We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.

Ñuqanchikmi churachkanchik Judá ayllumanta León riqsichisqan profétic kamachiyta, payqa Daniel chunka hukniyuq qillqapa qhepa soqtata unsealasqan llamkayninpi, “tukuy pacha”pi, 1989 watapi, maypachachus Unión Soviética chinkachisqa karqan Ronald Reaganwan Roma papawan pakasqa huñunakuy ruwasqanrayku. Ñuqanchikqa rikuchisqanchikmi Romaq kinsa kutin aplicasqankuna hinallataq Babiloniaq urmaynin warmita, paypa wichaypi sillakusqan uywata, chaymanta qhapaq kamachiq kasqanta Revelación chunka qanchisniyuqpi reqsichisqanta.

The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.

सत्रहवें और अठारहवें अध्यायों में स्त्री और पशु का चित्रण उस प्रगतिशील न्याय की पहचान कराता है, जिसे परमेश्वर आधुनिक बाबुल पर लाता है, जो शीघ्र आने वाले रविवार-विधि से आरम्भ होकर उस समय तक चलता है जब मीखाएल खड़ा होगा और मानवजाति का अनुग्रह-अवधि समाप्त हो जाएगी। यह समयावधि परमेश्वर के कार्यकारी न्याय के प्रथम भाग को चिह्नित करती है, जो उसकी दया के मिश्रण के साथ सम्पन्न होता है। फिर सात अन्तिम विपत्तियों के साथ, उसके न्यायों में किसी भी प्रकार की दया मिश्रित नहीं रहती। इन दो चरणों का संकेत अनुसन्धानात्मक न्याय में भी किया गया है, जो 22 अक्टूबर, 1844 को आरम्भ हुआ। अनुसन्धानात्मक न्याय मृतकों की जाँच और न्याय के साथ आरम्भ हुआ, और 11 सितम्बर, 2001 को जीवितों का अनुसन्धानात्मक न्याय आरम्भ हुआ।

The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.

Eejjoon warra jiraatanii akkasumas yeroo lamaatti qoodama; inni jalqabaa Fulbaana 11, 2001 irraa eegalee qorannoo fi murtii warra kuma dhibba tokkoo fi afurtamii afur keessaa ta’uuf kaadhimaman irratti geggeeffama, sababiin isaas murtiin mana Waaqayyoo irraa jalqaba. Murtiin qorannoo warra du’anii irratti raawwatame immoo warra maqaan isaanii yeroo tokko tokko jireenya isaanii keessatti kitaaba jireenyaa keessatti galmeeffamee ture qofa irratti raawwatame. Maqaan warra du’anii kan barreeffamee fi galmaa’e sana booda kitaaba cubbuutii wajjin wal bira qabamee ilaallame. Yoo cubbuu isaanii kan hin himatamin qaban ta’e, maqaan isaanii kitaaba jireenyaa keessaa haqame. Murtiin qorannoo warra Jiraatanii mana Waaqayyoo irraa akka jalqabu jechuun ibsame; yeroo murtii qorannoo warra du’anii keessatti garuu ibsa akkasii barbaachisu hin turre.

In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.

Жүз қырық төрт мыңның мөрлену уақыты кезінде тірілерге қатысты тергеуші сотта Құдай Сөзі бұл соттың Құдайдың қауымы болып табылатын Иерусалимде басталғанын дәл айқындап көрсетті. Киелі кітап осы ақиқатқа екінші тікелей куәлік береді.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

Эмгек таъриғи шуки, һөкүм Худаниң өйидә башлиниши керәк; әгәр у алди билән биздә башланса, Худаниң Инҗилигә итаәт қилмайдиғанларниң ахири қандақ болар? 1 Петрус 4:17.

The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.

Ahu no msɛm a wobu atenka wɔ ateasefo ho no fi ase wɔ Yerusalem, Onyankopɔn fie, na bere pɔtee bi wɔ hɔ a saa atɛnmu no fi ase. Ahu no atɛnmu a ɛfa ateasefo ho no fi ase wɔ Yerusalem bere a ɔkyerɛwfo no aduru kotoku no fa Yerusalem mu na ɔde agyiraehyɛde to mmarima ne mmea a wosi apini na wɔsu esiane akyiwade a wɔyɛ wɔ asafo no ne asase no so nti no so.

The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.

