Sister White identifies the soon-coming Sunday law as the “sign,” that was typified by the armies of Rome encompassing Jerusalem in the year 66, and in doing so, she identifies a class who have eyes that see not, and ears that hear not.
Nampahafantarin’i Rahavavy White fa ny lalàna alahady izay ho avy tsy ho ela no ilay “famantarana” izay nasehon’ny tandindon’ny tafik’i Roma nanodidina an’i Jerosalema tamin’ny taona 66; ary amin’izany dia ambarany koa ny fisian’ny antokon’olona manana maso nefa tsy mahita, ary manana sofina nefa tsy mandre.
“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?
“Ny mandrakizay dia mivelatra eo anoloantsika. Efa hoesorina ny efitra lamba. Isika izay mitana izao toerana manetriketrika sy feno andraikitra izao, inona no ataontsika, inona no saintsainintsika, no mahatonga antsika hifikitra amin’ny fitiavantsika feno fitiavan-tena ny fiadanana, raha mbola very manodidina antsika ny fanahy? Efa nanjary mafy fo tanteraka va ny fontsika? Tsy mahatsapa na mahatakatra va isika fa manana asa hotanterahina ho famonjena ny hafa? Ry rahalahy, isan’ireo manana maso nefa tsy mahita, ary manana sofina nefa tsy mandre va ianareo? Moa zava-poana va no nanomezan’Andriamanitra anareo fahalalana ny sitrapony? Moa zava-poana va no nandefasany fampitandremana misesy ho aminareo? Mino ny fanambaran’ny fahamarinana mandrakizay momba izay efa ho tonga amin’ny tany va ianareo, mino va ianareo fa mihantona eo ambonin’ny olona ny fitsaran’Andriamanitra, nefa mbola afaka mipetraka am-piadanana ihany, malaina, tsy miraharaha, tia fahafinaretana?”
“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.
“Tsy izao no fotoana ho an’ny vahoakan’Andriamanitra hametrahany ny fitiavany na hanangonany ny harenany eto amin’izao tontolo izao. Tsy lavitra intsony ny fotoana izay, tahaka ireo mpianatra tany am-piandohana, no hanerena antsika hitady fialofana any amin’ny toerana lao sy mitokana. Tahaka ny nanaovan’ny fahirano an’i Jerosalema tamin’ny alalan’ny tafika romana ho famantarana ny handosiran’ny Kristiana tany Jodia, dia ho fampitandremana ho antsika koa ny fandraisan’ny firenentsika fahefana amin’ny famoahana didy mampanankery ny sabata papaly. Amin’izay fotoana izay dia ho tonga ny fotoana hialana amin’ny tanàna lehibe, ho fiomanana amin’ny hialana amin’ny tanàna madinika kokoa hankany amin’ny fonenana mitokana any amin’ny toerana miafina eny an-tendrombohitra.” Testimonies, boky faha-5, 464.
The soon coming Sunday law in the United States is the warning signal (sign), “to leave the large cities, preparatory to leaving the smaller ones for retired homes in secluded places among the mountains.” Laodicean Adventism is largely unaware that the Sunday law crisis in the United States, fulfills the “sign” spoken of in The Great Controversy. It is typified by the “sign” at the beginning of the three and a half years. The “sign” which was fulfilled in the first siege of Jerusalem that was brought in the year 66, and it typifies the “ensign” that is lifted up at the soon-coming Sunday law.
Ny lalànan’ny Alahady ho avy tsy ho ela any Etazonia no famantarana fampitandremana (sign), “hialana amin’ireo tanàna lehibe, ho fiomanana amin’ny hialana amin’ireo tanàna madinika kokoa hankany amin’ny trano mitokana any amin’ny toerana mangingina eny an-tendrombohitra.” Ny Advantisma Laodiseana dia amin’ny ankapobeny tsy mahafantatra fa ny krizin’ny lalànan’ny Alahady any Etazonia no manatanteraka ilay “famantarana” resahina ao amin’ny The Great Controversy. Aseho mialoha amin’ny alalan’ilay “famantarana” eo am-piandohan’ireo telo taona sy tapany izany. Ilay “famantarana” izay tanteraka tamin’ny fahirano voalohany an’i Jerosalema, izay nitranga tamin’ny taona 66, no tandindon’ilay “ensign” izay atsangana amin’ilay lalànan’ny Alahady ho avy tsy ho ela.
