We were considering Jeremiah chapter fifty in the previous article, and in the passage the judgment upon Babylon, that begins at the soon coming Sunday law in the United States and ends with the wrath of God. The executive judgment is the day of the Lord’s vengeance that was represented by the destruction of Jerusalem in the year 70 AD. The destruction of Jerusalem accomplished by Rome in 70 AD, had been typified by the destruction of Jerusalem carried out by Nebuchadnezzar. Together they provided two witnesses of the Executive Judgment of the whore of Tyre, who is also the whore of Revelation chapter seventeen.
في المقال السابق كنّا نتأمّل في الإصحاح الخمسين من سفر إرميا، وفي ذلك المقطع القضاء الواقع على بابل، الذي يبدأ عند سنّ قانون الأحد القريب المجيء في الولايات المتحدة وينتهي بغضب الله. وأمّا القضاء التنفيذي فهو يوم انتقام الربّ الذي قد مُثِّل بخراب أورشليم سنة 70م. إن خراب أورشليم الذي أتمّته روما سنة 70م، كان قد سُبق تمثيله بخراب أورشليم الذي أجراه نبوخذنصر. وقد قدّما معًا شاهدين على القضاء التنفيذي لزانية صور، التي هي أيضًا الزانية المذكورة في الإصحاح السابع عشر من سفر الرؤيا.
Jeremiah informs us that when the Lord’s vengeance is accomplished upon modern Babylon, beginning with the soon-coming Sunday law, that “In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve.” In those days, the sealing of the one hundred and forty-four thousand will have already been accomplished.
Jeremia nám oznamuje, že až bude vykonána Hospodinova pomsta nad novodobým Babylónem, počínaje brzy přicházejícím nedělním zákonem, tehdy „v oněch dnech a v tom čase, praví Hospodin, bude hledána nepravost Izraele, ale nebude jí; i hříchy Judy, ale nenajdou se, neboť odpustím těm, které zachovám.“ V oněch dnech již bude zapečetění sto čtyřiceti čtyř tisíc dokonáno.
“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, 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 à 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 du ciel et se préparent au sceau de Dieu sur leur front. Lorsque le décret sera promulgué et que la marque sera imprimée, leur caractère demeurera pur et sans tache pour l’éternité. » Testimonies, volume 5, 216.
The executive judgment begins with the second voice of Revelation chapter eighteen, who calls men and women to flee from Babylon, and Jeremiah says, “their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her.” Her judgment is accomplished by the “archers.” The first reference to an archer in the Scriptures is concerning Ishmael.
Le jugement exécutif commence avec la seconde voix d’Apocalypse chapitre dix-huit, qui appelle les hommes et les femmes à fuir Babylone, et Jérémie dit : « leur jour est venu, le temps de leur visitation. La voix de ceux qui fuient et s’échappent du pays de Babylone, pour annoncer en Sion la vengeance de l’Éternel, notre Dieu, la vengeance de son temple. Appelez ensemble les archers contre Babylone : vous tous qui bandez l’arc, campez contre elle tout autour ; que nul n’en échappe : rendez-lui selon son œuvre ; selon tout ce qu’elle a fait, faites-lui. » Son jugement est accompli par les « archers ». La première mention d’un archer dans les Écritures concerne Ismaël.
And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:17–20.
Tad Allah mendengar suara anak itu; lalu malaikat Allah berseru kepada Hagar dari langit dan berkata kepadanya, “Apakah yang mengganggumu, Hagar? Jangan takut, sebab Allah telah mendengar suara anak itu di tempat ia berada. Bangunlah, angkatlah anak itu, dan topanglah dia dengan tanganmu; sebab Aku akan membuat dia menjadi suatu bangsa yang besar.” Lalu Allah membuka matanya, sehingga ia melihat sebuah sumur air; maka pergilah ia, mengisi kirbat itu dengan air, lalu memberi anak itu minum. Dan Allah menyertai anak itu; ia pun bertumbuh, tinggal di padang gurun, dan menjadi seorang pemanah. Kejadian 21:17–20.
The “hour of the great earthquake” in Revelation eleven identifies the beginning of the executive judgment upon the whore of Rome, that begins at the soon-coming Sunday law in the United States. In the “hour” “the third woe cometh quickly. And the seventh angel sounded.” The third woe, is the seventh trumpet. It is the archers of Islam that are employed to bring His judgment upon those who enforce the mark of papal authority (Sunday worship), and persecute those who uphold the mark of God’s authority (Sabbath worship).
