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# The Book of Daniel - Number One-Hundred and Seventeen

Phau Ntawv Daniyees - Zaj Lus Qhia Ib Puas Kaum Xya

Unveiling the Soon-Coming Sunday Law: A Typological Analysis of the Sign to Flee

Qhia Txoj Cai Hnub Sunday Uas Yuav Los Sai Sai No: Ib qho Kev Tshawb Xyuas Raws Hom Duab Txog Tus Cim Qhia Kom Khiav Tawm

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Jeff Pippenger

Published

March 5, 2024

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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.

Muam Dawb qhia tias txoj cai Hnub Caiv uas yuav los sai no yog “lub cim,” uas tau raug ua tus qauv sawv cev los ntawm cov tub rog Loos tuaj vij puag ncig Yeluxalees xyoo 66, thiab hauv kev ua li ntawd, nws qhia ib pab neeg uas muaj qhov muag los tsis pom, thiab muaj pob ntseg los tsis hnov.

> “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?

> “Txoj kev nyob mus ib txhis nthuav dav nyob ntawm peb xub ntiag. Daim ntaub thaiv twb yuav raug tshem tawm lawm. Peb uas nyob hauv txoj hauj lwm hnyav, dawb ceev, thiab muaj lub luag hauj lwm no, peb tab tom ua dab tsi, peb tab tom xav txog dab tsi, uas peb tseem khaws ruaj peb txoj kev hlub tus kheej rau kev nyob kaj siab, thaum ntsuj plig tab tom piam sij nyob ib ncig ntawm peb? Puas yog peb lub siab twb ua tawv qhawv tag nrho lawm? Peb puas tsis muaj peev xwm hnov los sis to taub tias peb muaj ib txoj hauj lwm yuav tsum ua rau lwm tus txoj kev dim? Cov kwv tij, nej puas yog cov uas muaj qhov muag los tsis pom, thiab muaj pob ntseg los tsis hnov? Puas yog Vajtswv tau pub nej kom paub txog Nws txoj sia li ntawd yam tsis muaj nqis? Puas yog yam tsis muaj nqis uas Nws tau xa lus ceeb toom ib zaug dhau ib zaug tuaj rau nej? Nej puas ntseeg cov lus tshaj tawm ntawm txoj kev tseeb uas nyob mus ib txhis hais txog yam uas twb yuav los raug rau ntiaj teb no, nej puas ntseeg tias Vajtswv cov kev txiav txim tab tom dai saum cov neeg, thiab nej tseem yuav zaum nyob kaj siab lug, tub nkeeg, tsis quav ntsej, nyiam kev lom zem tau li cas?”

> “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.

> “Tam sim no tsis yog lub sijhawm rau Vajtswv haiv neeg los muab lawv tej kev hlub khi rau lub ntiajteb no lossis khaws lawv tej nyiaj txiag cia rau hauv ntiajteb. Lub sijhawm tsis nyob deb lawm uas, ib yam li cov thwj tim thaum ntxov, peb yuav raug yuam kom nrhiav chaw nkaum hauv tej qhov chaw qhuav qhawv thiab nyob ib leeg. Ib yam li thaum cov tub rog Loos tuaj vij lub nroog Yeluxalees yog lub cim qhia kom cov ntseeg Khixatia hauv Yudas khiav dim, li ntawd thiab, thaum peb lub tebchaws txais hwjchim los ntawm txoj cai uas yuam kom coj raws hnub Xanpataus ntawm papacy, qhov ntawd yuav yog lus ceeb toom rau peb. Lub sijhawm ntawd mam yog lub sijhawm tawm hauv cov nroog loj, npaj tseg rau kev tawm hauv cov nroog me mus rau tej vaj tse nyob ntsiag to hauv tej qhov chaw zais ntsiag to ntawm tej roob.” 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.

Txoj cai Hnub Caiv yuav los sai no hauv Tebchaws Meskas yog lub cim ceeb toom, “kom tawm hauv cov nroog loj, npaj ua ntej rau kev tawm hauv cov nroog me mus nyob rau hauv tej vaj tse nyob ntsiag to hauv tej chaw nyob ib leeg ntawm cov roob.” Laodicean Adventism feem coob tsis paub tias kev kub ntxhov ntawm txoj cai Hnub Caiv hauv Tebchaws Meskas ua tiav “lub cim” uas tau hais txog hauv The Great Controversy. Nws raug ua qauv tseg los ntawm “lub cim” thaum pib ntawm peb xyoos ib nrab. “Lub cim” uas tau ua tiav hauv thawj zaug kev tuaj txeeb Yeluxalees uas tau coj los rau hauv xyoo 66, thiab nws ua qauv rau “lub chij” uas raug tsa rau saum thaum txoj cai Hnub Caiv uas yuav los sai no.

