Paul’s identification of pagan Rome as the power that restrained the papacy from rising to power in the year 538, became the witness that William Miller recognized that established “the daily,” in the book of Daniel as representing paganism. William Miller’s framework was based upon the two desolating powers of paganism followed by papalism. Miller’s most important discovery in support of that framework was Paul’s testimony in 2 Thessalonians, chapter two, where Paul identifies that the restraint upon the papacy, produced by pagan Rome, would be taken away, in order for the “man of sin” to be placed in the temple of God, showing himself that he is God.
Idantifikasyon Pòl fè sou Wòm payen kòm pouvwa ki te kenbe papasi a pou l pa monte sou pouvwa an 538, te vin tounen temwayaj William Miller te rekonèt kòm sa ki te tabli “sakrifis tout tan an,” nan liv Danyèl la, kòm yon reprezantasyon payanis. Kad entèpretasyon William Miller la te baze sou de pouvwa dezolasyon yo: payanis, epi apre sa papalis. Dekouvèt ki te pi enpòtan pou Miller nan sipò kad sa a, se te temwayaj Pòl nan 2 Tesalonisyen, chapit de, kote Pòl idantifye ke antrav Wòm payen te pwodui kont papasi a t ap retire, pou “nonm peche a” te kapab mete nan tanp Bondye a, pandan li montre tèt li kòm si se Bondye li ye.
In the book of Daniel, the symbol of “the daily” representing paganism is always followed by a symbol of the papacy, whether it be represented as the transgression of desolation or the abomination of desolation. Yet in Christ’s warning to the Christians concerning the siege and destruction of Jerusalem that took place during the three-and-a-half years from 66 to 70 AD, Christ referred to “the abomination of desolation, spoken of by Daniel the prophet” as the sign for the Christians that were in Jerusalem to immediately flee. History identifies that the sign was not the symbol of papal Rome, but of pagan Rome. The sign was to be recognized by the faithful, if they were to avoid the siege and destruction. Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan Rome, or papal Rome?
Nan liv Danyèl la, senbòl “sakrifis tout tan an” ki reprezante paganism toujou swiv pa yon senbòl papote a, kit li reprezante kòm transgresyon dezolasyon an, oswa kòm abominasyon dezolasyon an. Men, nan avètisman Kris la te bay kretyen yo konsènan syèj ak destriksyon Jerizalèm ki te fèt pandan twa ane edmi ant 66 ak 70 aprè Jezikri, Kris te fè referans ak “abominasyon dezolasyon an, jan pwofèt Danyèl te pale de li a” kòm siy pou kretyen ki te nan Jerizalèm yo pou yo kouri sove touswit. Istwa montre siy sa a pa t senbòl Wòm papal, men senbòl Wòm payen. Moun fidèl yo te dwe rekonèt siy la si yo te vle evite syèj la ak destriksyon an. Èske “abominasyon dezolasyon an, jan pwofèt Danyèl te pale de li a,” se yon senbòl Wòm payen, oswa Wòm papal?
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:) Then let them which be in Judaea flee into the mountains: Let him which is on the housetop not come down to take anything out of his house: Neither let him which is in the field return back to take his clothes. And woe unto them that are with child, and to them that give suck in those days! But pray ye that your flight be not in the winter, neither on the sabbath day: For then shall be great tribulation, such as was not since the beginning of the world to this time, no, nor ever shall be. And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:15–22.
Se poutèt sa, lè n a wè abominasyon dezolasyon an, jan pwofèt Danyèl te pale de li a, kanpe nan kote ki sen an, (moun k ap li a, se pou l konprann:) Lè sa a, se pou moun ki nan Jide yo kouri al nan mòn yo; moun ki sou tèt kay la pa dwe desann pou pran anyen nan kay li; ni moun ki nan jaden an pa dwe tounen dèyè pou pran rad li. Malè pou fanm ki ansent, ak pou sa k ap bay tibebe tete, nan jou sa yo! Men, lapriyè pou vòl nou an pa rive ni nan sezon fredi, ni nan jou saba a; paske lè sa a pral gen yon gwo tribilasyon, jan pa t janm genyen depi nan kòmansman mond lan jouk kounye a, non, e p ap janm genyen ankò. E si jou sa yo pa t vin kout, pèsonn pa t ap sove; men, poutèt moun Bondye chwazi yo, jou sa yo ap vin kout. Matye 24:15–22.
Sister White comments on how this warning was fulfilled in the history of the destruction of Jerusalem from 66 through 70 AD, and she identifies that the flag, or the standard of the Roman army, was the sign for the Christians still in Jerusalem to flee. So, was the “abomination of desolation, spoken of by Daniel the prophet,” pagan Rome, or was it papal Rome, as Miller based his framework upon?
Sè White fè kòmantè sou fason avètisman sa a te akonpli nan istwa destriksyon Jerizalèm soti 66 rive 70 aprè Kris, epi li idantifye drapo a, oswa estanda lame women an, kòm siy pou kretyen ki te toujou nan Jerizalèm yo pran kouri. Donk, èske “abominasyon dezolasyon an, pwofèt Danyèl te pale de li a,” se te Wòm payen an, oswa èske se te Wòm papal la, jan Miller te baze kad li sou sa?
