The abomination of desolation spoken of by Daniel the prophet is a sign for Christians in three different eras to flee. The Christians in Jerusalem fled when they saw the standards of the Roman armies encompassing Jerusalem in the year 66 AD. The Christians of the late fifth and early sixth century fled into the wilderness when they saw the man of sin in the temple of God proclaiming that he was God. In 1888 there was a series of Sunday laws introduced into the Congress of the United States by Senator Blair. Those bills were called the Blair bills, and they were an effort to identify Sunday as a National Day of Worship. Sunday worship is the mark of the beast, the mark of papal authority and the Constitution of the United States directly opposes the enforcement of a national religion as a test for the citizens of the United States.
Abominasyon dezolasyon pwofèt Danyèl te pale a se yon siy pou kretyen nan twa epòk diferan pou yo kouri chape. Kretyen ki te Jerizalèm yo te kouri lè yo te wè drapo lame Women yo antoure Jerizalèm nan ane 66 aprè Jezikri. Kretyen fen senkyèm syèk la ak kòmansman sizyèm syèk la te kouri antre nan dezè a lè yo te wè nonm peche a nan tanp Bondye a ap pwoklame li menm se Bondye. An 1888, te gen yon seri lwa dimanch Senatè Blair te prezante nan Kongrè Etazini an. Yo te rele pwojè lwa sa yo lwa Blair yo, e yo te yon efò pou idantifye dimanch kòm yon Jounen Nasyonal Adorasyon. Adorasyon dimanch se mak bèt la, mak otorite papal la, e Konstitisyon Etazini an opoze dirèkteman ak aplikasyon yon relijyon nasyonal kòm yon tès pou sitwayen Etazini yo.
It is this fact that is left out of the flawed application connected with identifying the United States as modern Rome. A triple application of prophecy possesses specific rules that govern its application. The rules identify that the prophetic characteristics of the first fulfillment are to be combined with the prophetic characteristics of the second fulfillment in order to establish the prophetic characteristics of the third fulfillment.
Se reyalite sa a yo neglije nan aplikasyon ki pa kòrèk la ki gen rapò ak idantifye Etazini kòm Wòm modèn. Yon aplikasyon pwòfesi an twa etap genyen règ presi ki gouvène aplikasyon li. Règ sa yo fè konnen karakteristik pwofetik premye akonplisman an dwe mete ansanm ak karakteristik pwofetik dezyèm akonplisman an pou tabli karakteristik pwofetik twazyèm akonplisman an.
The warning to flee, is a warning to flee from a coming persecution. In Christ’s era the persecution was the destruction of Jerusalem and the temple in the year 70. The warning sign of that approaching persecution was given in the year 66 AD. The warning to flee in the late fifth and early sixth century was identified by Paul as the recognition of a falling away of prophetic Pergamos, which represented pagan Rome. There was to be a falling away first, in order for the man of sin who would proclaim himself as God to be revealed. In the history approaching 538, pagan Rome that had restrained, or as Paul stated “withholdeth” was taken away, and as Pergamos fell away and the sign to flee arrived and directed the faithful to separate from the papal churches communion. Then in 538, at the Counsel of Orleans the papal power passed a Sunday law, and the twelve hundred and sixty years of papal persecution began.
Avètisman pou sove a, se yon avètisman pou sove anba yon pèsekisyon k ap vini. Nan epòk Kris la, pèsekisyon an te destriksyon Jerizalèm ak tanp lan nan ane 70. Siy avètisman pèsekisyon sa a ki t ap pwoche te bay nan ane 66 aprè Jezikri. Avètisman pou sove a nan fen senkyèm syèk la ak kòmansman sizyèm syèk la, Pòl te idantifye li kòm rekonesans yon apostazi nan Pergam pwofetik la, ki te reprezante Wòm payen an. Te dwe gen yon apostazi an premye, pou nonm peche a, ki t ap pwoklame tèt li kòm Bondye, te ka revele. Nan istwa k ap pwoche bò 538, Wòm payen an ki te kenbe l tounen, oubyen jan Pòl te di a, “retni l”, te retire; epi lè Pergam te fè apostazi a, siy pou sove a te rive epi li te dirije fidèl yo pou separe tèt yo ak kominyon legliz papal yo. Apre sa, an 538, nan Konsèy Orléans lan, pouvwa papal la te pase yon lwa dimanch, epi douz san swasant ane pèsekisyon papal la te kòmanse.
