We are putting in place the prophetic rule that was identified by the Lion of the tribe of Judah in His work of unsealing the last six verses of Daniel eleven, at the “time of the end,” in 1989, when the Soviet Union was swept away by an secret alliance between Ronald Reagan and the pope of Rome. We have shown that the triple applications of Rome and the fall of Babylon identify the woman and the beast she rides upon and reigns over in Revelation seventeen.

Twatungika mu bikorwa itegeko ry’ubuhanuzi ryamenyekanishijwe n’Intare yo mu muryango wa Yuda mu murimo Wayo wo gukuraho ibimenyetso ku mirongo itandatu ya nyuma ya Daniyeli cumi na umwe, mu “gihe cy’imperuka,” mu 1989, igihe Leta Zunze Ubumwe z’Abasoviyeti zakurwagaho n’ubumwe bw’ibanga hagati ya Ronald Reagan na papa w’i Roma. Twerekanye ko imikoreshereze itatu ya Roma no kugwa kwa Babuloni biranga umugore n’inyamaswa agenda yicayeho kandi ategeka, byo mu Ibyahishuwe cumi na birindwi.

The portrayal of the woman and the beast in chapters seventeen and eighteen identify the progressive judgment which God brings upon Modern Babylon, beginning at the soon-coming Sunday law and lasting until Michael stands up and human probation closes. That period of time marks the first part of God’s Executive Judgment that is accomplished with a mixture of His mercy. Then with the seven last plagues, no mercy is mixed with His judgments. The two steps have been also inferred in the Investigative Judgment, which began on October 22, 1844. The investigative judgment began with the investigation and judgment of the dead, and on September 11, 2001, the investigative judgment of the living began.

17과 18장에 나타난 여자와 짐승의 묘사는, 하나님께서 현대 바벨론 위에 내리시는 점진적인 심판을 보여 주며, 그것은 곧 다가올 일요일 법령에서 시작되어 미가엘이 일어나시고 인간의 은혜의 시기가 마치는 때까지 계속된다. 그 기간은 하나님의 집행 심판의 첫 부분을 이루며, 그것은 하나님의 자비가 섞여 이루어진다. 그 후 마지막 일곱 재앙으로는, 그분의 심판들에 아무 자비도 섞이지 않는다. 이 두 단계는 또한 1844년 10월 22일에 시작된 조사 심판에서도 추론되어 왔다. 조사 심판은 죽은 자들에 대한 조사와 심판으로 시작되었고, 2001년 9월 11일에는 산 자들에 대한 조사 심판이 시작되었다.

The judgment of the living is also divided into two periods, the first beginning on September 11, 2001, with the investigation and judgment of those that are candidates to be among the one hundred and forty-four thousand, for judgment begins with the house of God. The investigative judgment of the dead was only accomplished upon those whose names had, at some time in their life, been recorded in the book of life. The names of the dead that were written and registered were then compared with the book of sins. If they had unconfessed sins their names were removed from the book of life. The investigative judgment of the Living is qualified as beginning with the house of God, whereas there needed to be no qualification in the investigative judgment of the dead.

Abakristo abalamu nabo bacibwa mu biseera bibiri; eky’olubereberye kyatandika nga 11 Ssebutemba 2001, n’okunoonyereza n’omusango gw’abo abali abeesimbyewo okuba mu kikumi mu amakumi ana mu bana mu lukumi, kubanga omusango gutandikira ku nnyumba ya Katonda. Omusango gw’okunoonyereza ogw’abafu gwakolebwa ku abo bokka amannya gaabwe ge gaali gawandiikiddwa, mu kiseera ekimu mu bulamu bwabwe, mu kitabo eky’obulamu. Amannya g’abafu agaali gawandiikiddwa era nga gawandiisiddwa oluvannyuma gaagerageranyizibwa n’ekitabo ky’ebibi. Singa baalina ebibi ebitaatiddwa, amannya gaabwe gaagyibwanga mu kitabo eky’obulamu. Omusango gw’okunoonyereza ogw’abalamu gwanjulwa ng’ogutandikira ku nnyumba ya Katonda, ate mu musango gw’okunoonyereza ogw’abafu tekyetaagisa kwalambika okwo.

In the investigative judgment of the living, God’s Word was careful to identify that judgment during the sealing time of the one hundred and forty-four thousand began at Jerusalem, which is God’s church. The Bible provides a second direct witness to this fact.

Mu bucaamanza bw’okunoonyereza obw’abalamu, Ekigambo kya Katonda kyakekasa n’obwegendereza nti okusalawo okwo, mu kiseera eky’okuteekebwako akabonero ak’abantu obukumi kikumi mu enkumi amakumi ana mu enkumi nnya, kwatandikira e Yerusaalemi, kwe Kkanisa ya Katonda. Baibuli ewa obujulizi obulala obw’obutereevu ku nsonga eno.

For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.