William Miller was led to understand both manifestations of Rome (pagan followed by papal), but he was forced by the history in which he lived, to treat both kingdoms as one kingdom. And of course, they are one kingdom, but they also represent two successive kingdoms. Forced by the prophetic history of 1798, Miller had to address Rome as primarily one kingdom. In 1798, Miller believed Christ’s Second Coming was approximately twenty-five years in the future. He knew full well that papal Rome had received a deadly wound in 1798. For Miller, there were no other earthly kingdoms to follow papal Rome, for Christ was about to return.
William Miller te rive konprann toude manifestasyon Wòm yo (Wòm payen ki te vini anvan, epi Wòm papal la); men istwa epòk kote li t ap viv la te fòse l trete toude wayòm sa yo kòm yon sèl wayòm. Epi, natirèlman, yo se yon sèl wayòm; men yo reprezante tou de wayòm siksesif. Paske istwa pwofetik 1798 la te mete l anba nesesite sa a, Miller te oblije trete Wòm sitou kòm yon sèl wayòm. An 1798, Miller te kwè Dezyèm Vini Kris la te apeprè vennsenk ane nan lavni. Li te konnen trè byen ke Wòm papal la te resevwa yon blesi mòtèl an 1798. Pou Miller, pa t gen okenn lòt wayòm sou tè a ki t ap swiv Wòm papal la, paske Kris te prèt pou retounen.
In the history where Miller was located, he understood the statue of chapter two of Daniel, represented four earthly kingdoms, for that was what Daniel testified to.
Nan listwa kote Miller te ye a, li te konprann ke estati chapit dezyèm liv Danyèl la te reprezante kat wayòm sou latè, paske se sa Danyèl te temwaye.
And the fourth kingdom shall be strong as iron: forasmuch as iron breaketh in pieces and subdueth all things: and as iron that breaketh all these, shall it break in pieces and bruise. And whereas thou sawest the feet and toes, part of potters’ clay, and part of iron, the kingdom shall be divided; but there shall be in it of the strength of the iron, forasmuch as thou sawest the iron mixed with miry clay. Daniel 2:40, 41.
Epi katriyèm wayòm nan va fò tankou fè; paske menm jan fè kraze an miyèt moso epi soumèt tout bagay, konsa tou, menm jan ak fè ki kraze tout bagay sa yo, li menm li va kraze an miyèt moso e li va pilonnen yo. Epi kòm ou te wè pye yo ak zòtèy yo, yon pati an ajil bòsye e yon pati an fè, wayòm nan va divize; men ladan l ap gen yon pati nan fòs fè a, paske ou te wè fè a melanje ak ajil labou. Danyèl 2:40, 41.
Miller understood that there were only four kingdoms, and the fourth and final kingdom was Rome, which he knew from history was pagan Rome followed by papal Rome. The fourth kingdom for Miller, in agreement with Daniel’s word, was “divided,” but for Miller the division only represented a distinction between the literal and spiritual aspects of the kingdom of Rome. He was correct, but his understanding was limited.
Miller te konprann ke te gen sèlman kat wayòm, e katriyèm ak dènye wayòm nan se te Wòm, kote li te konnen dapre listwa se te Wòm payen, epi apre sa Wòm papal. Katriyèm wayòm nan, dapre Miller, an akò ak pawòl Danyèl la, te “divize,” men pou Miller divizyon an te sèlman reprezante yon distenksyon ant aspè literal ak aspè espirityèl wayòm Wòm nan. Li te gen rezon, men konpreyansyon li te limite.
Miller did not see that the division of pagan and papal Rome, was based upon the division that Paul was raised up to identify. Paul (and John the Baptist), identified that at the time period of the cross literal was to transition into spiritual. Without that understanding Miller was forced to accept that Rome was essentially one kingdom that had two phases. And of course, he was correct (but limited). He could not see that spiritual Rome was represented by literal Babylon, for spiritual Rome (the papacy) is also spiritual Babylon.
Miller pa t wè ke divizyon Wòm payen ak Wòm papal la te chita sou divizyon Pòl te leve pou idantifye a. Pòl (ansanm ak Jan Batis) te idantifye ke, nan peryòd tan kwa a, sa ki literal te dwe pase nan sa ki espirityèl. San konpreyansyon sa a, Miller te oblije aksepte ke Wòm te, an reyalite, yon sèl wayòm ki te gen de faz. Epi, natirèlman, li te gen rezon (men nan limit li). Li pa t kapab wè ke Wòm espirityèl te reprezante pa Babilòn literal, paske Wòm espirityèl (papasi a) se tou Babilòn espirityèl.
Literal Babylon, as the first of four kingdoms in Daniel two, would typify the fourth kingdom, for the first always typifies the last. Pagan Rome had been typified by Babylon, but both pagan Rome and Babylon typified spiritual Rome (the papacy). The papacy therefore was the fifth kingdom, and it was represented by Babylon. This is a basic reason why Sister White compares the captivity of literal Israel in Babylon for seventy years, with the captivity of spiritual Israel in spiritual Babylon for twelve hundred and sixty years.