The first two witnesses identify clearly that the third fulfillment of the warning to flee given by Christ preceded the actual persecution. The destruction of Jerusalem came exactly three and a half years after the siege of Cestius began in 66 AD, thus allowing the Christians to flee in advance of the horrors of the second siege which was instigated by Titus and concluded with the destruction of the temple and city. In advance of the year 538, the Christians separated from the church of papal Rome, and prophetically fled into the wilderness, which represents the destruction of spiritual Jerusalem.
De premye temwen yo idantifye avèk klète ke twazyèm akonplisman avètisman Kris te bay pou sove a te vini anvan pèsekisyon an menm. Destriksyon Jerizalèm te rive egzakteman twa ane edmi apre syèj Sestiyis la te kòmanse nan ane 66 aprè Jezi Kris, konsa sa te pèmèt kretyen yo sove davans devan laterè dezyèm syèj la, ki te pwovoke pa Tit e ki te fini ak destriksyon tanp lan ak vil la. Anvan ane 538, kretyen yo te separe tèt yo ak legliz Wòm papal la, epi, nan sans pwofetik, yo te sove ale nan dezè a, ki reprezante destriksyon Jerizalèm espirityèl la.
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. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Men, lakou ki deyò tanp lan, kite l deyò, epi pa mezire l; paske yo bay li bay nasyon yo: e yo va pilonnen vil sen an pandan karannnde mwa. E mwen va bay de temwen mwen yo pouvwa, e yo va pwofetize pandan mil desan swasant jou, abiye ak twal sak. Revelasyon 11:2, 3.
In both illustrations of the warning to flee, the warning precedes the persecution, and the persecution is represented by Rome, whether pagan or papal, trampling down Jerusalem, whether literal or spiritual. The warning to flee for Seventh-day Adventist was the Blair bill in 1888. In the first fulfillment in the history of pagan Rome the Christians were to flee from Jerusalem, and in fulfillment of papal Rome the Christians fled into the wilderness. For Adventism the warning was to flee into the country.
Nan toude ilistrasyon avètisman pou kouri sove yo, avètisman an vini anvan pèsekisyon an, epi pèsekisyon an reprezante pa Wòm, kit li payen, kit li papal, k ap pilonnen Jerizalèm, kit li literal, kit li espirityèl. Avètisman pou kouri sove pou Advantis Setyèm Jou yo se te lwa Blair la an 1888. Nan premye akonplisman an nan istwa Wòm payen an, kretyen yo te dwe kouri soti Jerizalèm, epi nan akonplisman Wòm papal la, kretyen yo te kouri al nan dezè a. Pou Advantis yo, avètisman an se te pou yo kouri al nan zòn andeyò.
“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 sou monn nan oswa pou yo ap ranmase trezò yo sou latè. Tan an pa twò lwen, lè, 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 kouri sove, konsa tou pran pouvwa pa nasyon nou an nan dekrè ki fè respekte saba pap la pral yon avètisman pou nou. Lè sa a, se pral tan pou kite gran vil yo, antanke preparasyon pou kite pi piti yo tou, pou al viv nan kay retrèt nan kote izole nan mitan mòn yo.” Testimonies, volume 5, 464.
“The assumption of power on the part of our nation in the decree enforcing the papal sabbath will be a warning to us,” was fulfilled when the abomination of desolation, in agreement with Mark’s words was “standing where it ought not.” In 1888, the Congress of the United States was considering a law in direct contradiction to a primary element of the Constitution, and at that point Seventh-day Adventists were to leave the cities and move to the country.