E-vunzrịa nɨna nɔkpa e mʋtʋ a tʋrɛkʋlʋ ɨsɨ yɔlɔ mɛnyɛ pa tɛ́ wɛ nyɛrɛ́ nʋ̂nɔrɔ ɨkɔ̀rɔrɔ nɨ̀rɛ́ yɨ́ɨna; nà ɨmʋ̀ tɛ́ wɛ ɨbɛ́ mʋ̀tʋ pa yɛrɛ́tɔ̂, tì ɨkʋ́rʋ́kʋ́rʋ ɔsɨ́rɛ́ tʋrɛkʋlʋ ɨkɔ̀rɔrɔ a mʋ̀nyà tɔ̀ɔrɔ lɛ́lɛ́ nʋ̂nɔrɔ nɨ̀rɛ́ tì nʋ̀tɛ̀mʋ̀nɔ̂ mʋ̀nyà nɨ̀rɛ́ mʋ̀nɔ́rɔ mʋ̀nyà Mʋ̀kɔrɔ? 1 Petero 4:17.

The judgment of the living begins at Jerusalem, the house of God, and there is a specific time when that judgment begins. The judgment of the living begins in Jerusalem when the writer’s inkhorn goes through Jerusalem and places a mark upon the men and women who sigh and cry for the abominations that are done in the church and also the land.

Kevatjïtèm den tokan takesh nük Jerusalem, pëmax aqtën ngin Ngguaq, ka den nük zamak axti ngin kevatjïtèm den tokan takesh hi. Kevatjïtèm den tokan takesh hi nük Jerusalem den tka qërat-en maxti nawriter axti inkhorn hi ngin Jerusalem ka pëzan ngin mëk den pëjan têxan ka amai den men ka women nüt sigh ka cry tep den abominations den ziaq axti nük church ka tka land.

The class that does not obey the gospel is identified in Revelation chapter seven in contrast with the one hundred and forty-four thousand, where John there identifies them as the great multitude. The great multitude represents a class of living souls that are judged during the period of the judgment of the living who have not fully obeyed God’s law, for they have been worshipping on the pope’s day of the sun. At the soon-coming Sunday law in the United States those who have been sealed by the angel with the writer’s inkhorn in Ezekiel chapter nine, which is also the sealing of Revelation chapter seven, are lifted up as an ensign. Then those who are currently not obeying the gospel will be held accountable to the seventh-day Sabbath.

Bakikang bamenie kisiril'a mwandu wa Nzambi balongolola mu Kusoluka kapu ya saba, mu kuswanisa na bamakumi nkama yina na makumi iya na bina, mpe kuna Yoane uabena kubavingisa bonso nkangu ya nene. Nkangu ya nene yina ikele kifwani kia kalasi ya mioyo ya moyo yina isambisamanga na ntangu ya lufundusu lua bantu ba moyo, yina basi me tumamena mvimba ko na nsiku ya Nzambi, sambu babedi ku sambila na kilumbu kia mwini kia papa. Na nsiku ya Lumingu yina ikwisa sele na États-Unis, bobo yina bakangamisiama kidimbu na mwanjelo yina kele na mboki ya nkanda ya kusonika mu Ezekiele kapu ya uvwa, yina diaka ikele kukangama kidimbu ya Kusoluka kapu ya saba, bakunaikama bonso kidimbu. Buna, bobo yina ntangu yai kebedi tumamena nsangu ya mbote ve, batambwisama na mfuka na diambu dia Sabata ya kilumbu ya nsambwadi.

“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.

“Нө эртэ урда үеын христианчнууд ням гарагые сахидаг байгаа, тиигэжэ байхадаа Библиин амаралтын үдые сахижа байнабди гэжэ һанадаг һэн; мүнөөшье бүхы сүмэнүүдэй дунда, Римэй католик нүхэсэлыешье оруулан, Бурханай тогтоолтоор ням гараг болбол амаралтын үдэр мүн гэжэ үнэн сэхээр этигэдэг жэнхэни христианчнууд бии. Бурхан тэдэнэй зорилгын үнэн сэхые болон Өөрынгөө урда тэдэнэй үнэн шударгы байдалые хүлээн абадаг. Харин ням гараг сахилга хуулёор албадан тогтоогдохо үедэ, мүн жэнхэни амаралтын үдэрэй уялга тухай дэлхэй дахин гэгээрүүлэгдэхэдэ, тэрэнэй һүүлдэ Бурханай зарлигые зөрин, Римэй эрхэ мэдэлһээ дээшэ ямаршье захиргаагүй тогтоолдо дуулдадаг хэншье һаа, тиигэжэ Бурханаһаа дээгүүр папствые хүндэлхэ болно. Тэрэ Римдэ болон Римээр тогтоогдожо, Римээр албадан сахюулагдадаг байгуулалтада хүндэлэл үзүүлжэ байна. Тэрэ араатаниие болон тэрэнэй дүрсые мүргэнэ. Хүнүүд Бурханай Өөрын эрхэ мэдэлэй тэмдэг гэжэ тунхаглаһан байгуулалтые иигэжэ нясаажа, тэрэнэй орондо Римэй өөрын ноёрхолойнгоо тэмдэг болгон шэлэһые хүндэлхэдөө, тиигэжэ тэдэ Римдэ үнэншэлгын тэмдэгые—‘араатанай тамга’—хүлээн абаха юм. Мүн энэ асуудал иимэ тодорхойгоор арад зоной урда табигдажа, тэдэ Бурханай зарлигууд ба хүнэй зарлигууд хоорондо шэлэхэ байдалда хүргэгдэхэ хүрэтэр, зөрилдэ үргэлжэлүүлэн байдагшуул ‘араатанай тамга’ абаха ёһогүй.” «Агуу ехэ тэмсэл», 449.

