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.
Nou t ap konsidere Jeremi chapit senkant nan atik anvan an, e nan pasaj la jijman sou Babilòn nan, ki kòmanse ak lwa dimanch ki pral vini byento Ozetazini epi ki fini ak kòlè Bondye a. Jijman egzekitif la se jou vanjans Senyè a, ki te reprezante pa destriksyon Jerizalèm nan nan ane 70 aprè Jezikri. Destriksyon Jerizalèm nan, Wòm te akonpli an 70 aprè Jezikri, te deja prefigire pa destriksyon Jerizalèm Nebikadneza te egzekite a. Ansanm yo te bay de temwen konsènan Jijman Egzekitif pwostitye Tir la, ki se tou pwostitye Revelasyon chapit disèt la.
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.
Jeremi fè nou konnen ke lè vanjans Senyè a pral akonpli sou Babilòn modèn nan, kòmanse avèk lwa dimanch ki pral vini talè a, “Nan jou sa yo, e nan tan sa a, se Senyè a ki di sa, y ap chèche inikite Izrayèl la, e p ap gen okenn; peche Jida yo tou, e yo p ap jwenn yo: paske m ap padone moun mwen kenbe an rezèv yo.” Nan jou sa yo, sele san karannkat mil yo pral deja fin akonpli.
“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.
“Frè m yo, kisa n ap fè nan gwo travay preparasyon an? Moun ki ap ini ak mond lan ap resevwa fòm mondyal la epi yo ap prepare pou mak bèt la. Moun ki pa mete konfyans nan tèt yo, ki ap imilye tèt yo devan Bondye epi ki ap pirifye nanm yo lè yo obeyi verite a, se yo menm k ap resevwa fòm selès la epi k ap prepare pou sele Bondye sou fwon yo. Lè dekrè a va soti epi mak la va enprime, karaktè yo ap rete pir e san tach pou letènite.” Testimonies, volim 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.
Jijman egzekitif la kòmanse avèk dezyèm vwa ki nan Revelasyon chapit dizwit la, ki rele gason ak fanm pou yo kouri soti Babilòn, epi Jeremi di: “jou yo rive, tan vizitasyon yo a rive. Vwa moun k ap kouri ak moun k ap chape soti nan peyi Babilòn, pou fè konnen nan Siyon vanjans Seyè a, Bondye nou an, vanjans tanp li a. Rele banzaè yo ansanm kont Babilòn: nou tout ki rale banza a, kanpe kont li toupatou; pa kite okenn ladan l chape: rann li dapre travay li; dapre tout sa li te fè, fè l menm jan an.” Jijman li a akonpli pa mwayen “banzaè yo.” Premye referans ak yon banzaè nan Ekriti yo konsène Izmayèl.
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.
Bondye tande vwa timoun nan; epi zanj Bondye a rele Aga soti nan syèl la, li di li: Kisa ou genyen, Aga? Ou pa bezwen pè; paske Bondye tande vwa timoun nan kote li ye a. Leve, pran timoun nan, kenbe l nan men ou; paske m ap fè l tounen yon gwo nasyon. Epi Bondye louvri je l, li wè yon pi dlo; li ale, li plen veso a ak dlo, epi li bay timoun nan bwè. Bondye te avèk timoun nan; li grandi, li rete nan dezè a, epi li vin yon banza. Jenèz 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).
“Lè gwo tranblemanntè a” nan Revelasyon onz la idantifye kòmansman jijman egzekitif la sou pwostitiye lavil Wòm nan, ki kòmanse nan lwa dimanch k ap vini byento Ozetazini an. Nan “lè” sa a, “twazyèm malè a ap vini vit. E setyèm zanj lan kònen twonpèt la.” Twazyèm malè a, se setyèm twonpèt la. Se banzaè Islam yo ki itilize pou pote jijman Li sou moun ki fè respekte mak otorite papal la (adorasyon dimanch), epi ki pèsekite moun ki soutni mak otorite Bondye a (adorasyon saba a).