Klas yang indak taat ka Injil diidentifikasi dalam Wahyu pasal tujuh sabagai kontras jo saratuih ampek puluah ampek ribu, di mano Yohanes di sinan mangidentifikasi maraka sabagai kumpulan gadang. Kumpulan gadang tu malambangkan sabuah klas jiwa-jiwa nan hiduik nan dihakimi salamo masa panghakiman ateh urang-urang hiduik nan alun sabana manuruti hukum Allah, dek maraka alah manyambah pado hari matohari punyo paus. Pado hukum Minggu nan akan segera datang di Amerika Sarikat, urang-urang nan alah dimeteraikan dek malaikat nan mambao tinta panulis dalam Yehezkiel pasal sambilan, nan juo marupoan pemeteraian dalam Wahyu pasal tujuh, diangkat sabagai panji. Maka urang-urang nan kini indak taat ka Injil akan dimintai pertanggungan jawab tarhadap Sabat hari katujuah.

“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

«Бирок өткөн муундардагы жолдоочулар жекшембини сакташкан, муну менен алар Ыйык Китептеги ишембини сактап жатабыз деп ойлошкон; жана азыр да ар бир чиркөөдө, Рим-католик жамаатын да кошпогондо эмес, жекшемби Кудай тарабынан белгиленген ишемби деп чын жүрөктөн ишенген чыныгы жолдоочулар бар. Кудай алардын ниетинин чын ыкластуулугун жана Өзүнүн алдында түз жүргөндүгүн кабыл алат. Бирок жекшембини сактоо мыйзам менен мажбурлап киргизилгенде, жана дүйнөгө чыныгы ишембинин милдеттүүлүгү жөнүндө жарык берилгенде, анда ким Кудайдын буйругун бузуп, Римден жогору бийлиги жок осуятка баш ийсе, ошол аркылуу ал Кудайдан жогору папачылыкты урматтаган болот. Ал Римге жана Рим тарабынан орнотулган мекемени мажбурлап таңуулаган бийликке таазим кылып жатат. Ал жырткычка жана анын сөлөкөтүнө табынып жатат. Ошентип, адамдар Кудай Өз бийлигинин белгиси деп жарыялаган түзүлүштү четке кагып, анын ордуна Рим өзүнүн үстөмдүгүнүн эн тамгасы катары тандап алган нерсени урматтаганда, алар ошону менен Римге берилгендиктин белгисин — “жырткычтын эн тамгасын” — кабыл алышат. Жана бул маселе элдин алдына ушунчалык ачык коюлуп, алар Кудайдын осуяттары менен адамдардын осуяттарынын ортосунда тандоо кылууга алып келинмейинче, мыйзам бузуу жолунда кала бергендер “жырткычтын эн тамгасын” кабыл алышпайт». Улуу күрөш, 449.

The ensign of those who are sealed are who calls those who obey not the gospel into obedience.

Túuguláa áyigíi xúx̱wé has wududlig̱éi, yéi duwasáakw ḵa has du jeeyís du jee x̱ʼéix̱ch yáa x̱ʼéix̱ sáwé jinkaatí i g̱unéi.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Awn, xopan in tonali onca se nelhuayotl de Jesé, tlen moquetzas quen se pantli para in tlacameh; campa yehhuatl quitemozqueh in Gentiles: ihuan iyan sewiya elis tlayeccanextli. Ihuan mochihuas xopan in tonali, in Tecohtli occeppa, ipan ompa, quitlalis ima ic omejpa para quimocuepilis in tlamocahua de itlacah, tlen mocahuas, desde Asiria, ihuan desde Egipto, ihuan desde Patros, ihuan desde Cus, ihuan desde Elam, ihuan desde Sinar, ihuan desde Hamat, ihuan desde in tlalmeh tlen ahmo onca tlalli ipan hueyi atl. Ihuan quetzas se pantli para in naciones, ihuan quinnechicos in tlatzacuiltilmeh de Israel, ihuan quinsentlalis in tlatlamantli xitintin de Judá desde in nahui yecnemilistli de in tlalticpac. Isaías 11:10–12.

Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.

