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.

Tunaliweka kanuni ya kinabii iliyotambuliwa na Simba wa kabila la Yuda katika kazi Yake ya kufungua muhuri wa aya sita za mwisho za Danieli kumi na moja, katika “wakati wa mwisho,” mwaka 1989, wakati Muungano wa Kisovieti ulipoondolewa kwa ushirika wa siri kati ya Ronald Reagan na papa wa Roma. Tumeonyesha kwamba matumizi matatu ya Roma na kuanguka kwa Babeli vinamtambulisha mwanamke na mnyama ampakaye na kumtawala katika Ufunuo kumi na saba.

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.

चित्रण जे स्त्री आनी पशूचें अध्याय सतरा आनी अठरा मदें केल्लें आसा, तें प्रगतीशील न्याय ओळखून दिता, जो देव आधुनिक बाबेलाचेर हाडटा; तो लागूं पडटा लवकर येवपाच्या रविवार कायद्यापासून आनी माइकल उभो रावतलो आनी मानवी कृपाकाळ बंद जावचेपर्यंत चालटा. तो वेळेचो काळ देवाच्या कार्यकारी न्यायाचो पयलो भाग चिन्हांकित करता, जो ताच्या दयेच्या मिश्रणान साध्य जाता. उपरांत सात शेवटच्या पीडांनी, ताच्या न्यायां मदीं कसलीच दया मिसळलेली ना. हे दोन टाप तपासणी न्यायांतय सुचयल्ले आसात, जो २२ ऑक्टोबर, १८४४ दिसा सुरू जाला. तपासणी न्याय मेल्लेल्यांच्या तपासणी आनी न्यायान सुरू जाला, आनी ११ सप्टेंबर, २००१ दिसा जिवंतांच्या तपासणी न्यायाची सुरुवात जाली.

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.

Die oordeel oor die lewendes word eweneens in twee tydperke verdeel, waarvan die eerste op 11 September 2001 begin het met die ondersoek en oordeel van dié wat kandidate is om onder die honderd-vier-en-veertigduisend te wees, want die oordeel begin by die huis van God. Die ondersoekende oordeel van die dooies is slegs voltrek oor dié wie se name op een of ander tydstip in hulle lewe in die boek van die lewe opgeteken was. Die name van die dooies wat geskryf en geregistreer was, is daarna met die boek van sondes vergelyk. As hulle onbelyde sondes gehad het, is hulle name uit die boek van die lewe verwyder. Die ondersoekende oordeel van die lewendes word gekwalifiseer as ’n oordeel wat by die huis van God begin, terwyl daar geen sodanige kwalifikasie in die ondersoekende oordeel van die dooies nodig was nie.

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.

Katika hukumu ya uchunguzi ya walio hai, Neno la Mungu lilikuwa makini kubainisha kwamba hukumu hiyo, wakati wa kutiwa muhuri kwa wale mia moja arobaini na nne elfu, ilianza Yerusalemu, ambalo ni kanisa la Mungu. Biblia inatoa ushuhuda wa pili wa moja kwa moja kwa jambo hili.

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.

Matet yíí hodiinííłgo k’ad yázhí yáhoot’ééłígíí Bik’ehgo Hooł’aahí bąąh dah naashá; éí doodaii nihíji’ ła’go doo bik’ehgo da’náádleeh da, t’áá shoodí t’áá ajiłiiłígíí, Diyin God Bizaadígíí doo yá’át’ééhgo yádaat’ééł daaníí, háádę́ę́’ nihá hózhǫ́’ hólǫ́’ígíí? 1 Peter 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.

Urubanza rw’abazima rutangirira i Yerusalemu, inzu y’Imana, kandi hariho igihe cyihariye ubwo urwo rubanza rutangirira. Urubanza rw’abazima rutangirira i Yerusalemu igihe ihembe ry’umwanditsi rinyura i Yerusalemu rigashyira ikimenyetso ku bagabo no ku bagore biniha kandi baririra ibizira bikorerwa mu itorero no mu gihugu.

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.