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.
Nan Lik chapit venteyen, Jezi, pandan l ap reponn kesyon disip yo sou destriksyon Jerizalèm ak tanp lan, bay yon naratif istorik ki reprezante tou istwa dènye jou yo. Li fè referans ak “jou vanjans yo,” ki te yon atribi pwofetik esansyèl nan ministè pa li kòm Mesi a, atribi sa a li te idantifye nan premye anons ministè li lè li te li nan pwofèt Ezayi devan legliz la nan Nazarèt. Anons ki te fèt Nazarèt la, ansanm ak pasaj ki soti nan Ezayi a, te reprezante non sèlman ministè pa li, men tou mesaj disip li yo, epi pi espesyalman travay ak ministè mouvman san karant-kat mil la.
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.
Lespri Senyè BONDYE a sou mwen; paske Senyè a wenn mwen pou m anonse bon nouvèl bay moun dou yo; li voye m pou m pansman kè moun ki brize yo, pou m pwoklame delivrans pou prizonye yo, ak ouvèti prizon an pou sila yo ki mare; pou m pwoklame ane favè Senyè a, ak jou vanjans Bondye nou an; pou m konsole tout moun ki nan dèy; pou m bay sila yo k ap nan dèy nan Siyon, pou m ba yo bèlte olye sann, lwil lajwa olye dèy, rad louwanj olye lespri chagren; pou yo ka rele yo pyebwa jistis, plantasyon Senyè a, pou li ka jwenn glwa. Epi yo va rebati ansyen dezolasyon yo, yo va leve kanpe kraze brize tan lontan yo, epi yo va repare vil ki te tounen dechè yo, dezolasyon anpil jenerasyon. Etranje yo va kanpe pou yo nouri twoupo nou yo, epi pitit etranje yo va travay tè nou ak jaden rezen nou yo. Men nou menm, y a rele nou Prèt Senyè a; moun va rele nou Minis Bondye nou an: n ap manje richès nasyon yo, epi nou va fè lwanj tèt nou nan glwa pa yo. Olye wont nou, n ap gen doub; epi olye konfizyon, yo va rejwi nan pòsyon pa yo: se poutèt sa, nan peyi pa yo, yo va posede doub; lajwa etènèl va pou yo. Paske mwen menm, Senyè a, mwen renmen jijman, mwen rayi vòlè pou ofrann boule; epi m ap dirije travay yo nan verite, epi m ap fè yon alyans etènèl avèk yo. Epi desandans yo va rekonèt nan mitan nasyon yo, ak pitit pitit yo nan mitan pèp yo: tout moun ki wè yo va rekonèt yo, yo se desandans Senyè a beni. M ap rejwi anpil nan Senyè a, nanm mwen va kontan nan Bondye mwen an; paske li abiye m ak rad delivrans yo, li kouvri m ak manto jistis la, menm jan ak yon nonm marye ki pare tèt li ak bijou, epi tankou yon lamarye ki dekore tèt li ak bèl pyè li yo. Paske menm jan tè a fè boujon li pouse, epi menm jan jaden an fè sa yo simen ladan l pouse; konsa Senyè BONDYE a ap fè jistis ak louwanj boujonnen devan tout nasyon yo. Ezayi 61:1–11.
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.”
Yon san karant-kat mil ki sele yo nan Ezekyèl chapit nèf la, se sila yo ki nan lapenn poutèt peche ki nan legliz la ak nan mond lan. “Ane favè Senyè a, ak jou vanjans Bondye nou an,” se lè sila yo ki nan lapenn nan Siyon resevwa konsolasyon, epi yo vin tounen “pyebwa jistis” pou yo “bay Senyè a glwa.” Yo bay Senyè a glwa, paske “nan jou sa yo, ak nan tan sa a, se Senyè a ki pale, y ap chèche inikite Izrayèl la, epi p ap gen okenn.” Sila yo ki nan lapenn yo se sila yo ki resevwa sele a, epi se yo menm ki “va rebati ansyen debri yo,” ki “va leve sa ki te fin kraze depi lontan yo,” epi ki “va repare lavil ki te tounen dezè yo, dezasolasyon anpil jenerasyon yo.” Y ap “rele yo Prèt Senyè a,” epi moun va rele yo “Minis Bondye nou an.”
