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.
Nou ap tabli règ pwofetik la ki te idantifye pa Lyon branch fanmi Jida a nan travay Li pou louvri sele sis dènye vèsè yo nan Danyèl onz, nan “tan lafen an,” an 1989, lè Inyon Sovyetik la te disparèt anba efè yon alyans sekrè ant Ronald Reagan ak pap Wòm nan. Nou te montre ke twa aplikasyon Wòm yo ak tonbe Babilòn nan idantifye fanm nan ak bèt li monte sou li a epi li gouvène sou li a nan Revelasyon disèt.
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.
Deskripsyon fanm nan ak bèt la nan chapit disèt ak dizwityèm yo idantifye jijman pwogresif Bondye ap fè tonbe sou Babilòn Modèn nan, ki kòmanse ak lwa dimanch ki pral vini talè a epi ki dire jiskaske Mikaèl leve kanpe epi tan gras limanite a fini. Peryòd sa a make premye pati Jijman Egzekitif Bondye a, ki akonpli avèk yon melanj mizèrikòd Li. Apre sa, avèk sèt dènye flewo yo, pa gen okenn mizèrikòd ki melanje ak jijman Li yo. De etap sa yo te parèt tou pa enfèrans nan Jijman Ankèt la, ki te kòmanse 22 oktòb 1844. Jijman ankèt la te kòmanse avèk ankèt ak jijman mò yo, epi 11 septanm 2001, jijman ankèt vivan yo te kòmanse.
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.
Jijman moun ki vivan yo divize tou an de peryòd; premye a te kòmanse nan dat 11 septanm 2001, avèk ankèt ak jijman sou sila yo ki kandida pou yo pami san karant-kat mil yo, paske jijman kòmanse avèk kay Bondye a. Jijman ankèt sou mò yo te fèt sèlman sou sila yo ki, nan yon moman nan lavi yo, te gen non yo ekri nan liv lavi a. Lè sa a, non mò yo ki te ekri e anrejistre yo te konpare ak liv peche yo. Si yo te gen peche yo pa t konfese, yo te retire non yo nan liv lavi a. Jijman ankèt sou vivan yo kalifye kòm sa ki kòmanse avèk kay Bondye a, tandiske pa t gen nesesite pou okenn kalifikasyon nan jijman ankèt sou mò yo.
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.
Nan jijman ankèt konsènan vivan yo, Pawòl Bondye a te pran anpil prekosyon pou idantifye jijman sa a kòm yon jijman ki te kòmanse lavil Jerizalèm pandan tan sele sant karant-kat mil yo, ki se legliz Bondye a. Labib bay yon dezyèm temwanyaj dirèk sou reyalite sa a.
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.
Paske lè a rive pou jijman an kòmanse nan kay Bondye a; epi si li kòmanse an premye nan mitan nou, ki sa fen sa yo ki pa obeyi levanjil Bondye a pral ye? 1 Pyè 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.
Jijman moun vivan yo kòmanse nan Jerizalèm, kay Bondye a, epi gen yon tan presi lè jijman sa a kòmanse. Jijman moun vivan yo kòmanse nan Jerizalèm lè kòn lank ekriven an pase nan Jerizalèm epi li mete yon mak sou gason ak fi ki ap soupi e ki ap rele poutèt abominasyon yo ki fèt nan legliz la epi tou nan peyi a.
The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.
Klas ki pa obeyi levanjil la idantifye nan Revelasyon chapit sèt an kontrast ak san karannkat mil yo, kote Jan idantifye yo la kòm gran foul la. Gran foul la reprezante yon klas nanm vivan k ap jije pandan peryòd jijman vivan yo ki pa t obeyi lalwa Bondye nèt, paske yo t ap adore nan jou solèy pap la. Nan lwa dimanch ki pral vini talè nan Etazini, sila yo ki te sele pa zanj ki gen bwat lank ekriven an nan Ezekyèl chapit nèf, ki se tou sele Revelasyon chapit sèt la, yo leve yo kòm yon drapo. Lè sa a, sila yo ki kounye a pa obeyi levanjil la ap rann kont konsènan Saba setyèm jou a.
“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.
