The triple application of Elijah identified that in the last days there would be an Elijah at the beginning of the last days and at the ending of the last days. The “last days” are the days of judgment, which is progressive and divided into two types of judgment. The investigative judgment which began in the beginning of the last days, and the executive judgment which takes place in the ending of the last days. The triple application of Elijah is primarily representing the history of the executive judgment which begins at the soon-coming Sunday law.
Aplikasyon trip Elya a te idantifye ke nan dènye jou yo ta gen yon Elya nan kòmansman dènye jou yo, epi nan fen dènye jou yo. “Dènye jou yo” se jou jijman yo, yon jijman ki pwogresif e ki divize an de kalite jijman. Jijman ankèt la, ki te kòmanse nan kòmansman dènye jou yo, epi jijman egzekitif la, ki fèt nan fen dènye jou yo. Aplikasyon trip Elya a reprezante an premye istwa jijman egzekitif la, ki kòmanse nan lwa dimanch ki prèt pou vini an.
The investigative judgment is restricted to those who have made a profession to be a follower of God, primarily by direct profession, but also in a minority of occurrences by an indirect profession of lifestyle.
Jijman ankèt la limite ak moun ki te fè yon deklarasyon pou yo se disip Bondye, sitou pa yon deklarasyon dirèk, men tou, nan yon ti kantite ka, pa yon deklarasyon endirèk nan fason y ap viv.
(For not the hearers of the law are just before God, but the doers of the law shall be justified. For when the Gentiles, which have not the law, do by nature the things contained in the law, these, having not the law, are a law unto themselves: Which show the work of the law written in their hearts, their conscience also bearing witness, and their thoughts the mean while accusing or else excusing one another.) Romans 2:13–15.
(Paske se pa moun ki tande lalwa yo ki jis devan Bondye, men se moun ki fè lalwa yo k ap jistifye. Paske lè moun lòt nasyon yo, ki pa gen lalwa a, fè pa nati sa lalwa a mande, yo menm, menm si yo pa gen lalwa a, yo tounen yon lalwa pou tèt pa yo: Yo montre travay lalwa a ekri nan kè yo, konsyans yo menm tou ap rann temwayaj, epi panse yo antretan ap akize youn lòt oswa byen ap defann youn lòt.) Women 2:13–15.
The investigative judgment has two primary divisions, for it began with the investigation of the lives of the dead (from the days of Adam onward), who had professed to believe in the true God, and on September 11, 2001, it began the process of the investigative “judgment of the living.” The investigative judgment has another division beyond dead to living, for judgment begins with God’s house, and in the last days God’s house is Laodicean Adventism. Once the judgment of God’s house concludes at the soon-coming Sunday law, then God’s other flock that are then in Babylon are judged.
Jijman ankèt la gen de divizyon prensipal, paske li te kòmanse avèk egzamen lavi mò yo (depi nan jou Adan pou pi devan), ki te deklare yo te kwè nan vrè Bondye a, epi nan 11 septanm 2001, li te kòmanse pwosesis “jijman moun vivan yo” nan ankèt la. Jijman ankèt la gen yon lòt divizyon ankò, pi lwen pase mò yo rive sou vivan yo, paske jijman an kòmanse avèk kay Bondye a, e nan dènye jou yo kay Bondye a se Advantis Lawodise. Lè jijman kay Bondye a fini nan lwa dimanch ki prèt pou vini an, lè sa a lòt twoupo Bondye a, ki lè sa a nan Babilòn, yo jije.
The executive judgment is God’s punishment upon those who rejected His offer of salvation. The executive judgment begins at the soon-coming Sunday law. The United States will then have filled up its cup of wrath, which is also the cup of its probationary time, and national apostasy will be followed by national ruin. Every nation on planet earth will follow the example of the United States in enforcing a Sunday law, and each of those nations will then fill up their cups and also suffer national ruin.
