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.
Moeti White o supa molao wa Sontaga o tlang haufinyane e le “pontsho,” e neng e emetswe esale pele ka mekgatlo ya masole a Roma e neng e dikile Jerusalema ka selemo sa 66, mme ka ho etsa jwalo, o supa sehlopha se nang le mahlo a sa boneng, le ditsebe tse sa utlweng.
“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?
“Ubuphakade bunabile phambi kwethu. Ikhethini selizophakanyiswa. Thina esihlezi kulesi sikhundla esinzima, esinomthwalo omkhulu, senzani, sicabangani, size sinamathele othandweni lwethu lobugovu lokunethezeka, kuyilapho imiphefumulo ibhubha nxazonke zethu na? Ingabe izinhliziyo zethu seziphenduke lukhuni ngokupheleleyo na? Asinakuzwa noma siqonde yini ukuthi sinomsebenzi okumelwe siwenze ukuze kusindiswe abanye na? Bazalwane, ningabaphakathi kwalabo okuthi benamehlo bangaboni, benezindlebe bangezwa na? Ingabe kuyize yini ukuthi uNkulunkulu uniphe ulwazi lwentando yaKhe na? Ingabe kuyize yini ukuthi Unithumelele isixwayiso emva kwesixwayiso na? Niyazikholwa yini izimemezelo zeqiniso laphakade mayelana nalokho osekuzofika phezu komhlaba, niyakholwa yini ukuthi izahlulelo zikaNkulunkulu zilenga phezu kwabantu, kodwa nisengahlala ngokunethezeka, nivila, ninganaki, nithanda injabulo na? ”
“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.
“Ka dawr i paidbah U Blei ban pynskhem ïa la ki jingieit ne ban lum ïa la ka spah ha ka pyrthei. Ka por kam shym la jngai, ba kum ki synran ba nyngkong, yn pynbor ïa ngi ban wad jingïada ha ki jaka ba khlaw bad marwei. Kumba ka jingïapom ïa Jerusalem da ki shipai Roman ka long ka dak ban phet noh ïa ki Khristan Judea, kumta ka jingïohbor da ka ri jong ngi ha ka hukum kaba pynbor ban sumar ïa ka sabbath bapope kan long ka jingmaham ïa ngi. Ha kata ka por kan long ka por ban mih noh na ki nongbah kiba heh, kum ka jingpynkhreh ban mih noh na ki nongbah kiba rit sha ki ïing ba shongkynjah ha ki jaka ba kynjah hapdeng ki lum.” Testimonies, volume 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.
Ḥaẽwĩk riakgipa Sande ni niam a·song U.S.-o re, “dal·begipa songrangoni re·angna, mikkangchi chonchongipa songrangoni ong·jao doroenggipa nokrangona, a·brini baksa donggipa tokgipa biaprango re·angna” gimin mikrakani seng·an (chin) ong·a. Laodicea Adventism-o bang·a manderang U.S.-o Sande ni niamni krizis, The Great Controversy-o agangimin “chin”-ko chu·sokatenga ine ma·sija. Ian salna adha-gittam bilsirni a·bachengo ong·gimin “chin”chi dakmesokaha. Bilsi 66-o Jerusalem-ko skanggipa changna saknaatani somoio chu·sokgimin “chin,” aro ia re·bakgipa Sande ni niamni somoio chu·gimik chakchikgipa “ensign”-ko dakmesokani ong·a.
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.
Tshinyiso tsha vhukuma tsha Yerusalema tsho itwa nga Tito nga ṅwaha wa 70 AD, nahone u thivhelwa ha Tito ho thoma u fanyiswa nga u thivhelwa ha Khesitiusi ha nga 66 AD, ngauri Yesu u dzulela u sumbedza magumo a tshithu nga mathomo a tshithu. Ho vha hu u thivhelwa ha u thoma ha Khesitiusi he kwa vha “tshiga” tsha u shavhela tshe Yesu a tshi ṋea, hu si u thivhelwa ha Tito. Tshiṅwe tsho vha tshi u thivhelwa ha mathomoni, tshiṅwe tsho vha tshi u thivhelwa ha magumoni.
“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.
