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.

Tiri kumisa mutemo wechiporofita wakazivikanwa neShumba yorudzi rwaJudha mubasa Rayo rokusunungura chisimbiso pamavhesi matanhatu okupedzisira aDanieri chitsauko gumi nerimwe, pa“nguva yokuguma,” muna 1989, apo Soviet Union yakakukurwa neushamwari hwakavanzika pakati paRonald Reagan napapa weRoma. Takaratidza kuti kushandiswa katatu kweRoma nokuwa kweBhabhironi zvinoratidza mukadzi nechikara chaakatasva uye chaanotonga pamusoro pacho muna Zvakazarurwa chitsauko gumi nenomwe.

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.

Mifananidzo yomukadzi nechikara iri muzvitsauko gumi nezvinomwe negumi nesere inoratidza kutongwa kunopfuurira uko Mwari anouyisa pamusoro peBhabhironi remazuva ano, kuchitanga pamutemo weSvondo uri kuswedera kuuya uye kuchiramba kuripo kusvikira Mikaeri asimuka, uye nguva yokuedzwa kwavanhu yoparara. Nguva iyoyo inocherekedza chikamu chokutanga cheKutongwa kwaMwari Kwekuita, uko kunoitwa kwakavhengana netsitsi dzake. Zvino, nematambudziko manomwe okupedzisira, hapasisina tsitsi dzakavhengana nokutonga kwake. Matanho maviri iwayo akafungidzirwawo muKutongwa Kwekuongorora, kwakatanga musi wa22 Gumiguru, 1844. Kutongwa kwekuongorora kwakatanga nokuongororwa nokutongwa kwavakafa, uye musi wa11 Gunyana, 2001, kutongwa kwekuongorora kwavapenyu kwakatanga.

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.

Kutonga kwavapenyu kwakakamurwawo kuva nenguva mbiri, yokutanga ichitanga musi wa11 Gunyana, 2001, nokuferefetwa nokutongwa kwaavo vari vakakodzera kuva pakati pezana namakumi mana nezvina ezviuru, nokuti kutonga kunotanga paimba yaMwari. Kutonga kwokuferefeta kwavakafa kwakangoitwa chete pamusoro paavo vane mazita avo akanga, pane imwe nguva muupenyu hwavo, anyorwa mubhuku roupenyu. Mazita avakafa akanga anyorwa nokunyorwa pasi akabva aenzaniswa nebhuku rezvivi. Kana vakanga vane zvivi zvisina kureururwa, mazita avo aibviswa mubhuku roupenyu. Kutonga kwokuferefeta kwavapenyu kunotsanangurwa sokunotanga paimba yaMwari, asi pakanga pasina chikonzero chokuti kuve netsananguro yakadaro mukutonga kwokuferefeta kwavakafa.

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.

Pakuferefetwa kwevaporofita pamusoro pevapenyu, Shoko raMwari rakanyatsoratidza kuti kutongwa ikoko, panguva yekuiswa chisimbiso kwezana nemakumi mana nezvina zvuru, kwakatangira paJerusarema, iro riri kereke yaMwari. Bhaibheri rinopa uchapupu hwechipiri hwakananga pamusoro pechokwadi ichi.

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.

Nokuti nguva yasvika yokuti kutonga kutange paimba yaMwari; zvino kana kukatanga kutanga patiri, kuguma kwavasingateereri evhangeri yaMwari kuchava kwakadini? 1 Petro 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.

Kutonga kwavapenyu kunotangira paJerusarema, imba yaMwari, uye kune nguva yakatarwa apo kutonga ikoko kunotanga. Kutonga kwavapenyu kunotangira muJerusarema apo inkhorn yomunyori inopfuura nomuJerusarema ichiisa chiratidzo pavarume navakadzi vanogomera nokuchema pamusoro pezvinonyangadza zviri kuitwa mukereke uyewo munyika.

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.

Kirasi risina kuteerera evhangeri rinotsanangurwa muna Zvakazarurwa chitsauko chechinomwe richienzaniswa nezana namakumi mana navana ezviuru, apo Johane anovarondedzera ipapo soruzhinji rukuru. Ruzhinji rukuru runomiririra kirasi yemweya mipenyu inotongwa munguva yokutongwa kwavapenyu vasina kuteerera zvizere mutemo waMwari, nokuti vanga vachinamata pazuva rezuva rapapa. Panguva yomutemo weSvondo uri kuuya nokukurumidza muUnited States, avo vakaiswa chisimbiso nengirozi ine chinyoreso cheingi muna Ezekieri chitsauko chechipfumbamwe, uko kuriwo kuiswa chisimbiso kwaZvakazarurwa chitsauko chechinomwe, vanokwidziridzwa somureza. Ipapo avo vari pari zvino vasingateereri evhangeri vachanzi vane mhosva pamusoro peSabata rezuva rechinomwe.

“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.