Jijman egzekitif la se pinisyon Bondye sou sila yo ki te rejte òf delivrans Li a. Jijman egzekitif la kòmanse nan lwa dimanch ki pral vini talè a. Lè sa a, Etazini va fin plen tas kòlè li a, ki se tou tas tan pwobasyon li a, epi apostazi nasyonal pral suiv pa destriksyon nasyonal. Chak nasyon sou latè pral suiv egzanp Etazini nan fè respekte yon lwa dimanch, epi chak nan nasyon sa yo pral lè sa a plen tas pa yo tou, epi yo pral soufri destriksyon nasyonal.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
“Pandan Amerik, peyi libète relijye a, va ini ak Papote a pou fòse konsyans epi oblije lèzòm onore fo saba a, pèp tout peyi sou latè pral mennen pou yo swiv egzanp li.” Testimonies, volume 6, 18.
The executive judgment is also divided into two parts. From the Sunday law in the United States until human probation closes when Michael stands up, God’s judgments are mixed with mercy, but when Michael stands up, God’s wrath, as represented by the pouring out of the seven last plagues, contains no mercy. During the period of the Sunday law crisis the executive judgments upon men and nations will be mixed with mercy, for there will still be some in Babylon that are then being given opportunity to understand the distinction between the worship of Sabbath and Sunday.
Jijman egzekitif la divize tou an de pati. Depi lwa dimanch la Ozetazini rive jouk tan pwobasyon lèzòm fini, lè Mikaèl leve kanpe, jijman Bondye yo melanje ak mizèrikòd; men lè Mikaèl leve kanpe, kòlè Bondye, jan sa reprezante pa vide sèt dènye flewo yo, pa gen okenn mizèrikòd ladan li. Pandan peryòd kriz lwa dimanch la, jijman egzekitif ki tonbe sou moun ak sou nasyon yo pral melanje ak mizèrikòd, paske ap toujou gen kèk moun nan Babilòn k ap resevwa opòtinite pou konprann diferans ki genyen ant adorasyon Saba a ak adorasyon dimanch la.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.
“O, si pèp la te ka konnen tan vizitasyon yo! Gen anpil moun ki poko tande verite eprèv la pou tan sa a. Gen anpil moun tou ak ki Lespri Bondye ap lite. Tan jijman destriktè Bondye yo se tan mizèrikòd pou sila yo ki pa t gen okenn opòtinite pou yo aprann sa ki verite. Se avèk tandrès Senyè a va gade yo. Kè mizèrikòd li touche; men li toujou lonje pou sove, pandan pòt la fèmen pou sila yo ki pa t vle antre.
“The mercy of God is shown in His long forbearance. He is holding back His judgments, waiting for the message of warning to be sounded to all. Oh, if our people would feel as they should the responsibility resting upon them to give the last message of mercy to the world, what a wonderful work would be done!” Testimonies, volume 9, 97.
“Lamizèrikòd Bondye parèt nan gran pasyans li. Li kenbe jijman li yo an retou, pandan l ap tann pou mesaj avètisman an sonnen bay tout moun. O, si pèp nou an ta santi jan yo dwe santi responsablite ki poze sou yo pou bay dènye mesaj mizèrikòd la bay lemonn, ala yon bèl travay ki ta fèt!” Testimonies, volim 9, 97.
The “time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth.” Those two “times” begin together when “the door is closed” upon Laodicean Adventists “who would not enter.”
“Lè jijman destriktif Bondye yo rive, se lè mizèrikòd la vini pou moun ki pa t janm gen okenn okazyon pou yo aprann sa ki verite.” De “lè” sa yo kòmanse ansanm lè “pòt la fèmen” sou Advantis Lawodise yo “ki pa t vle antre.”