“ꞌNot 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. ꞌWhen ye shall see Jerusalem compassed with armies,ꞌ said Jesus, ꞌthen 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.ꞌ Luke 21:20, 21. Romans, Cestius gi hnuai ah khawpui an lo encircling hnuah, thlak nghalna tûra remchanna zawng zawng a awm lai chuan, anmahniin an lo hliam loh tûrin khawpui an lo hliamsan thut a. Khawpui chhûnga awmte chuan, dodâlna hlawhtling takin an kalpui theih loh dâwn tih an beisei tawh avângin, an inpeih dân tûr an ngaihtuah mêk lai chuan, Roman sipai hotu chuan a sipai ruâlte chu chhan lang tak rêng lovin a lo hruai bo ta a. Mahse Pathian khawngaihna leh a ngaihsakna chuan A mite thatna tûrin thil thlengte a kaihruai reng a ni. Hriat lâwkna hmelchhia tiam chu Kristiante nghâktute hnênah pek a ni tawh a, tûnah chuan chhandamtu vaukhânna thu zâwm duh zawng zawng tân remchanna pêk a ni ta. Thil thlengte chu hnehkhat taka kaihhruai a ni a, Juda-te emaw Roman-te emawin Kristiante tlânchhuahna chu an dâl thei lo va. Cestius a hnu kir hnuah, Juda-te chu Jerusalem atangin an lo chhuak a, a sipai ruâl hnu kirte chu an ûm zui a; he huna sipai pahnihte an inbuatsaih tâwk avâng hian, Kristiante chuan khawpui an chhuahsan theihna hun remchâng an nei ta a. Chu hunah chuan khawram pawh hmêlma, anmahni man tum tûrte an awm tawh loh nân tihfai a ni bawk. Huanbâwl Kût hmang tûrin Juda-te Jerusalem-ah an pung khâwm vek avângin, ram pum huapa Kristiante pawhin harsatna rêng rêng lovin an tlânchhuak thei ta a. Tihtlaih lovin himna hmun—Jordan râl piah Perea ram chhûnga Pella khawpui lamah an tlân bo ta a.” The Great Controversy, 30.
The siege of Jerusalem by Cestius in the year 66 fulfilled the warning “sign” which Christ had recorded for the Christians of that history, but the siege of Titus in 70 AD provided no “sign” to flee. In that siege there were no Christians left in the city, and that last siege led to the destruction of Jerusalem, and in the destruction of Jerusalem “not one Christian perished,” for the Christians had fled at the beginning of the history.
Pengepungan Yerusalem oleh Cestius pada tahun 66 memenuhi “tanda” amaran yang telah dicatat oleh Kristus bagi orang-orang Kristian dalam sejarah itu, tetapi pengepungan oleh Titus pada tahun 70 M tidak memberikan “tanda” untuk melarikan diri. Dalam pengepungan itu tidak ada lagi orang Kristian yang tinggal di kota itu, dan pengepungan terakhir itu membawa kepada kebinasaan Yerusalem, dan dalam kebinasaan Yerusalem itu “tidak seorang pun Kristian binasa,” kerana orang-orang Kristian telah melarikan diri pada permulaan sejarah itu.
“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.
“Le masole a Ba-Juda, ge ba hloma Cestius le mophato wa gagwe, ba wela ba ba kwa morago ka bogale jo bogolo mo e leng gore ba ne ba ba tshosetsa ka tshenyo e e feletseng. Baroma ba ne ba kgona go boela morago ka bothata jo bogolo thata. Ba-Juda ba falola ba batla ba sa latlhegelwa ke sepe, mme ba boela kwa Jerusalema ka phenyo ba rwele thopo ya bona. Le fa go ntse jalo, katlego eno e e neng e bonala e ne ya ba tlisetsa bosula fela. E ne ya ba tsenya mo moweng oo wa go ganetsa Baroma ka tlhogoethata, o o neng wa akofisa go tlisetsa motse o o atlhotsweng tatlhegelo e e sa bolelweng.”
“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.
“Gakgamatse e ne e le dikotsi tšeo di ilego tša wela Jerusalema ge thibelo e be e boetšwe gape ke Tito. Motse o ile wa dikanngwa nakong ya Paseka, ge dimilione tša Bajuda di be di kgobokane ka gare ga maboto a wona.” The Great Controversy, 31.