“Na kati ya Wakristo wa vizazi vilivyopita waliiadhimisha Jumapili, wakidhani kwamba kwa kufanya hivyo walikuwa wakiishika Sabato ya Biblia; na hata sasa wapo Wakristo wa kweli katika kila kanisa, pasipo kuliondoa ushirika wa Kanisa Katoliki la Roma, ambao kwa uaminifu wanaamini kwamba Jumapili ndiyo Sabato iliyowekwa na Mungu. Mungu hukubali unyoofu wa makusudi yao na uadilifu wao mbele Zake. Lakini adhimisho la Jumapili litakapolazimishwa kwa sheria, na ulimwengu utakapoelimishwa kuhusu wajibu wa Sabato ya kweli, ndipo yeyote atakayevunja amri ya Mungu ili kutii agizo lisilo na mamlaka ya juu kuliko yale ya Roma, kwa tendo hilo ataiheshimu upapa kuliko Mungu. Atakuwa akiipa Roma heshima ya ibada na kuutukuza ule uwezo unaolazimisha taasisi iliyoamriwa na Roma. Atakuwa akimwabudu yule mnyama na sanamu yake. Basi watu watakapokataa taasisi ile ambayo Mungu ameieleza kuwa ndiyo ishara ya mamlaka Yake, na badala yake kukiheshimu kile ambacho Roma imechagua kuwa alama ya ukuu wake, kwa tendo hilo wataipokea ishara ya utii kwa Roma—‘chapa ya mnyama.’ Nayo si mpaka suala hilo litakapowekwa mbele ya watu kwa uwazi jinsi hiyo, nao wapelekwe kuchagua kati ya amri za Mungu na amri za wanadamu, ndipo wale waendeleao katika uvunjaji watakapopokea ‘chapa ya mnyama.’” The Great Controversy, 449.

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

Ibendera ry’abashyizweho ikimenyetso ni ryo rihamagara abatumvira ubutumwa bwiza kubwumvira.

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.

Uye nezuva iro pachava nechibereko chaJese, chichamira sechiratidzo kuvanhu; vahedheni vachachitsvaka; uye zororo rake richava rinobwinya. Uye zvichaitika nezuva iro, kuti Ishe achatambanudzazve ruoko rwake rwechipiri kuti adzorere vakasara vavanhu vake, vachange vasara, kubva Asiria, uye kubva Egipita, uye kubva Pathrosi, uye kubva Kushi, uye kubva Eramu, uye kubva Shinari, uye kubva Hamati, uye kubva kuzvitsuwa zvegungwa. Uye achasimudzira chiratidzo kumarudzi, uye achaunganidza vakadzingwa vaIsraeri, uye achaunganidza pamwe chete vakapararira vaJudha kubva kumativi mana enyika. 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.

Avo vasingateereri vhangeri zvino vanotongwa vachiri vapenyu, asi kutongwa kwavo kunofanira kutevera kutongwa kwekuongorora kwevapenyu zana nemakumi mana nezvina zvuru, nokuti vanogona chete kuyambirwa nokuona varume navakadzi vane chisimbiso chaMwari panguva yedambudziko remutemo weSvondo uri kuuya nokukurumidza.

“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.

“Basa roMudzimu Mutsvene ndere kupwisa nyika pamusoro pechivi, nokururama, uye nokutongwa. Nyika ingangoyambirwa bedzi nokuona avo vanotenda chokwadi vachitsveneswa nechokwadi, vachifamba maererano nemisimboti yakakwirira uye mitsvene, vachiratidza nenzira yakakwirira, yakasimudzwa, mutsara unopatsanura pakati paavo vanochengeta mirayiro yaMwari, naavo vanoitsika-tsika pasi petsoka dzavo. Kutsveneswa noMweya kunoratidza pachena musiyano uri pakati paavo vane chisimbiso chaMwari, naavo vanochengeta zuva rokuzorora renhema. Kana nguva yomuedzo yasvika, zvicharatidzwa pachena kuti mucherechedzo wechikara chii. Ndiko kuchengeta Svondo. Avo vakati vanzwa chokwadi, vakaramba vachiti zuva iri dzvene, vanotakura siginicha yomunhu wechivi, iye akafunga kushandura nguva nemitemo.” Bible Training School, December 1, 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.

Kutongwa kwekupedzisira, uko kunoitirwa basa raEriya wechitatu, kunotanga pamutemo weSvondo uri kuuya nokukurumidza. Kune nguva mbiri dzenguva; panguva yokutanga, kutonga kwaMwari kunosanganiswa netsitsi kune avo vasingateereri zvino vhangeri, uye zvino kunoteverwa nematambudziko manomwe okupedzisira anodururwa pasina tsitsi.

“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.