The actual destruction of Jerusalem was accomplished by Titus in the year 70 AD, and the siege of Titus had been first typified in the 66 AD siege of Cestius, for Jesus always illustrates the end of a thing with the beginning of a thing. It was the beginning siege of Cestius that was the “sign” to flee that Jesus had given, not the siege of Titus. One was the siege at the beginning, the other was the siege at the end.
Ny fandravana tena izy an’i Jerosalema dia notanterahin’i Titosy tamin’ny taona 70 taor. J.K., ary ny fahirano nataon’i Titosy dia efa voatandindonina mialoha tamin’ny fahirano nataon’i Kestiosy tamin’ny taona 66 taor. J.K., satria i Jesosy dia mandrakariva manazava ny faran’ny zavatra iray amin’ny alalan’ny fiandohan’ny zavatra iray. Ny fahirano voalohany nataon’i Kestiosy no ilay “famantarana” nomen’i Jesosy handosirana, fa tsy ny fahirano nataon’i Titosy. Ny iray dia ny fahirano tany am-piandohana, ary ny iray kosa dia ny fahirano tany am-piafarana.
“Not one Christian perished in the destruction of Jerusalem. Christ had given His disciples warning, and all who believed His words watched for the promised sign. ‘When ye shall see Jerusalem compassed with armies,’ said Jesus, ‘then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out.’ Luke 21:20, 21. After the Romans under Cestius had surrounded the city, they unexpectedly abandoned the siege when everything seemed favorable for an immediate attack. The besieged, despairing of successful resistance, were on the point of surrender, when the Roman general withdrew his forces without the least apparent reason. But God’s merciful providence was directing events for the good of His own people. The promised sign had been given to the waiting Christians, and now an opportunity was offered for all who would, to obey the Saviour’s warning. Events were so overruled that neither Jews nor Romans should hinder the flight of the Christians. Upon the retreat of Cestius, the Jews, sallying from Jerusalem, pursued after his retiring army; and while both forces were thus fully engaged, the Christians had an opportunity to leave the city. At this time the country also had been cleared of enemies who might have endeavored to intercept them. At the time of the siege, the Jews were assembled at Jerusalem to keep the Feast of Tabernacles, and thus the Christians throughout the land were able to make their escape unmolested. Without delay they fled to a place of safety—the city of Pella, in the land of Perea, beyond Jordan.” The Great Controversy, 30.
“Tsy nisy na dia Kristiana iray aza maty tamin’ny fandravana an’i Jerosalema. Efa nomen’i Kristy fampitandremana ny mpianany, ary izay rehetra nino ny teniny dia niambina ny famantarana nampanantenaina. ‘Ary raha hitanareo Jerosalema voahodidin’ny miaramila,’ hoy Jesosy, ‘dia fantaro fa efa akaiky ny fandravana azy. Ary amin’izany aoka izay any Jodia handositra ho any an-tendrombohitra; ary aoka izay ao afovoan-tanàna hiala eo.’ Lioka 21:20, 21. Rehefa avy nanodidina ny tanàna ny Romanina teo ambany fitarihan’i Cestius, dia nandao tampoka ny fahirano izy ireo, tamin’ny fotoana izay toa nety indrindra hanaovana fanafihana avy hatrany. Ireo voahodidina, izay namoy fo ny amin’ny fahombiazan’ny fanoherana, dia saika hitolo-batana, raha nosintonin’ilay jeneraly romanina ny tafiny, nefa tsy nisy antony hita mazava akory. Kanefa ny fitarihan’Andriamanitra feno famindram-po no nifehy ny zava-nitranga ho amin’ny soa ho an’ny olony. Efa nomena ilay famantarana nampanantenaina ireo Kristiana niandry, ary ankehitriny dia nomena fahafahana izay rehetra nety hankatò ny fampitandreman’ny Mpamonjy. Nalahatra sy nofehezina toy izany ny zava-nitranga ka tsy hisy na ny Jiosy na ny Romanina hanakana ny fandosiran’ny Kristiana. Raha vao nihemotra i Cestius, dia nivoaka avy tao Jerosalema ny Jiosy ka nanenjika ny tafiny nihataka; ary raha samy variana tanteraka tamin’izany ny roa tonta, dia nanana fotoana handaozana ny tanàna ny Kristiana. Tamin’izany fotoana izany koa dia efa voadio tamin’ny fahavalo ny tany, dia ireo izay mety ho niezaka hisakana azy ireo teny an-dalana. Tamin’ny fotoanan’ny fahirano, dia tafangona tao Jerosalema ny Jiosy hitandrina ny Fetin’ny Tabernakely, ka noho izany ireo Kristiana nanerana ny tany dia afaka nandositra tsy nisy nanelingelina. Tsy niandry ela izy ireo fa nandositra ho any amin’ny toerana azo antoka—dia ny tanànan’i Pella, any amin’ny tanin’i Perea, any an-dafin’i Jordana.” Ilay Hery Mifanandrina Lehibe, 30.
