The seven years of warning from 63 unto the year 70 that was proclaimed by the man who went “up and down the streets of Jerusalem, declaring the woes that were to come upon the city,” had been typified by the warning given to Jerusalem for three and a half years, first in the ministry of Christ, and then three and a half years in the ministry of the disciples. Previous articles have already identified that the destruction of Jerusalem could have been brought about at the cross, or later at the stoning of Stephen, but God’s long-suffering deferred His judgment upon the city and people.
Sèt ane avètisman yo, depi 63 rive jouk nan ane 70 an, ki te pwoklame pa nonm ki t ap “monte desann nan lari Jerizalèm yo, ap deklare malè ki t ap vini sou vil la,” te deja prefigire pa avètisman yo te bay Jerizalèm pandan twazan edmi, an premye nan ministè Kris la, epi apre sa pandan twazan edmi nan ministè disip yo. Atik anvan yo deja montre ke destriksyon Jerizalèm te kapab rive sou kwa a, oswa pi ta nan lapidasyon Etyèn nan, men longanimitè Bondye te ranvwaye jijman Li sou vil la ak sou pèp la.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“E sou nenpòt moun li tonbe, li pral kraze l’ fè l’ tounen poud.” Pèp ki te rejte Kris la pa t ap pran anpil tan pou yo wè vil yo ak nasyon yo detwi. Glwa yo t ap kraze, epi gaye tankou pousyè devan van an. E ki sa ki te detwi Jwif yo? Se te wòch la menm ki, si yo te bati sou li, li t ap sekirite yo. Se te bonte Bondye yo te meprize a, lajistis yo te repouse a, mizèrikòd yo te neglije a. Lèzòm leve tèt yo kont Bondye, epi tout sa ki ta dwe delivrans yo tounen destriksyon yo. Tout sa Bondye te òdone pou lavi, yo jwenn li tounen lanmò pou yo. Nan lefètke Jwif yo te kloure Kris la sou kwa, destriksyon Jerizalèm te deja ladan l. San ki te koule sou Kalvè a se te pwa ki te fè yo plonje nan ruine pou mond sa a ak pou mond k ap vini an. Konsa sa pral ye nan gran dènye jou a, lè jijman va tonbe sou moun ki rejte lagras Bondye. Kris la, wòch ofans yo a, va parèt lè sa a devan yo tankou yon mòn vanjans. Glwa vizaj li, ki se lavi pou moun ki jis yo, va tounen yon dife k ap devore pou mechan yo. Se poutèt lanmou yo rejte a, lagras yo meprize a, pechè a pral detwi.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” The Desire of Ages, 600.
“Pa mwayen anpil ilistrasyon ak avètisman repete, Jezi te montre ki sa ki t ap rezilta pou Juif yo lè yo te rejte Pitit Bondye a. Nan pawòl sa yo, Li t ap adrese tout moun nan tout epòk ki refize resevwa Li kòm Redanmtè yo. Chak avètisman se pou yo. Tanp ki te pwofane a, pitit gason dezobeyisan an, move jadenye yo, bòs mason meprizan yo, jwenn korespondans yo nan eksperyans chak pechè. Sò kondanasyon yo te anonse davans lan ap vin pa li, sof si li repanti.” The Desire of Ages, 600.
The seven-year period in which the man witnessed to Jerusalem, was divided at the first siege into two equal periods of twelve hundred and sixty days. Those seven years represented the destruction of Jerusalem, and the seven years of Christ and the disciples’ ministries represented the beginning of the destruction of Jerusalem, and Jesus always illustrates the end with the beginning. Those seven years were also typified by the “seven times” against the northern kingdom that was divided into two equal periods of twelve hundred and sixty years.
Peryòd sèt ane pandan mesye a te rann temwayaj Jerizalèm nan, te divize nan premye syèj la an de peryòd egal douz san swasant jou chak. Sèt ane sa yo te reprezante destriksyon Jerizalèm nan, epi sèt ane ministè Kris la ak disip yo te reprezante kòmansman destriksyon Jerizalèm nan, e Jezi toujou sèvi ak kòmansman an pou ilistre fen an. Sèt ane sa yo te tipifye tou pa “sèt tan” ki te vini sou wayòm nò a, ki te divize an de peryòd egal douz san swasant ane chak.