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.

Kev rhuav tshem Yeluxalees tiag tiag tau raug ua tiav los ntawm Taitas rau xyoo 70 AD, thiab kev vij tsuam ntawm Taitas ntawd twb raug ua yam ntxwv ua ntej nyob hauv kev vij tsuam ntawm Cestius xyoo 66 AD lawm, vim Yexus ib txwm siv qhov pib ntawm ib yam los ua piv txwv qhia txog qhov kawg ntawm ib yam. Nws yog kev vij tsuam pib ntawm Cestius uas yog “lub cim” kom khiav dim uas Yexus tau muab, tsis yog kev vij tsuam ntawm Taitas. Ib qho yog kev vij tsuam thaum pib, lwm qhov yog kev vij tsuam thaum kawg.

> “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.

> “Tsis muaj ib tug Khixatia twg piam sij hauv kev puas tsuaj ntawm Yeluxalees. Khetos twb tau ceeb toom rau Nws cov thwjtim lawm, thiab txhua tus uas ntseeg Nws cov lus tau ceev faj tos ntsoov rau lub cim uas tau cog lus tseg. Yexus hais tias, ‘Thaum nej pom Yeluxalees raug tej tub rog tuaj ncig vauv lawm, ces nej yuav paub tias nws txoj kev raug puam tsuaj twb nyob ze lawm. Ces cia cov uas nyob hauv Yudas khiav mus rau saum tej roob; thiab cia cov uas nyob hauv nruab nrab ntawm lub nroog ntawd tawm mus.’ Lukas 21:20, 21. Tom qab cov Loos uas nyob hauv Cestius kev tswj hwm tau tuaj ncig lub nroog lawm, lawv rov tso tseg txoj kev vij lub nroog ntawd tseg yam uas tsis tau xav txog, thaum txhua yam zoo li twb haum rau kev tawm tsam tam sim ntawd. Cov neeg uas raug vij, poob siab rau qhov yuav tiv taus yeej tsis tau, twb yuav luag zwm lawm, thaum tus thawj tub rog Loos txawm thim nws cov tub rog rov qab mus yam tsis pom tias muaj ib qho laj thawj li. Tiamsis Vajtswv txoj kev saib xyuas uas muaj kev khuvleej tau tswj cov xwm txheej ntawd rau qhov zoo ntawm Nws haiv neeg. Lub cim uas tau cog lus tseg twb raug muab qhia lawm rau cov Khixatia uas tos ntsoov, thiab nim no muaj ib lub sijhawm qhib rau txhua tus uas xav mloog tus Cawmseej lo lus ceeb toom ntawd. Tej xwm txheej raug kav tswj ua kom tsis yog cov Yudais los yog cov Loos yuav txwv tau cov Khixatia txoj kev khiav dim. Thaum Cestius thim rov qab lawm, cov Yudais txawm tawm hauv Yeluxalees mus caum nws pab tub rog uas tab tom thim ntawd; thiab thaum ob tog tub rog puavleej tab tom koom tes sib tua tas zog li no, cov Khixatia thiaj muaj sijhawm tawm hauv lub nroog mus. Nyob rau lub sijhawm ntawd, lub tebchaws kuj twb raug ntxuav kom tsis muaj yeeb ncuab uas yuav tau sim ntes lawv txoj kev khiav lawm. Thaum lub sijhawm raug vij ntawd, cov Yudais tau sib sau ua ke hauv Yeluxalees los ua kevcai Hnub Tsiab Peb Caug Tsev Pheebsuab, thiab yog li no cov Khixatia thoob plaws hauv lub tebchaws thiaj khiav dim tau yam tsis raug cuam tshuam. Lawv tau khiav mus rau ib qho chaw nyab xeeb tam sid yam tsis ncua kiag li—yog lub nroog Pella, nyob hauv thaj av Perea, dhau tus dej Yaladee lawm.” 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.