The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.
Ny fahirano an’i Jerosalema nataon’i Cestius tamin’ny taona 66 no nanatanteraka ilay “famantarana” fampitandremana izay noraketin’i Kristy ho an’ny Kristiana tamin’izany tantara izany; fa ny fahirano nataon’i Titus tamin’ny taona 70 taor. J.K. kosa dia tsy nanome “famantarana” handosirana. Tamin’izany fahirano izany dia tsy nisy Kristiana intsony tao an-tanàna, ary io fahirano farany io no nitarika ho amin’ny fandravana an’i Jerosalema; ary tamin’ny fandravana an’i Jerosalema dia “tsy nisy Kristiana iray akory maty,” fa efa nandositra tany am-piandohan’ny tantara ny Kristiana.
“The Jewish forces, pursuing after Cestius and his army, fell upon their rear with such fierceness as to threaten them with total destruction. It was with great difficulty that the Romans succeeded in making their retreat. The Jews escaped almost without loss, and with their spoils returned in triumph to Jerusalem. Yet this apparent success brought them only evil. It inspired them with that spirit of stubborn resistance to the Romans which speedily brought unutterable woe upon the doomed city.
Ny tafika jiosy, raha nanenjika an’i Cestius sy ny tafiny, dia namely ny vodilaharany tamin-katezerana mafy loatra ka saika handringana azy tanteraka. Tamin’ny fahasarotana lehibe vao nahavita nihemotra ny Romana. Saika tsy nisy fatiantoka ny Jiosy, ary nony niaraka tamin’ny babo azony dia niverina tamim-pandresena ho any Jerosalema. Kanefa io fahombiazana hita maso io dia tsy nitondra afa-tsy loza ho azy ireo. Nampiditra tao anatiny ilay fanahin’ny fanoherana mafy loha ny Romana izany, izay tsy ela dia nitondra fahoriana tsy hay tononina teo amin’ilay tanàna voatondro ho amin’ny fandringanana.
“Terrible were the calamities that fell upon Jerusalem when the siege was resumed by Titus. The city was invested at the time of the Passover, when millions of Jews were assembled within its walls.” The Great Controversy, 31.
“Mahatsiravina ny loza nanjo an’i Jerosalema rehefa nohazavain’i Titosy indray ny fahirano. Nohodidinina ny tanàna tamin’ny andro Paska, fony Jiosy an-tapitrisany no nivory tao anatin’ny mandany.” Ny Hery Ifanandrinana, 31.
From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.
Hatramin’ny Fetin’ny Tabernakely tamin’ny taona 66 ka hatramin’ny Paska tamin’ny taona 70 dia telo taona sy tapany, izay ara-paminaniana dia arivo sy roanjato sy enimpolo andro. Hatramin’ny taona 66 ka hatramin’ny taona 70 dia nohitsakitsahin’i Roma jentilisa ny fitoerana masina sy ny antokony, tahaka ny nanitsakitsahan’i Roma papaly ny tanàna masina nandritra ny roa amby efa-polo volana, hatramin’ny taona 538 ka hatramin’ny 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.
Fa ny kianja izay eo ivelan’ny tempoly dia avelao hivoaka, ary aza refesina; fa nomena ny Jentilisa izany; ary ny tanàna masina dia hohitsakitsahiny mandritra ny roa amby efapolo volana. Apokalypsy 11:2.