When Modern Rome repeats the history of pagan and papal Rome trampling down literal and spiritual Jerusalem, and when Modern Rome repeats the two histories of the two periods of warning given by the man from the year 63, unto the year 70, and when modern Rome repeats the history represented by the two periods when Christ, and the disciples walked in and out of Jerusalem for three and a half years, two distinct periods will be manifested though in the last days, “time is no longer.”
Lè Wòm Modèn repete istwa Wòm payen ak Wòm pap la k ap pilonnen Jerizalèm literal ak Jerizalèm espirityèl la, epi lè Wòm Modèn repete de istwa de peryòd avètisman yo te bay pa nonm ki soti nan ane 63 rive nan ane 70, epi lè Wòm Modèn repete istwa ki te reprezante pa de peryòd kote Kris la ak disip yo te antre epi soti Jerizalèm pandan twa zan edmi, de peryòd distenk pral parèt, byenke nan dènye jou yo, “tan pa la ankò.”
The last of those two periods is the symbolic forty-two months that Modern Rome accomplishes her final persecution of the faithful, once its’ deadly wound is healed at the soon-coming Sunday law. That symbolic forty-two months is the second of two periods, and is the period of the executive judgment of modern Rome. That period is preceded by the investigative judgment of the living in Laodicean Adventism.
Dènye nan de peryòd sa yo se senbolik karantde mwa yo, pandan yo Wòm Modèn akonpli dènye pèsekisyon li kont fidèl yo, lè blesi mòtèl li a geri nan lwa dimanch ki pral vini byento a. Senbolik karantde mwa sa a se dezyèm nan de peryòd yo, e li se peryòd jijman egzekitif Wòm modèn nan. Peryòd sa a vin apre jijman ankèt la sou vivan yo nan Advantis Lawodise a.
The man who presented the warning to literal Jerusalem died in the siege of Titus. He did not die at the destruction, but during the siege that preceded the destruction, for not one Christian died in the destruction of Jerusalem.
Nonm ki te prezante avètisman an bay Jerizalèm literal la te mouri pandan syèj Titis la. Li pa t mouri nan destriksyon an, men pandan syèj ki te vin anvan destriksyon an, paske pa t gen yon sèl kretyen ki te mouri nan destriksyon Jerizalèm nan.
“For seven years a man continued to go up and down the streets of Jerusalem, declaring the woes that were to come upon the city. By day and by night he chanted the wild dirge: ‘A voice from the east! a voice from the west! a voice from the four winds! a voice against Jerusalem and against the temple! a voice against the bridegrooms and the brides! a voice against the whole people!’—Ibid. This strange being was imprisoned and scourged, but no complaint escaped his lips. To insult and abuse he answered only: ‘Woe, woe to Jerusalem!’ ‘woe, woe to the inhabitants thereof!’ His warning cry ceased not until he was slain in the siege he had foretold.” The Great Controversy, 29, 30.
“Pandan sèt ane, yon nonm te kontinye monte desann nan lari Jerizalèm, ap pwoklame malè ki t ap vini sou vil la. Lajounen kou lannuit li t ap chante chante dèy sovaj sa a: ‘Yon vwa soti bò solèy leve! yon vwa soti bò solèy kouche! yon vwa soti nan kat van yo! yon vwa kont Jerizalèm ak kont tanp lan! yon vwa kont nèg marye yo ak lamarye yo! yon vwa kont tout pèp la!’—Ibid. Yo te mete èt dwòl sa a nan prizon epi yo te bat li avèk fwèt, men pa t gen okenn plent ki te soti nan bouch li. Pou jouman ak move tretman yo, li pa t reponn anyen lòt pase: ‘Malè, malè pou Jerizalèm!’ ‘malè, malè pou moun ki rete ladan l yo!’ Rèl avètisman li a pa t sispann jiskaske yo te touye l pandan syèj li te anonse davans lan.” The Great Controversy, 29, 30.