प्रकाशितवाक्य ग्यारह में उल्लिखित “महान भूकम्प की घड़ी” रोम की वेश्या पर कार्यकारी न्याय के आरम्भ की पहचान कराती है, जो संयुक्त राज्य अमेरिका में शीघ्र आने वाले रविवार-विधि से प्रारम्भ होता है। उस “घड़ी” में “तीसरा हाय शीघ्र आता है। और सातवें स्वर्गदूत ने तुरही फूंकी।” तीसरा हाय सातवीं तुरही ही है। वही इस्लाम के धनुर्धर हैं जिन्हें उन लोगों पर उसका न्याय लाने के लिए उपयोग में लाया जाता है, जो पोपीय अधिकार की छाप (रविवार-उपासना) को लागू करते हैं, और उन लोगों पर अत्याचार करते हैं जो परमेश्वर के अधिकार की छाप (सब्त-उपासना) को थामे रहते हैं।
In Luke chapter twenty-one Jesus in answering the disciple’s questions about the destruction of Jerusalem and the temple, provides an historical narrative that also represents the history of the last days. He references the “days of vengeance,” which was an essential prophetic attribute of His ministry as the Messiah, which He identified in His opening announcement of His ministry by reading from the prophet Isaiah to the church in Nazareth. The announcement at Nazareth, and the passage from Isaiah represented not only His ministry, but the message of His disciples, and more specifically the work and ministry of the movement of the one hundred and forty-four thousand.
Dans le chapitre vingt et un de Luc, Jésus, en répondant aux questions des disciples concernant la destruction de Jérusalem et du temple, présente un récit historique qui représente aussi l’histoire des derniers jours. Il fait référence aux « jours de vengeance », lesquels constituaient un attribut prophétique essentiel de son ministère en tant que Messie, ainsi qu’il l’a indiqué dans la déclaration inaugurale de son ministère en lisant le prophète Ésaïe à l’Église de Nazareth. La déclaration de Nazareth, ainsi que le passage d’Ésaïe, représentaient non seulement son ministère, mais aussi le message de ses disciples, et plus particulièrement l’œuvre et le ministère du mouvement des cent quarante-quatre mille.
The spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified. And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them. For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
روحِ خداوندِ خدا بر من است، زیرا خداوند مرا مسح کرده است تا به حلیمان بشارت دهم؛ مرا فرستاده است تا شکستهدلان را التیام بخشم، و آزادی را به اسیران اعلام کنم، و گشایشِ زندان را به بندیان؛ تا سالِ مقبولِ خداوند و روزِ انتقامِ خدای ما را اعلام کنم؛ تا همهٔ ماتمیان را تسلی بخشم؛ تا برای ماتمیانِ صهیون مقرر دارم که به ایشان به جای خاکستر، جمال عطا شود، و به جای ماتم، روغنِ شادی، و به جای روحِ سنگینی، ردای تسبیح؛ تا ایشان درختانِ عدالت نامیده شوند، غرسِ خداوند، تا او جلال یابد. و ایشان ویرانههای کهن را بنا خواهند کرد، و خرابیهای پیشین را برپا خواهند ساخت، و شهرهای ویران، یعنی خرابیهای نسلهای بسیار را مرمت خواهند نمود. و بیگانگان خواهند ایستاد و گلههای شما را خواهند چرانید، و پسرانِ اجنبی شخمزنان و باغبانانِ تاکستانهای شما خواهند بود. اما شما کاهنانِ خداوند نامیده خواهید شد؛ مردم شما را خادمانِ خدای ما خواهند خواند؛ دولتِ امتها را خواهید خورد، و به جلالِ ایشان فخر خواهید کرد. به عوضِ ننگِ شما، نصیبِ مضاعف خواهد بود؛ و به عوضِ رسوایی، در بهرهٔ خویش شادی خواهند کرد؛ از این رو در سرزمینِ خود دوچندان را به میراث خواهند برد؛ و شادیِ جاودانی از آنِ ایشان خواهد بود. زیرا من که یهوه هستم، عدالت را دوست میدارم، و از غارت در قربانیِ سوختنی نفرت دارم؛ و کارِ ایشان را به راستی استوار خواهم ساخت، و با ایشان عهدی جاودانی خواهم بست. و نسلِ ایشان در میانِ امتها معروف خواهد شد، و ذریّتِ ایشان در میانِ قومها؛ هر که ایشان را ببیند، ایشان را خواهد شناخت که اینان نسلی هستند که خداوند ایشان را برکت داده است. در خداوند بسیار شادمان خواهم شد، جانم در خدایم وجد خواهد کرد؛ زیرا او مرا به جامههای نجات ملبّس ساخته، و به ردای عدالت پوشانیده است؛ چنانکه داماد خویشتن را به زیورها میآراید، و عروس خویشتن را به جواهراتش زینت میدهد. زیرا همانگونه که زمین جوانهٔ خود را بیرون میآورد، و باغ روییدنِ آنچه را در آن کاشته شده است سبب میشود، همچنین خداوندِ خدا عدالت و تسبیح را پیش روی همهٔ امتها خواهد رویانید. اشعیا ۶۱:۱–۱۱.