«Lè nasyon nou an pran pouvwa nan dekrè k ap fè respekte saba papal la, sa pral yon avètisman pou nou,» te akonpli lè abominasyon dezolasyon an, an akò ak pawòl Mak yo, te «kanpe kote li pa ta dwe ye». An 1888, Kongrè Etazini an t ap konsidere yon lwa ki te an kontradiksyon dirèk ak yon eleman fondamantal nan Konstitisyon an, e nan moman sa a, Advantis Setyèm Jou yo te dwe kite vil yo epi ale rete nan zòn riral yo.
“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. . . . 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 nan. Kris te bay disip li yo avètisman, epi tout moun ki te kwè pawòl li yo te veye pou siy ki te pwomèt la.... San pèdi tan yo te kouri al nan yon kote ki an sekirite—vil Pella, nan peyi Pere, lòt bò larivyè Jouden an.” The Great Controversy, 30.
The prophetic characteristics of the first of the warning signs to flee, represent the third and final fulfillment. Sometimes those prophetic characteristics produce a double fulfillment in the third fulfillment. An example of this is the three Elijah’s. The line of Elijah in his confrontation with Jezebel, Ahab and the prophets of Baal, combined with the characteristics of John the Baptist, the second Elijah, in his confrontation with Herodias, Herod and Salome establish that in the last days, for the third and final fulfillment of a triple application is always in the last days, Elijah and John represent two classes of God’s people. One class represented by Elijah do not die, and the other class represented by John do die. The two classes are also represented in Revelation chapter seven as the one hundred and forty-four thousand, who do not die, and the great multitude that do die.
Karakteristik profetik dari tanda-tanda peringatan yang pertama untuk melarikan diri melambangkan penggenapan yang ketiga dan yang terakhir. Kadang-kadang karakteristik profetik itu menghasilkan suatu penggenapan ganda di dalam penggenapan yang ketiga. Salah satu contohnya ialah tiga Elia. Garis Elia dalam konfrontasinya dengan Izebel, Ahab, dan nabi-nabi Baal, digabungkan dengan karakteristik Yohanes Pembaptis, Elia yang kedua, dalam konfrontasinya dengan Herodias, Herodes, dan Salome, menegakkan kenyataan bahwa pada hari-hari terakhir, sebab penggenapan ketiga dan terakhir dari suatu penerapan rangkap tiga selalu terjadi pada hari-hari terakhir, Elia dan Yohanes melambangkan dua golongan umat Allah. Satu golongan yang dilambangkan oleh Elia tidak mati, dan golongan yang lain yang dilambangkan oleh Yohanes memang mati. Kedua golongan itu juga dilambangkan dalam Wahyu pasal tujuh sebagai seratus empat puluh empat ribu, yang tidak mati, dan kumpulan besar yang mati.
In the three Babylon’s a similar element of the prophetic message is that the first Babylon is represented by Nimrod, but the second Babylon is represented by the first and last kings, Nebuchadnezzar and Belshazzar. Nebuchadnezzar represents those in Babylon who will be saved, and Belshazzar, those in Babylon who will be lost.
Nan twa Babilòn yo, yon eleman ki sanble nan mesaj pwofetik la se ke premye Babilòn nan reprezante pa Nimwòd, men dezyèm Babilòn nan reprezante pa premye ak dènye wa yo, Nebikadneza ak Bèlchaza. Nebikadneza reprezante moun ki nan Babilòn ki pral sove, epi Bèlchaza reprezante moun ki nan Babilòn ki pral pèdi.
In the last days there are two Sunday laws that are the subject of Bible prophecy. The first is the soon-coming Sunday law in the United States, and the second is the Sunday law that is forced upon the entire world. Those two Sunday laws were typified by the Sunday law of pagan Rome, when in the year 321, Constantine enforced the first Sunday law, followed by the Sunday law of Papal Rome in 538. Pagan Rome is one of several prophetic types that prefigure the United States, and the Sunday law of 321, typifies the soon-coming Sunday law in the United States. The papal Sunday law of 538 typifies the Sunday law that is enforced upon the entire world. The flawed view that the United States is typified by the robbers in Daniel eleven tries to employ the soon-coming Sunday law in the United States as evidence to claim that the Sunday law in the United States proves that the United States is modern Rome, and disregards that there is another Sunday law that is forced upon every nation of the world by the threefold union of the dragon, the beast and false prophet.