Awo mprempren yi wɔ wɔn asetena mu na wɔbu wɔn atɛn, na wonni asɛmpa no so; nanso ɛsɛ sɛ wɔn atɛn di akyi wɔ wɔn a wɔte ase no apɛsɛmu atɛn a wɔde bu ɔha ne aduanan anan pempem no, efisɛ wobetumi abɔ wɔn kɔkɔ de, sɛ wohu mmarima ne mmea a Onyankopɔn nsɔano da wɔn so wɔ ɔhaw a ɛbɛn no mu, bere a Kwasida mmara a ɛreba ntɛm no besi.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“လောကအား အပြစ်အကြောင်း၊ ဖြောင့်မတ်ခြင်းအကြောင်းနှင့် တရားစီရင်ခြင်းအကြောင်းတို့၌ ယုံကြည်လက်ခံစေခြင်းသည် သန့်ရှင်းသော ဝိညာဉ်တော်၏ အမှုဖြစ်သည်။ သမ္မာတရားကို ယုံကြည်သောသူတို့သည် သမ္မာတရားအားဖြင့် သန့်ရှင်းစင်ကြယ်ခြင်းခံရလျက်၊ မြင့်မြတ်၍ သန့်ရှင်းသော မူဝါဒများအပေါ် အခြေပြု၍ အသက်ရှင်ကာ၊ ဘုရားသခင်၏ ပညတ်တော်တို့ကို စောင့်ထိန်းသောသူတို့နှင့် ၎င်းတို့ကို မိမိတို့၏ ခြေဖဝါးအောက်၌ နင်းချေသောသူတို့ အကြားရှိ ခြားနားသတ်မှတ်ရာမျဉ်းကို မြင့်မား၍ ဂုဏ်သိက္ခာရှိသော အဓိပ္ပာယ်ဖြင့် ဖော်ပြပြသရာတွင်သာ လောကသည် သတိပေးခံနိုင်သည်။ ဝိညာဉ်တော်၏ သန့်ရှင်းစေခြင်းသည် ဘုရားသခင်၏ တံဆိပ်တော်ကို ကိုင်ဆောင်သောသူတို့နှင့် အတုအယောင် အနားယူရာနေ့ကို စောင့်ထိန်းသောသူတို့ အကြားရှိ ကွာခြားချက်ကို ထင်ရှားစေသည်။ စမ်းသပ်ခြင်းရောက်လာသောအခါ၊ သားရဲ၏ အမှတ်တံဆိပ်သည် အဘယ်အရာဖြစ်သည်ကို ထင်ထင်ရှားရှား ဖော်ပြခံရမည်။ ၎င်းမှာ တနင်္ဂနွေနေ့ကို စောင့်ထိန်းခြင်းပင် ဖြစ်သည်။ သမ္မာတရားကို ကြားနာပြီးနောက်၌ပင် ဤနေ့ကို သန့်ရှင်းသောနေ့အဖြစ် ဆက်လက်မှတ်ယူသောသူတို့သည် ကာလများနှင့် ပညတ်များကို ပြောင်းလဲရန် စိတ်ကူးခဲ့သော အပြစ်၏ လူ၏ လက်မှတ်ကို ဆောင်ကြသည်။” Bible Training School, December 1, 1903.

The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.

Paghukom nga tagpaganap, nga mao ang dapit diin matuman ang buluhaton sa ikatulong Elias, magsugod sa hapit na moabot nga balaod sa Domingo. Kini duha ka yugto sa panahon; sa nahaunang yugto ang mga paghukom sa Dios sinagolan pa sa kalooy alang niadtong wala karon motuman sa ebanghelyo, ug unya kini sundan sa pito ka katapusang mga hampak nga igabubo nga walay kalooy.

“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

"Вақти имтиҳонӣ дигар бисёр давом нахоҳад кард. Ҳоло Худо дасти боздорандаи Худро аз замин пас мегирад. Ӯ муддати дароз ба мардону занон ба воситаи амали Рӯҳи Муқаддаси Худ сухан гуфтааст; аммо онҳо ба ин даъват гӯш надоданд. Акнун Ӯ ба қавми Худ ва ба ҷаҳон ба воситаи довариҳои Худ сухан мегӯяд. Замони ин довариҳо замони раҳмат аст барои онҳое ки ҳанӯз имконияте надоштаанд, то бидонанд ҳақиқат чист. Худованд бо меҳрубонӣ ба онҳо назар хоҳад кард. Дили пур аз раҳмати Ӯ ба шӯр омадааст; дасти Ӯ ҳанӯз ҳам барои наҷот додан дароз аст. Теъдоди зиёде ба оғили амният пазируфта хоҳанд шуд, ки дар ин рӯзҳои охир ҳақиқатро бори аввал хоҳанд шунид." Review and Herald, November 22, 1906.

Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.