Both pagan Rome and papal Rome trampled down Jerusalem for twelve hundred and sixty days (years), thus identifying that modern Rome would trample down spiritual Jerusalem of the last days for a symbolic period of twelve hundred and sixty days. That symbolic period would commence at the soon-coming Sunday law in the United States, when the deadly wound is healed.
Samy nanitsakitsaka an’i Jerosalema nandritra ny roa ambin’ny folo hetsy sy enim-polo andro (taona) na Roma jentilisa na Roma papaly, ka izany no manondro fa i Roma maoderina dia hanitsakitsaka an’i Jerosalema ara-panahy amin’ny andro farany mandritra ny fe-potoana an’ohatra roa ambin’ny folo hetsy sy enim-polo andro. Hanomboka izany fe-potoana an’ohatra izany amin’ilay lalàna Alahady izay ho avy tsy ho ela any Etazonia, rehefa sitrana ilay ratra mahafaty.
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. And they worshipped the dragon which gave power unto the beast: and they worshipped the beast, saying, Who is like unto the beast? who is able to make war with him? And there was given unto him a mouth speaking great things and blasphemies; and power was given unto him to continue forty and two months. Revelation 13:3–5.
Ary hitako ny iray tamin’ny lohany toy ny voan’ny ratra mahafaty; nefa sitrana ny ratra mahafaty azy; ary gaga nanaraka ilay bibidia izao tontolo izao rehetra izao. Ary niankohoka teo anatrehan’ilay dragona izay nanome fahefana ho an’ilay bibidia izy; ary niankohoka teo anatrehan’ilay bibidia izy ka nanao hoe: Iza no tahaka ilay bibidia? ary iza no mahay miady aminy? Ary nomena vava hiteny zava-dehibe sy fitenenan-dratsy izy; ary nomena fahefana haharitra roa amby efapolo volana izy. Apokalypsy 13:3–5.
The symbolic forty-two months of papal persecution is the “hour,” of the Sunday law crisis. That “hour” begins with a “sign” (the ensign), and ends with “signs.” The “sign” of the ensign at the Sunday law, will cause any Christians still in Babylon to flee to the glorious holy mountain that has been exalted (lifted up) above the other hills.
Ny roa amby efa-polo volana ara-tandindona amin’ny fanenjehana nataon’ny fahefana papaly no “ora” amin’ny krizin’ny lalàn’ny Alahady. Io “ora” io dia manomboka amin’ny “famantarana” (ny faneva), ary mifarana amin’ny “famantarana.” Ny “famantarana” dia ny faneva amin’ny fotoanan’ny lalàn’ny Alahady, ka hampandositra izay Kristiana mbola ao Babylona ho any amin’ilay tendrombohitra masina be voninahitra izay nasandratra (nainga ambony) noho ny havoana hafa rehetra.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Ary amin’ny andro farany dia hiseho izao: ny tendrombohitry ny tranon’i Jehovah haorina eo an-tampon’ny tendrombohitra, ary hasandratra ho ambonin’ny havoana; ary ny firenena rehetra hikoriana ho eo aminy. Ary maro ny olona handeha ka hanao hoe: Avia hianareo, ary aoka isika hiakatra ho any an-tendrombohitry Jehovah, ho any an-tranon’Andriamanitr’i Jakoba; ary hampianatra antsika ny lalany Izy, ka handeha amin’ny alehany isika; fa avy ao Ziona no hivoahan’ny lalàna, ary ny tenin’i Jehovah avy any Jerosalema. Isaia 2:2, 3.
The flight from the cities at the decree enforcing Sunday worship was typified by both the flight of the Christians in the year 66, and the flight of the church in the year 538 that fled into the wilderness.
Ny fandosirana niala tao an-tanàna noho ny didy nampihatra ny fiankohofana amin’ny Alahady dia nanehoana mialoha tamin’ny alalan’ny fandosiran’ny Kristiana tamin’ny taona 66, ary koa tamin’ny fandosiran’ny fiangonana tamin’ny taona 538, izay nandositra nankany an-efitra.
And the woman fled into the wilderness, where she hath a place prepared of God, that they should feed her there a thousand two hundred and threescore days. Revelation 12:6.