Nan dènye jou yo, gen de lwa dimanch ki se sijè pwofesi Bib la. Premye a se lwa dimanch k ap vini talè nan Etazini, epi dezyèm nan se lwa dimanch yo enpoze sou tout lemonn. De lwa dimanch sa yo te gen kòm tip lwa dimanch Wòm payen an, lè, nan ane 321, Konstanten te fè aplike premye lwa dimanch lan, epi apre sa te vini lwa dimanch Wòm papal la an 538. Wòm payen se youn pami plizyè tip pwofetik ki prefigire Etazini, epi lwa dimanch 321 an se tip lwa dimanch k ap vini talè nan Etazini an. Lwa dimanch papal 538 la se tip lwa dimanch yo fè aplike sou tout lemonn. Konsepsyon ki gen defo a, ki di Etazini se tip vòlè yo nan Danyèl onz la, ap eseye sèvi ak lwa dimanch k ap vini talè nan Etazini an kòm prèv pou pretann ke lwa dimanch nan Etazini pwouve Etazini se Wòm modèn, epi li neglije lefètke gen yon lòt lwa dimanch ankò yo enpoze sou chak nasyon nan lemonn pa mwayen inyon a twa a: dragon an, bèt la, ak fo pwofèt la.
If a Sunday law in the United States identifies the United States as Modern Rome, then what does the worldwide Sunday law identify? The three Rome’s identify that Modern Rome, which is threefold, will enforce two distinct Sunday laws. The first is in the United States and was typified by Constantine’s Sunday law in 321, and the second is the entire world, as typified by the papal Sunday law of 538. To employ the Sunday law in the United States in the context of a triple application of prophecy to claim that the Sunday law proves who is Modern Rome, is to disregard the prophetic characteristics established by pagan and papal Rome. There are two distinct Sunday laws in the last days, and neither is a proof to identify the robbers of the people are the United States. When the testimony of pagan and papal Rome is misrepresented to uphold a private interpretation, as is currently being done, it demonstrates that those seeking to uphold their private interpretation do not understand type and antitype.
Si une loi du dimanche aux États-Unis identifie les États-Unis comme la Rome moderne, alors qu’identifie la loi dominicale mondiale ? Les trois Rome identifient que la Rome moderne, qui est triple, imposera deux lois dominicales distinctes. La première se situe aux États-Unis et a été préfigurée par la loi dominicale de Constantin en 321, et la seconde concerne le monde entier, comme l’a préfiguré la loi dominicale papale de 538. Employer la loi dominicale aux États-Unis dans le contexte d’une triple application de la prophétie pour prétendre que la loi dominicale prouve qui est la Rome moderne, c’est faire abstraction des caractéristiques prophétiques établies par la Rome païenne et la Rome papale. Il y a, dans les derniers jours, deux lois dominicales distinctes, et aucune des deux ne constitue une preuve permettant d’identifier les États-Unis comme les brigands du peuple. Lorsque le témoignage de la Rome païenne et de la Rome papale est dénaturé afin de soutenir une interprétation particulière, comme cela se fait actuellement, cela démontre que ceux qui cherchent à soutenir leur interprétation particulière ne comprennent pas le type et l’antitype.
Pagan Rome is a type of the United States, and papal Rome typifies modern Rome. Along with this misapplication of a triple application of prophecy, and the claim that what is being taught is set in the context of “type and antitype,” is the other failure of defining the “abomination of desolation” as it is represented within the context of a triple application of prophecy.