The ensign of those who are sealed are who calls those who obey not the gospel into obedience.

Avaakufa vaabo vaikalelwako eikalo ni avo va ifana ovo vaa va si yambwilila Evaengeli vaingile mouyono.

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.

Na siku hiyo kutakuwa na shina la Yese, litakalosimama kuwa bendera kwa mataifa; kwake Mataifa watakuja kutafuta; na mahali pake pa kustarehe patakuwa na utukufu. Tena itakuwa katika siku hiyo, ya kwamba Bwana atanyosha mkono wake mara ya pili ili kuwarejesha mabaki ya watu wake watakaobaki, kutoka Ashuru, na kutoka Misri, na kutoka Pathrosi, na kutoka Kushi, na kutoka Elamu, na kutoka Shinari, na kutoka Hamathi, na kutoka visiwani baharini. Naye ataiinua bendera kwa ajili ya mataifa, naye atawakusanya waliofukuzwa wa Israeli, na kuwakutanisha pamoja waliotawanyika wa Yuda kutoka pande nne za dunia. Isaya 11:10–12.

Those who currently do not obey not the gospel are judged while they are living, but their judgment must follow the investigative judgment of the living one hundred and forty-four thousand, for they can only be warned by seeing men and women with the seal of God during the crisis of the soon coming Sunday law.

Bëndi bā ikʉsi bāndʉ baato bhakʉtiila ɨnjili, bhakwililwa bhakili bhakʉma mu bumi; looli ɨkwililo lyabho lɨkwɨlondeka kʉlandata ɨkwililo lya kʉngʉnʉna lya bāla bā bali bumi, ɨlifu mia moja na arobaini na nne, pakuva bhangʉhɔtwa kupoonywa ila kuwona abhalume na bhasakasi bheene ɨmboho ya Nguluve mu kipʉindi kya taabu kya mwīsi wa Sande ulio papi kwisa.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

Umurimo wa Mwuka Wera ni uwo kwemeza isi iby’icyaha, n’iby’uko gukiranuka, n’iby’urubanza. Isi ishobora gusa kuburirwa no kubona abizera ukuri bejejwe n’ukuri, bagakora bakurikije amahame yo hejuru kandi yera, bagaragaza mu buryo bwo hejuru, busumbye, umurongo utandukanya abitondera amategeko y’Imana n’abayatamaza bakayakandagira munsi y’ibirenge byabo. Kwezwa na Mwuka kugaragaza itandukaniro riri hagati y’abafite ikimenyetso cy’Imana n’abitondera umunsi w’ikiruhuko w’impimbano. Igihe ikigeragezo kizaza, bizagaragazwa mu buryo bugaragara icyo ikimenyetso cya ya nyamaswa ari cyo. Ni ukwizihiza ku Cyumweru. Abantu bumvise ukuri hanyuma bagakomeza gufata uyu munsi nk’uwera, bitwaza umukono w’umuntu w’icyaha, we watekereje guhindura ibihe n’amategeko.” Bible Training School, 1 Ukuboza 1903.

The executive judgment, which is where the work of the third Elijah is accomplished, begins at the soon-coming Sunday law. It is two periods of time; in the first period God’s judgments are mixed with mercy for those who do not now obey the gospel, and then it is followed by the seven last plagues that are poured out without mercy.

Ubucamanza nyubahirizategeko, ari ho umurimo wa Eliya wa gatatu usohozwa, butangirira ku itegeko ryo ku Cyumweru rigiye kuza vuba. Bugizwe n’ibihe bibiri by’igihe; mu gihe cya mbere, imanza z’Imana zivanze n’imbabazi ku batubaha ubu ubutumwa bwiza, hanyuma hagakurikiraho ibyago birindwi bya nyuma bisukwa bitarimo imbabazi.

“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.

“Wakati wa rehema hautaendelea kwa muda mrefu zaidi. Sasa Mungu anaiondoa dunia mkono wake wa kuzuia. Kwa muda mrefu amekuwa akinena na wanaume na wanawake kwa njia ya Roho wake Mtakatifu; lakini hawakuitii mwito huo. Sasa ananena na watu wake, na kwa ulimwengu, kwa njia ya hukumu zake. Wakati wa hukumu hizi ni wakati wa rehema kwa wale ambao bado hawajapata fursa ya kujifunza lililo kweli. Bwana atawaangalia kwa upole. Moyo wake wa rehema umeguswa; mkono wake ungali umenyoshwa kuokoa. Idadi kubwa wataingizwa katika zizi la usalama ambao katika siku hizi za mwisho wataisikia kweli kwa mara ya kwanza.” Review and Herald, Novemba 22, 1906.

