The triple application of Elijah identified that in the last days there would be an Elijah at the beginning of the last days and at the ending of the last days. The “last days” are the days of judgment, which is progressive and divided into two types of judgment. The investigative judgment which began in the beginning of the last days, and the executive judgment which takes place in the ending of the last days. The triple application of Elijah is primarily representing the history of the executive judgment which begins at the soon-coming Sunday law.
L’application triple d’Élie a identifié que, dans les derniers jours, il y aurait un Élie au commencement des derniers jours et à la fin des derniers jours. Les « derniers jours » sont les jours du jugement, lequel est progressif et se divise en deux types de jugement. Le jugement investigatif, qui a commencé au commencement des derniers jours, et le jugement exécutif, qui a lieu à la fin des derniers jours. L’application triple d’Élie représente principalement l’histoire du jugement exécutif, qui commence à l’imminence de la loi du dimanche.
The investigative judgment is restricted to those who have made a profession to be a follower of God, primarily by direct profession, but also in a minority of occurrences by an indirect profession of lifestyle.
Jipisþiha tari iññaqtaqtuq kisiani taakkununnga kisiani, ukuat nalunaipkutingitut Maligumautijaujumavlutik Guutimut, hivulliqpaamik nalunaiqtaullugu toqqaannartumik uqariiqsimaarnikkut, kisiani ikinnerpaanik pisuni ilaliullugu toqqaannanngitsumik inuuniarnikkut nalunaiqtautikkut.
(For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.) Romans 2:13–15.
(Car ce ne sont pas ceux qui écoutent la loi qui sont justes devant Dieu, mais ce sont ceux qui mettent la loi en pratique qui seront justifiés. Quand les païens, qui n’ont point la loi, font naturellement ce que prescrit la loi, eux qui n’ont point la loi, ils sont une loi pour eux-mêmes; ils montrent que l’œuvre de la loi est écrite dans leurs cœurs, leur conscience en rendant témoignage, et leurs pensées s’accusant ou se défendant tour à tour.) Romains 2:13–15.
The investigative judgment has two primary divisions, for it began with the investigation of the lives of the dead (from the days of Adam onward), who had professed to believe in the true God, and on September 11, 2001, it began the process of the investigative “judgment of the living.” The investigative judgment has another division beyond dead to living, for judgment begins with God’s house, and in the last days God’s house is Laodicean Adventism. Once the judgment of God’s house concludes at the soon-coming Sunday law, then God’s other flock that are then in Babylon are judged.
Faamasinoga su‘esu‘e e lua ona vaevaega autū, auā na amata i le su‘esu‘eina o olaga o ē ua oti (mai aso o Atamu aga‘i i luma), o ē na tautino sa talitonu i le Atua moni, ma iā Setema 11, 2001, na amata ai le faagasologa o le “faamasinoga” su‘esu‘e o ē o ola. E iai fo‘i se isi vaevaega o le faamasinoga su‘esu‘e, e sili atu nai lo le na o ē ua oti ma ē o ola, auā e amata le faamasinoga i le aiga o le Atua, ma i aso e gata ai o le aiga o le Atua o le Adventism Laotisea. A uma loa le faamasinoga o le aiga o le Atua i le tulafono o le Aso Sa o loo lata mai, ona faamasinoina lea o le isi lafu a le Atua o loo i Papelonia i lenā taimi.
The executive judgment is God’s punishment upon those who rejected His offer of salvation. The executive judgment begins at the soon-coming Sunday law. The United States will then have filled up its cup of wrath, which is also the cup of its probationary time, and national apostasy will be followed by national ruin. Every nation on planet earth will follow the example of the United States in enforcing a Sunday law, and each of those nations will then fill up their cups and also suffer national ruin.
Хоҷасозии иҷрошаванда ҷазои Худо бар онҳост, ки пешниҳоди наҷоти Ӯро рад карданд. Хоҷасозии иҷрошаванда аз қонуни наздикояндаи якшанбе оғоз меёбад. Он гоҳ Иёлоти Муттаҳида пиёлаи ғазаби худро, ки ҳамчунин пиёлаи замони имтиҳони он аст, пур хоҳад кард, ва аз пайи муртадии миллӣ харобии миллӣ хоҳад омад. Ҳар миллате бар рӯи тамоми сайёраи замин намунаи Иёлоти Муттаҳидаро дар ҷорӣ кардани қонуни якшанбе пайравӣ хоҳад кард, ва ҳар яке аз он миллатҳо низ он гоҳ пиёлаҳои худро пур карда, ҳамчунин харобии миллиро хоҳанд дид.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
«Mara tu Amerika, nchi ya uhuru wa kidini, itakapoungana na Upapa katika kulazimisha dhamiri na kuwashurutisha watu kuiheshimu sabato ya uongo, watu wa kila nchi duniani wataongozwa kufuata mfano wake.» Testimonies, juzuu ya 6, 18.