The one hundred and forty-four thousand who are sealed in Ezekiel chapter nine, are those who are mourning over the sins in the church and in the world. “The acceptable year of the Lord, and the day of vengeance of our God,” is when those who mourn in Zion are comforted, and become “trees of righteousness” in order to “glorify the Lord.” They glorify the Lord, for “in those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none.” Those who mourn are those who have been sealed and they are those who “shall build the old wastes,” who “shall raise up the former desolations, and” who “shall repair the waste cities, the desolations of many generations.” They shall “be named the Priests of the Lord,” and men shall call them “the Ministers of our God.”
ایلکر فسل ند ای فیرتفوسند، که در حزقیال فصل نه مُهر شدهاند، آناناند که بر گناهان در کلیسا و در جهان ماتم میکنند. «سالِ مقبولِ خداوند و روزِ انتقامِ خدای ما» زمانی است که آنان که در صهیون ماتم میکنند، تسلی مییابند و «درختانِ عدالت» میگردند تا «خداوند را تمجید نمایند.» ایشان خداوند را تمجید مینمایند، زیرا «در آن روزها و در آن زمان، خداوند میگوید، عصیانِ اسرائیل جستوجو خواهد شد و هیچ یافت نخواهد شد.» آنان که ماتم میکنند همان کسانی هستند که مُهر شدهاند، و هماناناند که «ویرانههای دیرین را بنا خواهند کرد» و «خرابیهای نخستین را برپا خواهند ساخت» و «شهرهای ویران، یعنی خرابیهای نسلهای بسیار را، مرمت خواهند نمود.» ایشان «کاهنانِ خداوند» نامیده خواهند شد، و مردمان آنان را «خادمانِ خدای ما» خواهند خواند.
The righteousness of the one hundred and forty-four thousand is to “spring forth before all nations,” when they are lifted up as an ensign in the hour of the great earthquake. Their righteousness is caused progressively, for it is “as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth.” The sealing of the one hundred and forty-four thousand began at the arrival of the latter rain on September 1, 2001. It is then that the buds of earth were brought forth. Isaiah identifies when the buds spring forth.
การชอบธรรมของคนหนึ่งแสนสี่หมื่นสี่พันนั้นจะ “ผลิขึ้นต่อหน้าประชาชาติทั้งปวง” เมื่อพวกเขาถูกชูขึ้นเป็นธงสัญญาณในโมงยามแห่งแผ่นดินไหวครั้งใหญ่ การชอบธรรมของพวกเขาถูกทรงให้บังเกิดขึ้นอย่างค่อยเป็นค่อยไป เพราะว่า “ดุจแผ่นดินบังเกิดหน่อของมัน และดุจสวนกระทำให้สิ่งซึ่งหว่านในนั้นงอกขึ้นฉันใด องค์พระผู้เป็นเจ้าพระเจ้าก็จะทรงกระทำให้ความชอบธรรมและคำสรรเสริญงอกขึ้นฉันนั้น” การประทับตราคนหนึ่งแสนสี่หมื่นสี่พันได้เริ่มต้นขึ้นเมื่อฝนชุกปลายฤดูมาถึงในวันที่ 1 กันยายน ค.ศ. 2001 เมื่อนั้นเองหน่อแห่งแผ่นดินก็ได้ถูกนำให้ออกมา อิสยาห์ระบุว่าเมื่อใดที่หน่อเหล่านั้นงอกขึ้น.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:8, 9.
