grav e lajman mal konprann nan Advantis Laodiseyen an. Nan kontèks nesesite pou nou sòti nan vil yo, kote nan pasaj ki fèk site a, li te ekri ke, “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.” Li te anseye repete fwa ke pèp Bondye a te bezwen viv nan peyi andeyò vil yo; men konsèy li yo sou sijè lavi nan peyi a anvan 1888 mete direksyon li pou kite vil yo nan kontèks ke, nan yon avni toupre, pèp Bondye a t ap bezwen kite vil yo. Apre 1888, nan direksyon ekri li yo konsènan lavi nan peyi a, li pa t janm devye de konsèy la ke nou ta dwe deja sòti nan vil yo.
The Blair National Day of Rest bills that arrived in history were the “sign” to leave the cities, and though the Blair bills lost the momentum necessary to accomplish the task, and withdrew into the darkness of history, the “sign” to flee had been given. It had been given at the historical waymark of the first siege, that was brought by Cestius. The soon-coming Sunday law is represented by the siege of Titus, and if any Laodicean Adventists are still in the cities when that siege arrives, they will die with the wicked.
Pwojè lwa Blair sou Jou Nasyonal Repo ki te parèt nan listwa yo te “siy” pou kite lavil yo; e byenke pwojè lwa Blair yo te pèdi elan ki te nesesè pou akonpli travay la, epi yo te retire yo nan fènwa listwa, “siy” pou sove kite yo te deja bay. Li te bay nan repè istorik premye syèj la, sa Cestius te pote a. Lwa dimanch ki prèt pou vini an reprezante pa syèj Tit la, e si genyen Advantis Laodise ki toujou nan lavil yo lè syèj sa a rive, yo pral mouri ansanm ak mechan yo.
There are two prophetic periods in the last days. They are separated by the soon-coming Sunday law. The first period is the investigative judgment of the living in Laodicean Adventism, and the second period is the executive judgment of the whore of Rome. Those two periods are repeatedly illustrated, for it is in those two periods that the parable of the ten virgins is fulfilled to the very letter, as it was in Millerite history. The tarrying time in the parable is the tarrying time of Habakkuk chapter two, so the two periods we are considering were also illustrated by Habakkuk chapter two. The parable of the ten virgins, and Habakkuk chapter two, were fulfilled to the very letter in Millerite history, and when they were, Ezekiel chapter twelve, verses twenty-one to twenty-eight was also fulfilled.
Gen de peryòd pwofetik nan dènye jou yo. Yo separe pa lwa dimanch ki pral vini byento a. Premye peryòd la se jijman ankèt la sou vivan yo nan Advantis Laodiseyen an, epi dezyèm peryòd la se jijman egzekitif gwo pwostitiye Wòm nan. De peryòd sa yo ilistre repete anpil fwa, paske se nan de peryòd sa yo parabòl dis vyèj yo akonpli jouk nan pi piti detay, menm jan sa te fèt nan istwa Millerit la. Tan reta a nan parabòl la se tan reta Abakik chapit de a; konsa, de peryòd n ap konsidere yo te ilistre tou pa Abakik chapit de. Parabòl dis vyèj yo, ansanm ak Abakik chapit de, te akonpli jouk nan pi piti detay nan istwa Millerit la; epi lè sa te fèt, Ezekyèl chapit douz, vèsè venn‑yon rive venn‑uit, te akonpli tou.
The last eight verses from Ezekiel chapter twelve, identify a time when the “effect of every vision” will be fulfilled, at a time when God would “no longer prolong” His visions. The two periods of history that are repeated so often and identify the investigative judgment of the living in Laodicean Adventism, and the executive judgment of the whore of Tyre, is the prophetic period where every vision within the Bible reaches its perfect and final fulfillment. In that period the one hundred and forty-four thousand are established, and they represent the class that does not die, and live until Christ returns. In Luke chapter twenty-one Christ identifies a “sign” that identifies when that generation has arrived.