Kev Cestius tuaj vij tua Yeluxalees rau xyoo 66 tau ua kom tiav tus “cim” ceeb toom uas Khetos tau tseg cia rau cov Khixatia ntawm zaj keeb kwm ntawd, tiamsis kev tuaj vij tua ntawm Titus rau xyoo 70 AD tsis tau muab ib “cim” dabtsi rau kev khiav dim. Hauv qhov kev tuaj vij tua ntawd tsis tshuav cov Khixatia nyob hauv lub nroog lawm, thiab qhov kev tuaj vij tua kawg ntawd tau coj mus rau kev rhuav tshem Yeluxalees, thiab hauv kev rhuav tshem Yeluxalees ntawd “tsis muaj ib tug Khixatia twg piam sij li,” rau qhov cov Khixatia twb khiav dim lawm txij thaum pib ntawm zaj keeb kwm ntawd.

> “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.

> “Cov Yudais, caum raws Cestius thiab nws pab tub rog, tau ntaus rau lawv cov tub rog tom qab nrog kev kub ntxhov loj kawg nkaus, mus txog qhov yuav rhuav tshem lawv kom puv npo. Cov Loos thiaj li thim rov qab tau los nrog kev nyuaj kawg nkaus. Cov Yudais dim yuav luag tsis muaj kev ploj tuag, thiab nrog lawv tej khoom txeeb tau lawv rov qab los rau Yeluxalees hauv txoj kev yeej muaj koob meej. Txawm li ntawd los, txoj kev vam meej uas zoo li no tau coj los rau lawv tsuas yog kev phem xwb. Nws tau ua rau lawv muaj tus ntsuj plig ntawm kev tawv ncauj tiv thaiv cov Loos, uas tsis ntev tom qab ntawd tau coj kev txom nyem uas hais tsis tawm los poob rau saum lub nroog uas raug txiav txim ntawd.”

> “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.

> “Cov xwm txheej phem txaus ntshai heev tau poob los rau saum Yeluxalees thaum Titaus rov pib qhov kev vij thaiv dua. Lub nroog raug kaw ncig rau lub sijhawm Hla Dhau, thaum ntau plhom tus Yudai tau sib sau nyob hauv nws tej phab ntsa.” 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.

Txij hnub caiv Ntsa Tsev Pheebsuab hauv xyoo 66 mus txog rau Hnub Caiv Hla Dhau hauv xyoo 70 yog peb xyoos ib nrab, uas raws li txoj kev yaj saub qhia yog ib txhiab ob puas rau caum hnub. Txij xyoo 66 mus txog xyoo 70 Loos kev pe dab qhuas tau tsuj nthi lub chaw dawb huv thiab pab tub rog, ib yam li Loos papal tau tsuj nthi lub nroog dawb huv tau plaub caug ob lub hlis txij xyoo 538 mus txog 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.

> Tiamsis lub tshav puam uas nyob sab nraud lub tuam tsev cia tseg, txhob ntsuas nws; rau qhov nws twb raug muab rau lwm haiv neeg lawm; thiab lawv yuav tsuj lub nroog dawb huv nyob hauv qab taw tau plaub caug ob hlis. Tshwmsim 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.

Ob lub Loos pe dab mlom thiab Loos papas ob leeg tau tsuj rhuav Yeluxalees rau ib txhiab ob puas rau caum hnub (xyoo), yog li ntawd thiaj qhia meej tias Loos niaj hnub no yuav tsuj rhuav Yeluxalees ntawm sab ntsuj plig hauv hnub kawg rau ib lub sij hawm piv txwv ntawm ib txhiab ob puas rau caum hnub. Lub sij hawm piv txwv ntawd yuav pib thaum txoj cai Hnub Caiv hnub Sunday uas yuav los sai sai hauv Tebchaws Meskas raug muab tsim tsa, thaum lub qhov txhab tuag taus raug kho zoo lawm.

> 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.

> Thiab kuv pom ib lub taub hau ntawm nws zoo li raug mob txog txij tuag; thiab nws lub qhov txhab tuag taus ntawd raug kho zoo lawm: ces tag nrho lub ntiajteb thiaj xav tsis thoob thiab raws tus tsiaj qus qab. Thiab lawv pe hawm tus zaj uas tau pub hwjchim rau tus tsiaj qus; lawv kuj pe hawm tus tsiaj qus thiab hais tias, Leejtwg zoo ib yam li tus tsiaj qus? leejtwg muaj peevxwm ua rog nrog nws? Thiab nws tau txais ib lub qhov ncauj hais tej yam loj thiab lus thuam Vajtswv; thiab tau pub hwjchim rau nws kom kav mus tau plaub caug ob lub hlis. Tshwmsim 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.