Babilòn literal, kòm premye nan kat wayòm yo nan Danyèl de, t ap sèvi kòm tip katriyèm wayòm nan, paske premye a toujou sèvi kòm tip dènye a. Wòm payen te deja tipifye pa Babilòn, men ni Wòm payen ni Babilòn te tipifye Wòm espirityèl la (papote a). Se poutèt sa, papote a te senkyèm wayòm nan, e se Babilòn ki te reprezante li. Sa se yon rezon fondamantal ki fè Sè White konpare kaptivite Izrayèl literal nan Babilòn pandan swasanndis ane, ak kaptivite Izrayèl espirityèl la nan Babilòn espirityèl pandan mil de san swasant ane.
“God’s church on earth was as verily in captivity during this long period of relentless persecution as were the children of Israel held captive in Babylon during the period of the exile.” Prophets and Kings, 714.
“Legliz Bondye a sou latè te tout bon vre an kaptivite pandan long peryòd sa a nan pèsekisyon san rete a, menm jan pitit Izrayèl yo te kenbe an kaptivite nan Babilòn pandan peryòd ekzil la.” Prophets and Kings, 714.
Miller therefore had no problem interchanging prophetic fulfillments that more specifically identified pagan Rome, with papal Rome. We will provide examples of this as we continue, but if we understand that Miller viewed pagan and papal Rome as one kingdom, we can understand why Miller would have no problem with Jesus referencing the “abomination of desolation, spoken of by Daniel the prophet,” as a fulfillment of pagan Rome, while still understanding the expression of the “abomination of desolation,” in the book of Daniel as a symbol of papal Rome. Miller could not see the three desolating powers, and for this reason his prophetic framework was limited, though accurate.
Se poutèt sa, Miller pa t gen okenn difikilte pou l te sèvi altènativman ak akonplisman pwofetik ki idantifye pi espesyalman Wòm payen, ansanm ak Wòm papal. N ap bay egzanp sou sa pandan n ap kontinye, men si nou konprann ke Miller te konsidere Wòm payen ak Wòm papal kòm yon sèl wayòm, nou ka konprann poukisa Miller pa t ap gen okenn pwoblèm ak Jezi ki fè referans ak “abominasyon dezolasyon an, pwofèt Danyèl te pale de li a,” kòm yon akonplisman Wòm payen, pandan li te toujou konprann ekspresyon “abominasyon dezolasyon an,” nan liv Danyèl la kòm yon senbòl Wòm papal. Miller pa t kapab wè twa pisans ki fè dezolasyon yo, e se poutèt sa kad pwofetik li a te limite, byenke li te egzak.
But how are we to understand the discrepancy of the historical fulfillment of 66 AD, when pagan Rome placed its standards in the sacred precincts of the temple in fulfillment of Christ’s prediction? Is “the abomination of desolation, spoken of by Daniel the prophet,” a symbol of pagan or papal Rome? The answer to that dilemma is fairly simple when you recognize three desolating powers, instead of two. We should begin with Sister White’s commentary on the fulfillment of Christ’s prediction of the destruction of Jerusalem.
Men, kijan pou nou konprann diferans ki genyen nan akonplisman istorik ane 66 aprè Jezikri a, lè Wòm payen te mete estanda li yo nan lakou sakre tanp lan, an akonplisman prediksyon Kris la? Èske “abominasyon dezolasyon an, pwofèt Danyèl te pale a,” se yon senbòl Wòm payen oswa Wòm papal? Repons pou dilèm sa a byen senp lè ou rekonèt twa pouvwa dezolasyon, olye de de. Nou dwe kòmanse avèk kòmantè Sè White sou akonplisman prediksyon Kris la konsènan destriksyon Jerizalèm.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Nan kwa Kris la jwif yo te kloure sou kwa a, destriksyon Jerizalèm te deja ladan l. San ki te koule sou Kalvè a te vin pwa ki fè yo plonje nan ruin pou monn sa a ak pou monn k ap vini an. Konsa tou sa pral ye nan gran dènye jou a, lè jijman va tonbe sou moun ki rejte gras Bondye a. Kris la, wòch ki fè yo bite a, pral parèt lè sa a devan yo tankou yon mòn vanjans. Glwa vizaj li, ki pou moun ki jis yo se lavi, pral pou mechan yo yon dife k ap devore. Se poutèt lanmou yo te rejte a, gras yo te meprize a, pechè a pral detwi.”
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Pa mwayen anpil ilistrasyon ak avètisman repete, Jezi te montre ki sa ki t ap rezilta pou Jwif yo lè yo rejte Pitit Bondye a. Nan pawòl sa yo, Li t ap pale ak tout moun nan tout laj ki refize resevwa Li kòm Redanmtè yo. Chak avètisman se pou yo. Tanp ki te pwofane a, pitit gason dezobeyisan an, move kiltivatè yo, bòs mason meprizan yo, jwenn korespondans yo nan eksperyans chak pechè. Si li pa repanti, sò yo te anonse davans lan pral pou li.” The Desire of Ages, 600.
When Paul identified the transition from literal to spiritual, he identifies that it occurred during the time period of the cross, and it should be noted that the destruction of Jerusalem is directly associated with the cross. The destruction of literal Jerusalem which was first accomplished by literal Babylon was accomplished a last time by literal Rome, for Jesus always represents the end with the beginning. The trampling down of the sanctuary and the host that began with the pagan power of Babylon, ended with the pagan power of Rome.