Uit dènye uit vèsè nan chapit douz Ezekyèl la idantifye yon tan kote “efè chak vizyon” va akonpli, nan yon tan kote Bondye pa t ap “pwolonje” vizyon Li yo ankò. De peryòd listwa sa yo ki repete tèlman souvan epi ki idantifye jijman ankèt pou vivan yo nan Advantis Laodise a, ansanm ak jijman egzekitif sou pwostitiye Tir la, se peryòd pwofetik kote chak vizyon ki nan Bib la rive nan akonplisman pafè ak final li. Nan peryòd sa a, san karannkat mil yo tabli, epi yo reprezante kategori moun ki pa mouri, men ki viv jouk Kris retounen. Nan chapit vennyenyèm Lik la, Kris idantifye yon “siy” ki montre ki lè jenerasyon sa a rive.
In the two histories represented by the “sign” to flee, as set forth by Christ in connection with the abomination of desolation, two periods are marked, and their beginning and endings have a “sign” at the beginning of the period and “signs” at the ending. The “sign” that Christ identified as representing the final generation who would live until He came in the clouds is the evidence that we are now in the final generation of earth’s history.
Nan de istwa yo reprezante pa “siy” pou kouri sove a, jan Kris la te prezante yo an rapò ak abominasyon dezolasyon an, yo make de peryòd; e kòmansman ak fen yo gen yon “siy” nan kòmansman peryòd la ak “siy” nan fen an. “Siy” Kris la te idantifye kòm sa ki reprezante dènye jenerasyon ki t ap viv jouk lè Li vini nan nyaj yo, se prèv ke nou kounye a nan dènye jenerasyon istwa tè a.
In Luke chapter twenty-one, Jesus identifies the history from the three and a half years trampling down and destruction of literal Jerusalem from the year 66 unto the year 70, unto the end of the three and a half years of trampling down of spiritual Jerusalem that began in 538 and ended in 1798.
Nan Lik chapit vennètyen, Jezi idantifye listwa a depi twa zan edmi kote yo t ap pilonnen epi detwi Jerizalèm literal la soti nan ane 66 rive nan ane 70, jouk nan fen twa zan edmi pilonnaj Jerizalèm espirityèl la, ki te kòmanse an 538 e ki te fini an 1798.
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. But woe unto them that are with child, and to them that give suck, in those days! for there shall be great distress in the land, and wrath upon this people. And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:20–24.
Epi lè n a wè Jerizalèm sènen ak lame, lè sa a, konnen dezolasyon li a toupre. Lè sa a, se pou moun ki nan Jide kouri al nan mòn yo; se pou moun ki nan mitan li soti deyò; epi se pou moun ki nan zòn andeyò yo pa antre ladan li. Paske sa yo se jou vanjans yo, pou tout sa ki ekri yo ka akonpli. Men malè pou fanm ansent yo, ak pou sa yo k ap bay tete, nan jou sa yo! Paske pral gen gwo detrès nan peyi a, ak kòlè sou pèp sa a. Epi y ap tonbe anba file nepe a, y ap mennen yo prizonye nan tout nasyon; epi Jerizalèm pral pilonnen anba pye moun lòt nasyon yo, jouk lè tan moun lòt nasyon yo va rive nan akonplisman yo. Lik 21:20–24.
The “times” of the Gentiles trampling down Jerusalem is in the plural, for it represents the trampling down of literal Jerusalem that ended in the year 70, and the trampling down of spiritual Jerusalem that ended in 1798. The Gentiles represent both paganism and papalism, and it is those two powers that are the subject of the vision in the question of Daniel chapter eight, that asks, “How long.”
«Tan» kote nasyon yo ap pilonnen Jerizalèm nan ekri nan pliryèl la, paske sa reprezante pilonnaj Jerizalèm literal la ki te fini nan ane 70 la, ansanm ak pilonnaj Jerizalèm espirityèl la ki te fini an 1798. Nasyon yo reprezante ni paganism ni papalism, e se de pouvwa sa yo menm ki sijè vizyon an nan kestyon ki nan Danyèl chapit uit la, ki mande: «Jiska ki lè?»
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Lè sa a, mwen tande yon sen k ap pale; epi yon lòt sen di ak sen sa a ki t ap pale a: Jiska kilè vizyon an va dire konsènan sakrifis chak jou a, ak transgresyon dezolasyon an, pou yo lage ni sanktyè a ni lame a pou yo foule yo anba pye? Danyèl 8:13.