Kay janal ya ituson tu Ebanghelyo ket isu ti “dadduma nga karnero” a inkari ni Jesus a awaganna, ket denggennanto ti Timekna inton awaganna ida.

And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.

“Arawhir oveja kunaqa kanku, kay qutupi mana kaqkuna; chaykunatapas apamunaymi tiyan, paykunapas rimaynuyta uyarinqaku; hinaspan huk qutu, huk michiqlla kanqa.” Juan 10:16.

The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.

꧋ꦱꦭꦶꦂ “ꦱꦮꦫ” ꦗꦶꦁ ꦏꦱꦸꦔꦸ ꦲꦺꦫꦶꦁ ꦲꦶꦏꦸ ꦱꦮꦫ ꦏꦭꦶꦃꦤꦺ ꦱꦏꦶꦁ ꦗꦗꦠꦶꦁ Wahyu ꦥꦱꦭ ꦥꦶꦁ wolu welas, ꦗꦶꦁ ꦤꦺꦏꦼꦱ꧀ ꦏꦁꦒꦺꦤ꧀ ꦱꦸꦮꦫ ꦏꦁ ꦲꦤ꧀ꦝꦼꦭ꧀ ꦤꦮꦶ ꦲꦸꦤ꧀ꦝꦁ-ꦲꦸꦤ꧀ꦝꦁ Minggu ꦏꦁ ꦲꦺꦩ꧀ꦥꦺꦂ ꦏꦭꦏꦺꦴꦤ꧀, ꦲꦺꦫꦶꦁ ꦲꦶꦏꦸ ꦥꦁꦲꦏꦶꦩꦤ꧀ ꦩꦫꦁ ꦥꦼꦫꦼꦩ꧀ꦥꦸꦮꦤ꧀ ꦥꦺꦭꦏꦸ ꦱꦸꦤ꧀ꦝꦭ꧀ ꦲꦒꦼꦁ ꦲꦶꦏꦸ ꦲꦶꦥꦶꦁꦏꦼꦭ꧀ ꦏꦭꦶꦃ, ꦱꦼꦧꦧ꧀ ꦲꦶꦪꦤꦺ wis ngisi kebak tuwung mangsaning sih-rahmating dosaꦤꦺ.

“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

Η προφήτις λέγει: «Εἶδον ἄλλον ἄγγελον νὰ καταβαίνῃ ἐκ τοῦ οὐρανοῦ, ἔχοντα μεγάλην ἐξουσίαν· καὶ ἡ γῆ ἐφωτίσθη ἀπὸ τῆς δόξης αὐτοῦ. Καὶ ἔκραξε δυνατὰ μὲ ἰσχυρὰ φωνήν, λέγων· Ἔπεσεν, ἔπεσεν Βαβυλὼν ἡ μεγάλη, καὶ ἔγεινε κατοικητήριον δαιμόνων» (Ἀποκάλυψις 18:1, 2). Αὕτη εἶναι ἡ αὐτὴ ἀγγελία ποὺ ἐδόθη ἀπὸ τὸν δεύτερον ἄγγελον. Ἔπεσεν ἡ Βαβυλών, «διότι ἐπότισεν πάντα τὰ ἔθνη ἀπὸ τοῦ οἴνου τοῦ θυμοῦ τῆς πορνείας αὐτῆς» (Ἀποκάλυψις 14:8). Τί εἶναι αὐτὸς ὁ οἶνος;—Αἱ ψευδεῖς διδασκαλίαι αὐτῆς. Ἔδωκεν εἰς τὸν κόσμον ψευδὲς σάββατον ἀντὶ τοῦ Σαββάτου τῆς τετάρτης ἐντολῆς, καὶ ἐπανέλαβε τὸ ψεῦδος τὸ ὁποῖον ὁ Σατανᾶς πρῶτον εἶπε πρὸς τὴν Εὔαν ἐν Ἐδέμ—τὴν φυσικὴν ἀθανασίαν τῆς ψυχῆς. Πολλὰ συγγενῆ πλάνη ἔχει διαδώσει εὐρέως, «διδάσκοντες ὡς διδασκαλίας ἐντάλματα ἀνθρώπων» (Ματθαῖος 15:9).