From the feast of Tabernacles in the year 66 unto the Passover in the year 70 is three and a half years, which prophetically is twelve hundred and sixty days. From the year 66 to the year 70 pagan Rome trampled down the sanctuary and host, just as papal Rome tread down the holy city for forty-two months from the year 538 unto 1798.
Ho tloha moketeng oa Ditaberenakele ka ngwaga wa 66 go fihla ka Paseka ka ngwaga wa 70 ke dingwaga tše tharo le seripa, tšeo ka seporofeto e lego matšatši a sekete-makgolo a mabedi le masometshela. Go tloga ka ngwaga wa 66 go ya go ngwaga wa 70 Roma ya boheitene e gatakile fase sehalalelo le madira, bjalo ka ge Roma ya bopapa e gatakile fase motse o mokgethwa ka dikgwedi tše masomennepedi go tloga ka ngwaga wa 538 go fihla ka 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.
Tetapi pelataran yang di luar Bait Suci itu, tinggalkanlah, dan jangan engkau ukurkan; sebab itu telah diberikan kepada bangsa-bangsa lain; dan kota yang kudus akan mereka injak-injak selama empat puluh dua bulan. Wahyu 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.
Kedua-dua Rom kafir dan Rom kepausan telah menginjak-injak Yerusalem selama seribu dua ratus enam puluh hari (tahun), dengan demikian menandakan bahawa Rom moden akan menginjak-injak Yerusalem rohani pada akhir zaman selama suatu tempoh simbolik seribu dua ratus enam puluh hari. Tempoh simbolik itu akan bermula pada undang-undang Ahad yang akan segera datang di Amerika Syarikat, apabila luka yang mematikan itu disembuhkan.
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.
Ndzi vona yin’wana ya tinhloko ta xona onge yi tlhavekile yi ya eku feni; kutani xilondza xa xona lexi dlayaka xi horisiwile; kutani misava hinkwayo yi hlamala yi landzela xivandzana. Kutani va gandzela dragona leri nyikeke xivandzana matimba; va tlhela va gandzela xivandzana, va ku: I mani la fanaka ni xivandzana? i mani la kotaka ku lwa na xona? Kutani xi nyikiwe nomu wo vulavula swilo leswikulu ni marhuketelo; kutani xi nyikiwe matimba yo ya emahlweni tin’hweti ta mune-makume-mbirhi. Nhlavutelo 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.
Likgwedi tša boporofeta tše masomenne-pedi tša tlaišo ya bopapa ke “iri” ya bothata bja molao wa Letšatši la Morena. “Iri” yeo e thoma ka “seka” (sefoka), gomme e fela ka “maswao.” “Seka” sa sefoka ka nako ya molao wa Letšatši la Morena se tla dira gore Bakriste bafe goba bafe bao ba sa lego Babilona ba tšhabele thabeng e kgethwa e kgolo ye e phagamišitšwego (e emišitšwego godimo) godimo ga dithaba tše dingwe.
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.
“Pada hari-hari terakhir akan terjadi, bahwa gunung rumah TUHAN akan ditegakkan di puncak gunung-gunung, dan akan ditinggikan melebihi bukit-bukit; dan segala bangsa akan berduyun-duyun ke sana. Dan banyak suku bangsa akan pergi serta berkata, Marilah, kita naik ke gunung TUHAN, ke rumah Allah Yakub; maka Ia akan mengajar kita tentang jalan-jalan-Nya, dan kita akan berjalan menempuh lorong-lorong-Nya; sebab dari Sion akan keluar hukum, dan firman TUHAN dari Yerusalem.” Yesaya 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.
การหลบหนีออกจากบรรดานครเมื่อมีพระราชกฤษฎีกาบังคับให้ถือรักษาวันอาทิตย์ในการนมัสการนั้น ได้ถูกแสดงไว้เป็นแบบโดยทั้งการหลบหนีของคริสเตียนในปี ค.ศ. 66 และการหลบหนีของคริสตจักรในปี ค.ศ. 538 ซึ่งได้หนีเข้าไปในถิ่นทุรกันดาร
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.
Khene mukegadi a tshabela kwa nageng, kwa a nang le lefelo le le mo baakanyeditsweng ke Modimo, gore ba tle ba mo fepe teng malatsi a sekete le makgolo a mabedi le masome a marataro. Tshenolo 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.