The man died in the siege, but not at the final destruction, and the final destruction represents the close of probation and the seven last plagues. The man therefore is a symbol of the message to leave Jerusalem at the first siege. The Christians then fled, and in the first three and a half years, the man was a symbol of a group that does not die in Jerusalem, and in the second three and a half years he is a symbol of the last Christians to die before the close of probation. The first period he is identifying the one hundred and forty-four thousand, and in the second three and a half year period he represents the great multitude that die during the second period.
Nonm nan te mouri pandan syèj la, men se pa t nan destriksyon final la; epi destriksyon final la reprezante fen tan gras la ak sèt dènye kalamite yo. Se poutèt sa, nonm sa a se yon senbòl mesaj ki mande pou kite Jerizalèm nan premye syèj la. Lè sa a, kretyen yo te kouri sove, epi pandan premye twa ane edmi yo, nonm nan te yon senbòl yon gwoup ki pa mouri nan Jerizalèm; epi pandan dezyèm twa ane edmi yo, li se yon senbòl dènye kretyen ki mouri anvan fen tan gras la. Nan premye peryòd la, li ap idantifye san karannkat mil yo, epi nan dezyèm peryòd twa ane edmi a, li reprezante gwo foul la ki mouri pandan dezyèm peryòd la.
The man’s message was recorded by the historian, and it was represented by six voices. When he was ultimately imprisoned his seventh and final message was “woe, woe” to Jerusalem and its inhabitants. The first “voice” recorded was a “voice from the east,” and his last message was “woe.” The first element of his message and the last element of his message was the biblical symbol that represents Islam, for Islam is the children of the “east” in the Bible, and they are represented by the “east wind.” The doubling of the word “woe,” in his final message reflects the end of Modern Babylon, when the kings of the earth cry out three times “Alas, alas that great city.” The Greek word translated as “alas” in the three verses in Revelation chapter eighteen, is translated as “woe” in chapter eight, verse thirteen.
Mesaj nonm nan te anrejistre pa istoryen an, epi li te reprezante pa sis vwa. Lè yo te finalman mete l nan prizon, setyèm ak dènye mesaj li a se te: “malè, malè” sou Jerizalèm ak sou moun ki rete ladan l yo. Premye “vwa” ki te anrejistre a se te yon “vwa ki soti nan lès la,” epi dènye mesaj li a se te “malè.” Premye eleman mesaj li a ak dènye eleman mesaj li a se te senbòl biblik ki reprezante Islam, paske Islam se pitit “lès” la nan Bib la, epi yo reprezante pa “van lès la.” Repete mo “malè” a de fwa nan dènye mesaj li a reflete fen Babilòn modèn nan, lè wa latè yo rele byen fò twa fwa: “Malè, malè, gwo vil sa a.” Mo grèk yo tradui kòm “malè” nan twa vèsè yo nan Revelasyon chapit dizwit la, yo tradui li kòm “malè” nan chapit uit, vèsè trèz.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Epi mwen gade, epi mwen tande yon zanj ki t ap vole nan mitan syèl la, ki t ap di ak yon gwo vwa: Malè, malè, malè pou moun k ap viv sou tè a, akoz lòt son twonpèt twa zanj ki gen pou sonnen ankò yo! Revelasyon 8:13.
The man’s proclamation of “woe, woe,” represents the triple application of the three woes, for the elements of the first Woe, combined with the elements of the second Woe “line upon line” identify the elements of the third Woe, just as the three expressions of “alas, alas” by the kings of the earth in chapter eighteen represent the third Woe, as established by the first and second Woes. The beginning and ending of the man’s message its typified the message of Islam of the third Woe.
Pwoklamasyon nonm nan ki di «malè, malè» a reprezante aplikasyon trip twa malè yo; paske eleman premye Malè a, ansanm ak eleman dezyèm Malè a, «liy sou liy», idantifye eleman twazyèm Malè a, menm jan twa ekspresyon «alas, alas» wa latè yo fè nan chapit dizwit la reprezante twazyèm Malè a, jan premye ak dezyèm Malè yo te tabli l. Kòmansman ak fen mesaj nonm nan te sèvi kòm tip pou mesaj Islam nan twazyèm Malè a.