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

“Quand Jésus commença Son ministère public, Il purifia le Temple de sa profanation sacrilège. Parmi les derniers actes de Son ministère figura la seconde purification du Temple. Ainsi, dans l’œuvre finale destinée à avertir le monde, deux appels distincts sont adressés aux Églises. Le message du deuxième ange est : « Elle est tombée, elle est tombée, Babylone la grande, parce qu’elle a abreuvé toutes les nations du vin de la fureur de son impudicité » (Apocalypse 14:8). Et dans le grand cri du message du troisième ange, une voix se fait entendre du ciel, disant : « Sortez du milieu d’elle, mon peuple, afin que vous ne participiez point à ses péchés, et que vous n’ayez point part à ses fléaux. Car ses péchés se sont accumulés jusqu’au ciel, et Dieu s’est souvenu de ses iniquités » (Apocalypse 18:4, 5).” Messages choisis, livre 2, 118.

At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.

Améʔə́rəká bákʷolát ɨnd ʔasssə́n ʔəw Sunday law dɨ́gʷə́r, Modern Babylon lay progressive executive judgment yə́rɨ́m bəgín nə́g, ʔənə́m judgments gíʔnát overlap yə́m ʔasssə́, judgment of the living lay last period ʔənə́m bəgín yə́g. Third messenger, Messenger of the Covenant work lay way prepares yə́m, September 11, 2001 gíʔnát judgment of the living lay began yə́m ʔasssə́n time lay work represents yə́m; ʔənə́m Revelation chapter eighteen lay second voice hear yə́m, hālā gospels obey nə́m currently do not yə́m ʔəw last of those Babylon gíʔnát come out yə́m ʔasssə́n dɨ́gʷə́r ends yə́g. ʔƏh work, messenger who prepares the way lay ministry beginning gíʔnát one hundred and forty-four thousand lay temple lay purification ʔənə́m purging identifies yə́m, ʔənə́m then Messenger of the Covenant lay way prepares yə́m messenger lay ministry ending gíʔnát great multitude lay temple lay purging ʔənə́m purification yə́m.

At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.

Sa pagdangat sang malapit na abot nga balaud sang Domingo, pagautwason liwat ang pagpakita sang gahum sang Dios nga natabo sang Pentecostes.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .

“ꯑꯩꯈꯣꯏ ꯑꯃꯁꯨꯡꯗꯒꯤ ꯑꯃꯥꯇꯅꯁꯨ ꯂꯩꯔꯤ ꯑꯣꯏꯅ ꯏꯁ꯭ꯋꯔꯒꯤ ꯁꯤꯜ ꯑꯗꯨ ꯐꯪꯂꯣꯏ, ꯃꯗꯨꯗꯒꯤ ꯑꯩꯈꯣꯏꯒꯤ ꯆꯔꯤꯇ꯭ꯔꯗ ꯑꯃꯥ ꯁ꯭ꯄꯣꯠ ꯑꯃꯁꯨꯡ ꯁ꯭ꯇꯦꯟ ꯑꯃꯥ ꯂꯩꯔꯤ ꯍꯥꯏꯅꯥ। ꯑꯩꯈꯣꯏꯒꯤ ꯆꯔꯤꯇ꯭ꯔꯒꯤ ꯂꯥꯛꯄ ꯑꯁꯤꯡꯕꯨ ꯁꯦꯝꯒꯠꯄ, ꯁꯣꯜ ꯇꯦꯝꯄꯜ ꯑꯗꯨ ꯑꯃ ꯑꯃꯥꯁꯨ ꯑꯄꯥꯝꯕ ꯑꯃ ꯑꯃꯥꯗꯒꯤ ꯁꯦꯟꯊꯣꯛꯄ, ꯃꯁꯤ ꯑꯩꯈꯣꯏꯒꯤ ꯃꯊꯛꯇ ꯊꯥꯗꯣꯛꯂꯕꯅꯤ। ꯑꯗꯨꯒ ꯂꯦꯇꯔ ꯔꯦꯟ ꯑꯗꯨ ꯑꯩꯈꯣꯏ ꯃꯊꯛꯇ ꯇꯥꯕꯤ, ꯄꯦꯟꯇꯦꯀꯣꯁ꯭ꯇꯀꯤ ꯅꯨꯃꯤꯠꯇ ꯁꯤꯁꯤꯄꯜꯁꯤꯡꯒꯤ ꯃꯊꯛꯇ ꯏꯔꯣꯏ ꯔꯦꯟ ꯑꯗꯨ ꯇꯥꯕꯤ ꯑꯗꯨꯝꯅꯥ....”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

«As a niri, herê di nav xebata mezin a amadekariyê de çi dikin? Ewên ku bi cîhanê re dibin yek, qalibê cîhanî werdigirin û xwe ji bo nîşana heywanê amade dikin. Ewên ku ji xwe bawer nînin, ku xwe li ber Xwedê hêsan dikin û bi guhdariya rastiyê re canên xwe pak dikin, van qalibê ezmanî werdigirin û xwe ji bo morê Xwedê li eniyên xwe amade dikin. Dema ku fermana derkeve û mohr were çap kirin, karaktera wan dê heta ebediyetê pak û bêkêmasî bimîne.» Testimonies, volume 5, 214, 216.