The “times of the Gentiles” in Luke chapter twenty-one, is referring to the twenty-five hundred and twenty years of God’s vengeance upon the northern kingdom which began in 723 BC and concluded in 1798. The year 538 marks when the man of sin stood in the holy place and proclaimed that he was God, thus dividing the period into two equal periods of twelve hundred and sixty years. The second period of twelve hundred and sixty years is the same history that is marked as concluding in Luke chapter twenty-one, verse twenty-four, when the “times of the Gentiles” was fulfilled. In the historical narrative that Jesus is identifying for His disciples verse twenty-four brings the testimony given to the disciples to the “time of the end” in 1798. From there Jesus begins to identify the “signs” associated with the Millerite movement.
«tan nasyon yo» nan Lik chapit venteyen an ap fè referans ak de mil senksan ventan vengans Bondye sou wayòm nò a, ki te kòmanse an 723 anvan Kris e ki te fini an 1798. Ane 538 la make moman lè nonm peche a te kanpe nan plas ki sen an epi li te pwoklame ke li te Bondye, konsa li te divize peryòd la an de peryòd egal de mil desan swasant ane. Dezyèm peryòd de mil desan swasant ane sa a se menm listwa a ki make kòm k ap fini nan Lik chapit venteyen, vèsè vennkat, lè «tan nasyon yo» te akonpli. Nan narasyon istorik Jezi ap idantifye pou disip Li yo, vèsè vennkat la mennen temwayaj yo te bay disip yo rive nan «tan lafen an» an 1798. Depi la a, Jezi kòmanse idantifye «siy» ki asosye ak mouvman Millerit la.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
Epi va gen siy nan solèy la, nan lalin nan, ak nan zetwal yo; epi sou tè a va gen kè sere pami nasyon yo, ak gwo dezoryantasyon; lanmè a ak vag yo ap gwonde; kè lèzòm ap febli yo poutèt laperèz, ak poutèt sa y ap tann ki pral rive sou tè a; paske pisans syèl yo va souke. Epi lè sa a, yo va wè Pitit Lòm nan vini nan yon nyaj avèk pisans ak anpil glwa. E lè bagay sa yo kòmanse rive, leve je nou anlè, epi leve tèt nou; paske redanmsyon nou ap pwoche. Lik 21:25–28.
Jesus states that “there shall be signs,” and He identifies them as signs in the sun and moon, and in the stars, the distress of nations, the powers of heaven being shaken and then the Son of man comes in a cloud. All these “signs,” were fulfilled in the Millerite history.
Jezikri deklare ke “pral gen siy,” epi Li idantifye yo kòm siy nan solèy la ak lalin lan, ak nan zetwal yo, detrès nasyon yo, pouvwa syèl yo k ap souke, epi apre sa, Pitit lòm nan vini nan yon nwaj. Tout “siy” sa yo te akonpli nan istwa Millerit la.
“Prophecy not only foretells the manner and object of Christ’s coming, but presents tokens by which men are to know when it is near. Said Jesus: ‘There shall be signs in the sun, and in the moon, and in the stars.’ Luke 21:25. ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall, and the powers that are in heaven shall be shaken. And then shall they see the Son of man coming in the clouds with great power and glory.’ Mark 13:24–26. The revelator thus describes the first of the signs to precede the second advent: ‘There was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood.’ Revelation 6:12.
“Pwofesi a pa sèlman anonse fason ak objektif vini Kris la, men li prezante tou siy kote lèzòm dwe konnen lè li pre. Jezi te di konsa: ‘Ap gen siy nan solèy la, nan lalin lan, ak nan zetwal yo.’ Lik 21:25. ‘Solèy la va fè nwa, lalin lan p ap bay limyè li, zetwal nan syèl la va tonbe, epi pisans ki nan syèl la va souke. Lè sa a, y ap wè Pitit lòm nan ap vini nan nyaj yo avèk gran pouvwa ak laglwa.’ Mak 13:24–26. Revelatè a dekri konsa premye nan siy ki dwe vin anvan dezyèm avènman an: ‘Te gen yon gwo tranblemanntè; solèy la vin nwa tankou sak twal cheve, epi lalin lan vin tankou san.’ Revelasyon 6:12.