এই সেই শ্রেণি, যারা সুসমাচারের আনুগত্য করে না, তাদেরকে প্রকাশিত বাক্য সপ্তম অধ্যায়ে এক লক্ষ চুয়াল্লিশ হাজারের বিপরীতে শনাক্ত করা হয়েছে, যেখানে যোহন তাদেরকে “মহাসমাবেশ” বলে অভিহিত করেছেন। এই মহাসমাবেশ এমন এক জীবিত আত্মিক শ্রেণির প্রতীক, যাদের জীবিতদের বিচারকালের সময় বিচার করা হয়, যারা ঈশ্বরের ব্যবস্থা সম্পূর্ণরূপে মান্য করেনি; কারণ তারা পোপের সূর্য-দিবসে উপাসনা করে এসেছে। যুক্তরাষ্ট্রে শীঘ্র-আসন্ন রবিবার-আইনের সময়, যাদেরকে যিহিষ্কেল নবম অধ্যায়ে লেখকের মস্যাধারী দূতের দ্বারা সীলমোহর করা হয়েছে—যা প্রকাশিত বাক্য সপ্তম অধ্যায়ের সীলমোহরও—তাদেরকে এক পতাকার ন্যায় উচ্চে উত্তোলন করা হবে। তখন যারা বর্তমানে সুসমাচারের আনুগত্য করছে না, তাদেরকে সপ্তম-দিনের বিশ্রামবার সম্বন্ধে জবাবদিহির মধ্যে আনা হবে।

“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.

“אולם הנוצרים בני הדורות הקודמים שמרו את יום ראשון, בסברם כי בכך הם שומרים את שבת המקרא; וגם עתה ישנם נוצרים אמיתיים בכל כנסייה, מבלי להוציא מכלל זה את העדה הרומית־קתולית, המאמינים ביושר כי יום ראשון הוא השבת שנתמנה מאת אלוהים. אלוהים מקבל את כנות כוונתם ואת יושר לבבם לפניו. אך כאשר שמירת יום ראשון תיאכף בחוק, והעולם יואר באשר לחובת השבת האמיתית, אזי כל מי שיעבור על מצוות אלוהים כדי לציית לתקנה שאין לה סמכות נעלה יותר מזו של רומא, יכבד בכך את האפיפיורות מעל אלוהים. הוא חולק כבוד לרומא ולכוח האוכף את המוסד אשר נקבע בידי רומא. הוא עובד את החיה ואת צלמה. כאשר בני האדם דוחים אז את המוסד אשר אלוהים הכריז עליו כאות סמכותו, ומכבדים תחתיו את אשר רומא בחרה בו כאות לעליונותה, הם יקבלו בכך את אות הנאמנות לרומא—‘תו החיה.’ ורק כאשר הסוגיה תוצג כך בבירור לפני העם, והם יובאו לבחור בין מצוות אלוהים ובין מצוות בני אדם, יקבלו אלה המתמידים בעבירה את ‘תו החיה.’” העימות הגדול, 449.

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

Alama ya wale waliotiwa muhuri ni yeye awaitaye wale wasiolitii Injili waingie katika utii.

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.

Kuloo guyyaa sanaatti hidda Isseey keessaa baʼu tokko sabootaaf mallattoo ol kaafame taʼee ni dhaabata; ormootnis isa barbaadu; boqonnaan isaas ulfina qabeessa ni taʼa. Guyyaa sanaattis, hafe keessaa uummata isaa deebisee argachuuf Gooftaan yeroo lammaffaatiif harka isaa ni diriirsa; warra Asor keessaa, warra Gibxii keessaa, warra Phaxroos keessaa, warra Kuush keessaa, warra Eelaam keessaa, warra Shiinaar keessaa, warra Hamaat keessaa, akkasumas odoolota galaanaa keessaa hafan ni deebisa. Inni sabootaaf mallattoo ni ol kaasa; baqattoota Israaʼel ni walitti qaba; warra Yihudaa facaʼan immoo qarqara afurii lafaa irraa ni walitti sassaaba. Isaayyaas 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.

Cei care în prezent nu ascultă de Evanghelie sunt judecați în timp ce trăiesc, dar judecata lor trebuie să urmeze judecății de cercetare a celor vii, a celor o sută patruzeci și patru de mii, căci ei pot fi avertizați numai văzând bărbați și femei având sigiliul lui Dumnezeu în timpul crizei apropiatei legi duminicale.

“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.