Dia nandositra ho any an-efitra ravehivavy, izay manana fitoerana voaomana avy amin’Andriamanitra ho azy, mba hamahanana azy any mandritra ny arivo sy roanjato ary enim-polo andro. Apokalypsy 12:6.
The destruction of Jerusalem from the first siege to the last siege lasted three and a half years, but a warning message of the coming destruction was given for seven years, three and a half years before the first siege and three and a half years after.
Ny fandravana an’i Jerosalema, hatramin’ny fahirano voalohany ka hatramin’ny fahirano farany, dia naharitra telo taona sy tapany; nefa nisy hafatra fampitandremana momba ny fandravana ho avy nomena nandritra ny fito taona, dia telo taona sy tapany talohan’ny fahirano voalohany ary telo taona sy tapany taorian’izany.
“All the predictions given by Christ concerning the destruction of Jerusalem were fulfilled to the letter. The Jews experienced the truth of His words of warning: ‘With what measure ye mete, it shall be measured to you again.’ Matthew 7:2.
“Ny faminaniana rehetra nomen’i Kristy momba ny fandravana an’i Jerosalema dia tanteraka hatramin’ny antsipiriany rehetra. Ny Jiosy dia niaina ny fahamarinan’ny teniny fampitandremana hoe: ‘Fa izay famarana ampiasainareo no hamarana ho anareo indray.’ Matio 7:2.
“Signs and wonders appeared, foreboding disaster and doom. In the midst of the night an unnatural light shone over the temple and the altar. Upon the clouds at sunset were pictured chariots and men of war gathering for battle. The priests ministering by night in the sanctuary were terrified by mysterious sounds; the earth trembled, and a multitude of voices were heard crying: ‘Let us depart hence.’ The great eastern gate, which was so heavy that it could hardly be shut by a score of men, and which was secured by immense bars of iron fastened deep in the pavement of solid stone, opened at midnight, without visible agency.—Milman, The History of the Jews, book 13.
“Niseho ny famantarana sy fahagagana, izay nampitandrina mialoha ny loza sy ny fandringanana. Teo afovoan’ny alina dia nisy hazavana tsy araka ny mahazatra namirapiratra teo ambonin’ny tempoly sy ny alitara. Teo amin’ny rahona tamin’ny filentehan’ny masoandro dia toy ny voasary sary ny kalesy sy ny lehilahy mpiady, mivory hiatrika ady. Natahotra mafy ireo mpisorona izay nanompo tamin’ny alina tao amin’ny fitoerana masina noho ny feo mistery; nihorohoro ny tany, ary nisy feo maro be re niantso hoe: ‘Andeha isika hiala eto.’ Ilay vavahady lehibe atsinanana, izay mavesatra loatra ka zara raha voahidin-dehilahy roapolo, ary izay nohamafisina tamin’ny hidim-by goavana niraikitra lalina tao amin’ny fanambanin’ny vato mafy, dia nivoha tamin’ny misasakalina, tsy nisy hery hita maso nanokatra azy.—Milman, The History of the Jews, boky 13.”
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
“Nandritra ny fito taona dia nisy lehilahy iray tsy nitsahatra niakatra sy nidina teny an-dalamben’i Jerosalema, nanambara ireo loza hanjo ny tanàna. Na andro na alina dia nihira tsy an-kijanona ilay fisaonana mahatsiravina izy hoe: ‘Feo avy any atsinanana! feo avy any andrefana! feo avy amin’ny rivotra efatra! feo manohitra an’i Jerosalema sy manohitra ny tempoly! feo manohitra ny mpampakatra sy ny ampakarina! feo manohitra ny vahoaka rehetra!’—Ibid. Nogadraina sy nokapohina ity olon-kafa kely hafahafa ity, nefa tsy nisy fitarainana nivoaka tamin’ny molony. Ho valin’ny fanaratsiana sy ny fampahoriana dia izao ihany no navaliny: ‘Loza, loza ho an’i Jerosalema!’ ‘loza, loza ho an’ny mponina ao aminy!’ Tsy nitsahatra ny antso fampitandremany mandra-pahafatiny tamin’ny fahirano izay efa nambarany mialoha.” The Great Controversy, 29, 30.