It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.

Ĩno niho harĩa mũndũ angĩgũrũkĩra o ta gũtiganĩra kũrĩ ndeto ya kĩrathi, no ti kĩndũ gĩa kũrĩa no nginya gũtuĩke. Mũthenya wa Pentekote ihinda rĩa atongoria a thĩinĩ a mũtũmi, ndeto ĩrĩa yaheanĩirwo hinya ndĩatwarirwo kũrĩ Andũ-a-mĩhĩrĩga, arĩo nĩ arĩa matathikĩrĩria Injili rĩrĩa watho wa Sande wa kũũka naruaũka ukahingũra. Ndeto ĩrĩa yaheanĩirwo hinya Pentekote yatwarirwo kũrĩ Isiraeli wa tene, o na rĩrĩ, kwa mĩaka ĩngĩ ithatũ na nuthu, magĩcooka gũtũũra thĩinĩ wa ihinda rĩao rĩa mũthia rĩa gũgerio.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

Lijalo makumi saba vimeamriwa juu ya watu wako na juu ya mji wako mtakatifu, ili kuikomesha hali ya uasi, na kuzikatisha dhambi, na kufanya upatanisho kwa ajili ya uovu, na kuleta haki ya milele, na kutia muhuri maono na unabii, na kumtia mafuta Aliye Mtakatifu kabisa. Danieli 9:24.

The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.

Pentikost gününde kudretle donatılan mesaj, Müjde’ye itaat etmeyenlere, Stefanus MS 34 yılında taşlanıncaya dek götürülmeyecekti. Kardeş White bu gerçeği sık sık belirtir.

“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

“Qali, dedi mələk, ‘O, əhdi bir həftəlik [yeddi il] çoxları ilə möhkəmləndirəcək.’ Xilaskar xidmətinə başladıqdan sonra yeddi il ərzində müjdə xüsusilə yəhudilərə təbliğ olunmalı idi; üç il yarım Məsihin Özü tərəfindən, sonra isə həvarilər tərəfindən. ‘Həftənin ortasında O, qurbanı və təqdiməni dayandıracaq.’ Daniel 9:27. E. s. 31-ci ilin yazında Məsih, həqiqi qurban olaraq, Qolqotada təqdim olundu. O zaman məbədin pərdəsi yuxarıdan aşağıya iki yerə cırıldı və bununla qurban xidmətinin müqəddəsliyi və mənasının artıq aradan qalxdığı göstərildi. Yer üzündəki qurbanın və təqdimənin sona çatmasının vaxtı gəlmişdi.”

“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

“आठीह् एक हप्ता—सात बरस—ईस्वी सन् 34 मा समाप्त भया। तब स्तिफनुस के ढुंगन से मारि डारे जाय के द्वारा यहूदी लोगन अंततः सुसमाचार के अपने अस्वीकार पर मुहर लगा दिए; अउर जवन चेला लोग उत्पीड़न के कारण तितर-बितर होइ गए रहे, ऊ ‘सब ओर घूमत वचन के प्रचार करत रहे’ (प्रेरितन 8:4); अउर थोड़े ही समय बाद, सतावनिहार साउल परिवर्तन पायो, अउर पौलुस बनिगयो, जातियन का प्रेरित।” The Desire of Ages, 233.

The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.

Pesan yang dikuatkan pada hari Pentakosta, lima puluh hari sesudah kebangkitan Kristus, selaras dengan undang-undang hari Minggu ketika Injil memanggil kawanan Kristus yang lain keluar dari Babel; namun baru tiga setengah tahun sesudah salib orang-orang Yahudi “memeteraikan penolakan mereka terhadap Injil,” dan sesudah itu pesan tersebut pergi kepada bangsa-bangsa lain, yaitu mereka yang pada waktu itu tidak menaati Injil. Pertentangan yang tampak itu semakin diperbesar oleh pengenalan bahwa pada tahun 34 M orang-orang Yahudi memeteraikan penolakan mereka terhadap Injil, sebab Sister White mengatakan sebaliknya.