Ngebanga lyawayo, bingi eyemera ekulamu, oligirizanga nayo: akomya empewo ye embi ku lunaku olw’empewo ey’ebuvanjuba. Kale olw’ekyo obutali butuukirivu bwa Yakobo bulirongoosebwa; era bino bye bibala byonna eby’okuggibwako ekibi kye; bw’alifuula amayinja gonna ag’ekyoto okuba ng’amayinja ag’omusenyu agamenyeddwamenyeddwa, ensiko n’ebifaananyi tebiriyimirira. Isaaya 27:8, 9.
In “the day of the east wind” which is His “rough wind” that “He stayeth,” the “shooting forth” of the buds will begin when the rain is “measured.” “Stayeth” means restrained. When the four winds are restrained by the four angels of Revelation chapter seven, the sealing of the one hundred and forty-four thousand begins. At that time the latter rain begins to “sprinkle” in moderation, for the word “measure” in the verse means moderation. At the beginning of the period of the sealing of the one hundred and forty-four thousand the latter rain is measured, and at the end of the period it is without measure.
Në “ditën e erës së lindjes”, e cila është “era e Tij e ashpër” që “Ai e ndal”, “shpërthimi” i sytheve do të fillojë kur shiu të jetë “matur”. “E ndal” do të thotë e përmbajtur. Kur katër erërat përmbahen nga katër engjëjt e Zbulesës, kapitulli shtatë, fillon vulosja e njëqind e dyzet e katër mijëve. Në atë kohë shiu i fundit fillon të “spërkasë” me masë, sepse fjala “masë” në varg do të thotë moderim. Në fillim të periudhës së vulosjes së njëqind e dyzet e katër mijëve, shiu i fundit është i matur, dhe në fund të periudhës është pa masë.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“L’effusion abondante de l’Esprit de Dieu, qui éclaire la terre entière de sa gloire, ne viendra pas avant que nous n’ayons un peuple éclairé, qui sache par expérience ce que signifie être ouvriers avec Dieu. Lorsque nous aurons une consécration entière, de tout cœur, au service de Christ, Dieu le reconnaîtra par une effusion de son Esprit sans mesure; mais cela n’aura pas lieu tant que la plus grande partie de l’Église ne sera pas ouvrière avec Dieu. Dieu ne peut répandre son Esprit lorsque l’égoïsme et la recherche de soi sont si manifestes; lorsqu’un esprit prévaut qui, s’il était mis en paroles, exprimerait cette réponse de Caïn: ‘Suis-je le gardien de mon frère?’ Si la vérité pour ce temps, si les signes qui se multiplient de toutes parts et qui attestent que la fin de toutes choses est proche, ne suffisent pas à réveiller l’énergie assoupie de ceux qui professent connaître la vérité, alors des ténèbres proportionnées à la lumière qui a brillé atteindront ces âmes. Il n’existe pas même l’apparence d’une excuse pour leur indifférence qu’ils puissent présenter à Dieu au grand jour du règlement final des comptes. Ils n’auront aucune raison à faire valoir pour expliquer pourquoi ils n’ont pas vécu, marché et travaillé dans la lumière de la vérité sacrée de la parole de Dieu, révélant ainsi à un monde obscurci par le péché, par leur conduite, leur sympathie et leur zèle, que la puissance et la réalité de l’Évangile ne sauraient être contestées.” Review and Herald, 21 juillet 1896.
The testing period of the latter rain and sealing of the one hundred and forty-four thousand begins with the measuring of the outpouring of the Holy Spirit for the wheat and tares have reached the time of the harvest. The rain brings both classes to maturity, then at the end of the testing period the wheat and tares are separated, and the wheat will then “know by experience what it means to be laborers together with God” They will then “have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure.”
Le temps d’épreuve de la pluie de l’arrière-saison et du scellement des cent quarante-quatre mille commence avec la mesure de l’effusion du Saint-Esprit, car le blé et l’ivraie sont parvenus au temps de la moisson. La pluie amène les deux classes à maturité; puis, à la fin du temps d’épreuve, le blé et l’ivraie sont séparés, et le blé saura alors « par expérience ce que signifie être ouvriers avec Dieu ». Ils auront alors « une consécration entière et sans réserve au service du Christ; Dieu reconnaîtra ce fait par une effusion de son Esprit sans mesure. »
The “day of the rough east wind” arrived on September 11, 2001, and Habakkuk’s debate over the counterfeit peace and safety message of the latter rain message, as opposed to the message identifying the day of God’s vengeance, began. At that point the plants, both wheat and tares began to bud and bring forth the fruit they would manifest at the judgment of the soon-coming Sunday law.