Go senngwa ga Jerusalema go tloga go dikaganyediwa ga ntlha go ya go dikaganyediwa ga bofelo go tsere dingwaga di le tharo le sephatlo, mme molaetsa wa tlhagiso ka ga tshenyo e e tlang o ne wa neelwa ka dingwaga di le supa, dingwaga di le tharo le sephatlo pele ga go dikaganyediwa ga ntlha le dingwaga di le tharo le sephatlo morago ga moo.
“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.
“Boporofeto jotlhe jo bo neilwe ka ga Keresete malebana le tshenyego ya Jerusalema bo ile bja phethagala ka botlalo. Bajuda ba itemogetše therešo ya mantšu a gagwe a temošo a rego: ‘Ka tekanyo ye le lekanyago ka yona, le lena le tla lekanyetšwa ka yona gape.’ Mateo 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.
“Lipontšo le limakatso li ile tsa bonahala, li lemosang ka tlokotsi le timelo. Har’a mpa ea bosiu ha phatsima leseli leo e seng la tlhaho holim’a tempele le aletare. Holim’a maru nakong ea ho likela ha letsatsi ho ne ho tšoantšitsoe likoloi tsa ntoa le banna ba ntoa ba bokellanang bakeng sa ntoa. Baprista ba neng ba sebeletsa bosiu sehalalelong ba ile ba tšosoa ke melumo ea sephiri; lefatše la thothomela, ’me ha utloahala mantsoe a mangata a hoeletsang: ‘A re tloheng mona.’ Heke e khōlō ea bochabela, e neng e le boima hoo ho neng ho ka se koaloe habonolo ke banna ba mashome a mabeli, ’me e neng e sirelelitsoe ka mekoallo e meholo ea tšepe e tebisitsoeng ka hare botebong ba katlase ea lejoe le tiileng, e ile ea buleha har’a mp’a bosiu, ho se na sesosa se bonahalang.—Milman, The History of the Jews, buka ea 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.
“Selama tujuh tahun seorang lelaki terus naik turun di jalan-jalan Yerusalem, mengisytiharkan malapetaka yang akan menimpa kota itu. Siang dan malam dia melagukan ratapan yang memilukan itu: ‘Suara dari timur! suara dari barat! suara dari keempat-empat penjuru angin! suara menentang Yerusalem dan menentang Bait Suci! suara menentang para mempelai lelaki dan para mempelai perempuan! suara menentang seluruh bangsa ini!’—Ibid. Makhluk yang ganjil ini dipenjarakan dan disebat, tetapi tiada satu pun keluhan terlepas dari bibirnya. Terhadap hinaan dan penganiayaan dia hanya menjawab: ‘Malang, malang bagi Yerusalem!’ ‘malang, malang bagi para penduduknya!’ Seruan amarannya tidak berhenti sehingga dia terbunuh dalam pengepungan yang telah dinubuatkannya.” 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.
Pemusnahan terakhir Yerusalem harfiah pada tahun 70 didahului oleh “tanda-tanda dan keajaiban-keajaiban” yang menandai “malapetaka dan kebinasaan.” “Tanda-tanda” peringatan itu dinyatakan selama tiga setengah tahun sebelum pengepungan yang pertama dan selama tiga setengah tahun yang mengantar kepada kehancuran itu. “Tanda-tanda” (jamak) yang menandai kebinasaan yang akan datang itu bukanlah “tanda” peringatan untuk melarikan diri, melainkan suatu pernyataan tentang penutupan masa percobaan yang sudah di ambang tiba.
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.”
Dalam penginjakan Yerusalem rohani dari 538 hingga 1798, “tanda” amaran untuk melarikan diri ialah apabila kekejian kebinasaan itu terjadi, iaitu apabila “manusia durhaka” itu “dinyatakan,” sebagai “anak kebinasaan; yang menentang dan meninggikan dirinya di atas segala yang disebut Allah, atau yang disembah; sehingga ia sebagai Allah duduk di dalam bait Allah, sambil menyatakan dirinya bahawa ia adalah Allah.”
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.