Plaub caug-ob lub hlis uas yog cim sawv cev rau txoj kev tsim txom los ntawm tus vaj papas yog “teev” ntawm qhov teebmeem txoj cai Hnub Caiv. “Teev” ntawd pib nrog ib “lub cim” (tus chij), thiab xaus nrog “tej cim.” “Lub cim” ntawm tus chij ntawd ntawm txoj cai Hnub Caiv, yuav ua rau txhua tus Khixatia uas tseem nyob hauv Npanpiloo khiav mus rau lub roob dawb huv uas muaj hwjchim ci ntsa iab, uas twb raug tsa kom siab dua (tsa nce siab dua) lwm lub toj.

> 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.

> Thiab yuav muaj rau hauv hnub kawg, tias lub roob ntawm tus Tswv lub tsev yuav raug tsa kom ruaj khov nyob saum cov roob siab, thiab yuav raug tsa kom siab dua cov toj; thiab txhua haiv neeg yuav ntws tuaj cuag nws. Thiab ntau haiv neeg yuav mus thiab hais tias, Nej cia li los, peb cia li nce mus rau tus Tswv lub roob, mus rau ntawm Yakhauj tus Vajtswv lub tsev; thiab nws yuav qhia peb txog nws txojkev, thiab peb yuav taug kev hauv nws txojkev: rau qhov txoj kevcai yuav tawm hauv Xi-oos mus, thiab tus Tswv lo lus tawm hauv Yeluxalees. Yaxayas 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.

Kev khiav tawm hauv tej nroog thaum txoj cai lij choj yuam kom teev hawm Hnub Sunday raug tshaj tawm ntawd, tau raug ua tus qauv yav tom ntej los ntawm ob qho tib si—kev khiav dim ntawm cov Khixatia hauv xyoo 66, thiab kev khiav dim ntawm pawg ntseeg hauv xyoo 538 uas tau khiav mus rau hauv tebchaws moj sab qhua.

> 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.

> Tus pojniam ntawd khiav mus rau tom roob moj sab qhua, qhov chaw uas Vajtswv tau npaj cia rau nws lawm, kom lawv yuav txhawb nws nyob ntawd ib txhiab ob puas rau caum hnub. Tshwm Sim 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.

Kev puas tsuaj ntawm Yeluxalees txij thawj qhov kev vij sub mus txog qhov kawg nkaus ntawd kav ntev peb xyoos thiab ib nrab, tiam sis ib zaj lus ceeb toom txog txoj kev puas tsuaj uas yuav los twb raug muab tshaj tawm tau xya xyoo—peb xyoos thiab ib nrab ua ntej thawj qhov kev vij sub, thiab peb xyoos thiab ib nrab tom qab ntawd.

> “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.

> “Txhua zaj lus faj lem uas Khetos tau hais txog kev puas tsuaj ntawm Yeluxalees, txhua lo tau muaj tseeb raws nraim li tau hais. Cov Yudais tau ntsib qhov tseeb ntawm Nws cov lus ceeb toom no tias: ‘Vim nej siv lub ntsuas twg los ntsuas rau luag, luag kuj yuav siv tib lub ntsuas ntawd los ntsuas rov qab rau nej.’ Mathais 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.

> “Cov cim thiab tej txuj ci tshwm sim tawm los, ua lus ceeb toom ua ntej txog kev puas tsuaj thiab kev puam tsuaj kawg nkaus. Nyob nruab nrab ntawm hmo ntuj muaj ib txoj kev kaj uas tsis raws li ib txwm ci los saum lub tuam tsev thiab lub thaj txi. Saum cov huab thaum hnub poob pom muaj duab tsheb nees rog thiab cov txiv neej ua rog tab tom sib sau los npaj rau kev sib ntaus. Cov pov thawj uas ua haujlwm hmo ntuj hauv lub chaw dawb huv ntshai kawg vim tej suab uas muaj kev zais cia; lub ntiajteb tshee hnyo, thiab hnov ntau lub suab qw hais tias: ‘Cia peb tawm ntawm no mus.’ Lub rooj vag loj sab hnub tuaj, uas hnyav heev txog npaum li ntawd uas yuav luag tsis tau kaw yog tsis muaj nees nkaum leej txiv neej pab, thiab uas raug ruaj nrog tej nqaj hlau loj kawg nkaus ntsia tob rau hauv daim txiag pob zeb khov kho, txawm li ntawd los twb qhib thaum ib tag hmo, tsis muaj tus neeg pom ua rau li.—Milman, The History of the Jews, book 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.