The executive judgment is also divided into two parts. From the Sunday law in the United States until human probation closes when Michael stands up, God’s judgments are mixed with mercy, but when Michael stands up, God’s wrath, as represented by the pouring out of the seven last plagues, contains no mercy. During the period of the Sunday law crisis the executive judgments upon men and nations will be mixed with mercy, for there will still be some in Babylon that are then being given opportunity to understand the distinction between the worship of Sabbath and Sunday.
Le jugement exécutif se divise également en deux parties. Depuis la loi du dimanche aux États-Unis jusqu’à la fin du temps de grâce pour l’humanité, lorsque Michel se lèvera, les jugements de Dieu sont mêlés de miséricorde; mais lorsque Michel se lèvera, la colère de Dieu, telle qu’elle est représentée par l’effusion des sept dernières plaies, ne contient aucune miséricorde. Durant la période de la crise de la loi du dimanche, les jugements exécutifs exercés sur les hommes et les nations seront mêlés de miséricorde, car il y aura encore dans Babylone certains qui recevront alors l’occasion de comprendre la distinction entre l’adoration du sabbat et celle du dimanche.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no 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, while the door is closed to those who would not enter.
“О, если бы народ знал время своего посещения! Есть многие, которые ещё не слышали испытывающей истины для настоящего времени. Есть многие, с кем борется Дух Божий. Время разрушительных судов Божиих есть время милости для тех, кто не имел возможности узнать, что есть истина. С нежностью воззрит на них Господь. Его милосердное сердце тронуто; Его рука всё ещё простёрта, чтобы спасать, тогда как дверь закрыта для тех, кто не пожелал войти.
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
« La miséricorde de Dieu se manifeste dans sa longue patience. Il retient ses jugements, attendant que le message d’avertissement soit proclamé à tous. Oh, si notre peuple ressentait comme il le devrait la responsabilité qui repose sur lui de donner au monde le dernier message de miséricorde, quelle œuvre merveilleuse serait accomplie ! » Testimonies, volume 9, p. 97.
The “time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” Those two “times” begin together when “the door is closed” upon Laodicean Adventists “who would not enter.”
Il “tempo dei giudizi distruttivi di Dio è il tempo della misericordia per coloro che non hanno avuto alcuna opportunità di apprendere che cosa sia la verità”. Quei due “tempi” cominciano insieme quando “la porta è chiusa” sugli Avventisti Laodicei “che non vollero entrare”.
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
“Ndzi vonile leswaku Savata yo kwetsima i, naswona yi ta tshama yi ri, rirhangu leri hambanisaka Israele wa Xikwembu wa ntiyiso ni lava nga pfumeriki; naswona leswaku Savata hi yona mhaka leyikulu, yo hlanganisa timbilu ta vakwetsimi va Xikwembu lava rhandzekaka, lava rindzeleke. Naswona loko munhu a pfumerile, a hlayisa Savata, a amukerile mikateko leyi fambisanaka na yona, kutani endzhaku a yi tshika, a tlula nawu lowo kwetsima, a a ta tivalela tinyangwa ta Muti lowo Kwetsima, hilaha swi tiyeke hakona leswaku ku ni Xikwembu lexi fumaka etilweni ehenhla. Ndzi vonile leswaku Xikwembu a xi ri ni vana, lava nga yi voniki naswona va nga yi hlayisiki Savata. A va si ala ku vonakala loku ehenhla ka yona. Naswona eku sunguleni ka nkarhi wa mahlomulo, hi tele hi Moya lowo Kwetsima loko hi huma hi ya twarisa Savata hi ku helela lokukulu. Leswi swi hlundzukise kereke ni Vaadventista va vito ntsena, hikuva a va nga swi koti ku kaneta ntiyiso wa Savata. Naswona hi nkarhi lowu, vahlawuriwa va Xikwembu hinkwavo va vone hi ku tshembeka leswaku a hi ri ni ntiyiso, kutani va huma va ta tiyisela ku xanisiwa swin’we na hina.” A Word to the Little Flock, 18, 19.