Those who obey not the gospel are the “other sheep,” Jesus promised to call, and they will hear His voice when He calls.

Gospelaghị ahụ na-erubeghị isi bụ “atụrụ ndị ọzọ” ahụ, ndị Jisọs kwere nkwa ịkpọ, ha ga-anụkwa olu Ya mgbe Ọ kpọrọ ha.

And other sheep I have, which are not of this fold: them also I must bring, and they shall hear my voice; and there shall be one fold, and one shepherd. John 10:16.

Ngishangushë mbahavë ni, ye nge i thulung ni nge yi ko; ani mbi ku ba twala ke, ani ba ka longwa i zwinzwi lyami; ani ku ka va ni thulung nthihi, ni mulisa nthihi. Yohane 10:16.

The “voice” they hear is the second “voice” of Revelation chapter eighteen, that cries loudly at the soon-coming Sunday law when the judgment of the great whore is doubled, for she has filled up her probationary cup of sin.

“izwi” abalivayo lili “zwi” lesibili leSambulo isahluko setjhumi nesibhozo, elikhalela phezulu ngesikhathi somthetho weSonto oseduze ukufika, lapho ukwahlulelwa kwesifebe esikhulu kuphindaphindwa kabili, ngokuba sigcwalise indebe yaso yesono yesikhathi saso somusa.

“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).

“Omuporofeti agamba nti, ‘Nalaba malayika omulala ng’akka okuva mu ggulu, ng’alina obuyinza bungi; ensi n’eyaka olw’ekitiibwa kye. N’ayogerera waggulu n’eddoboozi ery’amaanyi, ng’agamba nti, Babulooni ekkulu kigudde, kigudde, era kifuuse ekifo ekibeeramu badayimooni’ (Okubikkulirwa 18:1, 2). Buno bwe bubaka bwe bumu obwaweebwa malayika owookubiri. Babulooni kigudde, ‘kubanga kyanywesa amawanga gonna ku mwenge gw’obusungu bw’obwenzi bwakyo’ (Okubikkulirwa 14:8). Omwenge ogwo kye ki?—Enjigiriza zaakyo ez’obulimba. Kiwadde ensi ssabbiiti ey’obulimba mu kifo kya Ssabbiiti ey’ekiragiro eky’okuna, era kiddiridde okubulangirira obulimba Setaani bwe yasooka okugamba Kaawa mu Adeni—obutafa obw’obuzaale obw’omwoyo. Ensobi endala nnyingi ez’ekika ekyo kizisaasaanyizza wala nnyo ne bugazi, ‘nga bayigiriza ebiragiro by’abantu ng’enjigiriza’ (Matayo 15:9).”

“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.

“Yesu alipoanza huduma Yake ya wazi, aliisafisha Hekalu na unajisi wake wa ukufuru wa kinajisi. Miongoni mwa matendo ya mwisho ya huduma Yake palikuwa usafisho wa pili wa Hekalu. Vivyo hivyo, katika kazi ya mwisho ya kuuonya ulimwengu, miito miwili iliyo tofauti hutolewa kwa makanisa. Ujumbe wa malaika wa pili ni, ‘Babeli umeanguka, umeanguka, mji ule mkuu, kwa sababu ameyanywesha mataifa yote mvinyo wa ghadhabu ya uasherati wake’ (Ufunuo 14:8). Nayo katika kilio kikuu cha ujumbe wa malaika wa tatu sauti husikika kutoka mbinguni ikisema, ‘Tokeni kwake, enyi watu wangu, msije mkashiriki dhambi zake, wala msipokee mapigo yake. Kwa maana dhambi zake zimefika hata mbinguni, naye Mungu amekumbuka maovu yake’ (Ufunuo 18:4, 5).” Selected Messages, book 2, 118.

At the soon coming Sunday law in the United States the progressive executive judgment upon Modern Babylon commences, and the last period of the judgment of the living begins as the two judgments overlap. The third messenger who prepares the way for the Messenger of the Covenant work represents the work during the time of the judgment of the living that began on September 11, 2001, and ends when the last of those who currently do not obey the gospel hear the second voice of Revelation chapter eighteen, and come out of Babylon. That work identifies the purification and purging of the temple of the one hundred and forty-four thousand at the beginning of the ministry of the messenger who prepares the way, and then a purging and purification of the temple of the great multitude at the ending of the ministry of the messenger who prepares the way for the Messenger of the Covenant.