> “Tau xya xyoo ib tug txiv neej pheej nce thiab nqis mus raws tej kev hauv Yeluxalees, tshaj tawm txog tej kev txom nyem uas yuav los raug rau lub nroog ntawd. Nruab hnub thiab nruab hmo nws hu zaj quaj ntsuag qus no tas li hais tias: ‘Ib lub suab ntawm sab hnub tuaj! ib lub suab ntawm sab hnub poob! ib lub suab ntawm plaub cua! ib lub suab tawm tsam Yeluxalees thiab tawm tsam lub tuam tsev! ib lub suab tawm tsam cov nraug vauv thiab cov nkauj nyab! ib lub suab tawm tsam tag nrho haiv neeg!’—Ibid. Tus neeg txawv txawv no raug kaw hauv tsev lojcuj thiab raug nplawm, los tsis muaj ib lo lus yws dim ntawm nws daim di ncauj li. Rau kev thuam thiab kev tsim txom nws tsuas teb li no xwb: ‘Kev txom nyem, kev txom nyem rau Yeluxalees!’ ‘kev txom nyem, kev txom nyem rau cov neeg uas nyob hauv nws!’ Nws lub suab qw ceeb toom tsis tau tseg mus li mus txog thaum nws raug tua hauv txoj kev raug kaw ntawm lub nroog raws li nws twb tau qhia cia ua ntej lawm.” 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.

Kev puas tsuaj kawg ntawm Yeluxalees tiag tiag nyob rau xyoo 70 tau raug ua ntej los ntawm “tej cim thiab tej txuj ci tseem ceeb” uas qhia txog “kev puas tsuaj thiab kev piam sij.” Cov “cim” ceeb toom ntawd tau tshwm sim tau peb xyoos ib nrab ua ntej thawj zaug raug kaw vav, thiab tseem nyob rau peb xyoos ib nrab uas coj mus txog rau kev rhuav tshem ntawd. Cov “cim” (ua ntau yam) uas qhia txog kev rhuav tshem uas tab tom yuav los tsis yog “cim” ceeb toom kom khiav dim, tiam sis yog ib lo lus tshaj tawm tias lub sijhawm ntawm kev sim siab twb yuav xaus tam sim ntawd lawm.

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.”

Nyob rau hauv kev tsuj nqeeb Yeluxalees sab ntsuj plig txij xyoo 538 mus txog 1798, “lub cim” ceeb toom kom khiav tawm yog thaum qhov qias vuab tsuab uas ua kev puam tsuaj tau tshwm los, thaum “tus neeg ntawd ntawm txoj kev txhaum” tau “qhia tawm,” ua “tus tub ntawm kev puas tsuaj; tus uas tawm tsam thiab tsa nws tus kheej siab dua txhua yam uas hu ua Vajtswv, lossis yam uas raug pe hawm; yog li ntawd nws ua ib yam li Vajtswv zaum hauv lub tuam tsev ntawm Vajtswv, qhia nws tus kheej tias nws yog Vajtswv.”

> 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.

> Yog li ntawd, thaum nej pom qhov kev qias vuab tsuab uas ua kom puas tsuaj, uas Daniyee tus yaj saub tau hais tseg lawm, sawv hauv qhov chaw dawb huv, (tus uas nyeem, cia nws nkag siab.) Mathais 24:15.

When the Christians of that history recognized that “sign” they fled into the wilderness for twelve hundred and sixty years.

Thaum cov Khixatia ntawm zaj keeb kwm ntawd paub txog “lub cim” ntawd lawm, lawv thiaj khiav mus rau hauv roob moj sab qhua tau ib txhiab ob puas rau caum xyoo.

> “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.