Bileh, bila kamu melihat kebencian yang menyebabkan kebinasaan, seperti yang telah difirmankan oleh nabi Daniel, berdiri di tempat yang kudus, (siapa yang membaca, hendaklah ia memahaminya.) Matius 24:15.
When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.
Apabila orang Kristian dalam sejarah itu mengenali “tanda” tersebut, mereka pun melarikan diri ke padang gurun selama seribu dua ratus enam puluh tahun.
“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.
“Kwa wale waliotaka kuwa waaminifu, ilihitaji mapambano makali ya kukata tamaa kusimama imara dhidi ya udanganyifu na machukizo yaliyokuwa yamefichwa chini ya mavazi ya ukuhani na kuingizwa ndani ya kanisa. Biblia haikukubaliwa kuwa kiwango cha imani. Fundisho la uhuru wa dini liliitwa uzushi, na wale walioliunga mkono walichukiwa na kutengwa.
“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.
“Selepas suatu pertentangan yang panjang dan berat, segelintir orang yang setia memutuskan untuk memutuskan segala persekutuan dengan gereja yang murtad itu sekiranya gereja tersebut masih enggan melepaskan dirinya daripada kepalsuan dan penyembahan berhala. Mereka melihat bahawa perpisahan merupakan suatu keperluan yang mutlak jika mereka mahu mematuhi firman Tuhan. Mereka tidak berani bertolak ansur dengan kesesatan yang membawa kebinasaan kepada jiwa mereka sendiri, dan memberikan teladan yang akan membahayakan iman anak-anak mereka serta anak cucu mereka. Demi menjamin damai dan kesatuan, mereka bersedia membuat apa-apa juga penyesuaian yang selaras dengan kesetiaan kepada Tuhan; namun mereka merasakan bahawa bahkan damai pun akan dibeli dengan harga yang terlalu mahal sekiranya diperoleh dengan pengorbanan prinsip. Jika kesatuan hanya dapat dicapai melalui tolak ansur terhadap kebenaran dan kebenaran yang benar, maka biarlah ada perbezaan, bahkan peperangan.” 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.
E sa ka tang khylli jingïap jong ki khyndai spah hynriew phew snem jong ka jingbeiñ paidbah da ka papasi, la don ki “dak” (ha ka rukom bun), bad kumba long ruh bad ki “dak” ha kaba kut jong ki khyndai spah hynriew phew sngi kiba ka Rome nongmane blei thala ka la tram khyndew ïa ka Jerusalem ba shisha; kitei ki “dak” kim dei ki dak ban phet.
“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.’
“Selamat diberi tanda-tanda kedatangan-Nya, dan lebih daripada itu, Dia menetapkan masa bilakah yang pertama daripada tanda-tanda ini akan muncul: ‘Segera sesudah kesengsaraan pada masa itu, matahari akan menjadi gelap, dan bulan tidak akan memberi cahayanya, dan bintang-bintang akan gugur dari langit, dan kuasa-kuasa langit akan digoncangkan: dan kemudian akan kelihatan tanda Anak Manusia di langit: dan pada waktu itu semua suku di bumi akan meratap, dan mereka akan melihat Anak Manusia datang di atas awan-awan langit dengan kuasa dan kemuliaan yang besar. Dan Dia akan mengutus malaikat-malaikat-Nya dengan bunyi sangkakala yang nyaring, dan mereka akan mengumpulkan orang-orang pilihan-Nya dari keempat-empat penjuru angin, dari hujung langit yang satu sampai ke hujung yang lain.’”
“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.
“Pada penutupan penganiayaan besar kepausan itu, demikian Kristus menyatakan, matahari akan menjadi gelap, dan bulan tidak akan memberikan cahayanya. Sesudah itu, bintang-bintang akan berjatuhan dari langit. Dan Ia berkata, ‘Pelajarilah suatu perumpamaan dari pohon ara; Apabila rantingnya masih lembut, dan mulai mengeluarkan daun, kamu tahu bahwa musim panas sudah dekat: demikian juga kamu, apabila kamu melihat semuanya ini, ketahuilah bahwa Ia sudah dekat, bahkan sudah di ambang pintu.’ Matius 24:32, 33, margin.”