The door is closed at the soon-coming Sunday law, making the period which precedes the Sunday law “the time” of God’s people’s “visitation.”
La porte se ferme lors de la loi dominicale imminente, faisant de la période qui précède la loi dominicale « le temps » de la « visitation » du peuple de Dieu.
How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. Jeremiah 8:8–12.
Comment dites-vous: Nous sommes sages, et la loi de l’Éternel est avec nous? Voici, c’est en vain qu’il l’a faite; la plume des scribes est en vain. Les sages sont couverts de honte, ils sont consternés et pris; voici, ils ont rejeté la parole de l’Éternel; et quelle sagesse y a-t-il en eux? C’est pourquoi je donnerai leurs femmes à d’autres, et leurs champs à ceux qui en hériteront; car depuis le plus petit jusqu’au plus grand, tous sont adonnés à la cupidité; depuis le prophète jusqu’au sacrificateur, tous agissent faussement. Ils ont pansé à la légère la plaie de la fille de mon peuple, en disant: Paix, paix! quand il n’y a point de paix. Ont-ils eu honte quand ils ont commis l’abomination? Non, ils n’ont eu aucune honte, et ils n’ont pas su rougir; c’est pourquoi ils tomberont parmi ceux qui tombent; au temps de leur visitation ils seront renversés, dit l’Éternel. Jérémie 8:8–12.
As with ancient Israel, so with modern Israel, they are both destroyed, for they knew not the time of their visitation. The time of God’s visitation for Laodicean Adventism began on September 11, 2001, and concludes at the soon coming Sunday law.
Da bi ancient Israel, da bi modern Israel, de er begge ødelagt, fordi de ikke kjente tiden da de ble besøkt. Tiden for Guds besøkelse for laodikeisk adventisme begynte den 11. september 2001 og avsluttes ved den snart kommende søndagsloven.
And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:41–44.
மற்றும் அவர் அருகிலே வந்தபோது, நகரத்தை நோக்கி அதைக் கண்டு அதின்மேல் அழுதார்; அவர் சொல்லினார்: நீயாவது, குறைந்தபட்சம் இந்த உன் நாளிலே, உன் சமாதானத்திற்கு உரியவற்றை அறிந்திருந்தாயானால்! ஆனால் இப்பொழுது அவை உன் கண்களுக்கு மறைக்கப்பட்டிருக்கின்றன. ஏனெனில் உன்மேல் நாட்கள் வரும்; அப்போது உன் சத்துருக்கள் உன்னைச் சுற்றி ஒரு அரணை எழுப்பி, உன்னை வட்டமாய் முற்றுகையிட்டு, எல்லாத் திசையிலும் உன்னை நெருக்கிப்பிடிப்பார்கள்; மேலும் அவர்கள் உன்னையும் உனக்குள் இருக்கும் உன் பிள்ளைகளையும் தரையோடு சமமாக்கி, உன்னுள் கல்லின் மேல் கல் ஒன்றையும் விடமாட்டார்கள்; ஏனெனில் உன் சந்திப்பின் காலத்தை நீ அறியவில்லை. லூக்கா 19:41–44.
At the time of God’s visitation the wise and foolish are forever separated.
Sa oras ng pagdalaw ng Diyos, ang marurunong at ang mga hangal ay magpakailanmang ihihiwalay.
“We know that unconsecrated Seventh-day Adventists, who have a knowledge of the truth, but who have linked themselves with worldlings will depart entirely from the faith, giving heed to seducing spirits. The enemy will gladly hold out inducements to them, to lead them to carry on a warfare against the people of God. But those who are true and steadfast will have a strong and powerful defense in God.” Manuscript Releases, volume 7, 186.
« Nous savons que des Adventistes du septième jour non consacrés, qui ont une connaissance de la vérité, mais qui se sont liés aux gens du monde, abandonneront entièrement la foi, prêtant l’oreille à des esprits séducteurs. L’ennemi se fera volontiers un plaisir de leur offrir des attraits, afin de les amener à faire la guerre au peuple de Dieu. Mais ceux qui sont vrais et fermes auront en Dieu une défense forte et puissante. » Manuscript Releases, volume 7, 186.