Wòm payen an se yon tip Etazini yo, epi Wòm papal la se yon prefigurasyon Wòm modèn nan. Ansanm ak move aplikasyon sa a nan yon aplikasyon trip pwofesi a, ak pretansyon ke sa k ap anseye a plase nan kontèks “tip ak antitip,” gen tou lòt erè a ki se defini “abominasyon dezolasyon an” jan li reprezante nan kontèks yon aplikasyon trip pwofesi a.
From the year 66 to the year 70 AD, two Roman generals attacked Jerusalem. Both generals, Cestius and Titus began with a siege, but only one withdrew from the siege for a brief period of time, which providentially allowed the Christians to flee. It was the first siege under Cestius that the Christians recognized the warning to flee. When Titus arrived to carry on the warfare against Jerusalem in the year 70 AD, he began with a siege and did not cease until Jerusalem and the temple were destroyed. The warning of Jesus contains two steps. First is the sign to flee, and thereafter the persecution. In the fulfillment of the warning in the fifth and sixth centuries the Christians separated from the corrupt Roman church before 538, and then the persecution began.
Depi ane 66 rive ane 70 aprè Jezikri, de jeneral women te atake Jerizalèm. Toude jeneral yo, Sestis ak Tit, te kòmanse ak yon syèj, men se youn sèlman ki te leve syèj la pou yon ti tan, sa ki, pa dispozisyon pwovidansyèl, te pèmèt kretyen yo sove. Se premye syèj la anba Sestis la kretyen yo te rekonèt kòm avètisman pou yo kouri chape. Lè Tit te rive pou kontinye lagè kont Jerizalèm nan ane 70 aprè Jezikri, li te kòmanse ak yon syèj e li pa t sispann jiskaske Jerizalèm ak tanp lan te detwi. Avètisman Jezi a gen de etap. Premye a se siy pou kouri chape, epi apre sa, pèsekisyon an. Nan akonplisman avètisman an nan senkyèm ak sizyèm syèk yo, kretyen yo te separe tèt yo ak legliz women kòwonpi a anvan ane 538, epi apre sa pèsekisyon an te kòmanse.
Paul is very clear that all the recorded history of ancient Israel was written for those living in the last days, and that all those histories were types, although the Greek word “typos,” meaning types is translated as ensamples in his classic presentation of this truth.
Pòl klè anpil lè li di tout istwa ansyen pèp Izrayèl la ki ekri yo te ekri pou moun k ap viv nan dènye jou yo, e ke tout istwa sa yo te tip, byenke mo grèk la “typos,” ki vle di tip, tradui kòm egzanp nan prezantasyon klasik li fè sou verite sa a.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. 1 Corinthians 10:11.
Koulye a, tout bagay sa yo te rive yo kòm egzanp; e yo ekri yo pou avètisman nou, nou menm sou ki finisman mond lan rive. 1 Korentyen 10:11.
The histories in chapter ten which Paul uses to set the context for this truth was not a history of ancient Israel acting righteously.
Istwa ki nan chapit dis la, ke Pòl itilize pou tabli kontèks verite sa a, pa t yon istwa sou ansyen Izrayèl k ap aji avèk jistis.
But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. 1 Corinthians 10:5–9.
Men, Bondye pa t pran plezi nan anpil ladan yo; paske yo te tonbe mouri nan dezè a. Kounye a, bagay sa yo te sèvi nou kòm egzanp, pou nou pa ta anvi bagay ki mal, menm jan yo menm tou yo te anvi yo. Pa vin adoratè zidòl nonplis, tankou kèk nan yo te ye; jan sa ekri a: Pèp la te chita pou manje ak bwè, epi yo leve pou pran plezi. Pa kite nou tonbe nan fònikasyon nonplis, tankou kèk nan yo te fè sa, epi nan yon sèl jou, venntwa mil te tonbe. Pa kite nou tante Kris nonplis, tankou kèk nan yo menm tou yo te tante li, epi sèpan te detwi yo. 1 Corinthians 10:5–9.