“These signs were witnessed before the opening of the nineteenth century. In fulfillment of this prophecy there occurred, in the year 1755, the most terrible earthquake that has ever been recorded. . ..
“Siy sa yo te temwen anvan ouvèti diznevyèm syèk la. Nan akonplisman pwofesi sa a, te rive, nan ane 1755 la, tranblemanntè ki pi terib yo janm anrejistre....”
“Twenty-five years later appeared the next sign mentioned in the prophecy—the darkening of the sun and moon. What rendered this more striking was the fact that the time of its fulfillment had been definitely pointed out. In the Saviour’s conversation with His disciples upon Olivet, after describing the long period of trial for the church,—the 1260 years of papal persecution, concerning which He had promised that the tribulation should be shortened,—He thus mentioned certain events to precede His coming, and fixed the time when the first of these should be witnessed: ‘In those days, after that tribulation, the sun shall be darkened, and the moon shall not give her light.’ Mark 13:24. The 1260 days, or years, terminated in 1798. A quarter of a century earlier, persecution had almost wholly ceased. Following this persecution, according to the words of Christ, the sun was to be darkened. On the 19th of May, 1780, this prophecy was fulfilled. . ..
“Venesenk senk ane apre, pwochen siy ki te mansyone nan pwofesi a parèt—fènwa ki te kouvri solèy la ak lalin lan. Sa ki te fè sa vin pi frapan, se lefèt ke lè akonplisman li a te deja presizeman endike. Nan konvèsasyon Sovè a ak disip Li yo sou Mòn Oliv la, apre Li te fin dekri long peryòd eprèv legliz la,—1260 ane pèsekisyon papal la, konsènan ki Li te pwomèt ke tribilasyon an t ap vin pi kout,—Li te mansyone konsa kèk evènman ki t ap vini anvan retou Li, epi Li te fikse tan kote premye nan evènman sa yo t ap gen pou temwanye: ‘Nan jou sa yo, apre tribilasyon sa a, solèy la pral fè nwa, epi lalin lan p ap bay limyè li.’ Mak 13:24. 1260 jou yo, oswa ane yo, te fini an 1798. Yon ka de syèk pi bonè, pèsekisyon an te prèske sispann nèt. Apre pèsekisyon sa a, dapre pawòl Kris la, solèy la te gen pou l vin fè nwa. Nan dat 19 me 1780, pwofesi sa a te akonpli....”
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 304, 306–308.
“Kris te mande pèp li a veye siy avènman Li a epi rejwi lè yo ta wè siy ki anonse vini Wa yo a. ‘Lè bagay sa yo kòmanse rive,’ Li te di, ‘alò gade anlè, leve tèt nou; paske redanmsyon nou ap pwoche.’ Li te atire atansyon disip Li yo sou pyebwa prentan k ap boujonnen yo, epi Li te di: ‘Lè yo kòmanse pouse, nou wè epi nou konnen pa nou menm ke ete a deja toupre. Konsa tou nou menm, lè nou wè bagay sa yo rive, konnen ke wayòm Bondye a toupre.’ Lik 21:28, 30, 31.” The Great Controversy, 304, 306–308.
The triple application of the three Rome’s identify that in the trampling down of Jerusalem by pagan Rome and then by papal Rome, the trampling down of the sanctuary and the host by modern Rome was represented by a period of either twelve hundred and sixty days (pagan Rome), or twelve hundred and sixty prophetic years (papal Rome). The symbolic twelve hundred and sixty days (forty-two months) identifying the period of modern Rome’s persecution of God’s faithful people will be each period with a singular “sign” that identifies the time of flight for the faithful of that period. Each of the three periods ends with a manifestation of several “signs,” not a singular “sign” as at the beginning of the period.
Aplikasyon trip la nan twa Wòm yo montre ke, nan pilonnen Jerizalèm nan pa Wòm payen epi apre sa pa Wòm papal, pilonnen Tanp lan ak lame a pa Wòm modèn te reprezante pa yon peryòd swa mil desan swasant jou (Wòm payen), oswa mil desan swasant ane pwofetik (Wòm papal). Mil desan swasant jou senbolik yo (karannde mwa yo), ki idantifye peryòd pèsekisyon Wòm modèn lan kont pèp fidèl Bondye a, pral, pou chak peryòd, akonpaye pa yon sèl “siy” ki idantifye tan pou fidèl yo kouri chape nan peryòd sa a. Chak nan twa peryòd yo fini ak yon manifestasyon plizyè “siy”, pa yon sèl “siy” tankou sa ye nan kòmansman peryòd la.