“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.

«ପ୍ରଚଳିତ ସମସ୍ତ ଆଚାର-ବିଧିର ବ୍ୟବସ୍ଥା ଯେହେତୁ ଖ୍ରୀଷ୍ଟଙ୍କର ପ୍ରତୀକାତ୍ମକ ରୂପ ଥିଲା, ସେହିହେତୁ ତାଙ୍କୁ ଛାଡ଼ି ତାହାର କୌଣସି ମୂଲ୍ୟ ନଥିଲା। ଯେତେବେଳେ ଯିହୂଦୀମାନେ ଖ୍ରୀଷ୍ଟଙ୍କୁ ମୃତ୍ୟୁଦଣ୍ଡ ପାଇଁ ସମର୍ପଣ କରି ତାଙ୍କ ପ୍ରତି ନିଜମାନଙ୍କର ଅସ୍ୱୀକାରକୁ ସ୍ଥିର କଲେ, ସେତେବେଳେ ସେମାନେ ମନ୍ଦିର ଓ ତାହାର ସେବାକାର୍ଯ୍ୟଗୁଡ଼ିକୁ ଅର୍ଥବହ କରୁଥିବା ସମସ୍ତ କିଛିକୁ ମଧ୍ୟ ଅସ୍ୱୀକାର କଲେ। ତାହାର ପବିତ୍ରତା ଚାଲିଯାଇଥିଲା। ତାହା ଧ୍ୱଂସ ପାଇଁ ନିର୍ଦ୍ଧାରିତ ହୋଇଥିଲା। ସେହି ଦିନଠାରୁ ବଳିଦାନ ଅର୍ପଣଗୁଡ଼ିକ ଓ ସେଗୁଡ଼ିକ ସହ ସମ୍ବନ୍ଧିତ ସେବା ଅର୍ଥହୀନ ହୋଇଗଲା। କାୟିନଙ୍କ ଅର୍ପଣ ପରି, ସେଗୁଡ଼ିକ ଉଦ୍ଧାରକର୍ତ୍ତାଙ୍କ ପ୍ରତି ବିଶ୍ୱାସର ପ୍ରକାଶ କରୁନଥିଲା। ଖ୍ରୀଷ୍ଟଙ୍କୁ ମୃତ୍ୟୁଦଣ୍ଡକୁ ସମର୍ପଣ କରି, ଯିହୂଦୀମାନେ ପ୍ରକୃତରେ ନିଜମାନଙ୍କର ମନ୍ଦିରକୁ ଧ୍ୱଂସ କଲେ। ଯେତେବେଳେ ଖ୍ରୀଷ୍ଟଙ୍କୁ କ୍ରୁଶରେ ବିଧ୍ଧ କରାଗଲା, ମନ୍ଦିରର ଅନ୍ତର୍ବର୍ତ୍ତୀ ପର୍ଦ୍ଦା ଉପରୁ ତଳ ପର୍ଯ୍ୟନ୍ତ ଦୁଇ ଖଣ୍ଡରେ ଫାଟିଗଲା, ଯାହା ଏହି କଥାର ସଙ୍କେତ ଦେଉଥିଲା ଯେ ମହାନ ଶେଷ ବଳିଦାନ ଅର୍ପିତ ହୋଇସାରିଛି, ଏବଂ ବଳିଦାନ ଅର୍ପଣର ପ୍ରଣାଳୀ ସଦାକାଳ ପାଇଁ ସମାପ୍ତ ହୋଇଗଲା।» The Desire of Ages, 165.

Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.

ایا یہودیوں نے اپنی انجیل کی ردّیّت پر مہر استیفانُس کے سنگسار کیے جانے کے وقت ثبت کی یا مسیح کی صلیب پر؟ یہ ظاہری تضاد اُس ظاہری تضاد سے وابستہ ہے جو پینتیکوست کے موقع پر خدا کی قدرت کے ظہور کی شناخت کو عنقریب آنے والے اتوار کے قانون سے مربوط کرتا ہے۔

We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.