“I saw that the holy Sabbath is, and will be, the separating wall between the true Israel of God and unbelievers; and that the Sabbath is the great question, to unite the hearts of God’s dear waiting saints. And if one believed, and kept the Sabbath, and received the blessing attending it, and then gave it up, and broke the holy commandment, they would shut the gates of the Holy City against themselves, as sure as there was a God that rules in heaven above. I saw that God had children, who do not see and keep the Sabbath. They had not rejected the light on it. And at the commencement of the time of trouble, we were filled with the Holy Ghost as we went forth and proclaimed the Sabbath more fully. This enraged the church, and nominal Adventists, as they could not refute the Sabbath truth. And at this time, God’s chosen, all saw clearly that we had the truth, and they came out and endured the persecution with us.” A Word to the Little Flock, 18, 19.
“Mwen te wè ke jou repo ki sen an se, e li pral rete, miray separasyon ant vrè Izrayèl Bondye a ak moun ki pa kwè yo; epi ke jou repo a se gwo kestyon an, pou ini kè chè sen Bondye yo k ap tann yo. E si yon moun te kwè, epi te kenbe jou repo a, epi te resevwa benediksyon ki mache avèk li a, epi apre sa te lage li, epi te vyole kòmandman ki sen an, yo t ap fèmen pòt Vil Sen an sou pwòp tèt yo, osi sèten ke gen yon Bondye k ap gouvène nan syèl anwo a. Mwen te wè ke Bondye te gen pitit ki pa wè ni pa kenbe jou repo a. Yo pa t rejte limyè sou kestyon sa a. E nan kòmansman tan detrès la, nou te ranpli ak Sentespri a pandan nou t ap soti pou nou pwoklame jou repo a pi nèt ale. Sa te fè legliz la ak Advantis nominal yo anraje, paske yo pa t kapab demanti verite sou jou repo a. E nan tan sa a, tout sila yo Bondye te chwazi yo te wè sa klèman ke nou te gen verite a, epi yo te soti epi yo te sipòte pèsekisyon an ansanm avèk nou.” A Word to the Little Flock, 18, 19.
The door is closed at the soon-coming Sunday law, making the period which precedes the Sunday law “the time” of God’s people’s “visitation.”
Pòt la fèmen nan lwa dimanch k ap vini byento a, sa ki fè peryòd ki vin anvan lwa dimanch lan tounen “tan” “vizitasyon” pèp Bondye a.
How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Therefore will I give their wives unto others, and their fields to them that shall inherit them: for everyone from the least even unto the greatest is given to covetousness, from the prophet even unto the priest every one dealeth falsely. For they have healed the hurt of the daughter of my people slightly, saying, Peace, peace; when there is no peace. Were they ashamed when they had committed abomination? nay, they were not at all ashamed, neither could they blush: therefore shall they fall among them that fall: in the time of their visitation they shall be cast down, saith the Lord. Jeremiah 8:8–12.
Ki jan nou fè di: Nou saj, e lalwa Seyè a avèk nou? Gade, se pou gremesi li fè l; plim dirèktè lalwa yo se pou gremesi. Saj yo wont, yo dekouraje e yo pran yo; gade, yo rejte pawòl Seyè a; e ki sajès ki nan yo? Se poutèt sa mwen pral bay madanm yo bay lòt moun, ak jaden yo bay sila yo ki va eritye yo; paske depi nan pi piti rive jouk nan pi gran, chak moun lage kò li nan avaris; depi nan pwofèt la rive jouk nan prèt la, chak moun aji ak manti. Paske yo geri blesi pitit fi pèp mwen an alalejè, y ap di: Lapè, lapè; lè pa gen lapè. Èske yo te wont lè yo te fè abominasyon? Non, yo pa t wont ditou, ni yo pa t kapab wouji: se poutèt sa y ap tonbe pami sila yo ki tonbe; nan tan vizitasyon yo, y ap jete yo atè, se Seyè a ki di sa. Jeremi 8:8–12.
As with ancient Israel, so with modern Israel, they are both destroyed, for they knew not the time of their visitation. The time of God’s visitation for Laodicean Adventism began on September 11, 2001, and concludes at the soon coming Sunday law.