> Nws yog ib qho kev tawm tsam uas nyuaj siab kawg rau cov uas xav nyob ruaj nreb hauv txoj kev ncaj ncees kom sawv khov kho tawm tsam tej kev dag ntxias thiab tej kev qias vuab tsuab uas raug npog cia rau hauv tej tsoos tsho ntawm txoj hauj lwm pov thawj thiab raug coj los rau hauv pawg ntseeg. Phau Vajlugkub tsis raug lees txais ua tus qauv ntsuas txoj kev ntseeg. Txoj kev qhuab qhia txog kev ywj pheej ntawm kev ntseeg raug hu ua kev cuav txoj kev ntseeg, thiab cov uas txhawb nqa nws raug ntxub thiab raug txwv tsis pub muaj chaw sawv.

> “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.

> “Tom qab ib ntus ntev ntawm kev tsis sib haum hnyav thiab mob siab, cov neeg ncaj ncees tsawg leej ntawd txiav txim siab rhuav txhua yam kev koom tes nrog pawg ntseeg uas tau poob kev ntseeg lawm, yog hais tias nws tseem tsis kam tso nws tus kheej dim ntawm kev dag cuav thiab kev pe dab pe mlom. Lawv pom tias kev cais tawm yog ib qho tsim nyog kiag li yog lawv yuav mloog Vajtswv Txojlus. Lawv tsis ua siab ntev kam lees tej kev yuam kev uas coj kev puam tsuaj rau lawv tus ntsuj plig, thiab tsa ib qho piv txwv uas yuav ua rau kev ntseeg ntawm lawv cov me nyuam thiab cov me nyuam tiam tom ntej nyob rau kev phom sij. Kom tau kev thaj yeeb thiab kev sib haum xeeb, lawv yeej npaj siab ua txhua yam kev yws nqis uas tsis tawm tsam rau kev ncaj ncees rau Vajtswv; tiam sis lawv xav tias txawm yog kev thaj yeeb los kuj yuav raug yuav kim dhau heev yog yuav tsum muab txoj hauv paus ntsiab cai fij tseg. Yog hais tias kev sib haum xeeb yuav muaj tau tsuas yog los ntawm kev xyeej qhov tseeb thiab kev ncaj ncees xwb, ces cia muaj kev sib txawv, thiab txawm yog muaj kev ua rog los xij.” 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.

Thaum los txog rau qhov xaus ntawm ib txhiab ob puas rau caum xyoo ntawm kev tsim txom los ntawm papacy, kuj muaj “tej cim” (ua ntau lo lus), thiab ib yam li “tej cim” thaum kawg ntawm ib txhiab ob puas rau caum hnub uas Loos pagan tau tsuj nqes Yeluxalees tiag; cov “cim” ntawd tsis yog tej cim qhia kom khiav.

> “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.’

> “Tus Cawm Seej muab tej cim qhia txog Nws txoj kev los, thiab tshaj dua qhov no, Nws qhia meej lub sijhawm thaum thawj zaug ntawm tej cim no yuav tshwm sim: ‘Tam sim ntawd tom qab txoj kev txom nyem ntawm cov hnub ntawd, lub hnub yuav tsaus ntuj, thiab lub hli yuav tsis muab nws txoj kev kaj, thiab cov hnub qub yuav poob saum ntuj los, thiab tej hwj chim ntawm tej ceeb tsheej yuav raug co co: ces lub cim ntawm Neeg Leej Tub yuav tshwm nyob saum ntuj: ces txhua xeem neeg hauv ntiajteb yuav quaj ntsuag, thiab lawv yuav pom Neeg Leej Tub los saum cov huab ntawm ntuj ceeb tsheej nrog hwj chim thiab lub yeeb koob loj. Thiab Nws yuav txib Nws cov tim tswv nrog suab raj nrov loj, thiab lawv yuav sau Nws cov xaiv tseg los ntawm plaub cua, txij ib kawg ntuj mus txog rau ib kawg ntuj ntxiv.’”

> “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.

> “Thaum kawg ntawm txoj kev tsim txom loj ntawm papacy, Khetos tau tshaj tawm tias, lub hnub yuav tsaus ntuj, thiab lub hli yuav tsis muab nws txoj kev ci. Tom qab ntawd, cov hnub qub yuav poob saum ntuj los. Thiab Nws hais tias, ‘Kawm ib zaj lus piv txwv ntawm tsob txiv cev; Thaum nws ceg tseem mos, thiab pib txi nplooj, nej paub tias caij ntuj sov twb ze lawm: ib yam nkaus li ntawd thiab, thaum nej yuav pom tag nrho tej no, nej cia li paub tias Nws twb ze lawm, txawm nyob ntawm tej qhov rooj los.’ Mathais 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.