The first expression of his message was a voice from the “east,” and “east” is a symbol of Islam, but it is also an identification of the sealing angel that arises in the east.
Premye ekspresyon mesaj li a te yon vwa ki soti nan “lès,” e “lès” se yon senbòl Islam, men li se tou yon idantifikasyon zanj sele a ki leve nan lès la.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. And I heard the number of them which were sealed: and there were sealed an hundred and forty and four thousand of all the tribes of the children of Israel. Revelation 7:1–4.
Apre bagay sa yo, mwen wè kat zanj kanpe sou kat kwen tè a, yo t ap kenbe kat van tè a, pou van an pa soufle ni sou tè a, ni sou lanmè a, ni sou okenn pyebwa. Epi mwen wè yon lòt zanj k ap monte soti bò solèy leve a, li te gen sele Bondye vivan an; li rele byen fò bay kat zanj yo, sa yo ki te resevwa pouvwa pou fè tè a ak lanmè a mal, li di: Pa fè tè a mal, ni lanmè a, ni pyebwa yo, jouk nou fin mete sele sou fwon sèvitè Bondye nou an. Epi mwen tande kantite moun ki te resevwa sele a: te gen san karannkat mil ki te sele, soti nan tout branch fanmi pitit Izrayèl yo. Revelasyon 7:1–4.
In the story of Elijah on Mount Carmel, when he looked to the sea and saw a cloud, he was looking westward, for Mount Carmel is located near the Mediterranean Sea.
Nan istwa Eli sou mòn Kamèl la, lè li te gade sou lanmè a epi li te wè yon nwaj, li t ap gade nan direksyon lwès, paske mòn Kamèl sitiye toupre Lanmè Mediterane a.
And it came to pass at the seventh time, that he said, Behold, there ariseth a little cloud out of the sea, like a man’s hand. And he said, Go up, say unto Ahab, Prepare thy chariot, and get thee down, that the rain stop thee not. 1 Kings 18:44.
Epi sa te rive setyèm fwa a, li di: Gade, gen yon ti nwaj k ap monte soti nan lanmè a, tankou men yon nonm. Epi li di: Monte, di Akab: Pare cha ou, epi desann, pou lapli a pa anpeche ou. 1 Wa 18:44.
Elijah would have been facing west, in the direction of the Mediterranean Sea. In Luke chapter twelve, Christ speaks about His message being a message of division.
Élie aurait été tourné vers l’ouest, en direction de la mer Méditerranée. Dans le chapitre douze de Luc, le Christ parle de Son message comme d’un message de division.
Suppose ye that I am come to give peace on earth? I tell you, Nay; but rather division: For from henceforth there shall be five in one house divided, three against two, and two against three. The father shall be divided against the son, and the son against the father; the mother against the daughter, and the daughter against the mother; the mother-in-law against her daughter-in-law, and the daughter-in-law against her mother-in-law. And he said also to the people, When ye see a cloud rise out of the west, straightway ye say, There cometh a shower; and so it is. And when ye see the south wind blow, ye say, There will be heat; and it cometh to pass. Ye hypocrites, ye can discern the face of the sky and of the earth; but how is it that ye do not discern this time? Luke 12:51–56.
Èske nou panse mwen vin pote lapè sou tè a? Mwen di nou, Non; men pito divizyon. Paske depi kounyeya, pral gen senk moun nan yon sèl kay ki divize, twa kont de, e de kont twa. Papa a pral divize kont pitit gason an, e pitit gason an kont papa a; manman an kont pitit fi a, e pitit fi a kont manman an; bèlmè a kont bèlfi li, e bèlfi a kont bèlmè li. Epi li di pèp la tou: Lè nou wè yon nwaj leve soti bò lwès, touswit nou di: Lapli pral tonbe; e se konsa sa rive. E lè nou wè van sid la ap soufle, nou di: Pral fè cho; e sa rive vre. Ipokrit nou yo, nou konnen ki jan pou nou disène aparans syèl la ak tè a; men kijan fè nou pa disène tan sa a? Lik 12:51–56.