Menm jan sa te ye ak ansyen Izrayèl la, konsa sa ye ak Izrayèl modèn nan tou; toude detwi, paske yo pa t konnen tan vizitasyon yo. Tan vizitasyon Bondye a pou Advantis Laodiseyen an te kòmanse 11 septanm 2001, epi li pral fini nan lwa dimanch k ap vini byento a.
And when he was come near, he beheld the city, and wept over it, Saying, If thou hadst known, even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes. For the days shall come upon thee, that thine enemies shall cast a trench about thee, and compass thee round, and keep thee in on every side, And shall lay thee even with the ground, and thy children within thee; and they shall not leave in thee one stone upon another; because thou knewest not the time of thy visitation. Luke 19:41–44.
Epi lè li te pwoche, li gade vil la, li kriye sou li, li di: Si ou menm, wi, si ou te konnen, omwen nan jou pa ou sa a, bagay ki pou lapè ou! Men kounye a yo kache pou je ou. Paske jou yo pral vini sou ou, lè ènmi ou yo pral fè yon ranpa bò kote ou, yo pral antoure ou nèt, epi yo pral sere ou de tout kote; yo pral kraze ou jouk atè, ansanm ak pitit ou yo ki anndan ou; epi yo p ap kite ladan ou yon sèl wòch sou yon lòt, paske ou pa t konnen tan vizitasyon ou an. Luke 19:41–44.
At the time of God’s visitation the wise and foolish are forever separated.
Lè lè Bondye vini vizite a, moun saj yo ak moun sòt yo separe pou tout tan.
“We know that unconsecrated Seventh-day Adventists, who have a knowledge of the truth, but who have linked themselves with worldlings will depart entirely from the faith, giving heed to seducing spirits. The enemy will gladly hold out inducements to them, to lead them to carry on a warfare against the people of God. But those who are true and steadfast will have a strong and powerful defense in God.” Manuscript Releases, volume 7, 186.
“Nou konnen Advantis Setyèm Jou ki pa konsakre, ki gen konesans sou laverite a, men ki mare tèt yo ak moun mond lan, va vire do nèt ak lafwa a, y ap koute lespri sediktè. Lènmi an va ak kè kontan pwopoze yo anpil atiran, pou mennen yo fè lagè kont pèp Bondye a. Men, sila yo ki vre e ki fèm va gen yon defans solid e pwisan nan Bondye.” Manuscript Releases, volume 7, 186.
Their time of visitation began on September 11, 2001, as typified by the time of visitation upon the Protestant churches on August 11, 1840, and as the time of visitation had begun for ancient Israel when the Holy Spirit descended at the baptism of Christ.
Tan vizitasyon yo te kòmanse nan dat 11 septanm 2001, jan sa te prefigire pa tan vizitasyon sou legliz pwotestan yo nan dat 11 dawout 1840, e menm jan tan vizitasyon an te kòmanse pou Izrayèl tan lontan lè Sentespri a te desann sou batèm Kris la.
The executive judgment begins when the United States fills the cup of its probationary time at the soon coming Sunday law, which is also when the Laodicean Adventist church has filled their cup. Judgment begins with the house of God, and the cup of probationary time for both corrupted horns of the United States. The corrupted horn of Protestantism that has previously been represented by the Laodicean Adventist church then ceases, and the Philadelphian movement of the third angel is then the true horn of Protestantism, and spiritual Jerusalem that is lifted up as an ensign. At that point Jerusalem changes from the church militant into the church triumphant.
Jijman egzekitif la kòmanse lè Etazini ranpli koup tan pwobasyon li nan lwa dimanch ki pral vini talè a, ki se tou moman kote legliz Advantis Lawodise a fin ranpli koup pa li. Jijman an kòmanse avèk kay Bondye a, ansanm ak koup tan pwobasyon an pou toude kòn Etazini yo ki fin kòwonpi. Kòn pwotestantis ki kòwonpi a, ki te deja reprezante pa legliz Advantis Lawodise a, lè sa a sispann egziste; epi mouvman Filadèlfyen twazyèm zanj lan vin lè sa a vrè kòn pwotestantis la, ak Jerizalèm espirityèl la ki leve wo kòm yon drapo. Nan pwen sa a, Jerizalèm chanje soti nan legliz militan an pou l vin legliz triyonfan an.