Lè Pòl te idantifye tranzisyon an soti nan literal pou rive nan espirityèl la, li montre sa te fèt pandan peryòd kwa a, epi li ta dwe remake ke destriksyon Jerizalèm nan asosye dirèkteman ak kwa a. Destriksyon Jerizalèm literal la, ki te premye akonpli pa Babilòn literal, te akonpli pou yon dènye fwa pa Wòm literal, paske Jezi toujou reprezante fen an ansanm ak kòmansman an. Pilonnen desann tanp lan ak lame a, ki te kòmanse avèk pouvwa payen Babilòn nan, te fini avèk pouvwa payen Wòm nan.
The spiritual trampling down of spiritual Jerusalem was accomplished by papal Rome and both of those periods of trampling down (literal and spiritual) typify the trampling down of God’s people by the third desolating power, which in terms of Rome is called modern Rome.
Pap Wòm te akonpli pilonnen espirityèl Jerizalèm espirityèl la, e toude peryòd pilonnman sa yo (literal ak espirityèl) sèvi kòm tip pilonnman pèp Bondye a anba twazyèm pouvwa dezolan an, ki, anrapò ak Wòm, rele Wòm modèn.
There are three desolating powers that each persecute God’s people. The dragon of paganism, followed by the sea beast of Catholicism, that is followed by the earth beast of the United States (the false prophet). Paganism was represented by various pagan powers that trampled down literal Israel. Papalism then trampled down spiritual Israel for twelve hundred and sixty years from 538 to 1798. The three-fold union of the dragon, the beast and the false prophet is modern Rome and it also tramples down God’s people during the “hour” of the Sunday law crisis. The three desolating powers of the dragon, the beast and the false prophet are also represented as pagan Rome, papal Rome and modern Rome.
Gen twa pouvwa k ap fè dezolasyon, e chak ladan yo ap pèsekite pèp Bondye a. Gen dragon an, ki se payanis; apre sa vini bèt ki sòti nan lanmè a, ki se Katolisism; epi apre li vini bèt ki sòti nan tè a, ki se Etazini (fo pwofèt la). Payanis te reprezante pa divès pouvwa payen ki te kraze Izrayèl literal anba pye yo. Apre sa, Papalis te kraze Izrayèl espirityèl anba pye li pandan mil desan swasant ane, soti 538 rive 1798. Inyon twa-fwa dragon an, bèt la ak fo pwofèt la, se Wòm modèn; li menm tou li kraze pèp Bondye a anba pye li pandan “lè” kriz lwa dimanch la. Twa pouvwa k ap fè dezolasyon yo—dragon an, bèt la ak fo pwofèt la—reprezante tou Wòm payen, Wòm papal, ak Wòm modèn.
In terms of Revelation seventeen paganism is the first four kings, the fifth king is the papacy and the sixth, seventh and eighth kings is the three-fold union of modern Rome.
An tèm Revelasyon disèt la, paganism se kat premye wa yo; senkyèm wa a se papote a; epi sizyèm, setyèm ak wityèm wa yo se inyon twa-fwa Wòm modèn nan.
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. Revelation 17:10, 11.
Epi gen sèt wa: senk tonbe deja, youn la kounye a, e lòt la poko vini; epi lè li vini, li dwe dire yon ti tan. Epi bèt la ki te la, epi ki pa la ankò, se li menm ki wityèm nan, e li soti nan mitan sèt yo, epi li prale nan pèdisyon. Revelasyon 17:10, 11.
In terms of Daniel chapter two, paganism is all four kingdoms from literal Babylon to literal Rome. Spiritual Babylon is the papacy (the head of gold), and the three-fold union of the dragon, the beast, and the false prophet (modern Rome), is represented by the three-fold union of spiritual Medo-Persia, spiritual Greece, and spiritual Rome (whose deadly wound is healed).
An tèm Dànyèl chapit de a, payanis se tout kat wayòm yo, depi Babilòn literal rive nan Wòm literal. Babilòn espirityèl se papote a (tèt an lò a), epi inyon twa fwa a ant dragon an, bèt la, ak fo pwofèt la (Wòm modèn), reprezante pa inyon twa fwa a ant Mèd-Pès espirityèl, Lagrès espirityèl, ak Wòm espirityèl (ki blesi mòtèl li geri).
When Jesus referred to the “abomination of desolation, spoken of by Daniel the prophet,” he was identifying a specific “sign” that Christians must recognize in each of the three Rome’s. Pagan Rome, papal Rome and modern Rome all persecute God’s people. That persecution is represented prophetically as trampling down the sanctuary and host. Jesus provided a warning of the approach of that persecution for each of the three periods of persecutions. When the “sign” of Rome’s authority was placed within the sanctuary, the time to flee Jerusalem had arrived. Jesus was not using Daniel’s expression of the “abomination of desolation,” as a symbol of an earthly power, but as a symbol of the sign that Christians needed to recognize.