Ku mthetho weSonto osondelayo e-United States kuqalisa ukwahlulela okuqhubekayo kokuphatha phezu kweBhabhiloni lesiManje, futhi kuqala isikhathi sokugcina sokwahlulela kwabaphilayo njengoba lezo zahlulelo ezimbili zedlulanana. Isithunywa sesithathu esilungisa indlela yomsebenzi weSithunywa seSivumelwano simelela umsebenzi phakathi nesikhathi sokwahlulela kwabaphilayo esaqala ngo-September 11, 2001, futhi siphela lapho owokugcina walabo manje abangayilaleli ivangeli bezwa izwi lesibili lesAmbulo isahluko seshumi nesishiyagalombili, baphume eBhabhiloni. Lowo msebenzi uveza ukuhlanzwa nokukhucululwa kwethempeli labayikhulu namashumi amane nane ezinkulungwane ekuqaleni kwenkonzo yesithunywa esilungisa indlela, bese kuba khona ukukhucululwa nokuhlanzwa kwethempeli lesixuku esikhulu ekupheleni kwenkonzo yesithunywa esilungisa indlela yeSithunywa seSivumelwano.

At the soon coming Sunday law the manifestation of the power of God that occurred at Pentecost is repeated.

Ku itegeko ryo ku cyumweru rigiye kuza rizaba rigeze, ukwigaragaza kw’imbaraga z’Imana kwabaye kuri Pentekote kuzongera kubaho.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . . .

“Si mmoja wetu atakayepokea muhuri wa Mungu kamwe, maadamu tabia zetu zina doa au uchafu wowote juu yake. Tumeachiwa sisi kurekebisha kasoro zilizo katika tabia zetu, kuitakasa hekalu la nafsi kutokana na kila unajisi. Ndipo mvua ya masika ya mwisho itatuangukia, kama vile mvua ya kwanza ilivyowaangukia wanafunzi siku ya Pentekoste....”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214, 216.

“Ni mwe bakora iki, bene Data, muri uyu murimo ukomeye wo kwitegura? Abifatanya n’ab’isi barimo kwakira ishusho y’isi kandi barimo kwitegurira ikimenyetso cy’inyamaswa. Ariko abatifitiye icyizere, bicisha bugufi imbere y’Imana kandi bagatunganya ubugingo bwabo binyuze mu kumvira ukuri, abo ni bo barimo kwakira ishusho yo mu ijuru kandi barimo kwitegurira ikimenyetso cy’Imana mu ruhanga rwabo. Itegeko nirijya ahagaragara kandi ikimenyetso kigashyirwaho, imico yabo izaguma itunganye kandi itagira inenge iteka ryose.” Testimonies, volume 5, 214, 216.

It is here that a seeming discrepancy in the prophetic Word might be stumbled over, though it is not necessary to do so. At Pentecost in the time of the disciples the message that was empowered was not carried to the Gentiles, which are those who do not obey the gospel at the soon-coming Sunday law. The message that was empowered at Pentecost was carried to ancient Israel, that for another three and a half years were still in their final probationary time.

Awa ha niho hashobora kugusha umuntu ku kimeze nk’ukutumvikana mu Ijambo ry’ubuhanuzi, nubwo bidakenewe ko biba bityo. Kuri Pentekote mu gihe cy’abigishwa, ubutumwa bwahawe imbaraga ntibwajyanywe ku Banyamahanga, ari bo batumvira ubutumwa bwiza ku gihe cy’itegeko ryo ku Cyumweru rigiye kuza vuba. Ubutumwa bwahawe imbaraga kuri Pentekote bwajyanywe kuri Isirayeli ya kera, yo yari igifite indi myaka itatu n’igice y’igihe cyayo cya nyuma cy’igeragezwa.

Seventy weeks are determined upon thy people and upon thy holy city, to finish the transgression, and to make an end of sins, and to make reconciliation for iniquity, and to bring in everlasting righteousness, and to seal up the vision and prophecy, and to anoint the most Holy. Daniel 9:24.

Amaviki mirongo irindwi yaciwe ku bw’ubwoko bwawe no ku bw’umurwa wawe wera, kugira ngo gusumba kuzuye guherweho, kandi ibyaha birangizwe, kandi hakorwe impongano ku bw’ubugome, kandi hazanwe gukiranuka kw’iteka ryose, kandi iyerekwa n’ubuhanuzi bishyirweho ikimenyetso, kandi Hasigwe Uwera Cyane. Daniyeli 9:24.

The message that was empowered at Pentecost would not be carried to those who obeyed not the gospel until Stephen was stoned in the year 34. Sister White often identifies this fact.

Ujumbe uliotiwa nguvu katika Pentekoste usingepelekwa kwa wale ambao hawakuitii injili mpaka Stefano alipopigwa kwa mawe katika mwaka wa 34. Dada White mara nyingi hutambulisha ukweli huu.

“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.