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.
Jistis san karant-kat mil laef tu handret fofti-fo taosen i mas “kamap ples klia long ai blong ol nesen evriwan,” taem oli leftemap olgeta olsem wan saen long taem blong bigfala girap nogud blong wol. Jistis blong olgeta i stap kamap sloslo, from we hem i “olsem wol i mekem bud blong hem i kam fored, mo olsem garen i mekem ol samting we man i planem long hem oli gru kam fored; long sem fasin ya, Hae God bambae i mekem stret fasin mo presem i kam fored.” Siling blong handret fofti-fo taosen i stat long taem we las ren i kam long 1 Septemba 2001. Long taem ya nao ol bud blong wol oli kamaot. Aesea i makemaot taem we ol bud oli kam fored.
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.
Nan mezi, lè li pouse deyò, ou va plede avè l: li kenbe van di li a nan jou van lès la. Se poutèt sa, se konsa mechanste Jakòb la va pirifye; e se tout fwi a pou wete peche li a: lè li fè tout wòch lotèl la tankou wòch lakrè yo yo kraze an miyèt moso, pye sakre yo ak zidòl yo p ap rete kanpe. Ezayi 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.
Nan “jou van lès la” ki se “gwo van” pa Li a, van “Li kenbe a”, “boujonnen” boujon yo ap kòmanse lè lapli a “mezire”. “Li kenbe” vle di li bridle, li rete anba kontwòl. Lè kat van yo kenbe pa kat zanj yo nan Revelasyon chapit sèt la, sele san karannkat mil yo kòmanse. Lè sa a, dènye lapli a kòmanse “voye ti gout” avèk modération, paske mo “mezire” nan vèsè a vle di modération. Nan kòmansman peryòd sele san karannkat mil yo, dènye lapli a mezire; epi nan fen peryòd la, li san mezi.
“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.
“Gran efizyon Lespri Bondye a, ki klere tout tè a avèk glwa li, p ap vini jiskaske nou gen yon pèp ki eklere, ki konnen pa eksperyans sa sa vle di pou yo travay ansanm ak Bondye. Lè nou gen yon konsakrasyon total, ak tout kè, pou sèvis Kris la, Bondye va rekonèt reyalite sa a pa yon efizyon Lespri li san mezi; men sa p ap fèt pandan pi gwo pati legliz la pa travay ansanm ak Bondye. Bondye pa ka vide Lespri li lè egoyis ak rechèch pwòp plezi parèt tèlman klè; lè yon lespri ap domine ki, si yo ta mete l an mo, ta eksprime repons Kayen an: ‘Èske se mwen ki responsab frè m nan?’ Si verite pou tan sa a, si siy yo k ap vin pi plis toupatou, ki rann temwayaj ke fen tout bagay la toupre, pa sifi pou leve enèji k ap dòmi lakay moun ki fè konnen yo konnen verite a, lè sa a tenèb ki pwopòsyonèl ak limyè ki t ap klere a va tonbe sou nanm sa yo. Pa gen menm aparans yon eskiz pou endiferans yo ke yo ta kapab prezante devan Bondye nan gran jou dènye kont la. Pa va gen okenn rezon pou yo ofri poukisa yo pa t viv, ni mache, ni travay nan limyè verite sakre pawòl Bondye a, e konsa revele bay yon mond peche te fè vin tenèb, atravè kondwit yo, senpati yo, ak zèl yo, ke puisans ak reyalite levanjil la pa t kapab demanti.” Review and Herald, July 21, 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.”