“It is at midnight that God manifests His power for the deliverance of His people. The sun appears, shining in its strength. Signs and wonders follow in quick succession. The wicked look with terror and amazement upon the scene, while the righteous behold with solemn joy the tokens of their deliverance. Everything in nature seems turned out of its course. The streams cease to flow. Dark, heavy clouds come up and clash against each other. In the midst of the angry heavens is one clear space of indescribable glory, whence comes the voice of God like the sound of many waters, saying: ‘It is done.’ Revelation 16:17.” The Great Controversy, 636.
“Se a minui Bondye manifeste pouvwa Li pou delivrans pèp Li a. Solèy la parèt, li klere avèk tout fòs li. Siy ak mèvèy yo vin youn apre lòt byen vit. Mechan yo gade sèn nan avèk laperèz ak sezisman, tandiske moun ki jis yo wè avèk yon lajwa solanèl siy delivrans yo. Tout bagay nan lanati sanble sòti nan kou nòmal li. Larivyè yo sispann koule. Nwaj nwa, lou, monte epi frape youn ak lòt. Nan mitan syèl la ki an kòlè a, gen yon sèl espas klè ki gen yon glwa ki pa ka dekri, kote vwa Bondye soti tankou bri anpil dlo, li di: ‘Sa fèt.’ Revelasyon 16:17.” The Great Controversy, 636.
The period of the executive judgment upon the whore of Rome begins with the lifting up of the ensign that identifies that God’s other flock that is still in Babylon should flee. That period ends with “signs and wonders.” That period begins with the “second voice” of Revelation chapter eighteen, and it ends with the voice of God. Of course, the first and second voices of Revelation chapter eighteen is the voice of Christ. The first voice identifies the beginning of the investigative judgment of the living Laodicean Adventist church, and the second voice identifies the end of that period, but also marks the beginning of the executive judgment upon the whore of Rome.
Peryòd jijman egzekitif sou pwostitye lavil Wòm nan kòmanse avèk leve drapo a ki idantifye ke lòt twoupo Bondye a ki toujou nan Babilòn dwe pran kouri. Peryòd sa a fini ak “siy ak mèvèy.” Peryòd sa a kòmanse avèk “dezyèm vwa” chapit dizwit nan Revelasyon an, epi li fini avèk vwa Bondye. Natirèlman, premye ak dezyèm vwa chapit dizwit nan Revelasyon an se vwa Kris la. Premye vwa a idantifye kòmansman jijman ankèt sou legliz vivan Lawodise a, legliz Advantis la, epi dezyèm vwa a idantifye fen peryòd sa a, men li make tou kòmansman jijman egzekitif sou pwostitye lavil Wòm nan.
The complete history is governed by the week in which Christ confirmed the covenant, and the soon-coming Sunday law is typified as the middle waymark as typified by the cross. Both histories possess the signature of Alpha and Omega, for the beginning and ending in either history is represented by God’s voice. They also represent the truth, for the middle waymark is the rebellion of the Sunday law, and the Hebrew word “truth” was created with the first, thirteenth and last letters of the Hebrew alphabet. The first voice of Revelation chapter eighteen is the voice of Christ, the last voice is the voice of God, and the voice in the middle, also being the voice of God, is also where the rebellion of the thirteenth letter is represented by the earth beast “speaking” as a dragon, as represented in Revelation chapter THIRTEEN.