Lè Jezi te fè referans ak “abominasyon dezolasyon an, pwofèt Danyèl te pale de li a,” li t ap idantifye yon “siy” presi kretyen yo dwe rekonèt nan chak nan twa Wòm yo. Wòm payen, Wòm papal, ak Wòm modèn tout pèsekite pèp Bondye a. Nan pwofesi, pèsekisyon sa a reprezante kòm pilonnen Tanp lan ak lame a anba pye. Jezi te bay yon avètisman sou apwòch pèsekisyon sa a pou chak nan twa peryòd pèsekisyon yo. Lè “siy” otorite Wòm nan te mete anndan Tanp lan, moman pou kouri kite Jerizalèm te rive. Jezi pa t ap sèvi ak ekspresyon Danyèl la, “abominasyon dezolasyon an,” kòm yon senbòl yon pisans tèren, men kòm yon senbòl siy kretyen yo te bezwen rekonèt.
“Jesus declared to the listening disciples the judgments that were to fall upon apostate Israel, and especially the retributive vengeance that would come upon them for their rejection and crucifixion of the Messiah. Unmistakable signs would precede the awful climax. The dreaded hour would come suddenly and swiftly. And the Saviour warned His followers: ‘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:) then let them which be in Judea flee into the mountains.’ Matthew 24:15, 16; Luke 21:20, 21. When the idolatrous standards of the Romans should be set up in the holy ground, which extended some furlongs outside the city walls, then the followers of Christ were to find safety in flight. When the warning sign should be seen, those who would escape must make no delay. Throughout the land of Judea, as well as in Jerusalem itself, the signal for flight must be immediately obeyed. He who chanced to be upon the housetop must not go down into his house, even to save his most valued treasures. Those who were working in the fields or vineyards must not take time to return for the outer garment laid aside while they should be toiling in the heat of the day. They must not hesitate a moment, lest they be involved in the general destruction.” The Great Controversy, 25.
Jezi te deklare devan disip ki t ap koute yo jijman ki t apral tonbe sou Izrayèl aposta a, e sitou vanjans jistis ki t apral vini sou yo poutèt yo te rejte epi kloure Mesi a sou kwa. Siy ki pa t kite okenn dout t apral vini anvan denouman terib la. Lè yo t ap redoute a t apral vini toudenkou ak rapidman. E Sovè a te avèti disip li yo konsa: “Se poutèt sa, lè n a wè abominasyon devastasyon an, jan pwofèt Danyèl te pale de li a, kanpe nan kote ki sen an, (moun k ap li a, se pou l konprann:) lè sa a, se pou moun ki nan Jide kouri al nan mòn yo.” Matye 24:15, 16; Lik 21:20, 21. Lè drapo idolatri Women yo ta leve sou tè ki sen an, ki te pwolonje kèk stad pi lwen pase miray lavil la, lè sa a se nan pran lachas kouri disip Kris yo te dwe jwenn sekirite. Lè siy avètisman an ta parèt, moun ki ta vle chape yo pa t dwe pran okenn reta. Nan tout peyi Jide a, menm jan tou nan Jerizalèm menm, yo te dwe obeyi siyal pou kouri a tousuit. Moun ki ta rive sou tèt kay la pa t dwe desann antre anndan kay li, menm pou l sove trezò ki gen plis valè pou li yo. Moun ki t ap travay nan jaden oswa nan jaden rezen yo pa t dwe pran tan pou retounen al chèche rad deyò yo te mete sou kote pandan yo t ap travay anba chalè jounen an. Yo pa t dwe ezite menm yon moman, pou yo pa ta pran nan destriksyon jeneral la.” The Great Controversy, 25.
In the passage Sister White identifies the “abomination of desolation,” as an “unmistakable sign,” that was represented by the “idolatrous standards of the Romans,” which they set “up in the holy ground” of the sanctuary. Jesus was not using the “abomination of desolation” to represent either power of pagan or papal Rome, but as a “sign.” When the “sign” was placed in the holy ground of the temple, the Christians were to flee from Jerusalem “lest they be involved in the general destruction.” Sister White goes further later on in the same passage and identifies that the prophecy of Christ that identified the destruction had more than one fulfillment.
Nan pasaj la, Sè White idantifye “abominasyon devastasyon an” kòm yon “siy ki pa ka twonpe,” ki te reprezante pa “ensiy idolatr Wòm yo,” ke yo te mete “nan tè sen” sanktyè a. Jezi pa t sèvi ak “abominasyon devastasyon an” pou reprezante ni youn ni lòt pouvwa Wòm payen oswa Wòm papal la, men kòm yon “siy.” Lè “siy” la te mete nan tè sen tanp lan, kretyen yo te dwe kouri kite Jerizalèm “pou yo pa patisipe nan destriksyon jeneral la.” Sè White ale pi lwen ankò pita nan menm pasaj la epi li idantifye ke pwofesi Kris la, ki te make destriksyon an, te gen plis pase yon akonplisman.
“The Saviour’s prophecy concerning the visitation of judgments upon Jerusalem is to have another fulfillment, of which that terrible desolation was but a faint shadow. In the fate of the chosen city we may behold the doom of a world that has rejected God’s mercy and trampled upon His law. Dark are the records of human misery that earth has witnessed during its long centuries of crime. The heart sickens, and the mind grows faint in contemplation. Terrible have been the results of rejecting the authority of Heaven. But a scene yet darker is presented in the revelations of the future. The records of the past,—the long procession of tumults, conflicts, and revolutions, the ‘battle of the warrior … with confused noise, and garments rolled in blood’ (Isaiah 9:5),—what are these, in contrast with the terrors of that day when the restraining Spirit of God shall be wholly withdrawn from the wicked, no longer to hold in check the outburst of human passion and satanic wrath! The world will then behold, as never before, the results of Satan’s rule.