Peryòd eprèv lapli dènyè a ak sele sant-karante-kat mil yo kòmanse ak mezi vide Sentespri a, paske ble a ak move zèb yo rive nan tan rekòt la. Lapli a mennen toude kategori yo rive nan matirite; apre sa, nan fen peryòd eprèv la, yo separe ble a ak move zèb yo, epi lè sa a ble a va “konnen pa eksperyans sa sa vle di pou yo travayè ansanm ak Bondye.” Lè sa a yo va “gen yon konsakrasyon antye, ak tout kè, pou sèvis Kris la; Bondye va rekonèt reyalite sa a pa yon vide Lespri li san mezi.”
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.
“jou van lès van bò solèy leve a” te rive 11 septanm 2001, epi deba Abakik la sou fo mesaj lapè ak sekirite a nan mesaj lapli ta a, an kontrè ak mesaj ki idantifye jou vanjans Bondye a, te kòmanse. Nan moman sa a, plant yo, ni ble a ni move zèb yo, te kòmanse boujonnen epi pote fwi yo t ap manifeste nan jijman lwa dimanch k ap vini byento a.
“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.
“Ankò, parabòl sa yo anseye ke pa gen pou gen okenn tan pwobasyon apre jijman an. Lè travay levanjil la fini, separeman ant bon yo ak mechan yo vini tousuit, epi sò chak gwoup fikse pou tout tan.” 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.
Yon gwoup ap bese tèt devan solèy la nan Ezekyèl chapit uit, epi lòt la resevwa sele Bondye a nan Ezekyèl chapit nèf. Nan Lik chapit venneyen, Kris la ap idantifye san karantkat mil yo, epi Li prezante yon siy ki make dènye jenerasyon nan istwa tè a. Li te idantifye siy kretyen yo dwe rekonèt pou yo ka chape anba destriksyon Jerizalèm.
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.
Lè nou va wè Jerizalèm antoure ak lame, lè sa a, konnen dezolasyon li a pwoche. Lè sa a, se pou moun ki nan Jide kouri al nan mòn yo; se pou moun ki nan mitan vil la soti; epi se pou moun ki nan zòn andeyò yo pa antre ladan li. Paske sa yo se jou vanjans yo, pou tout bagay ki ekri yo ka akonpli. Lik 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.
Jezi te idantifye, “liy sou liy,” plis karakteristik pwofetik nan siy la, paske pawòl li yo anrejistre pa sèlman nan Lik, men tou nan Matye ak Mak.
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.
Epi levanjil wayòm sa a pral preche nan tout lemonn kòm yon temwayaj pou tout nasyon yo; epi apre sa, lafen an va vini. Se poutèt sa, lè nou va wè abominasyon dezolasyon an, jan pwofèt Danyèl te pale de li a, kanpe nan kote ki sen an, (moun k ap li a, se pou li konprann:) Lè sa a, se pou moun ki nan Jide kouri al nan mòn yo. Matye 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.
Epi levanjil la dwe premye pibliye nan mitan tout nasyon yo. Men lè y ap mennen nou, epi lage nou bay otorite yo, pa pran tèt nou davans sou sa nou pral di, ni pa prepare pawòl nou alavans; men kèlkeswa sa y ap ban nou nan lè sa a, se sa nou dwe di; paske se pa nou menm k ap pale, men se Sentespri a. Frè pral trayi frè pou yo touye li, epi papa pral trayi pitit gason li; timoun yo pral leve kont paran yo, epi y ap fè yo touye yo. N ap vin rayi pa tout moun poutèt non mwen; men moun ki va kenbe fèm jouk sa kaba, se li menm k ap sove. Men lè n a wè abominasyon devastasyon an, jan pwofèt Danyèl te pale sou li a, kanpe kote li pa dwe kanpe, (se pou moun k ap li a konprann,) lè sa a, se pou moun ki nan Jide yo sove al nan mòn yo. Mak 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.