The message of the messenger to Jerusalem bears the signature of Alpha and Omega, for the beginning and ending identifies Islam of the third Woe, and with the voice of the “east” it simultaneously identifies the message of Islam as the sealing message. The “second voice” from the “west” identifies the latter rain, which is the last rain, and all the prophets are addressing the last days. The message of the “west,” is a symbol of the latter rain message, which produces two classes of worshippers. The one class cannot recognize the latter rain message for they “do not discern this time.”
Mesaj mesaje a bay Jerizalèm pote siyati Alfa ak Omega a, paske kòmansman ak finisman an idantifye Islam twazyèm Malè a, epi avèk vwa “lès” la li idantifye an menm tan mesaj Islam nan kòm mesaj sele a. “Dezyèm vwa” ki soti nan “lwès” la idantifye lapli dèyè a, ki se dènye lapli a, epi tout pwofèt yo ap pale konsènan dènye jou yo. Mesaj “lwès” la se yon senbòl mesaj lapli dèyè a, ki pwodui de kategori adoratè. Youn nan kategori yo pa ka rekonèt mesaj lapli dèyè a, paske yo “pa disène tan sa a.”
The next element of the messenger’s message is the voice of the “four winds”, which is both the sealing message and the message of the angry horse of Islam, as represented by the third Woe. The next element is against Jerusalem and the temple, thus identifying the message of all the prophets which identifies a class of people who are being passed by, for they have based their claim of salvation, not in Christ, but in the temple and their heritage as God’s chosen people. They are those throughout sacred history who are represented as proclaiming “the temple of the Lord, the temple of the Lord are we.” The message against Jerusalem and the temple is the Laodicean message.
Pwochen eleman nan mesaj mesaje a se vwa “kat van yo”, ki se alafwa mesaj sele a ak mesaj chwal fache Islam nan, jan sa reprezante pa twazyèm Malè a. Pwochen eleman an se kont Jerizalèm ak tanp lan, konsa li idantifye mesaj tout pwofèt yo, ki idantifye yon klas moun y ap pase sou kote, paske yo te baze reklamasyon delivrans yo, pa nan Kris, men nan tanp lan ak nan eritaj yo kòm pèp Bondye te chwazi a. Se yo menm ki, atravè tout listwa sakre a, reprezante kòm moun k ap pwoklame: “tanp Seyè a, tanp Seyè a se nou.” Mesaj kont Jerizalèm ak tanp lan se mesaj Laodise a.
“There is no need to marvel that the church is not vivified by the Holy Spirit’s power. Men and women are setting aside the instruction Christ has given. Anger and covetousness are obtaining the victory. The soul-temple is full of wickedness. There is no room for Christ. Men follow their own perverse ways. They will not heed the words of the Saviour. They take themselves into their own hands, rejecting reproofs and warnings, until the candlestick is moved out of its place, and spiritual discernment is confused by human ideas. Though deficient in service, they justify themselves, saying, ‘The temple of the Lord, The temple of the Lord are we.’ They set the law of God aside to follow the light of their own imagination.” Review and Herald, April 8, 1902.
“Pa gen okenn rezon pou sezi dèske legliz la pa resevwa lavi nan pouvwa Sentespri a. Gason ak fanm ap mete sou kote enstriksyon Kris la te bay. Kòlè ak avaris ap ranpòte viktwa. Tanp nanm nan plen ak mechanste. Pa gen plas pou Kris. Moun suiv pwòp chemen pa yo ki pèvèti. Yo pa vle koute pawòl Sovè a. Yo pran tèt yo nan pwòp men pa yo, yo rejte repwòch ak avètisman yo, jouk lè yo retire gwo lanp lan nan plas li, epi kapasite pou disène bagay espirityèl yo vin konfonn pa ide imen yo. Malgre yo manke nan sèvis, yo jistifye tèt yo, yo di: ‘Tanp Seyè a, Tanp Seyè a se nou ye.’ Yo mete lalwa Bondye a sou kote pou yo swiv limyè pwòp imajinasyon pa yo.” Review and Herald, 8 avril 1902.