Their time of visitation began on September 11, 2001, as typified by the time of visitation upon the Protestant churches on August 11, 1840, and as the time of visitation had begun for ancient Israel when the Holy Spirit descended at the baptism of Christ.
Loka ya etelo na bango ebandaki na mokolo ya 11 Sɛtɛmbɛ 2001, ndenge emonisamaki na elili ya ntango ya etelo oyo ekwelaki mangomba ya Protesta na mokolo ya 11 Août 1840, mpe lokola ntango ya etelo ebandaki mpo na Yisraele ya kala ntango Molimo Mosantu akitaki na libatisi ya Klisto.
The executive judgment begins when the United States fills the cup of its probationary time at the soon coming Sunday law, which is also when the Laodicean Adventist church has filled their cup. Judgment begins with the house of God, and the cup of probationary time for both corrupted horns of the United States. The corrupted horn of Protestantism that has previously been represented by the Laodicean Adventist church then ceases, and the Philadelphian movement of the third angel is then the true horn of Protestantism, and spiritual Jerusalem that is lifted up as an ensign. At that point Jerusalem changes from the church militant into the church triumphant.
ሥራ አስፈጻሚው ፍርድ የሚጀምረው አሜሪካ በቅርቡ በሚመጣው የእሑድ ሕግ ጊዜ የፈተናዋን ጽዋ ስትሞላ ነው፤ ይህም ደግሞ የሎዶቅያ አድቬንቲስት ቤተ ክርስቲያን ጽዋቸውን የሞሉበት ጊዜ ነው። ፍርድ ከእግዚአብሔር ቤት ይጀምራል፤ እንዲሁም ለአሜሪካ ሁለቱም የተበላሹ ቀንዶች የፈተና ጊዜያቸው ጽዋ ይሞላል። ከዚህ በፊት በሎዶቅያ አድቬንቲስት ቤተ ክርስቲያን የተወከለው የፕሮቴስታንትነት የተበላሸ ቀንድ ከዚያ በኋላ ይቋረጣል፤ ከዚያም የሦስተኛው መልአክ ፊላዴልፍያዊ እንቅስቃሴ እውነተኛው የፕሮቴስታንትነት ቀንድ ይሆናል፤ እንዲሁም እንደ ዓርማ ከፍ የተደረገች መንፈሳዊ ኢየሩሳሌም ትሆናለች። በዚያ ወቅት ኢየሩሳሌም ከሚዋጋ ቤተ ክርስቲያን ወደ ድል አድራጊቱ ቤተ ክርስቲያን ትለወጣለች።
The executive judgment begins, with the time of God’s destructive judgments, which is also a time of mercy for God’s other flock that is still in Babylon. It begins when the time of God’s visitation upon Laodicean Adventism ends. The executive judgment progresses to the Seven Last Plagues where the judgments are no longer mixed with mercy, and then Jesus returns.
Le jugement exécutif commence, avec le temps des jugements destructeurs de Dieu, qui est aussi un temps de miséricorde pour l’autre troupeau de Dieu qui est encore à Babylone. Il commence lorsque prend fin le temps de la visitation de Dieu sur l’adventisme laodicéen. Le jugement exécutif se poursuit jusqu’aux Sept Dernières Plaies, où les jugements ne sont plus mêlés de miséricorde, puis Jésus revient.
When Jesus returns, the millennium (one thousand years), of Revelation chapter twenty, identifies that Satan is bound upon a desolated earth, alone with only the rebellious angels that participated in the attack against God.
जब यीशु लौटेंगे, तब प्रकाशितवाक्य अध्याय बीस का सहस्राब्दि (एक हजार वर्ष) यह प्रकट करता है कि शैतान एक उजड़ी हुई पृथ्वी पर बँधा हुआ है, अकेला, और उसके साथ केवल वे विद्रोही स्वर्गदूत हैं जिन्होंने परमेश्वर के विरुद्ध किए गए आक्रमण में भाग लिया था।
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
तब मैंने एक स्वर्गदूत को स्वर्ग से उतरते देखा, जिसके हाथ में अथाह कुंड की कुंजी और एक बड़ी जंजीर थी। और उसने उस अजगर को, अर्थात् उस पुराने साँप को, जो इब्लीस और शैतान है, पकड़ लिया, और उसे एक हज़ार वर्ष के लिये बाँध दिया; और उसे अथाह कुंड में डाल दिया, और उसे बन्द कर दिया, और उस पर मुहर कर दी, ताकि वह उन एक हज़ार वर्षों के पूरे होने तक जातियों को फिर न भरमाए; और उसके बाद उसका थोड़े समय के लिये छूटना अवश्य है। प्रकाशितवाक्य 20:1–3.