The final destruction of literal Jerusalem in the year 70 was preceded by “signs and wonders” which identified “disaster and doom.” The warning “signs” were manifested for three and a half years before the first siege and for the three and a half years that led to the destruction. The “signs” (in the plural) that identified the coming destruction was not the “sign” of warning to flee, but a pronouncement of the imminent close of probation.
Ny fandravana farany an’i Jerosalema ara-bakiteny tamin’ny taona 70 dia nialohavan’ny “famantarana sy fahagagana” izay nanondro “loza sy fandringanana.” Ireo “famantarana” fampitandremana dia naseho nandritra ny telo taona sy tapany talohan’ny fahirano voalohany sy nandritra ny telo taona sy tapany izay nitarika ho amin’ny fandravana. Ny “famantarana” (amin’ny endrika maro) izay nanondro ny fandravana ho avy dia tsy ilay “famantarana” fampitandremana handosirana, fa fanambarana ny hifaranan’ny fotoam-pahasoavana atsy ho atsy.
In the trampling down of spiritual Jerusalem from 538 to 1798, the “sign” of warning to flee, was when the abomination of desolation was when “that man of sin” was “revealed,” as “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.”
Tamin’ny fanitsakitsahana an’i Jerosalema ara-panahy nanomboka tamin’ny 538 ka hatramin’ny 1798, ny “famantarana” ho fampitandremana handositra dia ny fotoana izay nisehoan’ilay fahavetavetana mahatonga fandravana, dia rehefa “naseho” “izany lehilahin’ny ota” izany, amin’ny maha-“zanaky ny fahaverezana” azy; “Izay manohitra sy manandratra ny tenany ho ambonin’izay rehetra atao hoe Andriamanitra, na ivavahana; ka dia mipetraka ao amin’ny tempolin’Andriamanitra tahaka an’Andriamanitra izy ka maneho ny tenany ho Andriamanitra.”
When ye therefore shall see the abomination of desolation, spoken of by Daniel the prophet, stand in the holy place, (whoso readeth, let him understand.) Matthew 24:15.
Koa rehefa hitanareo ny fahavetavetana mahatonga fandravana, izay nolazain’i Daniela mpaminany, mijoro eo amin’ny fitoerana masina, (izay mamaky, aoka izy hahafantatra.) Matio 24:15.
When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.
Rehefa fantatry ny Kristiana tamin’izany tantara izany io “famantarana” io, dia nandositra nankany an-efitra izy ireo nandritra ny enin-jato amby arivo sy roanjato taona.
“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.
Nitaky tolona mafy sy faran’izay henjana ho an’izay te-ho mahatoky, mba hijoro tsy ho voahozongozona manoloana ny fitaka sy ny fahavetavetana izay nofonosina fitafian’ny mpisorona ka nampidirina tao amin’ny fiangonana. Tsy nekena ho fenitry ny finoana ny Baiboly. Ny fampianarana momba ny fahafahana ara-pivavahana dia nantsoina hoe heresy, ary izay nanohana azy dia nankahalaina sy noraràna.
“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.
“Taorian’ny ady naharitra sy mafy dia nanapa-kevitra ilay vitsy mahatoky fa handrava ny firaisana rehetra amin’ilay fiangonana nihemotra, raha mbola mandà ihany izy tsy hanafaka ny tenany amin’ny lainga sy ny fanompoan-tsampy. Hitan’izy ireo fa tena nilaina tokoa ny fisarahana raha te hankatò ny tenin’Andriamanitra izy ireo. Tsy sahy nandefitra tamin’ireo fahadisoana mahafaty ny fanahiny izy, na nametraka ohatra izay hampidi-doza ny finoan’ny zanany sy ny zanak’izy ireo. Mba hiantohana ny fiadanana sy ny firaisan-tsaina dia vonona izy ireo hanao izay fandeferana rehetra mifanaraka amin’ny tsy fivadihana amin’Andriamanitra; nefa tsapany fa na dia ny fiadanana aza dia ho lafo loatra raha vidina amin’ny fanaovana sorona ny foto-kevitra. Raha ny firaisana no tsy azo antoka afa-tsy amin’ny alalan’ny fampandefitra ny fahamarinana sy ny fahitsiana, dia aleo hisy ny tsy fitovian-kevitra, ary eny, na dia ady aza.” The Great Controversy, 45.