A ne yọ̀ǹda láti yan ìfarahàn àtakò náà kúrò ní àpilẹ̀kọ tí ń bọ̀, ṣùgbọ́n mo fẹ́ rántí wa pé ète ìwádìí pàtó yìí dá lórí òtítọ́ tí àwọn wòlíì fi hàn pé àwọn ènìyàn Laodicea ti Ọlọ́run ní àwọn ọjọ́ ìkẹyìn kò lóye ìdájọ́ náà. A ti fi àkókò sí i láti tún àwọn àkókò oríṣìíríṣìí àti àwọn ète ìdájọ́ náà wò, kí ó lè yé wa kedere bí ìdájọ́ ìwádìí àti ìdájọ́ ìmúṣẹ ṣe pàdé ara wọn méjèèjì ní òfin Àìkú tó ń bọ̀ láìpẹ́. Kí a lè rí ìfihàn tí ó ní í ṣe pẹ̀lú àwọn ìfarahàn àtakò tí a ṣẹ̀ṣẹ̀ gbé kalẹ̀, ó ṣe pàtàkì kí a ti tún àwọn ẹ̀ka wọ̀nyí wò.

We will continue this study in the next article.

Yatirinakax jutïr qillqatan akham yatxatañsa sarantaskakïniwa.

“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

“Katuliko Romano ay inakakilala nira na an pagliwat kan Sabbath ginibo kan saindang iglesia, asin ini mismong pagliwat an ginagamit ninda bilang katibayan kan pinakamataas na awtoridad kan iglesia. Ipinapahayag ninda na, sa pangingilin kan enot na aldaw kan simana bilang Sabbath, an mga Protestante nagkikilala sa saiyang gahum na maghimo nin mga balaod manungod sa mga bagay na banal. An iglesia Romano dai pa binitiwan an saiyang pag-angkon nin pagkadai-masayop; asin kun an kinaban asin an mga iglesiang Protestante tatanggap nin huwad na Sabbath na hinimo niya, mintras na isinasalikway ninda an Sabbath ni Jehova, sa tinuod inaatubang ninda an pag-angkon na ini. Mahimo nindang sambiton an awtoridad para sa pagliwat na ini, alagad an kasaypan kan saindang pangangatwiran masayon nang mahiling. An papista sapat an talas nin isip tanganing mahiling na an mga Protestante pinadadaya sana an sadiri ninda, na bukal sa boot na pinipikit an saindang mga mata sa mga katotohanan kan pangyayari. Habang an institusyon kan Domingo lalo pang tinatangkilik, nagriribok siya sa kagayaan, tanganing sigurado siya na sa huri madadara ini an bilog na mundong Protestante sa idalom kan bandera kan Roma.”

“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

“Àtúnṣe Ọjọ́ Ìsinmi ni àmì tàbí àpẹẹrẹ àṣẹ Ìjọ Róòmù. Àwọn tí, ní òye ìbéèrè òfin kẹ́rin, bá yàn láti pa Ọjọ́ Ìsinmi èké mọ́ dípò èyí tòótọ́, nípa bẹ́ẹ̀ ni wọ́n ń san ọlá fún agbára náà nìkan tí ó pa á láṣẹ. Àmì ẹranko náà ni Ọjọ́ Ìsinmi ti Pápá, èyí tí ayé ti gbà gẹ́gẹ́ bí ipò ọjọ́ tí Ọlọ́run ti yàn.”

“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

“Ali vreme da se primi žig zveri, kako je određeno u proročanstvu, još nije došlo. Vreme kušnje još nije nastupilo. U svakoj crkvi ima istinskih hrišćana, ne isključujući ni rimokatoličku zajednicu. Niko nije osuđen dok ne primi svetlost i ne uvidi obaveznost četvrte zapovesti. Ali kada izađe uredba kojom se nameće krivotvorena subota, i kada silni poklič trećeg anđela opomene ljude protiv obožavanja zveri i njene ikone, tada će se jasno povući granica između lažnog i istinitog. Tada će oni koji i dalje ostanu u prestupu primiti žig zveri na svoja čela ili na svoje ruke.”

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

“Táimid ag druidim go mear leis an tréimhse seo. Nuair a dhéanfaidh eaglaisí Protastúnacha aontú leis an gcumhacht shaolta chun reiligiún bréagach a chothú, reiligiún ar fhulaing a sinsir an géarleanúint ba dhéine dá bharr a chur ina choinne, ansin cuirfear Sabóid na pápaíochta i bhfeidhm le húdarás comhcheangailte na heaglaise agus an stáit. Beidh apostasaí náisiúnta ann, agus ní chríochnóidh sí ach i scrios náisiúnta.” Bible Training School, 2 Feabhra, 1913.