The messenger then raised the voice of his warning message against the bridegrooms and the brides, as a symbol of the methodology of “line upon line,” for the prophetic line of the last days will be just as the prophetic line in the days of Noah was, when they were giving in marriage at the very time when the flood of destruction was about to overflow their worldly ambitions and plans.
Mesaje a leve vwa mesaj avètisman li kont marye yo ak fi k ap marye yo, kòm yon senbòl metodoloji « liy sou liy », paske liy pwofetik dènye jou yo pral menm jan ak liy pwofetik nan tan Noe a, lè yo t ap bay nan maryaj menm nan moman kote delij destriksyon an te prèt pou debòde sou anbisyon ak plan monn yo.
“The Bible declares that in the last days men will be absorbed in worldly pursuits, in pleasure and money-getting. They will be blind to eternal realities. Christ says, ‘As the days of Noah were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noah entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ Matthew 24:37–39.
“Bib la deklare ke nan dènye jou yo, lèzòm pral plonje nèt nan bagay monn nan, nan plezi ak nan chèche lajan. Yo pral avèg devan reyalite etènèl yo. Kris di: ‘Menm jan sa te ye nan jou Noye yo, konsa tou vini Pitit lòm nan pral ye. Paske, menm jan nan jou ki te anvan delij la, yo t ap manje, yo t ap bwè, yo t ap marye, e yo t ap bay an maryaj, jouk jou Noye te antre nan lach la, epi yo pa t konnen anyen jouk delij la rive, li ravaje yo tout; konsa tou vini Pitit lòm nan pral ye.’ Matye 24:37–39.”
“So it is today. Men are rushing on in the chase for gain and selfish indulgence as if there were no God, no heaven, and no hereafter. In Noah’s day the warning of the flood was sent to startle men in their wickedness and call them to repentance. So the message of Christ’s soon coming is designed to arouse men from their absorption in worldly things. It is intended to awaken them to a sense of eternal realities, that they may give heed to the invitation to the Lord’s table.
“Konsa sa ye jodi a. Lèzòm ap kouri dèyè benefis ak satisfaksyon egoyis, tankou si pa t gen Bondye, ni syèl, ni lavi apre sa. Nan jou Noye yo, avètisman sou delij la te voye pou sezi lèzòm nan mechanste yo epi rele yo pou yo repanti. Konsa tou, mesaj sou retou Kris la ki prèt pou rive fèt pou leve lèzòm soti nan absòpsyon yo nan bagay monn nan. Li gen pou objektif reveye yo pou yo vin santi reyalite etènèl yo, pou yo ka pran an konsiderasyon envitasyon an nan tab Seyè a.
“The gospel invitation is to be given to all the world—‘to every nation, and kindred, and tongue, and people.’ Revelation 14:6. The last message of warning and mercy is to lighten the whole earth with its glory. It is to reach all classes of men, rich and poor, high and low. ‘Go out into the highways and hedges,’ Christ says, ‘and compel them to come in, that My house may be filled.’” Christ’s Object Lessons, 228.
“Envitasyon levanjil la dwe bay tout lemonn antye—‘a tout nasyon, ak tout fanmi, ak tout lang, ak tout pèp.’ Revelasyon 14:6. Dènye mesaj avètisman ak mizèrikòd la dwe klere tout tè a ak glwa li. Li dwe rive jwenn tout klas moun, rich ak pòv, gran ak piti. ‘Ale nan gran chemen yo ak bò kloti yo,’ Kris la di, ‘epi fòse yo antre, pou kay Mwen an ka ranpli.’” Leson Objè Kris yo, 228.
The last element of the warning is emphasized in the previous passage. The message represented as the voice against “all the people”, is the everlasting gospel, which identifies the necessity to meet the requirements of the gospel in order to be saved. The first requirement of the everlasting gospel is to fear God, and that fear is premised upon the reality that it was our sins that placed Christ, the Son of the living God, upon the cross.