Approaching the conclusion of the twelve hundred and sixty years of papal persecution there were “signs” (in the plural), and as with the “signs” at the end of the twelve hundred and sixty days that pagan Rome trampled down literal Jerusalem; those “signs” were not signs to flee.
Rehefa nanakaiky ny fiafaran’ireo arivo sy roanjato sy enim-polo taona nisian’ny fanenjehana nataon’ny fahefana papaly, dia nisy “famantarana” (amin’ny endrika milaza maro); ary tahaka ny tamin’ireo “famantarana” tamin’ny faran’ireo arivo sy roanjato sy enim-polo andro izay nanitsakitsahan’i Roma jentilisa an’i Jerosalema ara-bakiteny, dia tsy famantarana handosirana ireo “famantarana” ireo.
“The Saviour gives signs of His coming, and more than this, He fixes the time when the first of these signs shall appear: ‘Immediately after the tribulation of those days shall the sun be darkened, and the moon shall not give her light, and the stars shall fall from heaven, and the powers of the heavens shall be shaken: and then shall appear the sign of the Son of man in heaven: and then shall all the tribes of the earth mourn, and they shall see the Son of man coming in the clouds of heaven with power and great glory. And He shall send His angels with a great sound of a trumpet, and they shall gather together His elect from the four winds, from one end of heaven to the other.’
Ny Mpamonjy dia manome famantarana ny fihaviany, ary mihoatra noho izany, dia mamaritra ny fotoana hisehoan’ny voalohany amin’ireo famantarana ireo Izy hoe: “Ary vetivety rehefa afaka ny fahoriana tamin’izany andro izany, dia hohamaizinina ny masoandro, ary ny volana tsy hanome ny hazavany, ary ny kintana hiraraka avy any an-danitra, ary ny herin’ny lanitra dia hohozongozonina; ary amin’izay dia hiseho eo amin’ny lanitra ny famantaran’ny Zanak’olona; ary amin’izay dia hitomany ny firenena rehetra ambonin’ny tany, ary hahita ny Zanak’olona avy eo amin’ny rahon’ny lanitra amin-kery sy voninahitra lehibe izy. Ary Izy haniraka ny anjeliny amin’ny fanenon-trômpetra mafy, ary izy hanangona ny olom-boafidiny avy amin’ny rivotra efatra, hatramin’ny faran’ny lanitra iray ka hatramin’ny faran’ny lanitra hafa.”
“At the close of the great papal persecution, Christ declared, the sun should be darkened, and the moon should not give her light. Next, the stars should fall from heaven. And He says, ‘Learn a parable of the fig tree; When his branch is yet tender, and putteth forth leaves, ye know that summer is nigh: so likewise ye, when ye shall see all these things, know that He is near, even at the doors.’ Matthew 24:32, 33, margin.
“Tamin’ny fiafaran’ilay fanenjehana lehibe nataon’ny fahefana papaly, hoy Kristy, dia hohamaizinina ny masoandro, ary tsy hanome ny fahazavany ny volana. Manaraka izany, dia hianjera avy any an-danitra ny kintana. Ary hoy Izy: ‘Mianara fanoharana amin’ny aviavy; raha mbola malefaka ny rantsany ka mamoaka ravina, dia fantatrareo fa akaiky ny fahavaratra; dia tahaka izany koa ianareo, raha mahita izany zavatra rehetra izany, dia aoka ho fantatrareo fa akaiky Izy, eo am-baravarana mihitsy aza.’ Matio 24:32, 33, sisinteny.”
“Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.
“Kristy dia nanome famantarana ny amin’ny fihaviany. Ambara mazava fa azontsika fantarina rehefa akaiky Izy, dia eo am-baravarana mihitsy aza. Hoy Izy ny amin’izay mahita ireo famantarana ireo: ‘Tsy ho lany ity taranaka ity mandra-pahatanterak’ireo zavatra rehetra ireo.’ Efa niseho ireo famantarana ireo. Koa ankehitriny dia fantatsika amin’ny fahazoana antoka fa efa akaiky ny fihavian’ny Tompo. ‘Ny lanitra sy ny tany ho levona,’ hoy Izy, ‘fa ny teniko tsy mba ho levona.’” Ilay Fitiavana Mandrakizay, 631, 632.