> “Yexus Khetos tau muab tej cim qhia txog Nws txoj kev los lawm. Nws tshaj tawm tias peb yuav paub tau thaum Nws nyob ze, twb ze ntawm qhov rooj lawm. Nws hais txog cov uas pom tej cim no tias, ‘Tiam no yuav tsis ploj mus txog thaum txhua yam no tau tiav lawm.’ Tej cim no twb tshwm sim lawm. Nim no peb paub tseeb ruaj khov tias tus Tswv txoj kev los twb nyob ze lawm. Nws hais tias, ‘Ntuj thiab teb yuav dhau mus,’ ‘tiamsis Kuv cov lus yuav tsis dhau mus li.’” 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.

Thaum “peb xyoos thiab ib nrab uas Yeluxalees raug tsuj nyoos” los ntawm Loos papas tab tom xaus, muaj ib pawg “cim,” uas qhia kom paub txog txoj kev los ntawm Khetos thiab qhib nkag mus rau hauv keeb kwm Millerite. Keeb kwm Millerite yuav raug rov ua dua ib yam nkaus txhua tsab ntawv hauv hnub kawg. Cov “cim” ntawd, uas tau tshwm sim “thaum kawg ntawm txoj kev tsim txom loj los ntawm papas,” twb tau raug ua qauv ua ntej los ntawm cov “cim” uas tau tshwm sim thaum xaus ntawm peb xyoos thiab ib nrab uas Yeluxalees raug tsuj nyoos txij xyoo 66 mus txog 70 los ntawm Loos pejkum. Yog li ntawd, raws li ob tug timkhawv, yuav muaj ib “cim” ntawm tus chij uas raug tsa sawv nyob rau lub sijhawm ntawm av qeeg loj, uas yog lub cim ceeb toom kom khiav dim hauv keeb kwm ntawm Loos niaj hnub no, thiab tseem yuav muaj ntau “cim” uas tshwm sim thaum xaus ntawm lub sijhawm tsim txom ntawm Loos niaj hnub no hauv hnub kawg.

We will continue this study in the next article.

Peb yuav txuas ntxiv zaj kev kawm no rau hauv tsab xov xwm tom ntej.

> “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).

> “Nyeem tshooj 21 ntawm Lukas. Hauv ntawd Khetos muab lo lus ceeb toom hais tias, ‘Ceev faj rau nej tus kheej, tsam nej lub siab raug hnyav dhau los ntawm kev noj haus qaug qaug, kev qaug cawv, thiab tej kev txhawj xeeb ntawm txoj sia no, ces hnub ntawd los raug nej yam nej tsis nco qab. Rau qhov nws yuav los saum txhua tus uas nyob saum npoo av thoob plaws lub ntiajteb ib yam li lub vas ntes. Yog li ntawd nej yuav tsum zov faj thiab thov Vajtswv tas mus li, xwv kom nej thiaj raug suav tias tsim nyog dim ntawm txhua yam no, thiab sawv tau ntawm Neeg Leej Tub xub ntiag’ (Lukas 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.

> “Cov cim qhia txog tej caij nyoog tab tom ua tiav nyob hauv peb lub ntiajteb, los cov pawg ntseeg feem ntau raug sawv cev tias tseem tsaug zog. Puas yog peb yuav tsis txais lus ceeb toom los ntawm tej kev paub ntawm cov nkauj xwb uas ruam, cov uas thaum lub suab hu los tias, ‘Saib maj, tus nraug vauv tab tom los; nej cia li tawm mus tos nws,’ mam li pom tias lawv tsis muaj roj nyob hauv lawv tej teeb? Thiab thaum lawv mus yuav roj, tus nraug vauv tau nkag mus rau hauv rooj tshoob nrog cov nkauj xwb uas txawj ntse, thiab lub qhov rooj raug kaw. Thaum cov nkauj xwb uas ruam mus txog rau lub tsev noj rooj tshoob, lawv tau txais ib lo lus tsis lees uas lawv tsis tau xav txog. Tus tswv ntawm lub rooj noj hais tias, ‘Kuv tsis paub nej.’ Lawv raug tso tseg kom sawv sab nraud hauv txoj kev khoob, hauv qhov tsaus nti dub ntawm hmo ntuj.” Manuscript Releases, volume 15, 229.

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