“Paşê, ferişte got, ‘Wî wê peymanê bi gelek kesan re ji bo hefteyekê [heft sal] piştrast bike.’ Ji bo heft salan piştî ku Xilaskar dest bi xizmeta xwe kir, Mizgîn diviya bi taybetî ji Cihûyan re were mizgîn kirin; sê sal û nîv ji aliyê Mesîh bixwe ve; û paşê ji aliyê şandiyan ve. ‘Di nîvê hefteyê de ew ê qurbaniyê û pêşkêşê bide sekinandin.’ Daniel 9:27. Di bihara sala 31 P. Z. de, Mesîh, qurbaniya rastîn, li Calvary hate pêşkêş kirin. Hingê perdeya perestgehê ji navê xwe ve du parçe bû, ku nîşan dide pîrozbûna û maneya xizmeta qurbaniyê ji wê re derbas bûbû. Dem hatibû ku qurbaniya erdî û pêşkêş biqede.”

“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.

“هەفتەیەکە—حەوت ساڵ—لە ساڵی 34ی زایینی کۆتایی هات. پاشان، بە بەردبارانی ستێفەن، جولەکەکان بە کۆتایی هێنان مۆری ڕەتکردنەوەی خۆیان بۆ ئینجیل دانا؛ قوتابییەکانی ئەوانەی بەهۆی چەوساندنەوەوە پەرش‌وبڵاو بووبوون، ‘لە هەر شوێنێک دەڕۆیشتن و وشەکەیان ڕادەگەیاند’ (ئاکردارانی نێردراوان 8:4)؛ و دوای ماوەیەکی کورت، شائولِ چەوسێنەر گۆڕدرا، و بووە پاوڵس، نێردراوی بۆ نەتەوەکان.” The Desire of Ages, 233.

The message which was empowered at Pentecost, fifty days after Christ’s resurrection, aligns with the Sunday law where the gospel calls Christ’s other flock out of Babylon, yet it was not for three and a half years after the cross that the Jews “sealed their rejection of the gospel,” and the message then went to the Gentiles, who are those who then did not obey the gospel. The seeming contradiction is magnified by the identification that in 34 AD the Jews sealed their rejection of the gospel, for Sister White says otherwise.

Ujumbe uliotiwa nguvu katika Pentekoste, siku hamsini baada ya ufufuo wa Kristo, unapatana na sheria ya Jumapili ambapo injili huliita kundi lingine la Kristo litoke Babeli; hata hivyo, haikuwa mpaka baada ya miaka mitatu na nusu tangu msalaba ndipo Wayahudi “walipouthibitisha kukataa kwao injili,” na ndipo ujumbe ukaenda kwa Mataifa, ambao ndio wale ambao wakati huo hawakuitii injili. Mkanganyiko unaoonekana unakuzwa na dai la kwamba katika mwaka 34 BK Wayahudi waliuthibitisha kukataa kwao injili, kwa maana Dada White asema vinginevyo.

“Since the whole ritual economy was symbolical of Christ, it had no value apart from Him. When the Jews sealed their rejection of Christ by delivering Him to death, they rejected all that gave significance to the temple and its services. Its sacredness had departed. It was doomed to destruction. From that day sacrificial offerings and the service connected with them were meaningless. Like the offering of Cain, they did not express faith in the Saviour. In putting Christ to death, the Jews virtually destroyed their temple. When Christ was crucified, the inner veil of the temple was rent in twain from top to bottom, signifying that the great final sacrifice had been made, and that the system of sacrificial offerings was forever at an end.” The Desire of Ages, 165.