When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.
Rehefa hifarana “ireo telo taona sy tapany nitsahiran’i Jerosalema” teo ambanin’ny fanitsakitsahan’i Roma papaly, dia nisy andiana “famantarana” izay nanondro ny fihavian’i Kristy sy nampiditra ny tantaran’ny Millerita. Ny tantaran’ny Millerita dia haverina indray araka ny litera indrindra amin’ny andro farany. Ireo “famantarana” ireo, izay niseho “teo amin’ny famaranan’ny fanenjehana papaly lehibe,” dia efa naseho mialoha tamin’ny alalan’ireo “famantarana” izay niseho teo amin’ny fifaranan’ireo telo taona sy tapany nanitsakitsahana an’i Jerosalema tamin’ny taona 66 ka hatramin’ny 70 nataon’i Roma jentilisa. Koa noho izany, mifototra amin’ny vavolombelona roa, dia hisy “famantarana” ny faneva izay atsangana amin’ny ora isehoan’ilay horohoron-tany lehibe, izay famantarana fampitandremana handosirana ao amin’ny tantaran’i Roma maoderina; ary hisy koa “famantarana” amin’ny endrika maro izay miseho eo amin’ny famaranan’ny vanim-potoanan’ny fanenjehan’i Roma maoderina amin’ny andro farany.
We will continue this study in the next article.
Hotohizantsika ao amin’ny lahatsoratra manaraka ity fianarana ity.
“Read the 21st chapter of Luke. In it Christ gives the warning, ‘Take heed to yourselves, lest at any time your hearts be overcharged with surfeiting, and drunkenness, and cares of this life, and so that day come upon you unawares. For as a snare shall it come on all them that dwell on the face of the whole earth. Watch ye therefore, and pray always, that ye may be accounted worthy to escape all these things, and to stand before the Son of man’ (Luke 21:34–36).
“Vakio ny toko faha-21 ao amin’ny Lioka. Ao no anomezan’i Kristy izao fampitandremana izao: ‘Tandremo ny tenanareo, fandrao ny fonareo mavesatry ny fihinanam-be loatra sy ny fahamamoana ary ny fiahiana izao fiainana izao, ka ho tonga aminareo tampoka izany andro izany. Fa tahaka ny fandrika no hahatongavany amin’izay rehetra monina ambonin’ny tany rehetra. Koa miambena ianareo, ary mivavaha mandrakariva, mba hatao ho mendrika handositra izany rehetra izany sy hitsangana eo anatrehan’ny Zanak’olona’ (Lioka 21:34–36).”
“The signs of the times are fulfilling in our world, yet the churches generally are represented as slumbering. Shall we not take warning from the experience of the foolish virgins, who when the call came, ‘Behold the bridegroom cometh; go ye out to meet him,’ found that they had no oil in their lamps? And while they went to buy oil, the bridegroom went in to the marriage supper with the wise virgins, and the door was shut. When the foolish virgins reached the banqueting hall, they received an unexpected denial. The master of the feast declared, ‘I know you not.’ They were left standing without in the empty street, in the blackness of the night.” Manuscript Releases, volume 15, 229.
“Ny famantarana ny andro dia tanteraka eo amin’izao tontolontsika izao, kanefa ny fiangonana amin’ny ankapobeny dia aseho ho sondrian-tory. Moa tsy tokony handray fampitandremana avy amin’ny fanandraman’ireo virijina adala va isika, izay, raha tonga ny antso hoe: ‘Indro, avy ny mpampakatra; mivoaha hitsena azy ianareo,’ dia nahita fa tsy nanana diloilo tao anatin’ny jirony izy? Ary raha nandeha hividy diloilo izy, dia niditra ho amin’ny fanasana fampakaram-bady niaraka tamin’ireo virijina hendry ny mpampakatra, ka nakatona ny varavarana. Rehefa tonga teo amin’ny efitrano fanasana ireo virijina adala, dia nahazo fandavana tsy nampoizina izy. Ny tompon’ny fanasana dia nanambara hoe: ‘Tsy fantatro ianareo.’ Ka navela hijanona teo ivelany izy, teny an-dalambe foana, tao amin’ny haizin’ny alina.” Manuscript Releases, boky 15, 229.