The executive judgment begins, with the time of God’s destructive judgments, which is also a time of mercy for God’s other flock that is still in Babylon. It begins when the time of God’s visitation upon Laodicean Adventism ends. The executive judgment progresses to the Seven Last Plagues where the judgments are no longer mixed with mercy, and then Jesus returns.
Jijman egzekitif la kòmanse avèk tan jijman destriktif Bondye yo, ki se tou yon tan mizèrikòd pou lòt bann mouton Bondye a ki toujou nan Babilòn. Li kòmanse lè tan vizitasyon Bondye sou Advantis Lawodise a fini. Jijman egzekitif la pwogrese rive nan Sèt Dènye Kalamite yo, kote jijman yo pa melanje ak mizèrikòd ankò, epi apre sa Jezi retounen.
When Jesus returns, the millennium (one thousand years), of Revelation chapter twenty, identifies that Satan is bound upon a desolated earth, alone with only the rebellious angels that participated in the attack against God.
Lè Jezi retounen, milenyòm nan (mil ane yo), nan Revelasyon chapit 20, montre ke Satan mare sou yon tè ki vin devaste, pou kont li avèk sèlman zanj rebèl yo ki te patisipe nan atak kont Bondye.
And I saw an angel come down from heaven, having the key of the bottomless pit and a great chain in his hand. And he laid hold on the dragon, that old serpent, which is the Devil, and Satan, and bound him a thousand years, And cast him into the bottomless pit, and shut him up, and set a seal upon him, that he should deceive the nations no more, till the thousand years should be fulfilled: and after that he must be loosed a little season. Revelation 20:1–3.
Epi mwen wè yon zanj desann soti nan syèl la, li te gen kle twou san fon an ak yon gwo chenn nan men li. Epi li mete men sou dragon an, ansyen sèpan sa a, ki se Dyab la ak Satan, epi li mare l pandan mil an. Epi li jete l nan twou san fon an, li fèmen l ladan l, epi li mete yon sele sou li, pou l pa twonpe nasyon yo ankò, jouk mil an yo ta fin akonpli; epi apre sa, fòk yo lage l pou yon ti tan. Revelasyon 20:1–3.
During that thousand years the redeemed will perform an investigative judgment upon the lost who are still sleeping in their graves waiting for the conclusion of the individual judgments. The redeemed will consider the lives and circumstances of the lost, including Satan and his angels, in order to determine which deserves greater punishment at the end of the thousand years.
Pandan mil ane sa yo, moun ki delivre yo va fè yon jijman ankèt sou moun ki pèdi yo, ki toujou ap dòmi nan tonm yo pandan y ap tann konklizyon jijman endividyèl yo. Moun ki delivre yo va egzamine lavi ak sikonstans moun ki pèdi yo, ansanm ak Satan ak zanj li yo, pou detèmine kiyès ki merite yon pinisyon ki pi sevè nan fen mil ane yo.
And I saw thrones, and they sat upon them, and judgment was given unto them: and I saw the souls of them that were beheaded for the witness of Jesus, and for the word of God, and which had not worshipped the beast, neither his image, neither had received his mark upon their foreheads, or in their hands; and they lived and reigned with Christ a thousand years. Revelation 20:4.
Epi mwen wè twòn; epi yo te chita sou yo, e jijman te bay yo. Epi mwen wè nanm moun yo te koupe tèt yo poutèt temwayaj Jezi a, epi poutèt pawòl Bondye a, e moun ki pa t adore bèt la ni imaj li a, ni ki pa t resevwa mak li sou fwon yo oswa nan men yo; epi yo te viv, e yo te gouvènen avèk Kris pandan mil ane. Revelasyon 20:4.