During that thousand years the redeemed will perform an investigative judgment upon the lost who are still sleeping in their graves waiting for the conclusion of the individual judgments. The redeemed will consider the lives and circumstances of the lost, including Satan and his angels, in order to determine which deserves greater punishment at the end of the thousand years.
ಈ ಸಾವಿರ ವರ್ಷಗಳ ಅವಧಿಯಲ್ಲಿ ವಿಮೋಚಿತರು, ತಮ್ಮ ತಮ್ಮ ನ್ಯಾಯತೀರ್ಪುಗಳ ಅಂತ್ಯವನ್ನು ನಿರೀಕ್ಷಿಸುತ್ತಾ ಇನ್ನೂ ತಮ್ಮ ಸಮಾಧಿಗಳಲ್ಲಿ ನಿದ್ರಿಸುತ್ತಿರುವ ನಷ್ಟರಾದವರ ಮೇಲೆ ಪರಿಶೋಧನಾ ನ್ಯಾಯತೀರ್ಪನ್ನು ನೆರವೇರಿಸುವರು. ಸಾವಿರ ವರ್ಷಗಳ ಅಂತ್ಯದಲ್ಲಿ ಯಾರಿಗೆ ಹೆಚ್ಚಿನ ದಂಡನೆ ಯೋಗ್ಯವೆಂಬುದನ್ನು ನಿರ್ಧರಿಸುವ ಸಲುವಾಗಿ, ವಿಮೋಚಿತರು ಸೈತಾನನನ್ನೂ ಅವನ ದೂತರನ್ನೂ ಒಳಗೊಂಡು ನಷ್ಟರಾದವರ ಜೀವನಗಳನ್ನೂ ಪರಿಸ್ಥಿತಿಗಳನ್ನೂ ಪರಿಗಣಿಸುವರು.
And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4.
Et je vis des trônes, et ils s’y assirent, et le jugement leur fut donné ; et je vis les âmes de ceux qui avaient été décapités à cause du témoignage de Jésus et à cause de la parole de Dieu, et de ceux qui n’avaient adoré ni la bête ni son image, et qui n’avaient reçu sa marque ni sur leur front ni sur leurs mains ; et ils revinrent à la vie et régnèrent avec Christ pendant mille ans. Apocalypse 20:4.
The millennium therefore contains an investigative judgment, that when finished brings the final executive judgment when the wicked dead are raised, and Satan who then has entire control over them convinces the wicked to attack Jerusalem which at the end of the thousand years comes down out of heaven. As the wicked mount their attack, fire comes down out of heaven and the final executive judgment is accomplished.
Senkyèm ane yo, kidonk, gen ladan yo yon jijman ankèt ki, lè li fini, mennen nan jijman egzekitif final la lè mechan ki mouri yo resisite; epi Satan, ki lè sa a gen kontwòl total sou yo, konvenk mechan yo pou yo atake Jerizalèm, ki nan fen mil ane yo desann soti nan syèl la. Pandan mechan yo ap lanse atak yo, dife desann soti nan syèl la, epi jijman egzekitif final la akonpli.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:7–9.
Et lorsque les mille ans seront accomplis, Satan sera relâché de sa prison, et il sortira pour séduire les nations qui sont aux quatre coins de la terre, Gog et Magog, afin de les rassembler pour le combat : leur nombre est comme le sable de la mer. Et ils montèrent sur toute l’étendue de la terre, et ils environnèrent le camp des saints et la cité bien-aimée ; et un feu descendit du ciel, d’auprès de Dieu, et les dévora. Apocalypse 20:7–9.
Though the triple applications of Elijah and the messenger that prepares for the Messenger of the Covenant to suddenly come to His temple are closely related, a distinction of their work can be noted in that Elijah is primarily identifying the work of the messenger, and the movement associated with the message of the messenger, that is accomplished during the executive judgment that begins at the soon-coming Sunday law. The messenger that prepares the way for the Messenger of the Covenant primarily identifies a work that is accomplished during the investigative judgment. Laodicean Adventism does not know the time of their visitation, which represents a specific time period of judgment.