“Bikorwa bya Mwuka Wera ni ibyo kwemeza isi iby’icyaha, n’iby’uko hariho gukiranuka n’urubanza. Isi ishobora kuburirwa gusa no kubona abizera ukuri bejejwe n’ukuri, bakora bakurikije amahame yo hejuru kandi yera, bagaragaza mu buryo bwo hejuru kandi busobanutse umurongo utandukanya abita ku mategeko y’Imana n’abayandagaza bakayakandagira munsi y’ibirenge byabo. Kwezwa kwa Mwuka kugaragaza itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abubahiriza umunsi w’ikiruhuko w’impimbano. Igihe cy’ikigeragezo nikigera, bizagaragara neza icyo ikimenyetso cy’inyamaswa ari cyo. Ni ukwitondera no kuziririza ku cyumweru. Abantu, bamaze kumva ukuri, bagakomeza gufata uyu munsi nk’uwera, bitwaza ikirango cy’umuntu w’icyaha, watekereje guhindura ibihe n’amategeko.” Bible Training School, 1 Ukuboza 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.

Jeje gbɛtɔŋu si wɔwɔ Elija etɔ̃ la dɔwɔa le eme la, ewɔa gɔmedzedze kple Sɔnde se si gbɔna kpuie la. Esi nye ɣeyiɣi eveawo: le ɣeyiɣi gbãtɔ me la, Mawu ƒe ʋɔnudɔdrɔ̃wo tsakple nublanui na ame siwo menɔa nyanyui la dzi se fifia o; eye emegbe la, woakɔ tsi afãadre mamlɛtɔwo agblɔe adza siwo wokɔna gbeɖe nublanui manɔmee o.

“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.

«Пробационното време няма да продължи още дълго. Сега Бог оттегля възпиращата Си ръка от земята. Дълго време Той е говорил на мъже и жени чрез действието на Своя Свети Дух; но те не са откликнали на призива. Сега Той говори на Своя народ и на света чрез Своите съдби. Времето на тези съдби е време на милост за онези, които все още не са имали възможност да узнаят що е истина. Господ ще погледне на тях с нежност. Сърцето Му на милост е трогнато; ръката Му е още простряна, за да спасява. Голям брой ще бъдат приети в кошарата на безопасността — хора, които в тези последни дни ще чуят истината за първи път.» 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.

Afa a wɔnyɛ asɛmpa no so osetie no ne “nguan foforo” no a Yesu hyɛɛ bɔ sɛ ɔbɛfrɛ wɔn, na sɛ ɔfrɛ wɔn a, wɔbɛte Ne nne.

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.

Et j’ai d’autres brebis, qui ne sont pas de cette bergerie : il faut que je les amène aussi ; elles entendront ma voix ; et il y aura un seul troupeau, un seul berger. Jean 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.

“Vwa” yo tande a se dezyèm “vwa” ki nan Revelasyon chapit dizuit la, ki rele byen fò nan moman lwa dimanch ki pral vini talè a, lè jijman gwo jennès la double, paske li fin plen gode pwobasyon peche li a.

“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).

نبى مى‌گوید: «فرشته‌اى دیگر را دیدم که از آسمان نازل مى‌شد و قدرتى عظیم داشت؛ و زمین از جلال او منوّر گردید. و با آوازى بلند و نیرومند فریاد برآورد و گفت: بابلِ عظیم سقوط کرده است، سقوط کرده است، و مسکن دیوها گردیده است» (Revelation 18:1, 2). این همان پیغامى است که به‌وسیلهٔ فرشتهٔ دوم داده شد. بابل سقوط کرده است، «زیرا که او همهٔ امت‌ها را از شرابِ خشمِ زنایش نوشانید» (Revelation 14:8). آن شراب چیست؟—تعالیم باطل او. او به‌جاى سبتِ فرمان چهارم، سبتى کاذب به جهان داده است، و آن دروغى را که شیطان نخست به حوّا در عدن گفت—یعنى جاودانگىِ ذاتىِ نفس—دوباره تکرار کرده است. خطاهاى خویشاوندِ بسیارى را نیز در همه‌جا منتشر ساخته است، «و احکام مردم را به‌جاى تعلیمات الهى تعلیم مى‌دهند» (Matthew 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.