“ꯈꯨꯗꯤꯡꯃꯛꯀꯤ ꯔꯤꯆꯨꯋꯦꯜ ꯏꯀꯣꯅꯣꯃꯤ ꯑꯁꯤ ꯈ꯭ꯔꯥꯏꯁꯇꯀꯤ ꯂꯥꯛꯆꯤꯟꯅꯕ ꯃꯈꯜ ꯑꯃ ꯑꯣꯏꯔꯝꯕꯅ, ꯃꯁꯤ ꯃꯍꯥꯛ ꯃꯇꯨꯡ ꯏꯅ ꯃꯔꯝ ꯑꯃꯠꯇ ꯃꯔꯨ ꯑꯃꯥ ꯂꯩꯇꯦ꯫ ꯌꯍꯨꯗꯤꯁꯤꯡꯅ ꯈ꯭ꯔꯥꯏꯁꯇꯕꯨ ꯁꯤꯕꯒꯤꯗꯃꯛ ꯄꯤꯕꯥ ꯈꯨꯠꯊꯥꯡ ꯇꯧꯅ ꯃꯍꯥꯛꯄꯨ ꯌꯥꯔꯣꯏꯕ ꯃꯄꯨꯡ ꯐꯥꯔꯛꯄꯥ ꯃꯇꯝꯗ, ꯃꯈꯣꯏꯅ ꯃꯄꯥꯟꯗ ꯂꯩꯕ ꯇꯦꯝꯄꯜ ꯑꯃꯁꯨꯡ ꯃꯁꯤꯒꯤ ꯊꯥꯕꯥꯏꯁꯤꯡꯗ ꯃꯔꯨꯑꯣꯏꯅꯕ ꯄꯤꯕ ꯄꯨꯝꯅꯃꯛꯄꯨꯗꯤ ꯌꯥꯔꯣꯏꯔꯛꯄꯤ꯫ ꯃꯁꯤꯒꯤ ꯁꯦꯛꯔꯦꯗꯅꯦꯁ ꯇꯣꯛꯈ꯭ꯔꯦ꯫ ꯃꯁꯤ ꯃꯥꯡꯊꯍꯟꯕꯒꯤꯗꯃꯛ ꯋꯥꯔꯦꯄ ꯂꯧꯔꯦ꯫ ꯃꯁꯤꯒꯤ ꯅꯨꯃꯤꯠ ꯑꯁꯤꯗꯒꯤ ꯁꯦꯀ꯭ꯔꯤꯐꯥꯏꯁꯤꯡ ꯑꯃꯁꯨꯡ ꯃꯈꯣꯏꯒ ꯃꯔꯤ ꯂꯩꯅꯕ ꯁꯔꯚꯤꯁ ꯑꯁꯤ ꯃꯔꯨ ꯂꯩꯇꯕ ꯑꯣꯏꯈ꯭ꯔꯦ꯫ ꯀꯦꯟꯒꯤ ꯑꯣꯐꯔꯤꯡ ꯑꯃꯒꯨꯝꯕ, ꯃꯁꯤꯁꯨ ꯁꯦꯚꯤꯌꯔꯗ ꯊꯥꯖꯕ ꯎꯠꯄꯥ ꯑꯣꯏꯅ ꯐꯣꯡꯗꯣꯛꯄ ꯉꯝꯗꯦ꯫ ꯈ꯭ꯔꯥꯏꯁꯇꯕꯨ ꯁꯤꯕꯗ ꯄꯤꯕꯗꯤ, ꯌꯍꯨꯗꯤꯁꯤꯡꯅ ꯃꯈꯣꯏꯒꯤ ꯇꯦꯝꯄꯜ ꯑꯁꯤ ꯃꯔꯨꯑꯣꯏꯅ ꯃꯥꯡꯍꯜꯂꯛꯄ ꯑꯣꯏꯈ꯭ꯔꯦ꯫ ꯃꯇꯝ ꯈ꯭ꯔꯥꯏꯁꯇ ꯀ꯭ꯔꯨꯁꯤꯐꯥꯏ ꯇꯧꯕ ꯃꯇꯝꯗ, ꯇꯦꯝꯄꯜꯒꯤ ꯃꯅꯨꯡꯒꯤ ꯐꯤ ꯑꯁꯤ ꯃꯊꯛꯇꯒꯤ ꯃꯈꯥꯗ ꯑꯅꯤꯁꯨꯕ ꯍꯥꯞꯇ ꯃꯥꯌꯊꯣꯛꯈ꯭ꯔꯦ, ꯃꯁꯤꯅ ꯑꯍꯥꯟꯕ ꯑꯃꯁꯨꯡ ꯑꯔꯣꯏꯕ ꯃꯄꯨꯡ ꯐꯥꯕ ꯁꯦꯀ꯭ꯔꯤꯐꯥꯏꯁ ꯑꯁꯤ ꯄꯤꯔꯦ ꯍꯥꯏꯕꯨ ꯊꯦꯡꯅꯔꯛꯄꯤ, ꯑꯃꯁꯨꯡ ꯁꯦꯀ꯭ꯔꯤꯐꯥꯏꯁ ꯑꯣꯐꯔꯤꯡꯁꯤꯡꯒꯤ ꯁꯤꯁꯇꯦꯝ ꯑꯁꯤ ꯃꯇꯨꯡ ꯇꯥꯅꯥ ꯂꯣꯏꯔꯦ꯫” The Desire of Ages, 165.

Did the Jews seal their rejection of the gospel at the stoning of Stephen or the cross of Christ? This seeming contradiction is associated with the seeming contradiction of identifying the manifestation of the power of God at Pentecost to the soon-coming Sunday law.

Vayahudi va tate muhuri kukataa kwao Injili katika kupigwa mawe kwa Stefano au katika msalaba wa Kristo? Mkanganyiko huu unaoonekana unahusiana na mkanganyiko unaoonekana wa kuutambua ufunuo wa nguvu za Mungu katika Pentekoste kuwa ni sheria ya Jumapili iliyo karibu kuja.

We intend to sort the seeming contradiction out in the next article, but I wish to remind us that the purpose of this particular consideration is based upon the fact that is identified by the prophets that God’s Laodicean people in the last days do not understand the judgment. We have taken time to review the various periods and purposes of the judgment in order to be clear about how the investigative and executive judgments both meet at the soon-coming Sunday law. In order to see the revelation associated with the seeming contradictions we have just raised these elements needed to be reviewed.