The millennium therefore contains an investigative judgment, that when finished brings the final executive judgment when the wicked dead are raised, and Satan who then has entire control over them convinces the wicked to attack Jerusalem which at the end of the thousand years comes down out of heaven. As the wicked mount their attack, fire comes down out of heaven and the final executive judgment is accomplished.
Milenyòm nan, donk, gen ladan l yon jijman ankèt; epi lè sa fini, sa mennen nan jijman egzekitif final la, lè mò mechan yo resisite, epi Satan, ki lè sa a gen kontwòl total sou yo, konvenk mechan yo pou yo atake Jerizalèm, ki, nan fen mil an yo, desann soti nan syèl la. Pandan mechan yo ap lanse atak yo a, dife desann soti nan syèl la, epi jijman egzekitif final la akonpli.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. Revelation 20:7–9.
Epi lè mil an yo va fini, yo pral lage Satan soti nan prizon li. Epi li va soti pou twonpe nasyon ki nan kat kwen tè a, Gog ak Magog, pou rasanble yo ansanm pou lagè; kantite yo tankou sab lanmè. Epi yo moute sou tout lajè tè a, yo antoure kan sen yo ansanm ak vil byenneme a; epi dife desann soti nan syèl la, soti bò kote Bondye, e li devore yo. Revelasyon 20:7–9.
Though the triple applications of Elijah and the messenger that prepares for the Messenger of the Covenant to suddenly come to His temple are closely related, a distinction of their work can be noted in that Elijah is primarily identifying the work of the messenger, and the movement associated with the message of the messenger, that is accomplished during the executive judgment that begins at the soon-coming Sunday law. The messenger that prepares the way for the Messenger of the Covenant primarily identifies a work that is accomplished during the investigative judgment. Laodicean Adventism does not know the time of their visitation, which represents a specific time period of judgment.
Byenke aplikasyon Ely a ansanm ak mesaje ki prepare chemen an pou Mesaje Alyans lan vin toudenkou nan tanp Li a gen yon relasyon sere youn ak lòt, yo ka remake yon diferans nan travay yo, nan sans ke Ely a, an premye, idantifye travay mesaje a, ansanm ak mouvman ki asosye ak mesaj mesaje a, ki akonpli pandan jijman egzekitif la ki kòmanse nan lwa dimanch ki pral vini byento a. Mesaje ki prepare chemen an pou Mesaje Alyans lan, an premye, idantifye yon travay ki akonpli pandan jijman ankèt la. Advantis Laodiseyen an pa konnen tan vizitasyon li a, ki reprezante yon peryòd tan espesifik nan jijman.
Neither do they understand the “present truth” message that is proclaimed during the time of their visitation. They were required to know both the judgment, and the message of those days. They were also required to know the messenger of that period of time. In their Laodicean blindness they oppose the message of the hour, deny the time of their visitation with a message of “peace and safety,” and are uncertain who the chosen messenger of that period is. This truth was clearly identified in the witness of the second Elijah, who was John the Baptist.
Yo pa konprann nonplis mesaj “verite prezan” ki pwoklame pandan tan vizitasyon yo a. Yo te gen obligasyon pou yo konnen ni jijman an, ni mesaj jou sa yo. Yo te gen obligasyon tou pou yo konnen mesaje peryòd tan sa a. Nan avègman Laodiseyen yo a, yo opoze ak mesaj lè a, yo nye tan vizitasyon yo a ak yon mesaj “lapè ak sekirite,” epi yo pa sèten kiyès ki mesaje chwazi pou peryòd sa a. Verite sa a te idantifye aklè nan temwayaj dezyèm Eli a, ki te Jan Batis.
The Jews knew that prophecy identified a messenger to come, and Jesus directly taught that John was that messenger who was to come.
Juif yo te konnen pwofesi a te idantifye yon mesaje ki t ap vini, e Jezi te anseye dirèkteman ke Jan se te mesaje sa a ki te gen pou vini.
For all the prophets and the law prophesied until John. And if ye will receive it, this is Elias, which was for to come. He that hath ears to hear, let him hear. Matthew 11:13–15.