“မုန်တိုင်းထန်သော အရှေ့လေ၏နေ့” သည် ၂၀၀၁ ခုနှစ် စက်တင်ဘာ ၁၁ ရက်နေ့တွင် ရောက်ရှိလာခဲ့ပြီး၊ နောက်မိုးသက်၏ သတင်းစကားတွင် ပါဝင်သော အတုအယောင် “ငြိမ်းချမ်းခြင်းနှင့် လုံခြုံခြင်း” ဟူသော သတင်းစကားနှင့်၊ ဘုရားသခင်၏ လက်စားချေခြင်းနေ့ကို ဖော်ထုတ်ပြသော သတင်းစကားတို့အကြား ဟဗက္ကုတ်၏ အငြင်းပွားမှုသည် စတင်ခဲ့သည်။ ထိုအချိန်မှစ၍ အပင်များ—ဂျုံနှင့် ပေါင်းပင်တို့ နှစ်မျိုးစလုံး—သည် မျိုးပွင့်စပြု၍၊ မကြာမီလာမည့် တနင်္ဂနွေနေ့ပညတ်၏ တရားစီရင်ခြင်းအချိန်တွင် မိမိတို့ ပြသမည့် အသီးကို ထုတ်ဖော်စပြုကြလေသည်။
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Tena, mifano hii hufundisha kwamba hakutakuwa na muda wa rehema baada ya hukumu. Kazi ya injili inapokamilika, mara moja hufuata utengano kati ya wema na waovu, na hatima ya kila kundi huamuliwa milele.” Christ’s Object Lessons, 123.
One class bows to the sun in Ezekiel chapter eight, and the other receives the seal of God in Ezekiel chapter nine. In Luke chapter twenty-one, Christ is identifying the one hundred and forty-four thousand, and He sets forth a sign that marks the final generation of earth’s history. He identified the sign that Christians must recognize in order to flee the destruction of Jerusalem.
Một hạng người quỳ lạy mặt trời trong Ê-xê-chi-ên đoạn tám, và hạng kia nhận lấy ấn của Đức Chúa Trời trong Ê-xê-chi-ên đoạn chín. Trong Lu-ca đoạn hai mươi mốt, Đấng Christ đang xác định một trăm bốn mươi bốn nghìn người, và Ngài đặt ra một dấu hiệu đánh dấu thế hệ cuối cùng của lịch sử thế gian. Ngài đã chỉ rõ dấu hiệu mà các Cơ Đốc nhân phải nhận biết để chạy trốn khỏi sự hủy diệt của Giê-ru-sa-lem.
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
Et lorsque vous verrez Jérusalem environnée d’armées, sachez alors que sa désolation est proche. Alors, que ceux qui sont en Judée s’enfuient dans les montagnes; que ceux qui sont au milieu d’elle s’en retirent; et que ceux qui sont dans les campagnes n’y entrent point. Car ce seront des jours de vengeance, afin que toutes les choses qui sont écrites soient accomplies. Luc 21:20–22.
Jesus identified, “line upon line,” more prophetic characteristics of the sign, for His words are recorded not only by Luke, but also by Matthew and Mark.
Jésus a identifié, « ligne sur ligne », davantage de caractéristiques prophétiques du signe, car ses paroles sont rapportées non seulement par Luc, mais aussi par Matthieu et Marc.
And this gospel of the kingdom shall be preached in all the world for a witness unto all nations; and then shall the end come. 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:) Then let them which be in Judaea flee into the mountains. Matthew 24:14–16.
Et cet Évangile du royaume sera prêché dans le monde entier, pour servir de témoignage à toutes les nations; alors viendra la fin. C’est pourquoi, lorsque vous verrez l’abomination de la désolation, dont a parlé le prophète Daniel, établie dans le lieu saint, (que celui qui lit fasse attention!) alors, que ceux qui seront en Judée s’enfuient dans les montagnes. Matthieu 24:14–16.
And the gospel must first be published among all nations. But when they shall lead you, and deliver you up, take no thought beforehand what ye shall speak, neither do ye premeditate: but whatsoever shall be given you in that hour, that speak ye: for it is not ye that speak, but the Holy Ghost. Now the brother shall betray the brother to death, and the father the son; and children shall rise up against their parents, and shall cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that shall endure unto the end, the same shall be saved. But when ye shall see the abomination of desolation, spoken of by Daniel the prophet, standing where it ought not, (let him that readeth understand,) then let them that be in Judaea flee to the mountains. Mark 13:10–14.