“Men kretyen jenerasyon pase yo te obsève dimanch, paske yo te sipoze, lè yo te fè sa, yo t ap respekte Saba Bib la; epi kounye a gen vrè kretyen nan tout legliz, san nou pa eksepte kominyon Katolik women an, ki sensèman kwè dimanch se Saba Bondye tabli a. Bondye aksepte senserite entansyon yo ak entegrite yo devan Li. Men lè obsèvans dimanch va enpoze pa lalwa, epi mond lan va resevwa limyè konsènan obligasyon vrè Saba a, lè sa a, nenpòt moun ki va vyole kòmandman Bondye a pou obeyi yon preskripsyon ki pa gen okenn otorite ki pi wo pase sa Wòm genyen, li pral, pa sa menm, onore papis la pi wo pase Bondye. Li rann omaj a Wòm ak a pouvwa ki fè respekte enstitisyon Wòm òdone a. Li ap adore bèt la ak imaj li a. Konsa, lè lèzòm rejte enstitisyon Bondye deklare kòm siy otorite Li a, epi yo onore, nan plas li, sa Wòm chwazi kòm siy dominasyon pa li a, yo pral, pa sa menm, aksepte siy fidelite anvè Wòm nan—‘mak bèt la.’ Epi se pa anvan kestyon an fin prezante devan pèp la konsa avèk tout klate, epi yo mennen yo pou yo chwazi ant kòmandman Bondye yo ak kòmandman lèzòm yo, moun ki kontinye nan transgresyon an va resevwa ‘mak bèt la.’” The Great Controversy, 449.
The ensign of those who are sealed are who calls those who obey not the gospel into obedience.
Siy moun ki sele yo se sila ki rele moun ki pa obeyi levanjil la pou mennen yo nan obeyisans.
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.
Epi nan jou sa a, pral gen yon rasin Izayi, ki pral kanpe tankou yon drapo pou pèp yo; se li menm nasyon yo pral chèche; epi repo li pral gen laglwa. Epi, nan jou sa a, sa pral rive: Seyè a pral lonje men li ankò yon dezyèm fwa pou reprann rès pèp li a, sa ki va rete, soti Lasiri, soti Lejip, soti Patwòs, soti Kouch, soti Elam, soti Chineya, soti Amat, ak nan zile lanmè yo. Epi li pral leve yon drapo pou nasyon yo, li pral rasanble moun Izrayèl yo te chase yo, epi li pral reyini moun Jida yo ki te gaye yo soti nan kat kwen latè a. Ezayi 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.
Moun ki kounyeya pa obeyi levanjil la, y ap jije pandan yo vivan; men jijman pa yo dwe vini apre jijman ankèt sou san karant-kat mil vivan yo, paske se sèlman lè yo wè gason ak fi ki gen sele Bondye a pandan kriz lwa dimanch k ap vini byento a, yo ka resevwa avètisman an.
“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.
“Travay Sentespri a se pou konvenk mond lan konsènan peche, konsènan jistis, epi konsènan jijman. Mond lan pa ka resevwa avètisman an lòt jan pase lè li wè sila yo ki kwè verite a sanktifye pa verite a, k ap aji selon prensip ki wo e ki sen, e k ap montre, nan yon sans ki wo e elve, liy delimitasyon ki separe sila yo ki obeyi kòmandman Bondye yo ak sila yo ki pilonnen yo anba pye yo. Sanktifikasyon Lespri a fè parèt aklè diferans ki genyen ant sila yo ki gen sele Bondye a ak sila yo ki obsève yon fo jou repo. Lè tès la va vini, sa pral parèt aklè ki sa mak bèt la ye. Se obsèvans dimanch. Sila yo ki, apre yo fin tande verite a, kontinye konsidere jou sa a kòm jou ki sen, pote siyati nonm peche a, li menm ki te panse chanje tan ak lalwa yo.” Bible Training School, 1ye desanm 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.
Jijman egzekitif la, ki se kote travay twazyèm Eli a akonpli, kòmanse nan lwa dimanch k ap vini byento a. Li gen de peryòd tan; nan premye peryòd la, jijman Bondye yo melanje ak mizèrikòd pou moun ki pa obeyi levanjil la kounye a, epi apre sa, sèt dènye flewo yo vide san mizèrikòd.
“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.