Paske tout pwofèt yo ak lalwa a te pwofetize jouk rive sou Jan. E si nou vle resevwa sa, se li menm Eli a ki te gen pou vini an. Moun ki gen zòrèy pou tande, se pou l tande. Matye 11:13–15.
At the very conclusion of the period of their visitation (the time in the history of Christ that typifies the soon-coming Sunday law), as Christ hung upon the cross the Jews conjectured whether Elijah would then come to save Jesus. If they did not recognize the messenger that was to prepare for the Messenger of the Covenant, that was then confirming the covenant with His own blood, they could not recognize their Messiah. Laodicean Adventism in the last days is required to know their judgment, which is the time of their visitation. They are required to recognize the message of that period of time, and they are required to recognize the chosen messenger of that time. The rebellion of 1888, represented September 11, 2001, when the angel of Revelation chapter eighteen descended. The rebels of 1888, refused to acknowledge the chosen messengers of the history that was typifying the last days.
Nan menm dènye konklizyon peryòd vizitasyon yo a (tan nan istwa Kris la ki tipifye lwa dimanch ki pral vini talè a), pandan Kris te pandye sou kwa a, Jwif yo t ap fè sipozisyon si Eli ta vini lè sa a pou sove Jezi. Si yo pa t rekonèt mesaje ki te dwe prepare chemen pou Mesaje Alyans lan, ki nan moman sa a t ap konfime alyans lan ak pwòp san pa li, yo pa t kapab rekonèt Mesi yo a. Advantis Laodiseyen nan dènye jou yo oblije konnen jijman yo a, ki se tan vizitasyon yo a. Yo oblije rekonèt mesaj peryòd tan sa a, epi yo oblije rekonèt mesaje chwazi pou tan sa a. Rebelyon 1888 la te reprezante 11 septanm 2001, lè zanj Revelasyon chapit dizwit la te desann. Rebèl 1888 yo te refize rekonèt mesaje chwazi nan istwa ki t ap tipifye dènye jou yo.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik ki vin apre a.
For thus saith the Lord God of Israel unto me; Take the wine cup of this fury at my hand, and cause all the nations, to whom I send thee, to drink it. And they shall drink, and be moved, and be mad, because of the sword that I will send among them. Then took I the cup at the Lord’s hand, and made all the nations to drink, unto whom the Lord had sent me: To wit, Jerusalem, and the cities of Judah, and the kings thereof, and the princes thereof, to make them a desolation, an astonishment, an hissing, and a curse; as it is this day; Pharaoh king of Egypt, and his servants, and his princes, and all his people; And all the mingled people, and all the kings of the land of Uz, and all the kings of the land of the Philistines, and Ashkelon, and Azzah, and Ekron, and the remnant of Ashdod, Edom, and Moab, and the children of Ammon, And all the kings of Tyrus, and all the kings of Zidon, and the kings of the isles which are beyond the sea, Dedan, and Tema, and Buz, and all that are in the utmost corners, And all the kings of Arabia, and all the kings of the mingled people that dwell in the desert, And all the kings of Zimri, and all the kings of Elam, and all the kings of the Medes, And all the kings of the north, far and near, one with another, and all the kingdoms of the world, which are upon the face of the earth: and the king of Sheshach shall drink after them. Therefore thou shalt say unto them, Thus saith the Lord of hosts, the God of Israel; Drink ye, and be drunken, and spue, and fall, and rise no more, because of the sword which I will send among you. And it shall be, if they refuse to take the cup at thine hand to drink, then shalt thou say unto them, Thus saith the Lord of hosts; Ye shall certainly drink. For, lo, I begin to bring evil on the city which is called by my name, and should ye be utterly unpunished? Ye shall not be unpunished: for I will call for a sword upon all the inhabitants of the earth, saith the Lord of hosts. Therefore prophesy thou against them all these words, and say unto them, The Lord shall roar from on high, and utter his voice from his holy habitation; he shall mightily roar upon his habitation; he shall give a shout, as they that tread the grapes, against all the inhabitants of the earth. A noise shall come even to the ends of the earth; for the Lord hath a controversy with the nations, he will plead with all flesh; he will give them that are wicked to the sword, saith the Lord. Thus saith the Lord of hosts, Behold, evil shall go forth from nation to nation, and a great whirlwind shall be raised up from the coasts of the earth. And the slain of the Lord shall be at that day from one end of the earth even unto the other end of the earth: they shall not be lamented, neither gathered, nor buried; they shall be dung upon the ground. Jeremiah 25:15–33.