“Pwofesi Sovè a konsènan vizit jijman sou Jerizalèm nan gen pou l resevwa yon lòt akonplisman, kote dezolasyon terib sa a pa t sèlman yon lonbraj fèb. Nan sò vil chwazi a, nou ka wè kondanasyon yon lemonn ki rejte mizèrikòd Bondye epi ki pilonnen lwa Li a. Dosye mizè imen tè a te temwen pandan long syèk krim li yo se bagay ki fè nwa. Kè a vin malad, epi lespri a vin fèb lè l ap medite sou yo. Rezilta rejè otorite Syèl la te terib. Men yon sèn ki pi fè nwa toujou prezante nan revelasyon sou lavni an. Dosye tan pase yo,—long pwosesyon dezòd, konfli ak revolisyon yo, ‘batay gèrye a … ak bri konfizyon, ak rad woule nan san’ (Ezayi 9:5),—kisa yo ye, an konparezon ak laterè jou sa a lè Lespri Bondye a, ki t ap kenbe an fren, va retire nèt sou mechan yo, pou l pa kenbe ankò debòdman pasyon imen ak kòlè satanik la an kontwòl! Lè sa a, lemonn pral wè, jan li pa t janm wè sa anvan, rezilta dominasyon Satan an.”
“But in that day, as in the time of Jerusalem’s destruction, God’s people will be delivered, everyone that shall be found written among the living. Isaiah 4:3. Christ has declared that He will come the second time to gather His faithful ones to Himself: ‘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.’ Matthew 24:30, 31. Then shall they that obey not the gospel be consumed with the spirit of His mouth and be destroyed with the brightness of His coming. 2 Thessalonians 2:8. Like Israel of old the wicked destroy themselves; they fall by their iniquity. By a life of sin, they have placed themselves so out of harmony with God, their natures have become so debased with evil, that the manifestation of His glory is to them a consuming fire.
“Men, nan jou sa a, menm jan sa te ye nan tan destriksyon Jerizalèm lan, pèp Bondye a va delivre, tout moun ki va jwenn ekri pami vivan yo. Ezayi 4:3. Kris la deklare ke Li va vini yon dezyèm fwa pou rasanble fidèl pa Li yo bò kote Li menm: ‘Lè sa a, tout branch fanmi tè a va plenn, epi yo va wè Pitit lòm nan k ap vini sou nyaj syèl la avèk pisans ak gwo glwa. Epi Li va voye zanj li yo avèk yon gwo son twonpèt, epi yo va rasanble eli Li yo soti nan kat van yo, depi yon bout syèl la rive jouk lòt la.’ Matye 24:30, 31. Lè sa a, moun ki pa obeyi levanjil la va fini ak souf bouch Li, epi yo va detwi pa klète avènman Li. 2 Tesalonisyen 2:8. Menm jan ak Izrayèl nan tan lontan, mechan yo detwi tèt pa yo; yo tonbe pa inikite pa yo. Pa yon lavi peche, yo mete tèt yo tèlman deyò amoni ak Bondye, nati yo vin tèlman degrade pa mechanste, ke manifestasyon glwa Li vin pou yo tankou yon dife k ap devore.”
“Let men beware lest they neglect the lesson conveyed to them in the words of Christ. As He warned His disciples of Jerusalem’s destruction, giving them a sign of the approaching ruin, that they might make their escape; so He has warned the world of the day of final destruction and has given them tokens of its approach, that all who will may flee from the wrath to come. Jesus declares: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Those who behold these harbingers of His coming are to ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ are His words of admonition. Mark 13:35. They that heed the warning shall not be left in darkness, that that day should overtake them unawares. But to them that will not watch, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
“Se pou moun pran prekosyon pou yo pa neglije leson yo resevwa nan pawòl Kris la. Menm jan Li te avèti disip Li yo konsènan destriksyon Jerizalèm, lè Li te ba yo yon siy sou dezas k ap pwoche a, pou yo te kapab chape; konsa tou, Li te avèti mond lan konsènan jou destriksyon final la, e Li te ba yo siy ki montre li ap pwoche, pou tout moun ki vle yo ka sove anba kòlè k ap vini an. Jezi deklare: ‘There shall be signs in the sun, and in the moon, and in the stars; and upon the earth distress of nations.’ Luke 21:25; Matthew 24:29; Mark 13:24–26; Revelation 6:12–17. Moun ki wè prezaj sa yo ki anonse vini Li a dwe ‘know that it is near, even at the doors.’ Matthew 24:33. ‘Watch ye therefore,’ se pawòl avètisman Li yo. Mark 13:35. Moun ki koute avètisman an p ap rete nan fènwa, pou jou sa a pa rive pran yo san yo pa pare. Men pou sila yo ki pa vle veye, ‘the day of the Lord so cometh as a thief in the night.’ 1 Thessalonians 5:2–5.” The Great Controversy, 36, 37.
When Sister White wrote these words there was still to be a future fulfillment of the destruction of Jerusalem. The retributive judgment that is carried out against modern Rome (the dragon, the beast and the false prophet), at the end of the world represents the final fall of spiritual Babylon, but spiritual Babylon (the papacy) already fell once in 1798. The destruction of Jerusalem represents God’s retributive judgment upon an apostate church.