Na Injili haina budi kwanza kuhubiriwa katika mataifa yote. Lakini watakapowapeleka na kuwatoa ninyi, msifikirie tangu kabla mtakalonena, wala msitafakari mapema; lakini lo lote mtakalopewa saa ile, ndilo lisemeni; kwa maana si ninyi msemao, bali ni Roho Mtakatifu. Basi ndugu atamsaliti ndugu yake auawe, na baba atamsaliti mwanawe; na watoto watawaondokea wazazi wao, na kuwasababisha wauawe. Nanyi mtachukiwa na watu wote kwa ajili ya jina langu; lakini yeye atakayevumilia hata mwisho, huyo ndiye atakayeokoka. Lakini mtakapoliona chukizo la uharibifu, lililonenwa na nabii Danieli, limesimama pasipostahili, (asomaye na afahamu,) ndipo walio katika Uyahudi na wakimbilie milimani. Marko 13:10–14.
Before the seven last plagues, which is the final and perfect fulfillment of the “days of vengeance,” is accomplished upon two classes the gospel of the kingdom must be preached and published among all nations. The gospel message is given to the nations at the soon-coming Sunday law in the United States, when the one hundred and forty-four thousand are lifted up as an ensign. The “days of vengeance” represents the period of the Executive Judgment of the whore of Babylon, which begins with the Sunday law in the United States and ends when Michael stands up and human probation closes, and the wrath of God is poured out in the seven last plagues.
Avant que les sept dernières plaies, qui constituent l’accomplissement final et parfait des « jours de vengeance », ne s’abattent sur deux classes, l’Évangile du royaume doit être prêché et publié parmi toutes les nations. Le message de l’Évangile est donné aux nations lors de la loi dominicale imminente aux États-Unis, lorsque les cent quarante-quatre mille sont élevés comme une bannière. Les « jours de vengeance » représentent la période du Jugement exécutif de la prostituée de Babylone, qui commence avec la loi dominicale aux États-Unis et s’achève lorsque Micaël se lève, que le temps de grâce de l’humanité prend fin, et que la colère de Dieu est déversée dans les sept dernières plaies.
The period of time is the “hour” which Mark identifies, and the “hour” of the “great earthquake,” and the “hour” the ten kings agree to give their seventh kingdom unto the papacy. When the last soul has accepted the gospel that is published to all nations, probation closes, and God’s wrath is poured out without mercy. That period begins with the gospel being proclaimed to all nations as the ensign is lifted up, and ends when the last person responds to the gospel message proclaimed and preached and published by the ensign. That period of time is the “days of vengeance.”
La période de temps est l’« heure » qu’identifie Marc, et l’« heure » du « grand tremblement de terre », et l’« heure » où les dix rois consentent à donner leur septième royaume à la papauté. Lorsque la dernière âme a accepté l’Évangile qui est publié à toutes les nations, le temps de grâce prend fin, et la colère de Dieu est répandue sans miséricorde. Cette période commence lorsque l’Évangile est proclamé à toutes les nations tandis que l’enseigne est élevée, et elle s’achève lorsque la dernière personne répond au message de l’Évangile proclamé, prêché et publié par l’enseigne. Cette période de temps est les « jours de vengeance ».
In Luke, chapter twenty-one, Jesus is pinpointing that history, for He is identifying the final generation, that will not die before His second coming. He identifies a sign, which is represented as the abomination of desolation spoken of by Daniel the prophet. The sign is when the abomination of desolation stands in the “holy place,” and when it is “standing where it ought not,” which is also when Jerusalem is “compassed with armies.”
Dalam Lukas, pasal dua puluh satu, Yesus sedang menunjuk secara tepat sejarah itu, sebab Ia sedang mengidentifikasi generasi terakhir, yang tidak akan mati sebelum kedatangan-Nya yang kedua. Ia menunjukkan suatu tanda, yang digambarkan sebagai pembinasa keji yang dibicarakan oleh nabi Daniel. Tanda itu ialah ketika pembinasa keji berdiri di “tempat yang kudus,” dan ketika ia “berdiri di tempat yang tidak seharusnya,” yang juga merupakan saat Yerusalem “dikepung oleh bala tentara.”