«Tan pwobasyon an p ap kontinye pi lontan ankò. Kounye a Bondye ap retire men li ki t ap kenbe tè a an fren. Depi lontan li t ap pale ak gason ak fanm pa mwayen Sentespri li; men yo pa t koute apèl la. Kounye a li ap pale ak pèp li a, epi ak lemonn, pa mwayen jijman li yo. Tan jijman sa yo se yon tan mizèrikòd pou moun ki poko janm jwenn okazyon pou yo aprann sa ki verite a ye. Senyè a ap gade yo avèk tandrès. Kè mizèrikòd li a touche; men li toujou lonje pou sove. Yon gwo kantite moun pral resevwa admisyon nan twoupo sekirite a, moun ki nan dènye jou sa yo pral tande verite a pou premye fwa.» Review and Herald, 22 novanm 1906.
Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.
Moun ki pa obeyi levanjil la se “lòt mouton” yo, Jezi te pwomèt pou l rele, e yo va tande vwa Li lè Li rele.
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.
Mwen gen lòt mouton tou, ki pa nan pak sa a; fòk mwen mennen yo tou, e yo pral tande vwa mwen; epi pral gen yon sèl pak, ak yon sèl bèje. Jan 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” nan Revelasyon chapit dizwit la, ki rele byen fò nan moman lwa dimanch ki prèt pou vini an, lè jijman gwo jennès la double, paske li fin plen gode pwobasyon peche pa 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).
“Pwofèt la di: ‘Mwen wè yon lòt zanj desann soti nan syèl la, li te gen gran pouvwa; e tè a te klere avèk laglwa li. Epi li rele byen fò avèk yon vwa pwisan, li di: Babilòn, gwo vil la, tonbe, wi, li tonbe; epi li vin tounen kay demon yo’ (Revelation 18:1, 2). Sa a se menm mesaj dezyèm zanj lan te bay la. Babilòn tonbe, ‘paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Ki diven sa a? — Se fo doktrin li yo. Li bay lemonn yon fo saba nan plas Saba katriyèm kòmandman an, epi li repete manti Satan te premye di Èv nan Edenn nan—imòtalite natirèl nanm nan. Anpil lòt erè ki nan menm fanmi an li gaye toupatou byen lwen, ‘li anseye kòm doktrin kòmandman lèzòm’ (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.
“Lè Jezi te kòmanse ministè piblik Li a, Li te pirifye Tanp lan anba pwofanasyon sakrilèj li te sibi a. Pami dènye aksyon ministè Li a, te gen dezyèm pirifikasyon Tanp lan. Konsa tou, nan dènye travay avètisman pou mond lan, yo fè de apèl distenk bay legliz yo. Mesaj dezyèm zanj lan se: ‘Babilòn tonbe, li tonbe, gwo vil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). E nan gran kri mesaj twazyèm zanj lan, yo tande yon vwa soti nan syèl la k ap di: ‘Soti nan mitan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo’ (Revelation 18:4, 5).” Selected Messages, liv 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.
Nan lwa dimanch ki pral vini talè konsa Ozetazini, jijman egzekitif pwogresif sou Babilòn Modèn nan kòmanse, epi dènye peryòd jijman moun vivan yo kòmanse pandan de jijman yo ap sipèpoze. Twazyèm mesaje a ki prepare chemen pou travay Mesaje Alyans lan reprezante travay la pandan tan jijman moun vivan yo ki te kòmanse nan 11 septanm 2001, e ki fini lè dènye nan moun sa yo ki kounye a pa obeyi levanjil la tande dezyèm vwa chapit dizwit Revelasyon an, epi soti kite Babilòn. Travay sa a idantifye pirifikasyon ak netwayaj tanp san karannkat mil yo nan kòmansman ministè mesaje ki prepare chemen an, epi ansuit yon netwayaj ak yon pirifikasyon tanp gran foul la nan fen ministè mesaje ki prepare chemen pou Mesaje Alyans lan.
At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.
Nan lwa dimanch k ap vini byento a, manifestasyon pouvwa Bondye a ki te fèt nan Pannkòt la ap repete.
“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. . . .
“Pèsonn nan nou p ap janm resevwa sele Bondye a toutotan karaktè nou gen menm yon sèl tach oswa yon sèl salte sou yo. Se sou nou li depann pou nou korije defo ki nan karaktè nou, pou nou netwaye tanp nanm nan anba tout salte. Lè sa a, lapli dènye a ap tonbe sou nou menm jan lapli premye a te tonbe sou disip yo nan Jou Pannkòt la....”
“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.