Sacred history is a record of both the righteousness and unrighteousness of God’s people, but in either record the history is still a type for God’s people living in the last days. The history of the rebellion in Minneapolis in 1888, is a record of unrighteousness, in spite of what Adventist historians’ claim. The rebellion was so profound that Ellen White determined to leave the meeting, and only stayed because an angel told her it was her responsibility to stay and record the rebellion that was a parallel to the rebellion of Korah, Dathan and Abiram in the history of Moses. At that meeting the mighty angel of Revelation chapter eighteen descended, but the message He brought was rejected.
Istwa sakre a se yon dosye ki rakonte ni jistis ni enjistis pèp Bondye a; men, kèlkeswa ki dosye a, listwa a toujou rete yon tip pou pèp Bondye a k ap viv nan dènye jou yo. Istwa rebelyon ki te fèt nan Minneapolis an 1888 la se yon dosye enjistis, malgre sa istoryen advantis yo pretann. Rebelyon an te tèlman pwofon, Ellen White te deside kite reyinyon an, e li te rete sèlman paske yon zanj te di li se te responsablite li pou l rete epi pou l anrejistre rebelyon an, ki te yon paralèl ak rebelyon Koré, Datan ak Abiram nan istwa Moyiz la. Nan reyinyon sa a, zanj pisan ki nan Revelasyon chapit dizwit la te desann, men mesaj Li te pote a te rejte.
That history typified September 11, 2001, when the great buildings of New York City were brought down. That history included the first Sunday law bill that was to be introduced by Senator Blair. His efforts to enforce Sunday as a National Day of Worship failed, but it was part of a sacred history that typified the last days. Senator Blair’s bill was the warning to flee the cities. Before 1888 when Sister White spoke of the necessity of living out of the cities, she spoke in the future tense. She pointed to a time in the near future when God’s people must move to the country. After 1888, all of Sister White’s references to the necessity of country living placed her counsel in the context that the time to be in the country had already arrived. The Blair bill in 1888, was the sign of Sunday enforcement, as Luke put it, in a place where it ought not be. Sunday enforcement was not to be brought into the Congress of the United States, for it was a denial of a primary principle of the Constitution.
Istwa sa a te prefigire 11 septanm 2001, lè gwo batiman vil Nouyòk yo te kraze. Istwa sa a te gen ladan l premye pwojè lwa dimanch Senatè Blair te dwe prezante. Efò li yo pou enpoze dimanch kòm yon Jou Nasyonal Adorasyon te echwe, men sa te fè pati yon istwa sakre ki te prefigire dènye jou yo. Pwojè lwa Senatè Blair la te avètisman pou kouri kite vil yo. Anvan 1888, lè Sè White te pale sou nesesite pou viv deyò vil yo, li te pale nan tan fiti. Li te montre yon tan nan lavni pwòch kote pèp Bondye a ta dwe deplase al nan zòn riral yo. Apre 1888, tout referans Sè White te fè konsènan nesesite pou viv nan zòn riral yo te mete konsèy li yo nan kontèks ke tan pou yo te nan zòn riral yo te deja rive. Pwojè lwa Blair la an 1888 te siy ranfòsman dimanch lan, jan Lik te di sa, nan yon kote kote li pa t dwe ye. Ranfòsman dimanch lan pa t dwe antre nan Kongrè Etazini an, paske sa te yon demanti youn nan prensip fondamantal Konstitisyon an.
The history of 1888 was recorded in order to typify the prophetic history that began on September 11, 2001. The Blair Bill in 1888 typified the Patriot Act of 2001. It was the warning that preceded the actual enforcement of the mark of the beast. No one who is following Christ should be living in a city after September 11, 2001. It was the prophetic siege that directed God’s people to flee. And just as there are two Sunday laws that are the subject of the prophetic model of the last days, as represented by the Sunday laws of pagan and papal Rome, both Sunday laws are preceded by the warning to flee.