Twamufuna kusitonda ukuteshanya uku kumoneka mu citendekela mu kalemba akakonkapo, lelo ndefwaya ukutwibukisha ukuti icilonganino ici cine cishingilila pa cishinka ico ba profeti balangile ukuti abantu ba kwa Laodikea ba kwa Lesa mu nshiku sha kulekelesha tabomfwa ukupepaula. Twalipela inshita yakweba no kupitulukamo ibihe ifyapusana ne fyakubombelapo ifya kupepaula, ukuti tube abalenga bwino pa nshila ifyo ukupepaula kwa kufwayafwaya ne kwa kupwisha fyonse fikumana pamo pa mutemo wa Mulungu wa pa Cungu uwalepalama. Pakuti tubone ubushibilo ubwafumina mu kusokolola ubwalumikizibwa ne fyo fikumoneka nga fyakuteshanya ifyo twacibusha nomba line, ifintu ifi fyafwile ukubwekeshiwapo no kupitulwamo.

We will continue this study in the next article.

Tukatikiliza funzo hili katika makala inayofuata.

“Roman Catholics acknowledge that the change in the Sabbath was made by their church, and they cite this very change as evidence of the supreme authority of the church. They declare that by observing the first day of the week as the Sabbath, Protestants are recognizing her power to legislate in divine things. The Roman church has not relinquished her claim to infallibility; and when the world and the Protestant churches accept a spurious Sabbath of her creating, while they reject the Sabbath of Jehovah, they virtually acknowledge this claim. They may cite the authority for this change, but the fallacy of their reasoning is easily discerned. The papist is sharp enough to see that Protestants are deceiving themselves, willingly closing their eyes to the facts in the case. As the Sunday institution gains favor, he rejoices, feeling assured that it will eventually bring the whole Protestant world under the banner of Rome.

“Baroma Katolika hukiri kwamba badiliko la Sabato lilifanywa na kanisa lao, nao hulitaja badiliko hilo hilo kuwa uthibitisho wa mamlaka kuu ya kanisa. Hutangaza kwamba kwa kuitunza siku ya kwanza ya juma kuwa Sabato, Waprotestanti wanatambua uwezo wake wa kutunga sheria katika mambo ya kiungu. Kanisa la Roma halijaacha dai lake la kutokukosea; na ulimwengu pamoja na makanisa ya Kiprotestanti wanapokubali Sabato bandia iliyoundwa nalo, huku wakiikataa Sabato ya Yehova, kwa hakika wanakiri dai hilo. Wanaweza kutaja mamlaka kwa ajili ya badiliko hili, lakini upotofu wa hoja zao hutambulika kwa urahisi. Mpapisti ni mwerevu vya kutosha kuona kwamba Waprotestanti wanajidanganya wenyewe, wakifumba macho yao kwa hiari mbele ya ukweli wa jambo hilo. Kadiri taasisi ya Jumapili inavyozidi kukubalika, yeye hufurahi, akiwa na hakika kwamba hatimaye italeta ulimwengu mzima wa Kiprotestanti chini ya bendera ya Roma.”

“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.

“Sabato’nun değiştirilmesi, Roma kilisesinin yetkisinin işareti yahut damgasıdır. Dördüncü buyruğun taleplerini anlayarak hakikî Sabato’nun yerine sahte Sabato’yu tutmayı seçenler, böyle yapmakla, bunun yalnızca buyurulduğu o kudrete hürmet sunmaktadırlar. Canavarın damgası, Tanrı’nın tayin ettiği günün yerine dünya tarafından kabul edilmiş olan papalık Sabatosu’dur.

“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.

“Basi wakati wa kuipokea chapa ya mnyama, kama ulivyoteuliwa katika unabii, bado haujafika. Wakati wa kujaribiwa bado haujafika. Kuna Wakristo wa kweli katika kila kanisa, bila kuliondoa ushirika wa Kanisa Katoliki la Roma. Hakuna anayehukumiwa mpaka awe amepewa nuru na kuona wajibu wa amri ya nne. Lakini amri itakapotangazwa ikilazimisha Sabato bandia, na kilio kikuu cha malaika wa tatu kitakapowaonya wanadamu dhidi ya kumwabudu mnyama na sanamu yake, mstari wa mpaka utawekwa wazi kati ya uongo na kweli. Ndipo wale ambao bado wataendelea katika uasi watapokea chapa ya mnyama katika vipaji vya nyuso zao au katika mikono yao.

“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.

“Emikono yihuse turiko twegereza iki gihe. Igihe amashengero y’Abaporotesitanti azokwifatanya n’ububasha bw’isi kugira ngo ashimangire idini ry’ikinyoma, iryo ba sekuruza babo bihanganiye uguhamwa gukaze kuruta kwose baryanka, ico gihe ni ho Isabato ya papa izoshirwa mu ngiro ku bwo ububasha bwahujwe bw’ishengero na Leta. Hazobaho ubuhakanyi bw’igihugu, kandi buzorangira gusa mu kuranduka kw’igihugu.” Bible Training School, February 2, 1913.