“An de chour ma Jésus a cminchi S’n ministère public, I a purgi l’Temple d’sa profanâtion sacrilège. Parmi les dèrnièrs actes d’Son ministère y eut la sconde purification de l’Temple. Aînsi, dans la dèrnière œuvre d’avèrtissement au monde, deux appels distincts sont adressés aux églises. Le message du deuxième ange est: ‘Babylone est tombée, est tombée, cette grande ville, parce qu’elle a fait boire à toutes les nations du vin de la colère de sa fornication’ (Apocalypse 14:8). Et dans le grand cri du message du troisième ange, on entend une voix venant 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.

در قانون یکشنبه‌ای که به‌زودی در ایالات متحده برقرار خواهد شد، داوری اجراییِ تدریجی بر بابِلِ جدید آغاز می‌شود، و آخرین دورهٔ داوریِ زندگان، هنگامی که آن دو داوری بر یکدیگر منطبق می‌شوند، شروع می‌گردد. سومین پیام‌آور که راه را برای کارِ رسولِ عهد مهیا می‌سازد، نمایانگرِ کاری است در زمانِ داوریِ زندگان که در 11 سپتامبر 2001 آغاز شد و زمانی پایان می‌یابد که آخرینِ کسانی که اکنون از انجیل اطاعت نمی‌کنند، ندای دومِ مکاشفه، فصل هجده را بشنوند و از بابِل بیرون آیند. آن کار، تطهیر و پالایشِ هیکلِ یک‌صد و چهل و چهار هزار را در آغازِ خدمتِ پیام‌آوری که راه را مهیا می‌سازد، مشخص می‌کند، و سپس پالایش و تطهیرِ هیکلِ گروهِ عظیم را در پایانِ خدمتِ پیام‌آوری که راه را برای رسولِ عهد مهیا می‌سازد.

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

Au moment de la loi dominicale imminente, la manifestation de la puissance de Dieu qui eut lieu à la Pentecôte se répète.

“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. . . .

«कोई भी व्यक्ति परमेश्वर की मुहर कभी प्राप्त नहीं करेगा, जब तक कि उसके चरित्र पर एक भी दाग या धब्बा बना रहे। हमारे ही ऊपर यह छोड़ दिया गया है कि हम अपने चरित्र के दोषों को दूर करें, और आत्मा के मन्दिर को हर प्रकार की अशुद्धि से शुद्ध करें। तब उत्तरवर्षा हम पर वैसे ही उतरेगी, जैसे प्रारम्भिक वर्षा पिन्तेकुस्त के दिन शिष्यों पर उतरी थी....»

“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.

« Que faites-vous, frères, dans la grande œuvre de préparation ? Ceux qui s’unissent au monde reçoivent l’empreinte du monde et se préparent pour la marque de la bête. Ceux qui se défient d’eux-mêmes, qui s’humilient devant Dieu et purifient leur âme en obéissant à la vérité, ceux-là reçoivent l’empreinte céleste et se préparent pour le sceau de Dieu sur leur front. Lorsque le décret sera promulgué et que l’empreinte sera apposée, leur caractère demeurera pur et sans tache pour l’éternité. » 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.

Ni hano ahari uko bisa nk’ukutumvikana mu Ijambo ry’ubuhanuzi umuntu ashobora kugwamo, nubwo bidakenewe ko biba bityo. Kuri Pentekote mu gihe cy’abigishwa, ubutumwa bwahawe imbaraga ntibwagejejwe ku Banyamahanga, ari bo badakumvira ubutumwa bwiza igihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba. Ubutumwa bwahawe imbaraga kuri Pentekote bwagejejwe kuri Isirayeli ya kera, yo yari igifite indi myaka itatu n’igice mu gihe cyayo cya nyuma cy’igeragezwa.

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.

Hēpetoma e fitungofulu kuo tuʻutuʻuni ki ho kakai pea ki ho kolo māʻoniʻoni, ke fakaʻosi ai ʻa e maumau-fono, pea ke fakangata ai ʻa e ngaahi angahala, pea ke fai ai ʻa e fakalelei maʻá e faihala, pea ke ʻomi ai ʻa e māʻoniʻoni taʻengata, pea ke fakamaʻu ai ʻa e meʻa-hāmai mo e kikite, pea ke pani ʻa e Toko Taha Māʻoniʻoni ʻAupito. Taniela 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.