Istwa 1888 la te anrejistre pou sèvi kòm tipoloji istwa pwofetik ki te kòmanse 11 septanm 2001. Lwa Blair la an 1888 te tipifye Patriot Act la an 2001. Se te avètisman ki te vin anvan aplikasyon reyèl mak bèt la. Pèsonn ki ap swiv Kris pa ta dwe rete nan yon vil apre 11 septanm 2001. Sa te syèj pwofetik la ki te dirije pèp Bondye a pou yo kouri. E menm jan gen de lwa dimanch ki se sijè modèl pwofetik dènye jou yo, jan sa reprezante pa lwa dimanch Wòm payen an ak Wòm papal la, toude lwa dimanch yo vini apre avètisman pou kouri.
For those who profess to be Seventh-day Adventists, they were to prophetically recognize the Patriot Act as a sign to flee the cities for the country in advance of the soon-coming Sunday law. That very same Sunday law was the sign for God’s other flock who are still in Babylon to flee out of Babylon in advance of the Sunday enforcement that is to be brought upon every nation.
Pou moun ki deklare yo se Advantis Setyèm Jou, yo te dwe rekonèt pwofetikman Lwa Patriyòt la kòm yon siy pou yo kouri kite vil yo pou ale nan zòn riral yo, anvan lwa dimanch la ki pral vini talè a. Menm lwa dimanch sa a te siy la pou lòt bann mouton Bondye yo ki toujou nan Babilòn, pou yo soti kite Babilòn anvan egzijans dimanch la ki pral enpoze sou tout nasyon.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Pandan Amerik, peyi libète relijye a, va ini ak Papote a pou fòse konsyans epi oblije moun onore fo saba a, pèp chak peyi sou latè pral mennen pou yo swiv egzanp li.” Testimonies, volim 6, 18.
Just as the triple application of the three Elijah’s establishes that there are two classes of God’s people in the last days, the triple application of Rome identifies that there are two distinct Sunday laws. Those who wish to claim that the United States is the robbers of thy people, and therefore the prophetic role of the United States establishes the vision suggest that the soon-coming Sunday law in the United States is the abomination of desolation that Christ identified as a warning for His people to flee from the coming persecution. They fail to identify the distinction between the siege, which is the warning sign to flee, and the second siege that represents when the actual enforcement of a Sunday law begins the persecution of the last days. They fail to address the distinction established upon two witnesses that there is to be two distinct Sunday laws that fulfill prophecy in the last days. In doing so they argue the soon-coming Sunday law in the United States is the warning represented as the abomination of desolation, spoken of by Daniel the prophet, and it is, but not as they define it.
Menm jan ak aplikasyon trip twa Eli yo etabli ke gen de kategori pèp Bondye nan dènye jou yo, se konsa tou aplikasyon trip Wòm lan idantifye ke gen de lwa dimanch ki diferan. Moun ki vle fè reklamasyon ke Etazini se vòlè pèp ou a, e kidonk wòl pwofetik Etazini an etabli vizyon an, sijere ke lwa dimanch k ap vini talè nan Etazini se abominasyon devastasyon an ke Kris la te idantifye kòm yon avètisman pou pèp Li a kouri pou chape anba pèsekisyon k ap vini an. Yo pa rive idantifye diferans ki genyen ant syèj la, ki se siy avètisman pou kouri a, ak dezyèm syèj la ki reprezante moman kote aplikasyon reyèl yon lwa dimanch kòmanse pèsekisyon dènye jou yo. Yo pa adrese diferans ki etabli sou baz de temwen yo, ke dwe gen de lwa dimanch diferan ki akonpli pwofesi nan dènye jou yo. Lè yo fè sa, yo soutni ke lwa dimanch k ap vini talè nan Etazini an se avètisman ki reprezante kòm abominasyon devastasyon an, jan pwofèt Danyèl te pale de li a, e li se sa vre, men se pa jan yo defini li a.
The Sunday law in the United States is the warning for God’s other flock that is still in Babylon to flee from her communion. It is therefore a warning of the coming Sunday law that is enforced upon all the nations.