Dènye eleman avètisman an mete anfas nan pasaj ki vin anvan an. Mesaj la, ki reprezante kòm vwa ki pale kont “tout pèp la”, se levanjil etènèl la, ki fè konnen nesesite pou satisfè egzijans levanjil la pou yon moun kapab sove. Premye egzijans levanjil etènèl la se gen krentif pou Bondye, e krentif sa a chita sou reyalite ke se peche nou yo ki te mete Kris la, Pitit Bondye vivan an, sou kwa a.
Every element of the messenger to Jerusalem during his seven years of ministry represented the everlasting gospel, which was the identical gospel that was presented in the seven years Christ confirmed the covenant with many from the year 27 to the year 34. It is also the everlasting gospel that is proclaimed in the final two periods of the last days, and it is specific to the message of the latter rain, being the message of Islam of the third Woe. It identifies the sealing of the one hundred and forty-four thousand, the separation of the wheat and tares, the Laodicean condition of the tares, and the triple application of prophecy as a symbol of the methodology of the latter rain, which is “line upon line.”
Chak eleman mesaje a bay Jerizalèm pandan sèt ane sèvis li yo te reprezante levanjil etènèl la, ki se menm levanjil la menm ki te prezante pandan sèt ane Kris la te konfime alyans lan ak anpil moun, depi ane 27 rive ane 34. Li se tou levanjil etènèl la ki pwoklame nan de dènye peryòd jou final yo, epi li espesifikman gen rapò ak mesaj lapli dèyè a, antanke mesaj Islam twazyèm Malè a. Li idantifye sele san karantkat mil yo, separasyon ble ak move zèb yo, kondisyon Lawodise move zèb yo, ansanm ak aplikasyon trip pwofesi a kòm yon senbòl metodoloji lapli dèyè a, ki se “liy sou liy.”
The message of seven years in that history is prophetically set within the “days of vengeance” that was part of the very first mention of Christ’s message and work, and His message and work are to be repeated in the last days by the one hundred and forty-four thousand. They will then identify their message within the prophetic setting of the “days of God’s vengeance”. There are two biblical types of God’s “vengeance” represented within His Word, His vengeance upon His people and also His vengeance upon His enemies.
Mesaj sèt ane sa yo nan istwa sa a tabli pwofetikman anndan “jou vanjans” yo, ki te fè pati premye mansyon menm mesaj ak travay Kris la; epi mesaj ak travay Li dwe repete nan dènye jou yo pa san karantkat mil yo. Lè sa a, yo pral idantifye mesaj yo anndan kad pwofetik “jou vanjans Bondye” yo. Gen de tip biblik konsènan “vanjans” Bondye a ki prezante nan Pawòl Li a: vanjans Li sou pèp Li a, epi tou vanjans Li sou lènmi Li yo.
The “seven times,” of Leviticus twenty-six illustrates God’s vengeance upon His rebellious people, and that vengeance includes the literal and spiritual trampling down of the sanctuary and the host. Within the symbolism of the trampling down of the sanctuary and host the symbolism of God’s vengeance upon His enemies is also represented. In the last days God’s vengeance against His people is represented as the spewing out of Laodicean Adventism at the soon-coming Sunday law. At that waymark His vengeance upon Modern Babylon also begins.
“sèt fwa” yo, nan Levitik vennsis, montre vanjans Bondye sou pèp li a ki an rebelyon, e vanjans sa a gen ladan li pilonnen literal ak espirityèl tanp lan ak lame a. Anndan senbolis pilonnen tanp lan ak lame a, senbolis vanjans Bondye sou ènmi li yo reprezante tou. Nan dènye jou yo, vanjans Bondye kont pèp li a reprezante kòm vomisman Adventis Leyodiseyen an nan lwa dimanch k ap vini byento a. Nan waymak sa a, vanjans li sou Babilòn Modèn nan kòmanse tou.