যদিও ইলিয়াহর ত্রিবিধ প্রয়োগ এবং সেই দূতের কার্য, যে চুক্তির দূতের জন্য পথ প্রস্তুত করে যাতে তিনি হঠাৎ তাঁর মন্দিরে আগমন করেন, ঘনিষ্ঠভাবে পরস্পর-সম্পর্কিত, তথাপি তাদের কার্য্যের মধ্যে একটি পার্থক্য লক্ষ্য করা যায়—ইলিয়াহ প্রধানত সেই দূতের কার্য এবং সেই দূতের বার্তার সহিত সংশ্লিষ্ট আন্দোলনকে চিহ্নিত করে, যা নিকটাগত রবিবার-আইনে আরম্ভ হওয়া কার্যনির্বাহী বিচারের সময় সম্পন্ন হয়। আর যে দূত চুক্তির দূতের জন্য পথ প্রস্তুত করে, সে প্রধানত এমন এক কার্যকে চিহ্নিত করে যা অনুসন্ধানমূলক বিচারের সময় সম্পন্ন হয়। লাওদিকেয়ীয় অ্যাডভেন্টবাদ তাদের পরিদর্শনের কাল জানে না, যা বিচারের একটি নির্দিষ্ট সময়কালকে নির্দেশ করে।
Neither do they understand the “present truth” message that is proclaimed during the time of their visitation. They were required to know both the judgment, and the message of those days. They were also required to know the messenger of that period of time. In their Laodicean blindness they oppose the message of the hour, deny the time of their visitation with a message of “peace and safety,” and are uncertain who the chosen messenger of that period is. This truth was clearly identified in the witness of the second Elijah, who was John the Baptist.
Не го разбираат ни пораката на „сегашната вистина“ што се објавува во времето на нивното посетување. Од нив се бараше да ги познаваат и судот, и пораката на тие денови. Исто така, од нив се бараше да го познаваат гласникот на тој временски период. Во своето лаодикиско слепило тие ѝ се противат на пораката на часот, го негираат времето на своето посетување со порака за „мир и безбедност“ и не се сигурни кој е избраниот гласник на тој период. Оваа вистина беше јасно определена во сведоштвото на вториот Илија, кој беше Јован Крстител.
The Jews knew that prophecy identified a messenger to come, and Jesus directly taught that John was that messenger who was to come.
Jøderne vidste, at profetien udpegede en budbærer, som skulle komme, og Jesus lærte direkte, at Johannes var den budbærer, som skulle komme.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Car tous les prophètes et la loi ont prophétisé jusqu’à Jean. Et si vous voulez le recevoir, c’est Élie qui devait venir. Que celui qui a des oreilles pour entendre entende. Matthieu 11:13–15.
At the very conclusion of the period of their visitation (the time in the history of Christ that typifies the soon-coming Sunday law), as Christ hung upon the cross the Jews conjectured whether Elijah would then come to save Jesus. If they did not recognize the messenger that was to prepare for the Messenger of the Covenant, that was then confirming the covenant with His own blood, they could not recognize their Messiah. Laodicean Adventism in the last days is required to know their judgment, which is the time of their visitation. They are required to recognize the message of that period of time, and they are required to recognize the chosen messenger of that time. The rebellion of 1888, represented September 11, 2001, when the angel of Revelation chapter eighteen descended. The rebels of 1888, refused to acknowledge the chosen messengers of the history that was typifying the last days.
در پایانِ بسیارِ دورهٔ بازدیدِ ایشان (آن زمان در تاریخ مسیح که بهصورت نمادین قانون یکشنبهٔ قریبالوقوع را مجسم میسازد)، هنگامی که مسیح بر صلیب آویخته بود، یهودیان گمان میبردند که آیا ایلیا در آن هنگام خواهد آمد تا عیسی را نجات دهد. اگر آنان آن رسولی را که میبایست راه را برای رسولِ عهد آماده سازد، و آن رسولِ عهد در آن زمان عهد را با خونِ خود تأیید میکرد، نشناختند، پس نمیتوانستند مسیحِ خود را بشناسند. ادونتیسمِ لائودیکیهای در ایام آخر موظف است داوریِ خود را بشناسد، که همان زمانِ بازدیدِ اوست. بر ایشان لازم است که پیامِ آن دورهٔ زمانی را تشخیص دهند، و نیز لازم است که رسولِ برگزیدهٔ آن زمان را بشناسند. عصیانِ 1888، یازدهم سپتامبر 2001 را مجسم ساخت، زمانی که فرشتهٔ مکاشفه باب هجده نازل شد. یاغیانِ 1888 از پذیرفتنِ رسولانِ برگزیدهٔ تاریخی که ایام آخر را بهصورت نمادین مجسم میساخت، سرباز زدند.