Lè Sè White te ekri pawòl sa yo, te gen toujou yon akonplisman alavni nan destriksyon Jerizalèm nan. Jijman vanjans ki egzekite kont Wòm modèn nan (dragon an, bèt la, ak fo pwofèt la), nan fen mond lan, reprezante dènye tonbe Babilòn espirityèl la; men Babilòn espirityèl la (papalite a) te deja tonbe yon fwa an 1798. Destriksyon Jerizalèm nan reprezante jijman vanjans Bondye sou yon legliz aposta.
The destruction of Jerusalem in the three and a half years from 66 AD to 70 AD typifies the destruction of God’s retributive judgment at the end of the world that is brought upon modern Rome (the dragon, the beast and the false prophet). The siege and destruction of Jerusalem, which was accomplished by paganism from 66 AD unto 70 AD, lasted exactly three and a half years.
Destriksyon Jerizalèm nan pandan twa zan edmi ki te pase soti nan ane 66 aprè Kris rive nan ane 70 aprè Kris se yon tip destriksyon jijman vanjans Bondye a nan fen lemonn, ki pral tonbe sou Wòm modèn nan (dragon an, bèt la ak fo pwofèt la). Syèj ak destriksyon Jerizalèm nan, ki te akonpli pa paganism lan depi ane 66 aprè Kris jouk rive nan ane 70 aprè Kris, te dire egzakteman twa zan edmi.
The siege and destruction of spiritual Jerusalem which was accomplished by papalism lasted three and a half prophetic years, from 538 unto 1798. Those two illustrations typify the siege and destruction of Jerusalem in the “hour” of the Sunday law crisis that is brought about by modern Rome. The last of the three destructions of Jerusalem is reversed, as represented in the book of Daniel.
Antourajman ak destriksyon Jerizalèm espirityèl la, ke papis la te akonpli, te dire twa ane edmi pwofetik, soti 538 rive 1798. De ilistrasyon sa yo prefigire antourajman ak destriksyon Jerizalèm nan nan “lè” kriz lwa dimanch lan ke Wòm modèn lan pote sou latè. Dènye nan twa destriksyon Jerizalèm yo ranvèse, jan sa reprezante nan liv Dànyèl la.
The book of Daniel begins with Babylon conquering and destroying Jerusalem and it ends with Babylon’s destruction and Jerusalem’s victory. In each of the three battles, there was a sign given to Christians that informed them to flee from the coming warfare. In AD 66, it was when the armies of pagan Rome placed their standards (their battle flags) in the sacred ground of the sanctuary. In the year 538, it was when the “man of sin” was revealed, sitting in the temple of God (the Christian church), showing himself that he was God, when he passed a Sunday law at the Counsel of Orleans in that year. Sunday enforcement is what the papacy identifies as the proof of their authority over the Christian world, for they argue (correctly) that there is no support for Sunday worship in God’s Word, and the fact that they instituted Sunday as the day of worship in Christianity is proof that the authority of their pagan traditions and customs are above the Bible.
Liv Danyèl la kòmanse avèk Babilòn ki konkeri epi detwi Jerizalèm, e li fini avèk destriksyon Babilòn ak viktwa Jerizalèm. Nan chak nan twa batay yo, yo te bay kretyen yo yon siy ki te fè yo konnen yo dwe kouri pou chape anba lagè ki t ap vini an. Nan ane 66 aprè Jezikri, se te lè lame Wòm payèn yo te mete drapo yo (drapo lagè yo) sou tè sakre tanp lan. Nan ane 538 la, se te lè yo te revele “nonm peche a”, ki te chita nan tanp Bondye a (legliz kretyen an), pandan li t ap montre tèt li tankou li te Bondye, lè li te pase yon lwa dimanch nan Konsèy Orléans nan ane sa a. Se fòsman dimanch la papote a idantifye kòm prèv otorite pa li sou mond kretyen an, paske yo soutni (ak rezon) pa gen okenn sipò pou adorasyon dimanch nan Pawòl Bondye a, e lefètke se yo menm ki te tabli dimanch kòm jou adorasyon nan Krisyanis la se prèv ke otorite tradisyon ak koutim payèn pa yo pi wo pase Bib la.
In the year 538, Christians were to separate from the Roman church, not simply because it was not truly a Christian church, but also because the sign of papal authority had been placed in the sacred grounds of God’s church. Sister White identifies the separation process of that history that began the period when God’s church fled into the wilderness for twelve hundred and sixty years.
Nan ane 538, kretyen yo te dwe separe ak legliz Wòm nan, pa sèlman paske li pa t vrèman yon legliz kretyen, men tou paske siy otorite pap la te plase sou tè sakre legliz Bondye a. Sè White idantifye pwosesis separasyon nan istwa sa a ki te kòmanse peryòd lè legliz Bondye a te kouri al nan dezè a pandan mil desan swasant ane.
“But there is no union between the Prince of light and the prince of darkness, and there can be no union between their followers. When Christians consented to unite with those who were but half converted from paganism, they entered upon a path which led further and further from the truth. Satan exulted that he had succeeded in deceiving so large a number of the followers of Christ. He then brought his power to bear more fully upon these, and inspired them to persecute those who remained true to God. None understood so well how to oppose the true Christian faith as did those who had once been its defenders; and these apostate Christians, uniting with their half-pagan companions, directed their warfare against the most essential features of the doctrines of Christ.