The investigative judgment of the living upon Laodicean Adventism, which is followed by the executive judgment upon the whore of Tyre and the beast that she rides upon and reigns over, is the prophetic history of the last days, where the effect of every vision is accomplished. Every vision is to be applied to those two prophetic periods, for the methodology of the latter rain is the application of prophetic line upon prophetic line. At the beginning of those two histories Jesus identified a “sign” that proves that those living at that point are in the last generation of earth’s history.
Jijman ankèt sou vivan yo sou Advantis Laodise a, ki swiv pa jijman egzekitif sou pwostitye Tir la ak sou bèt la li monte sou li a epi li renye sou li, se istwa pwofetik dènye jou yo, kote efè chak vizyon akonpli. Chak vizyon dwe aplike a de peryòd pwofetik sa yo, paske metodoloji lapli dèyè a se aplikasyon liy pwofetik sou liy pwofetik. Nan kòmansman de istwa sa yo, Jezi te idantifye yon “siy” ki pwouve ke moun k ap viv nan pwen sa a se nan dènye jenerasyon nan istwa tè a.
The first period began when the sealing of the one hundred and forty-four thousand began on September 11, 2001. It was within that waymark that the “sign” Christ identified in Luke twenty-one was placed.
Premye peryòd la te kòmanse lè sele sant karannkat mil yo te kòmanse 11 septanm 2001. Se te andedan waymark sa a yo te mete “siy” Kris la te idantifye nan Lik 21.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik ki vin apre a.
“Now, brethren, God wants us to take our position with the man that carries the lantern; we want to take our position where the light is, and where God has given the trumpet a certain sound. We want to give the trumpet a certain sound. We have been in perplexity, and we have been in doubt, and the churches are ready to die. But now here we read: ‘And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird’ [Revelation 18:1, 2].
“Koulye a, frè m yo, Bondye vle pou nou pran pozisyon nou ak nonm ki pote antèn nan; nou vle pran pozisyon nou kote limyè a ye, epi kote Bondye te bay twonpèt la yon son ki klè e byen defini. Nou vle bay twonpèt la yon son ki klè e byen defini. Nou te nan anbigwite, e nou te nan dout, epi legliz yo pare pou mouri. Men kounye a isit la nou li: ‘Apre bagay sa yo, mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e tè a te vin klere avèk glwa li. Epi li rele avèk fòs ak yon vwa pisan, li t ap di: Gran Babilòn tonbe, li tonbe, e li vin tounen kay demon yo, retrè tout move lespri, ak kaj tout zwazo ki pa pwòp e ki rayisab’ [Revelation 18:1, 2].”
“Well now, how are we going to know anything about that message if we are not in a position to recognize anything of the light of heaven when it comes to us? And we will just as soon pick up the darkest deception when it comes to us from somebody that agrees with us, when we have not a particle of evidence that the Spirit of God has sent them. Christ said, ‘I come in the name of my Father, but ye will not receive me’ [see John 5:43]. Now, that is just the work that has been going on here ever since the meeting at Minneapolis. Because God sends a message in his name that does not agree with your ideas, therefore [you conclude] it cannot be a message from God.” Sermons and Talks, volume 1, 142.
“Eh byen kounyeya, kijan n ap fè konnen anyen sou mesaj sa a, si nou pa nan yon pozisyon pou nou rekonèt okenn pati nan limyè syèl la lè li vini jwenn nou? E nou va touswit akeyi pi gwo twonpri fènwa a lè li vini jwenn nou soti nan men yon moun ki dakò avèk nou, lè nou pa gen menm yon ti grenn prèv ke Lespri Bondye a voye yo. Kris te di: ‘Mwen vini nan non Papa m, men nou pa vle resevwa mwen’ [gade John 5:43]. Kounye a, se egzakteman travay sa a menm k ap fèt isit la depi reyinyon Minneapolis la. Paske Bondye voye yon mesaj nan non li ki pa dakò ak lide pa nou, poutèt sa [nou konkli] li pa kapab yon mesaj ki soti nan Bondye.” Sermons and Talks, volume 1, 142.