Istwa a an antye dirije pa semèn kote Kris te konfime alyans lan, epi lwa dimanch ki pral vini talè a se yon tip mitan waymak la, jan kwa a te prefigire l. Toude istwa yo pote siyati Alfa ak Omega, paske kòmansman ak fen nan chak istwa reprezante pa vwa Bondye. Yo reprezante verite a tou, paske mitan waymak la se rebelyon lwa dimanch lan, epi mo ebre pou “verite” a te fòme ak premye, trèzyèm, ak dènye lèt alfabè ebre a. Premye vwa nan Revelasyon chapit dizwit la se vwa Kris la, dènye vwa a se vwa Bondye, epi vwa ki nan mitan an, ki se vwa Bondye tou, se la tou rebelyon trèzyèm lèt la reprezante pa bèt latè a k ap “pale” tankou yon dragon, jan sa reprezante nan Revelasyon chapit TRÈZ la.
The ensign at the soon-coming Sunday law represents the “sign” to flee for God’s faithful, but it also identifies that the beginning of the prophetic period that ends with the ensign being lifted up must also have a “sign.” That “sign” is what Jesus identifies as evidence that the last generation of planet earth has arrived. In Luke chapter twenty-one the disciples ask what Christ meant when He identified that the temple was going to be destroyed.
Drapo a nan lwa dimanch ki pral vini byento a reprezante “siy” pou pèp fidèl Bondye a kouri chape; men li idantifye tou lefètke kòmansman peryòd pwofetik la, ki fini lè drapo a leve anlè, dwe genyen yon “siy” tou. “Siy” sa a se sa Jezi idantifye kòm prèv dènye jenerasyon planèt tè a rive. Nan Lik chapit venteyen an, disip yo mande ki sa Kris te vle di lè Li te fè konnen tanp lan t ap detwi.
And they asked him, saying, Master, but when shall these things be? and what sign will there be when these things shall come to pass? Luke 21:7.
Epi yo mande li, yo di l: Mèt, men kilè bagay sa yo va rive? E ki siy ki va genyen lè bagay sa yo pral akonpli? Lik 21:7.
Jesus then begins to identify the history that leads to the year 70 when the temple and city would be destroyed, and continues on to verse twenty-four where He identifies when the “times” of the Gentiles would be fulfilled.
Apre sa, Jezi kòmanse idantifye istwa ki mennen rive nan ane 70 la, lè tanp lan ak vil la t ap detwi, epi li kontinye jouk nan vèsè ven-kat la kote Li idantifye kilè “tan” nasyon lòt bò dlo yo t ap rive akonpli.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Epi y ap tonbe anba file nepe a, epi y ap mennen yo prizonye nan tout nasyon; epi Jerizalèm ap foule anba pye pa moun lòt nasyon yo, jouk tan moun lòt nasyon yo rive akonpli. Lik 21:24.
The idea that this verse is referring to literal Jerusalem is based upon the Catholic theological foolishness called futurism, that applies symbolic literally and places the fulfillment of the prophecies exclusively at the end of the world. The attack upon the correct application of this verse has been a major attack of Satan throughout the reading of the New Testament. Literal Jerusalem ceased to be the symbol of prophetic Jerusalem in the time of Christ, when literal prophecy changed the spiritual application. This revelation was a major teaching established by the apostle Paul. The trampling down of Jerusalem identifies the twelve hundred and sixty years of papal darkness from the year of 538 to 1798.
Ide ki fè konnen vèsè sa a ap fè referans ak Jerizalèm literal la baze sou foli teyolojik katolik yo rele fitiyis la, ki aplike sa ki senbolik la literalman epi ki mete akonplisman pwofesi yo sèlman nan fen mond lan. Atak kont bon aplikasyon vèsè sa a te yon gwo atak Satan pandan tout lekti Nouvo Testaman an. Jerizalèm literal la te sispann sèvi kòm senbòl Jerizalèm pwofetik la nan tan Kris la, lè pwofesi literal la te chanje aplikasyon espirityèl la. Revelasyon sa a te yon gwo ansèyman apot Pòl te etabli. Pilonnen Jerizalèm lan idantifye mil desan swasant ane fènwa papal la depi ane 538 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, eksteryè tanp lan, kite l deyò, epi pa mezire li; paske yo bay li bay nasyon yo: epi yo pral foule vil sen an anba pye pandan karant-de mwa. Revelasyon 11:2.
Jerusalem of prophecy ceased to be the symbol of the chosen city at the cross.
Jérusalem de la prophétie cessa d’être le symbole de la ville élue à la croix.