Paske men sa Senyè Bondye Izrayèl la avè m: Pran gode diven kòlè sa a nan men m, epi fè tout nasyon kote m voye ou yo bwè ladan l. Y ap bwè, y ap tranble, y ap pèdi tèt yo, poutèt nepe mwen pral voye nan mitan yo. Lè sa a, mwen pran gode a nan men Senyè a, epi mwen fè tout nasyon kote Senyè a te voye m yo bwè ladan l: sètadi Jerizalèm, ak vil Jida yo, ak wa yo, ak chèf yo, pou fè yo tounen yon dezolasyon, yon bagay ki bay sezisman, yon sifleman, ak yon madichon, jan sa ye jouk jòdi a; Farawon, wa Lejip la, ak sèvitè li yo, ak chèf li yo, ak tout pèp li a; ak tout pèp melanje yo, ak tout wa peyi Ouz la, ak tout wa peyi Filisten yo, ak Askalon, ak Gaza, ak Ekwon, ak rès Asdod la; Edòm, ak Moab, ak pitit Amon yo; ak tout wa Tir yo, ak tout wa Sidon yo, ak wa zile ki lòt bò lanmè a; Dedan, ak Tema, ak Buz, ak tout moun ki nan dènye kwen yo; ak tout wa Arabi yo, ak tout wa pèp melanje ki rete nan dezè a; ak tout wa Zimri yo, ak tout wa Elam yo, ak tout wa Med yo; ak tout wa nò yo, sa ki lwen ak sa ki pre, youn avèk lòt, ak tout wayòm lemonn ki sou figi tè a; epi wa Chechak la va bwè apre yo. Se poutèt sa, w ap di yo: Men sa Senyè dèzame yo, Bondye Izrayèl la, di: Bwè, soule, vomi, tonbe, epi pa leve ankò, poutèt nepe mwen pral voye nan mitan nou an. Epi si yo refize pran gode a nan men ou pou yo bwè, lè sa a w ap di yo: Men sa Senyè dèzame yo di: Se vre wi, n ap bwè. Paske gade, mwen kòmanse fè malè rive sou vil ki pote non mwen an; epi nou menm, èske n ta sove san pinisyon nèt? Nou p ap rete san pinisyon; paske m ap rele nepe sou tout moun ki rete sou tè a, se sa Senyè dèzame yo di. Se poutèt sa, pwofetize kont yo tout pawòl sa yo, epi di yo: Senyè a va gwonde depi anwo, l ap fè vwa li tande soti nan rete apa pou li a; l ap gwonde ak fòs sou kote li rete a; l ap rele byen fò, tankou moun k ap foule rezen yo, kont tout moun ki rete sou tè a. Yon bri pral rive jis nan bout tè a; paske Senyè a gen yon kont ak nasyon yo; l ap plede ak tout chè; moun mechan yo li va lage bay nepe a, se sa Senyè a di. Men sa Senyè dèzame yo di: Gade, malè pral soti nan nasyon al nan nasyon, epi yon gwo toubiyon pral leve soti nan bout tè a. Epi moun Senyè a touye yo, nan jou sa a, pral soti depi yon bout tè a rive jouk nan lòt bout tè a: yo p ap kriye yo, ni ranmase yo, ni antere yo; y ap tounen fimye sou tè a. Jeremi 25:15–33.