“Christ has given signs of His coming. He declares that we may know when He is near, even at the doors. He says of those who see these signs, ‘This generation shall not pass, till all these things be fulfilled.’ These signs have appeared. Now we know of a surety that the Lord’s coming is at hand. ‘Heaven and earth shall pass away,’ He says, ‘but My words shall not pass away.’” The Desire of Ages, 631, 632.
“Kristus telah memberikan tanda-tanda kedatangan-Nya. Ia menyatakan bahwa kita dapat mengetahui bilamana Ia sudah dekat, bahkan di ambang pintu. Ia berfirman tentang mereka yang melihat tanda-tanda ini, ‘Generasi ini tidak akan berlalu, sampai semuanya ini terjadi.’ Tanda-tanda ini telah tampak. Sekarang kita mengetahui dengan pasti bahwa kedatangan Tuhan sudah dekat. ‘Langit dan bumi akan berlalu,’ kata-Nya, ‘tetapi perkataan-Ku tidak akan berlalu.’” The Desire of Ages, 631, 632.
When “the three and half years of Jerusalem being trampled down” by papal Rome was ending there was a series of “signs,” which identified the coming of Christ and ushered in the Millerite history. Millerite history is to be repeated to the very letter in the last days. Those “signs,” which appeared at “the close of the great papal persecution,” had been typified by “signs” that appeared as the closing of the three and a half years of the trampling down of Jerusalem from the year 66 to 70 by pagan Rome. Therefore, based upon two witnesses there will be a “sign” of the ensign which is lifted up at the hour of the great earthquake which is the sign of warning to flee in the history of modern Rome, and there will also be “signs” in the plural which occur at the closing of modern Rome’s period of persecution in the last days.
Ketika “tiga setengah tahun Yerusalem diinjak-injak” oleh Roma kepausan sedang berakhir, terdapat serangkaian “tanda” yang menandai kedatangan Kristus dan mengawali sejarah Millerit. Sejarah Millerit akan diulangi sampai kepada huruf yang terakhir pada hari-hari terakhir. “Tanda-tanda” itu, yang tampak “pada penutupan penganiayaan besar oleh kepausan,” telah dilambangkan terlebih dahulu oleh “tanda-tanda” yang tampak pada penutupan tiga setengah tahun penginjak-injakan Yerusalem dari tahun 66 sampai 70 oleh Roma kafir. Oleh sebab itu, berdasarkan dua saksi, akan ada suatu “tanda” dari panji yang diangkat pada saat gempa besar, yaitu tanda peringatan untuk melarikan diri dalam sejarah Roma modern, dan juga akan ada “tanda-tanda” dalam bentuk jamak yang terjadi pada penutupan masa penganiayaan Roma modern pada hari-hari terakhir.
We will continue this study in the next article.
Ийи судалгааеэ дараагийн өгүүлэлд үргэлжлүүлэн авч үзэх болно.
“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).
“Bacha sura ta 21 ta Luka. A ciki Almasihu ya ba da wannan gargadi, ‘Ku kula da kanku, kada a kowane lokaci zukatanku su nauyanta da yawan ci, da shaye-shaye, da damuwar wannan rayuwa, har wannan yini ya zo muku ba zato. Gama kamar tarko zai sauko a kan dukan waɗanda suke zaune a fuskar dukan duniya. Saboda haka ku yi tsaro, ku kuma yi addu’a koyaushe, domin a same ku kun cancanta ku tsira daga dukan waɗannan abubuwa, ku kuma tsaya a gaban Ɗan Mutum’ (Luka 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.
“Zamanın işaretleri dünyamızda gerçekleşmektedir; ancak kiliseler genel olarak uyuklar halde temsil edilmektedir. ‘İşte güvey geliyor; onu karşılamaya çıkın’ çağrısı geldiğinde, kandillerinde yağ bulunmadığını fark eden akılsız kızların tecrübesinden ibret almayacak mıyız? Ve onlar yağ satın almaya giderlerken, güvey hikmetli kızlarla birlikte düğün şölenine girdi ve kapı kapandı. Akılsız kızlar şölen salonuna vardıklarında, beklenmedik bir red ile karşılaştılar. Şölenin efendisi, ‘Sizi tanımıyorum’ dedi. Gecenin karanlığında, ıssız sokağın dışında öylece ayakta bırakıldılar.” Manuscript Releases, cilt 15, 229.