“Men, pa gen okenn inyon ant Prens limyè a ak prens fènwa a, e pa ka gen okenn inyon ant disip yo. Lè kretyen yo te dakò pou ini ak moun ki te sèlman a mwatye konvèti soti nan paganism, yo te antre sou yon chemen ki te mennen yo pi lwen toujou de verite a. Satan te rejwi anpil dèske li te reyisi twonpe yon si gwo kantite disip Kris yo. Lè sa a, li te fè pouvwa li peze sou yo pi plis toujou, epi li te enspire yo pou pèsekite moun ki te rete fidèl ak Bondye. Pa t gen pèsonn ki te konprann pi byen kijan pou opoze vrè lafwa kretyen an pase sila yo ki te yon fwa defansè li; e kretyen aposta sa yo, lè yo te ini ak konpayon mwatye payen yo, te dirije lagè yo kont aspè ki pi esansyèl nan doktrin Kris yo.
“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 lit dezespere pou moun ki ta rete fidèl yo kenbe fèm kont twonpri ak abominasyon yo ki te degize nan rad prèt yo e yo te entwodui nan legliz la. Yo pa t aksepte Bib la kòm règ lafwa. Doktrin libète relijye a te rele erezi, epi yo te rayi moun ki t ap soutni li yo 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 gwoup fidèl la te deside kraze tout inyon ak legliz apostazi a si li te toujou refize libere tèt li anba manti ak idolatri. Yo te wè ke separasyon se te yon nesesite absoli si yo te vle obeyi pawòl Bondye a. Yo pa t ka pran risk pou tolere erè ki t ap mennen pwòp nanm yo nan pèdisyon, ni pou yo 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 ke menm lapè ta koute twòp chè si li ta achte ak sakrifis prensip. Si inite pa t kapab reyalize sof nan konpwomi laverite ak lajistis, alò, se pou gen diferans, e menm lagè.” The Great Controversy, 45.
We will continue these thoughts in the next article.
N ap kontinye refleksyon sa yo nan atik kap vini an.
“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 lonje devan nou. Rido a pral leve. Nou menm ki okipe pozisyon solanèl sa a, ki chaje ak responsablite, kisa n ap fè, kisa n ap panse, pou n ap ret kole 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 klas moun ki, yo gen je men yo pa wè, yo gen zòrèy men yo pa tande? Èske se anven ke Bondye ban nou konesans volonte Li? Èske se anven ke Li voye avètisman apre avètisman ban nou? Èske nou kwè deklarasyon verite etènèl yo konsènan sa k pral rive 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. And now, instead of seeking expensive dwellings here, we should be preparing to move to a better country, even a heavenly. Instead of spending our means in self-gratification, we should be studying to economize. Every talent lent of God should be used to His glory in giving the warning to the world. God has a work for His colaborers to do in the cities. Our missions must be sustained; new missions must be opened. To carry forward this work successfully will require no small outlay. Houses of worship are needed, where the people may be invited to hear the truths for this time. For this very purpose, God has entrusted a capital to His stewards. Let not your property be tied up in worldly enterprises, so that this work shall be hindered. Get your means where you can handle it for the benefit of the cause of God. Send your treasures before you into heaven.” Testimonies, volume 5, 464.
“Kounye a, se pa tan pou pèp Bondye a ap fikse afeksyon yo ni rasanble trezò yo nan lemonn. Tan an pa lwen ankò lè, menm jan ak premye disip yo, n ap oblije chèche yon refij nan kote ki dezole ak solitè. Menm jan sènen lavil Jerizalèm nan pa lame women yo te siy pou kretyen Jide yo pran kouri, konsa tou, lè nasyon pa nou an va pran pouvwa sou tèt li nan dekrè ki fè respekte saba papal la, sa pral yon avètisman pou nou. Lè sa a, se va tan pou kite gwo vil yo, an preparasyon pou kite pi piti yo tou, pou al rete nan kay retrè nan kote izole nan mitan mòn yo. E kounye a, olye pou n ap chèche kay chè isit la, nou ta dwe prepare nou pou n al nan yon peyi ki pi bon, sètadi, yon peyi selès. Olye pou n ap depanse mwayen nou yo nan satisfaksyon pwòp tèt nou, nou ta dwe etidye kijan pou fè ekonomi. Chak talan Bondye prete dwe sèvi pou glwa Li nan bay mond lan avètisman an. Bondye gen yon travay pou kolaboratè Li yo fè nan vil yo. Misyon nou yo dwe soutni; nouvo misyon dwe louvri. Pou fè travay sa a vanse avèk siksè, sa pral mande yon depans ki pa piti. Yo bezwen kay adorasyon, kote yo ka envite pèp la pou tande verite pou tan sa a. Se pou objektif sa menm Bondye konfye yon kapital bay jeran Li yo. Pa kite byen nou yo mare nan antrepriz lemonn, pou travay sa a pa vin antrave. Mete mwayen nou yo kote nou ka jere yo pou benefis kòz Bondye a. Voye trezò nou yo devan nou nan syèl la.” Testimonies, volim 5, 464.