“How many there are who feel that it would be a good thing to tread the soil of old Jerusalem, and that their faith would be greatly strengthened by visiting the scenes of the Saviour’s life and death! But old Jerusalem will never be a sacred place until it is cleansed by the refining fire from heaven.” Review and Herald, June 9, 1896.
“Konbyen moun ki santi se ta yon bon bagay pou mache sou tè ansyen Jerizalèm, e ke lafwa yo ta vin anpil pi fò lè yo ta vizite kote ki make lavi ak lanmò Sovè a! Men, ansyen Jerizalèm pap janm tounen yon kote sakre jiskaske li fin pirifye pa dife rafine ki soti nan syèl la.” Review and Herald, 9 jen 1896.
Once Jesus led the disciples to the time of the end in 1798 in verse twenty-four, He then introduced the Millerite time when the announcement of the first angel arrived into history.
Depi Jezi te fin mennen disip yo rive nan tan lafen an nan ane 1798 nan vèsè vennkat la, li te prezante apre sa peryòd Millerit la, lè anons premye zanj lan te antre nan listwa.
And there shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations, with perplexity; the sea and the waves roaring; Men’s hearts failing them for fear, and for looking after those things which are coming on the earth: for the powers of heaven shall be shaken. And then shall they see the Son of man coming in a cloud with power and great glory. And when these things begin to come to pass, then look up, and lift up your heads; for your redemption draweth nigh. Luke 21:25–28.
Epi va gen siy nan solèy la, nan lalin nan, ak nan zetwal yo; e sou tè a pral gen kè sere pami nasyon yo, nan gwo tèt chaje; lanmè a ak vag yo ap gwonde; kè moun ap deperi anba laperèz, ak nan atant bagay k ap vini sou tè a; paske pisans syèl yo pral souke. Lè sa a y ap wè Pitit Lòm nan k ap vini nan yon nwaj avèk pisans ak anpil laglwa. E lè bagay sa yo kòmanse rive, leve je nou anlè, epi leve tèt nou; paske redanmsyon nou ap pwoche. Lik 21:25–28.
The signs that introduced the Millerite history were fulfilled in agreement with the never-failing power of God’s Word.
Siy ki te entwodui istwa Millerit la te akonpli an akò avèk pouvwa ki pa janm fè fay nan Pawòl Bondye a.
“The signs in the sun, moon, and stars have been fulfilled.” Review and Herald, November 22, 1906.
“Siy yo nan solèy la, nan lalin nan, ak nan zetwal yo, te akonpli.” Review and Herald, 22 novanm 1906.
We will continue Luke chapter twenty-one in the next article.
N ap kontinye ak Lik chapit venteyen nan atik kap vini an.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
“Le 16 décembre 1848, le Seigneur me donna une vision de l’ébranlement des puissances des cieux. Je vis que, lorsque le Seigneur dit « ciel », en donnant les signes rapportés par Matthieu, Marc et Luc, Il voulait dire le ciel, et lorsqu’Il dit « terre », Il voulait dire la terre. Les puissances du ciel sont le soleil, la lune et les étoiles. Elles gouvernent dans les cieux. Les puissances de la terre sont celles qui gouvernent sur la terre. Les puissances du ciel seront ébranlées à la voix de Dieu. Alors le soleil, la lune et les étoiles seront déplacés de leurs places. Ils ne passeront pas, mais seront ébranlés par la voix de Dieu.
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
«Nwaj nwa, lou te monte epi yo te frape youn kont lòt. Atmosfè a te fann epi li te woule tounen; apre sa nou te kapab leve je nou gade atravè espas ki te louvri nan Orion, kote vwa Bondye te soti. Vil Sen an pral desann atravè espas louvri sa a. Mwen te wè ke pouvwa tè a kounye a ap souke, e ke evènman yo vini youn apre lòt nan lòd. Lagè, ak bri lagè, nepe, grangou, ak pestilans se premye bagay ki souke pouvwa tè a; apre sa, vwa Bondye pral souke solèy la, lalin nan, ak zetwal yo, epi tè sa a tou. Mwen te wè ke soukous pouvwa yo an Ewòp la pa, jan kèk moun anseye l, soukous pouvwa syèl yo, men li se soukous nasyon yo ki an kòlè.» Early Writings, 41.