“Kisa n ap fè, frè m yo, nan gran travay preparasyon an? Moun k ap mete tèt yo ansanm ak lemonn ap resevwa modèl lemonn nan epi y ap prepare pou mak bèt la. Moun ki pa mete konfyans nan pwòp tèt yo, ki ap imilye tèt yo devan Bondye epi k ap pirifye nanm yo lè yo obeyi verite a, se yo menm k ap resevwa modèl syèl la epi k ap prepare pou sele Bondye a sou fwon yo. Lè dekrè a va soti epi mak la va enprime, karaktè yo ap rete pi e san tach pou letènite.” Testimonies, volim 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.
Se isit la yon diferans ki sanble egziste nan Pawòl pwofetik la ta ka fè yon moun bite, byenke li pa nesesè pou sa rive. Nan Pannkòt, nan tan disip yo, mesaj ki te resevwa pisans lan pa t pote bay moun lòt nasyon yo, ki se moun sa yo ki pa obeyi levanjil la lè lwa dimanch ki pral vini byento a rive. Mesaj ki te resevwa pisans nan Pannkòt la te pote bay ansyen Izrayèl, ki pandan twa ane edmi anplis yo te toujou nan dènye tan pwobasyon yo.
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.
Swasant (70) semèn fikse sou pèp ou a ak sou vil sen ou a, pou mete fen nan transgresyon an, pou fè peche yo fini, pou fè ekspyasyon pou inikite, pou fè antre jistis etènèl, pou sele vizyon an ak pwofesi a, epi pou wenn Sentespri ki pi Sen an. Danyèl 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.
Mesaj ki te resevwa puisans nan Jou Pannkòt la pa t ap pote bay moun ki pa t obeyi levanjil la jouk lè yo te kalonnen Etèn ak kout wòch nan ane 34 la. 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.
“Lè sa a, zanj lan di: ‘Li pral konfime alyans lan avèk anpil moun pandan yon semèn [sèt ane].’ Pandan sèt ane apre Sovè a te kòmanse ministè Li, levanjil la te dwe preche espesyalman bay Jwif yo; pandan twa ane edmi pa Kris Li menm; epi apre sa pa apot yo. ‘Nan mitan semèn nan Li pral fè sakrifis la ak ofrann lan sispann.’ Danyèl 9:27. Nan prentan ane 31 aprè Jezikri, Kris, vrè sakrifis la, te ofri sou Kalvè. Lè sa a, rido tanp lan te chire an de, sa ki te montre ke sakre ak siyifikasyon sèvis sakrifisyèl la te pati. Lè a te rive pou sakrifis ak ofrann tèren yo sispann.”
“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.
“Yon semèn nan—sèt ane—te fini nan ane 34 aprè Kris. Lè sa a, pa lapidasyon Etèn, Jwif yo finalman sele rejè yo te fè levanjil la; disip yo, ki te gaye toupatou akòz pèsekisyon an, ‘t ap pase toupatou ap preche pawòl la’ (Travay 8:4); epi yon ti tan apre sa, Sòl, pèsekisè a, te konvèti, e li te vin Pòl, apot pou moun lòt nasyon yo.” The Desire of Ages, 233.
The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.
Mesaj ki te resevwa pouvwa li nan Pannkòt, senkant jou apre rezirèksyon Kris la, aliyen ak lwa dimanch lan kote levanjil la rele lòt twoupo Kris la sòti lavil Babilòn; men se pa t anvan twa ane edmi apre kwa a ke Jwif yo te “sele rejè yo te fè kont levanjil la,” epi mesaj la alò te ale jwenn Janti yo, ki se moun sa yo ki, nan moman sa a, pa t obeyi levanjil la. Kontradiksyon ki sanble la vin pi gwo toujou ak idantifikasyon ki fè konnen an 34 aprè Jezikri Jwif yo te sele rejè yo te fè kont levanjil la, paske Sè White di otreman.
“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.
“Piske tout sistèm seremonièl la te yon senbòl Kris, li pa t gen okenn valè apa de Li. Lè Jwif yo te sele rejè yo te fè Kris la lè yo te livre L pou yo touye Li, yo te rejte tout sa ki te bay tanp lan ak sèvis li yo sans yo. Sakre li a te fin disparèt. Li te kondane pou destriksyon. Depi jou sa a, ofrann sakrifisyèl yo ak sèvis ki te mache avèk yo pa t gen okenn sans ankò. Menm jan ak ofrann Kayen an, yo pa t eksprime lafwa nan Sovè a. Lè yo te fè Kris mouri, Jwif yo te, an reyalite, detwi tanp pa yo a. Lè Kris te kloure sou kwa a, rido anndan tanp lan te chire an de, depi anwo jouk anba, sa ki te siyifi ke gwo dènye sakrifis la te fin fèt, e ke sistèm ofrann sakrifisyèl la te rive nan bout li pou tout tan.” 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.