Anvan sèt dènye kalamite yo, ki se akonplisman final e pafè “jou vanjans” yo, rive sou de klas yo, fòk levanjil wayòm nan preche e pibliye pami tout nasyon yo. Mesaj levanjil la bay nasyon yo nan moman lwa dimanch ki pral vini talè a Ozetazini, lè santkarankat mil yo leve kòm yon banyè. “Jou vanjans” yo reprezante peryòd Jijman Egzekitif gwo pwostitiye Babilòn nan, ki kòmanse ak lwa dimanch lan Ozetazini e ki fini lè Mikayèl kanpe, tan gras limanite a fèmen, epi kòlè Bondye vide nan sèt dènye kalamite yo.
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.”
Peryòd tan an se “èdtan” Mak idantifye a, ak “èdtan” “gwo tranblemanntè” a, epi “èdtan” dis wa yo dakò pou bay setyèm wayòm pa yo a bay pouvwa papal la. Lè dènye nanm nan fin aksepte levanjil la ki pibliye bay tout nasyon yo, tan gras la fèmen, epi kòlè Bondye vide san mizèrikòd. Peryòd sa a kòmanse lè levanjil la ap pwoklame bay tout nasyon yo pandan drapo a leve, epi li fini lè dènye moun nan reponn a mesaj levanjil la drapo a pwoklame, preche, epi pibliye. Peryòd tan sa a se “jou vanjans” yo.
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.”
Nan Lik, chapit vennteyen, Jezi ap presize moman sa a nan listwa, paske Li ap idantifye dènye jenerasyon an, ki p ap mouri anvan dezyèm vini Li. Li idantifye yon siy, ki reprezante kòm abominasyon dezolasyon an pwofèt Danyèl te pale de li a. Siy la se lè abominasyon dezolasyon an kanpe nan “kote ki sen an,” epi lè li “kanpe kote li pa dwe kanpe,” ki se tou lè Jerizalèm “antoure ak lame.”
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.
Lè Jerizalèm te antoure pa lame nan ane 66 anba Cestius, kretyen ki te nan Jerizalèm yo te sove kite vil la, epi Sè White fè konnen pa t gen menm yon sèl kretyen ki te mouri pandan destriksyon an ki finalman te rive nan bout li nan ane 70. Cestius te kòmanse yon syèj, epi apre sa li te retire kò l pou rezon ki sanble pa konnen, epi kretyen ki te nan vil la te kouri sove ann amoni ak avètisman ki te asosye ak siy la. Nan ane 70, Titus te fini destriksyon an lè li te ankò tabli yon syèj. Syèj Cestius la te kòmansman sa yo rele Premye Gè Jwif-Wòm nan, epi syèj ak destriksyon Titus te akonpli a te fen Premye Gè Jwif-Wòm nan.
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.
Tout istwa a te dire twa zan edmi, li te kòmanse e li te fini ak yon syèj, e kòmansman an te genyen yon siy pou pèp Bondye a. Kris te idantifye istwa sa a kòm jou vanjans Bondye yo, yon eleman espesifik li te dwe idantifye nan ministè li. Jou sa yo reprezante jijman egzekitif sou pwostitye Wòm nan, ki kòmanse ak lwa dimanch ki prèt pou vini an, epi ki fini lè tan gras limanite fèmen. Nan kòmansman jijman egzekitif pwostitye Babilòn nan, san karannkat mil yo leve kòm yon banyè, ki se yon siy. Lè lòt twoupo Bondye a wè siy la, yo dwe kouri soti Babilòn, ki destriksyon li te prefigire pa destriksyon Jerizalèm.
We will continue to consider Luke chapter twenty-one in the next article.
N ap kontinye egzamine Lik chapit venntyeyen nan atik kap vini an.