We will continue this study in the next article.
Nous poursuivrons cette étude dans le prochain article.
For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Jeremiah 25:15–33.
یهوه، خدای اسرائیل، چنین به من فرمود: «این جامِ شرابِ خشم را از دست من بگیر و همهٔ قومهایی را که تو را نزد ایشان میفرستم، از آن بنوشان. و خواهند نوشید، و متزلزل خواهند شد، و دیوانه خواهند گشت، به سبب شمشیری که در میان ایشان خواهم فرستاد.» پس جام را از دست یهوه گرفتم و همهٔ قومهایی را که یهوه مرا نزد ایشان فرستاده بود نوشانیدم؛ یعنی اورشلیم و شهرهای یهودا و پادشاهان آن و سروران آن را، تا ایشان را ویرانی و مایهٔ حیرت و سوتِ استهزا و لعنت گرداند، چنانکه امروز هست؛ فرعون، پادشاه مصر، و خادمانش و سرورانش و تمامی قومش؛ و همهٔ اقوام آمیخته، و همهٔ پادشاهان سرزمینِ عوص، و همهٔ پادشاهان سرزمین فلسطینیان، و اشقلون و غزه و عقرون و بازماندهٔ اَشدود؛ ادوم و موآب و بنیعمون؛ و همهٔ پادشاهان صور، و همهٔ پادشاهان صیدون، و پادشاهان جزایری که آن سوی دریا هستند؛ دِدان و تیما و بوز و همهٔ آنان که موی شقیقهٔ خود را کوتاه میکنند؛ و همهٔ پادشاهان عرب، و همهٔ پادشاهان اقوام آمیختهای که در بیابان ساکناند؛ و همهٔ پادشاهان زِمری، و همهٔ پادشاهان عیلام، و همهٔ پادشاهان ماد؛ و همهٔ پادشاهان شمال، دور و نزدیک، یکی با دیگری، و همهٔ ممالک جهان که بر روی زمیناند؛ و پادشاه شیشک بعد از ایشان خواهد نوشید. «پس ایشان را بگو: یهوهٔ صبایوت، خدای اسرائیل، چنین میفرماید: بنوشید و مست شوید و قی کنید و بیفتید و دیگر برنخیزید، به سبب شمشیری که در میان شما خواهم فرستاد. و چنین خواهد شد که اگر از گرفتن جام از دست تو برای نوشیدن سر باز زنند، آنگاه به ایشان بگو: یهوهٔ صبایوت چنین میفرماید: شما یقیناً خواهید نوشید. زیرا اینک من آغاز کردهام که بلا را بر شهری که به نام من نامیده میشود فرود آورم؛ و آیا شما بهکلی بیمجازات خواهید ماند؟ بیمجازات نخواهید ماند؛ زیرا من شمشیری را بر تمامی ساکنان زمین فراخواهم خواند،» یهوهٔ صبایوت میفرماید. «پس تو بر ضد ایشان تمامی این سخنان را نبوّت کن و بدیشان بگو: یهوه از اعلی خواهد غرید و از مسکن قدس خویش آواز خود را بلند خواهد کرد؛ او بر مسکن خویش سخت غریو خواهد کشید؛ همچون آنان که انگور را پایمال میکنند، بر ضد تمامی ساکنان زمین بانگ خواهد زد. غوغایی تا کرانهای زمین خواهد رسید؛ زیرا یهوه با امتها مرافعهای دارد، با تمامی بشر محاکمه خواهد کرد؛ شریران را به شمشیر خواهد سپرد،» یهوه میفرماید. یهوهٔ صبایوت چنین میفرماید: «اینک بلا از امتی به امتی دیگر بیرون خواهد رفت، و گردبادی عظیم از کرانههای زمین برانگیخته خواهد شد. و کشتگانِ یهوه در آن روز از یک کران زمین تا کران دیگر زمین خواهند بود؛ بر ایشان نوحه نخواهند کرد، و جمع نخواهند شد، و دفن نخواهند گردید؛ ایشان بر روی زمین چون سرگین خواهند بود.» ارمیا 25:15–33.