Èske Jwif yo te sele rejè yo te fè kont levanjil la lè yo te kalonnen Etèyèn ak kout wòch, oswa sou kwa Kris la? Kontradiksyon ki sanble sa a lye ak kontradiksyon ki sanble nan idantifye manifestasyon pouvwa Bondye a nan Pannkòt la ak lwa dimanch ki pral vini byento.
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.
Nou gen entansyon klarifye kontradiksyon ki sanble a nan atik k ap vini an, men mwen ta renmen fè nou sonje ke objektif konsiderasyon patikilye sa a chita sou reyalite pwofèt yo idantifye a, sètadi, pèp Laodise Bondye a nan dènye jou yo pa konprann jijman an. Nou pran tan pou nou revize divès peryòd ak objektif jijman an, pou nou ka byen klè sou fason jijman ankèt la ak jijman egzekitif la toude rankontre nan lwa dimanch la ki prèt pou vini an. Pou nou ka wè revelasyon ki asosye ak kontradiksyon ki sanble yo ke nou fèk soulve a, li te nesesè pou eleman sa yo te revize.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik kap vini an.
“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.
“Katholik Wòmèn yo rekonèt ke se legliz pa yo a ki te fè chanjman Saba a, epi yo site chanjman sa a menm kòm prèv otorite siprèm legliz la. Yo deklare ke lè Pwotestan yo obsève premye jou semèn nan kòm Saba a, yo ap rekonèt pouvwa li pou tabli lwa nan bagay diven yo. Legliz Wòmèn nan pa renonse a reklamasyon li pou enfayibilite; e lè mond lan ak legliz Pwotestan yo aksepte yon fo Saba li menm te kreye, pandan y ap rejte Saba Jewova a, an reyalite yo rekonèt reklamasyon sa a. Yo ka site otorite pou chanjman sa a, men fo rezònman yo a fasil pou disène. Papis la ase rize pou wè ke Pwotestan yo ap twonpe tèt yo, yo fèmen je yo sou reyalite ki nan ka a avèk volonte yo. Pandan enstitisyon Dimanch la ap pran favè, li rejwi, li santi li asire ke alafen sa ap mete tout mond Pwotestan an anba banyè Wòm.”
“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.
“Chanjman Saba a se siy oswa mak otorite Legliz women an. Moun ki, pandan yo konprann reklamasyon katriyèm kòmandman an, chwazi obsève fo saba a nan plas vrè a, se konsa y ap rann omaj a pouvwa sila a ki pou kont li menm te kòmande sa. Mak bèt la se saba papal la, ke mond lan aksepte nan plas jou Bondye te fikse a.
“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.
“Men lè a pou resevwa mak bèt la, jan pwofesi a deziyen li a, poko rive. Tan eprèv la poko vini. Gen vrè kretyen nan chak legliz, san pa mete kominyon Katolik Women an sou kote. Pèsonn pa kondane jiskaske yo fin resevwa limyè a epi yo fin wè obligasyon katriyèm kòmandman an. Men lè dekrè a va pibliye pou fòse saba fo a, epi lè gwo kri twazyèm zanj lan va avèti lèzòm kont adorasyon bèt la ak imaj li a, liy lan va trase aklè ant sa ki fo ak sa ki vre. Lè sa a, moun ki va kontinye nan transgresyon toujou ap resevwa mak bèt la sou fwon yo oswa nan men yo.
“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.
“Ak pa rapid nou ap pwoche peryòd sa a. Lè legliz pwotestan yo va ini ak pouvwa sivil la pou soutni yon fo relijyon, paske se poutèt yo te opoze ak li zansèt yo te sibi pèsekisyon ki pi feròs yo, lè sa a yo pral enpoze saba papal la pa otorite ini legliz la ak leta. Pral gen yon apostazi nasyonal, ki va fini sèlman nan destriksyon nasyonal.” Bible Training School, 2 fevriye 1913.