Lwa dimanch Ozetazini an se avètisman pou lòt twoupo Bondye a ki toujou nan Babilòn, pou yo sove kite kominote li a. Se poutèt sa, li se yon avètisman konsènan lwa dimanch k ap vini an, ki pral enpoze sou tout nasyon yo.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
« Les nations étrangères suivront l’exemple des États-Unis. Bien qu’ils prennent l’initiative, la même crise surviendra néanmoins parmi notre peuple dans toutes les parties du monde. » Testimonies, volume 6, 395.
Their claim is that the Sunday law in the United States is identifying the United States as the symbol which establishes the prophetic vision, but in the context of the warning to flee given by Christ, that Sunday law represents a world-wide warning to the eleventh-hour workers to flee from Babylon.
Yo fè konnen se lwa dimanch nan Etazini an ki idantifye Etazini kòm senbòl ki tabli vizyon pwofetik la; men, nan kontèks avètisman Kris la te bay pou kouri chape, lwa dimanch sa a reprezante yon avètisman mondyal pou ouvriye onzyèm èdtan yo kouri sòti Babilòn.
When Sister White addresses the warning to flee, she addresses the Sunday law issue that overtakes the whole world. That movement begins at the Sunday law in the United States. She identifies that the Sunday law in the United States is the warning of the coming persecution.
Lè Sè White bay avètisman pou kouri a, li ap pale de kesyon lwa dimanch lan ki anvayi tout lemonn. Mouvman sa a kòmanse ak lwa dimanch lan Ozetazini. Li fè konnen lwa dimanch lan Ozetazini se avètisman konsènan pèsekisyon k ap vini an.
“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Pa dekrè ki fè respekte enstitisyon pap la, an vyolasyon lalwa Bondye a, nasyon nou an ap koupe tèt li nèt ak lajistis. Lè Pwotestantis la va lonje men li lòt bò gwo twou a pou l kenbe men pouvwa women an; lè li va lonje men li lòt bò gwo abim nan pou l bay espirityalis lan lanmen; lè, anba enfliyans inyon sa a ki gen twa branch, peyi nou an va rejte tout prensip Konstitisyon li kòm yon gouvènman pwotestan ak repibliken, epi l ap pran dispozisyon pou pwopagasyon manti ak sediksyon pap la, lè sa a nou ka konnen tan an rive pou travay mèvèy Satan an, e ke lafen an toupre.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’” Testimonies, volume 5, 451.
“Tankou apwòch lame women yo te yon siy pou disip yo konsènan destriksyon Jerizalèm ki t ap vini an, konsa apostazi sa a kapab yon siy pou nou tou ke limit pasyans Bondye rive, ke mezi mechanste nasyon nou an plen, e ke zanj mizèrikòd la prèske pran vòl li, pou l pa janm retounen ankò. Lè sa a, pèp Bondye a pral plonje nan sèn afliksyon ak detrès sa yo pwofèt yo te dekri kòm tan traka Jakòb la. Kri moun fidèl yo, sa yo y ap pèsekite yo, monte rive nan syèl la. E menm jan san Abèl te rele soti nan tè a, konsa tou gen vwa k ap rele Bondye depi nan tonm mati yo, depi nan kavo lanmè a, depi nan kavèn mòn yo, depi nan tonm monastè yo: ‘Jiska kilè, O Seyè, sen ak veritab, ou pa jije epi vanje san nou sou moun ki rete sou latè a?’” Testimonies, volim 5, 451.
Sister White is identifying the Sunday law in the United States, and identifies it as a “sign” that probationary time for the United States is over. But God’s people in the other nations of the world are also to be confronted with the same test. There is a period of time from the Sunday law in the United States until Michael stands up and human probation closes. When it closes, “the angel of mercy takes her flight.”
Sè White ap idantifye lwa dimanch Ozetazini an, epi li idantifye li kòm yon “siy” ki montre tan gras la pou Ozetazini fini. Men, pèp Bondye a nan lòt nasyon sou latè yo dwe tou fè fas ak menm eprèv la. Gen yon peryòd tan depi lwa dimanch Ozetazini an rive jouk lè Mikaèl leve kanpe epi tan gras limanite a fèmen. Lè li fèmen, “zanj mizèrikòd la pran vòl li.”