Leson ki ti resevwa puisans nan Pentkot la pa t ap pote bay moun ki pa t obeyi levanjil la jouk lè yo te kale Etyèn ak wòch nan ane 34. Sè White souvan idantifye reyalite sa a.

“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.

“Sa láimh sin, a dúirt an t-aingeal, ‘Daingneoidh sé an cúnant le mórán ar feadh seachtaine amháin [seacht mbliana].’ Ar feadh seacht mbliana tar éis don Slánaitheoir dul i mbun a aireachta, bhí an soiscéal le seanmóireacht go háirithe do na Giúdaigh; ar feadh trí bliana go leith ag Críost Féin; agus ina dhiaidh sin ag na haspail. ‘I lár na seachtaine cuirfidh sé faoi deara go scoirfidh an íobairt agus an ofráil.’ Daniel 9:27. In earrach A.D. 31, ofráileadh Críost, an fhíor-íobairt, ar Chalbhair. Ansin sracadh brat an teampaill ina dhá chuid, á thaispeáint go raibh beannaitheacht agus tábhacht na seirbhíse íobartha imithe ar ceal. Bhí an t-am tagtha chun go scoirfeadh an íobairt agus an ofráil thalmhaí.”

“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.

「一週―七年―は西暦34年に終わった。次いで、ステパノの石打ちによって、ユダヤ人はついに福音の拒絶を決定的なものとした。迫害によって散らされた弟子たちは、『至る所を巡って、みことばを宣べ伝えた』（使徒 8:4）。そしてその後まもなく、迫害者サウロは回心し、異邦人への使徒パウロとなった。」『各時代の希望』233頁。

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.

পেন্টেকস্টে, অর্থাৎ খ্রীষ্টের পুনরুত্থানের পঞ্চাশ দিন পরে, যে বার্তা শক্তিসম্পন্ন হয়েছিল, তা রবিবার-আইনের সঙ্গে সামঞ্জস্যপূর্ণ, যেখানে সুসমাচার খ্রীষ্টের অন্য পালকে বাবেল থেকে বাইরে আহ্বান করে; তবুও ক্রুশের পর সাড়ে তিন বছর পর্যন্ত যিহূদীরা “সুসমাচার প্রত্যাখ্যানের বিষয়ে তাদের সিদ্ধান্তে মোহর দেয়নি,” এবং তখন বার্তাটি অইহুদীদের কাছে গেল, যারা সেই সময় পর্যন্ত সুসমাচারের আজ্ঞাপালন করেনি। এই আপাত-বিরোধ আরও প্রকট হয়ে ওঠে এই সনাক্তকরণের দ্বারা যে ৩৪ খ্রিষ্টাব্দে যিহূদীরা সুসমাচার প্রত্যাখ্যানের বিষয়ে তাদের সিদ্ধান্তে মোহর দিয়েছিল, কারণ সিস্টার হোয়াইট ভিন্ন কথা বলেন।

“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.

«Puisque tout le système rituel était symbolique du Christ, il n’avait aucune valeur en dehors de lui. Lorsque les Juifs scellèrent leur rejet du Christ en le livrant à la mort, ils rejetèrent tout ce qui conférait sa signification au temple et à ses services. Sa sainteté l’avait quitté. Il était voué à la destruction. Dès ce jour, les offrandes sacrificielles et le service qui s’y rattachait furent dépourvus de sens. Comme l’offrande de Caïn, elles n’exprimaient pas la foi au Sauveur. En mettant le Christ à mort, les Juifs détruisirent virtuellement leur temple. Lorsque le Christ fut crucifié, le voile intérieur du temple se déchira en deux, du haut en bas, signifiant que le grand sacrifice final avait été offert, et que le système des offrandes sacrificielles prenait fin pour toujours.» 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.

¿Sellaron los judíos su rechazo del evangelio en el apedreamiento de Esteban o en la cruz de Cristo? Esta aparente contradicción está asociada con la aparente contradicción de identificar la manifestación del poder de Dios en Pentecostés con la ley dominical de pronta promulgación.

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.