When Jerusalem was compassed by armies in the year 66 by Cestius, the Christians in Jerusalem fled the city, and Sister White identifies that not one Christian died during the destruction that ultimately ended in the year 70. Cestius initiated a siege, and then withdrew for apparently unknown reasons, and the Christians in the city fled in agreement with the warning associated with the sign. In the year 70 Titus completed the destruction by once again instituting a siege. The siege of Cestius was the beginning of what is called the First Jewish-Roman War, and the siege and destruction accomplished by Titus was the end of the First Jewish-Roman War.
Tíríhtin in Yerúsalem ní orundun 66 nípasẹ̀ Kestíùsì, àwọn Kristẹni tí wà ní Yerúsalem sá kúrò ní ìlú náà, àti Arábìnrin White fi hàn pé kò sí Kristẹni kankan tí ó kú nígbà ìparun náà, èyí tí ó parí ní ìkẹyìn ní orundun 70. Kestíùsì bẹ̀rẹ̀ ìdótì, lẹ́yìn náà ó sì yọ kúrò nínú rẹ̀ fún àwọn ìdí tí ó dà bí ẹni pé a kò mọ̀, àwọn Kristẹni tí wà nínú ìlú náà sì sá lọ ní ìbámu pẹ̀lú ìkìlọ̀ tí ó ní í ṣe pẹ̀lú àmì náà. Ní orundun 70, Títùsì parí ìparun náà nípa tún ìdótì kan dá sílẹ̀ lẹ́ẹ̀kan sí i. Ìdótì Kestíùsì ni ìbẹ̀rẹ̀ ohun tí a ń pè ní Ogun Kìn-ín-ní ti àwọn Júù àti ti Róòmù, ìdótì àti ìparun tí Títùsì ṣe sì ni òpin Ogun Kìn-ín-ní ti àwọn Júù àti ti Róòmù.
The entire history lasted three and a half years, began and ended with a siege, and the beginning contained a sign for God’s people. That history was identified as the days of God’s vengeance by Christ, which was a specific element that He was to identify in His ministry. Those days represent the executive judgment upon the whore of Rome that begins at the soon-coming Sunday law, and ends when human probation closes. At the beginning of the executive judgment of the whore of Babylon, the one hundred and forty-four thousand are lifted up as an ensign, which is a sign. When God’s other flock see the sign, they are to flee out of Babylon, whose destruction was typified by the destruction of Jerusalem.
সেই সমগ্র ইতিহাস সাড়ে তিন বছর স্থায়ী ছিল, অবরোধের মাধ্যমেই শুরু ও সমাপ্ত হয়েছিল, এবং তার সূচনায় ঈশ্বরের জনগণের জন্য একটি চিহ্ন নিহিত ছিল। সেই ইতিহাসকে খ্রিষ্ট “ঈশ্বরের প্রতিহিংসার দিনসমূহ” বলে চিহ্নিত করেছিলেন, যা তাঁর পরিচর্যায় তাঁকে শনাক্ত করতে হতো এমন একটি নির্দিষ্ট উপাদান ছিল। সেই দিনসমূহ রোমের বেশ্যার উপর কার্যনির্বাহী বিচারকে নির্দেশ করে, যা অদূরাগত রবিবার-আইন দিয়ে শুরু হয় এবং মানবীয় পরীক্ষাকাল সমাপ্ত হলে শেষ হয়। বাবিলনের বেশ্যার উপর কার্যনির্বাহী বিচারের সূচনায় এক লক্ষ চুয়াল্লিশ হাজারকে একটি পতাকা-চিহ্নরূপে ঊর্ধ্বে উত্তোলিত করা হয়, যা একটি নিদর্শন। যখন ঈশ্বরের অন্য পাল সেই নিদর্শন দেখে, তখন তাদের বাবিলন থেকে পলায়ন করতে হবে, যার ধ্বংস যিরূশালেমের ধ্বংসের দ্বারা প্রতিরূপিত হয়েছিল।
We will continue to consider Luke chapter twenty-one in the next article.
ff ನಲ್ಲಿ ಮುಂದಿನ ಲೇಖನದಲ್ಲಿ ನಾವು ಲೂಕ ಅಧ್ಯಾಯ ಇಪ್ಪತ್ತೊಂದನ್ನು ಪರಿಗಣಿಸುವುದನ್ನು ಮುಂದುವರಿಸುತ್ತೇವೆ.