Vi har för avsikt att reda ut den skenbara motsägelsen i nästa artikel, men jag vill påminna oss om att syftet med just denna framställning grundar sig på det förhållande som profeterna har identifierat, nämligen att Guds laodiceiska folk i de sista dagarna inte förstår domen. Vi har tagit oss tid att gå igenom domens olika perioder och syften för att klart förstå hur både den undersökande och den verkställande domen sammanstrålar vid den snart kommande söndagslagen. För att kunna se den uppenbarelse som är förknippad med de skenbara motsägelser som vi just har berört, behövde dessa delar granskas.

We will continue this study in the next article.

Nous poursuivrons cette étude dans le prochain article.

“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.

Katorika rōma kaafoɔ gye tom sɛ wɔn asafo na ɛyɛɛ Nsabida no nsakraeɛ no, na wɔde saa nsakraeɛ korɔ no ara yɛ adanseɛ de kyerɛ wɔn asafo no tumi a ɛkorɔn sen biara no. Wɔka sɛ, ɛdenam dapɛn no da a ɛdi kan so a Protestants di no sɛ Nsabida no, wɔregye ne tumi a ɔde yɛ mmara wɔ nneɛma a ɛfa Onyankopɔn ho mu no atom. Asafo Rōma no nnyae ne deɛ ɔka sɛ ɔmfomsoɔ nni ne mu no; na sɛ wiase no ne Protestant asafo ahodoɔ no gye Nsabida a ɛnyɛ nokorɛ, a ɔno ara na ɔyɛeɛ, tom, berɛ a wɔpo Yehowa Nsabida no a, wɔnam so pene saa deɛ ɔka no so ankasa. Ebia wɔbɛtumi de tumi a wɔde yɛɛ saa nsakraeɛ yi akyerɛ, nanso wɔn adwenehyɛmu no mfomsoɔ no da adi ntɛm ara. Papani no ani bere na ɔhu sɛ Protestants redaadaa wɔn ho, na wɔpɛ wɔn ankasa so reto wɔn ani agu nokwasɛm a ɛwɔ asɛm no mu no so. Sɛ Kwasida nhyehyɛeɛ no nya adom kɛseɛ no, ɔdi ahurisie, na ɔte nka sɛ ne ho akyere no yiye sɛ ɛbɛwie ase de Protestant wiase nyinaa aba Roma frankaa ase.

“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.

“Uvuselelo lweSabatha luwuphawu, noma uphawu lwesiphathamandla, lobukhosi beBandla laseRoma. Labo okuthi, beqonda okufunwa ngumthetho wesine, bakhethe ukugcina iSabatha elingelona iqiniso esikhundleni seliqiniso, ngalokho benza ukuhlonipha kulawo mandla okuyiwo wodwa alikuyalayo. Uphawu lwesilo luyiSabatha lobupapa, elamukelwe ngumhlaba esikhundleni losuku olwamiswa nguNkulunkulu.

“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.

“Mutta petoa koskevan merkin vastaanottamisen aika, niin kuin profetiassa on osoitettu, ei ole vielä tullut. Koetuksen aika ei ole vielä tullut. Jokaisessa kirkossa on aitoja kristittyjä, roomalaiskatolista kirkkoakaan lukuun ottamatta. Ketään ei tuomita, ennen kuin he ovat saaneet valon ja nähneet neljännen käskyn velvoittavuuden. Mutta kun annetaan määräys, joka pakottaa noudattamaan väärennettyä sapattia, ja kun kolmannen enkelin kuuluva huuto varoittaa ihmisiä pedon ja sen kuvan palvomisesta, raja väärän ja todellisen välillä vedetään selvästi. Silloin ne, jotka yhä edelleen jatkavat rikkomuksessa, saavat pedon merkin otsaansa tai käteensä.”

“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.

« Mo a ke ka maphatha a bonako re atamela piriote eno. Fa dikereke tsa Boprotestanta di tla kopana le taolo ya lefatshe go tshegetsa bodumedi jwa maaka, jo bagologolwane ba tsona ba neng ba itshokela pogiso e e setlhogo go bo ganetsa, foo Sabata ya bopapa e tla patelediwa ka taolo e e kopaneng ya kereke le puso. Go tla nna le botlhanogi jwa setšhaba, jo bo tla khutlang fela ka tshenyego ya setšhaba. » Bible Training School, February 2, 1913.