“පරීක්ෂා කාලය තව බොහෝ දිගට නොපවතිනු ඇත. දැන් දෙවියන්වහන්සේ පෘථිවියෙන් තමන්ගේ අවහිරකාරී හස්තය ඉවත් කරමින් සිටින සේක. දිගු කලක් පුරා උන්වහන්සේ තම ශුද්ධාත්මයාණන්ගේ ක්‍රියාකාරිත්වය මගින් පුරුෂයන්ටත් ස්ත්‍රීන්ටත් කථා කරමින් සිටි සේක; එහෙත් ඔවුහු එම කැඳවීමට කන් නොදුන්හ. දැන් උන්වහන්සේ තමන්ගේ විනිශ්චයන් මගින් තම ජනතාවටත් ලෝකයටත් කථා කරමින් සිටින සේක. මේ විනිශ්චයන්ගේ කාලය තවමත් සත්‍යය කුමක්දැයි දැනගැනීමට අවස්ථාව නොලැබූ අය සඳහා කරුණාවේ කාලයකි. ස්වාමීන්වහන්සේ ඔවුන් දෙස මෘදු කරුණාවෙන් බලන සේක. උන්වහන්සේගේ කරුණාභරිත හදවත ස්පර්ශ වී ඇත; උන්වහන්සේගේ හස්තය තවමත් ගැළවීමට දිගු කර ඇත. මේ අවසාන දිනවල පළමු වරට සත්‍යය අසන බොහෝ සංඛ්‍යාවක් සුරක්ෂිතත්වයේ රැළට පිළිගනු ලැබෙන්නෝය.” Review and Herald, November 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.

Abo vasingateereri vhangeri ndivo “mamwe makwai,” akavimbisa Jesu kuti achaadana, uye vachanzwa inzwi rake paanodana.

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.

Uyezve ndinezinye izimvu, ezingezona ezalesi sibaya; nazo kufanele ngizilethe, futhi ziyolizwa izwi lami; khona kuyakuba khona umhlambi munye, nomalusi munye. Johane 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.

“Murya” wavanonzwa ndiwo “murya” wechipiri waZvakazarurwa chitsauko chegumi nesere, unoridza nenzwi guru panguva yomutemo weSvondo wava kuda kuuya, apo kutongwa kwechifeve chikuru kunopetwa kaviri, nokuti chazadza mukombe waro wokuedzwa nechivi.

“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).

“Muprofita unoti, ‘Ndakaona umwe mutumwa achiburuka kubva kudenga, ane simba guru; uye nyika yakavhenekerwa nokubwinya kwake. Akadanidzira nesimba, nenzwi guru, achiti, Bhabhironi guru rawa, rawa, uye rava ugaro hwemadhimoni’ (Zvakazarurwa 18:1, 2). Iri ndiro shoko rimwe chetero rakapiwa nomutumwa wechipiri. Bhabhironi rawa, ‘nokuti akanwisa marudzi ose waini yehasha dzoufeve hwake’ (Zvakazarurwa 14:8). Waini iyoyo chii?—Dzidziso dzake dzenhema. Akapa nyika sabata yenhema panzvimbo peSabata yomurayiro wechina, uye akadzokorora nhema dzakatanga kutaurwa naSatani kuna Evha muEdheni—kusafa kwomweya kwomuzvarirwo. Zvikanganiso zvizhinji zvine ukama nazvo akazviparadzira kure nokure, ‘achidzidzisa semidzidziso mirayiro yavanhu’ (Mateo 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.

“Jesu paakatanga shumiro Yake pachena, Akanatsa Temberi kubva mukusvibiswa kwayo kwekumhura kutsvene. Pakati pemabasa okupedzisira eshumiro Yake pakava nokunatswa kwechipiri kweTemberi. Saizvozvowo, mubasa rokupedzisira rokuyambira nyika, panopiwa kudanwa kuviri kwakasiyana kumachechi. Shoko rengirozi yechipiri nderekuti, ‘Bhabhironi rawa, rawa, guta iro guru, nokuti rakadiridza ndudzi dzose waini yokutsamwa youfeve hwaro’ (Zvakazarurwa 14:8). Uye mukuchema kukuru kweshoko rengirozi yechitatu kunonzwika izwi richibva kudenga richiti, ‘Budai mariri, vanhu vangu, kuti murege kugovana muzvivi zvaro, uye kuti murege kugamuchira matambudziko aro. Nokuti zvivi zvaro zvasvika kudenga, uye Mwari warangarira zvakaipa zvaro’ (Zvakazarurwa 18:4, 5).” Selected Messages, bhuku 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.

Pamurairo uri kuuya nokukurumidza weSvondo muUnited States, kutonga kunoenderera mberi kwedare remhosva pamusoro peBhabhironi remazuva ano kunotanga, uye nguva yokupedzisira yokutongwa kwavapenyu inotanga sezvo kutonga uku kuviri kuchipindirana. Mutumwa wechitatu anogadzirira nzira yoMutumwa weSungano mubasa rake anomirira basa rinoitwa panguva yokutongwa kwavapenyu kwakavamba musi wa11 Gunyana 2001, uye kunopera apo vokupedzisira veavo vasingateereri vhangeri panguva ino vanonzwa inzwi rechipiri raZvakazarurwa chitsauko chegumi nesere, uye vanobuda muBhabhironi. Basa iroro rinoratidza kunatswa nokubviswa kwetsvina mutembere yevane zviuru zana namakumi mana nezvina pakutanga koushumiri hwomutumwa anogadzirira nzira, uyezve kubviswa kwetsvina nokunatswa kwetembere yeboka guru pakuguma koushumiri hwomutumwa anogadzirira nzira yoMutumwa weSungano.

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

Pa mutemo weSvondo uchakurumidza kuuya, kuratidzwa kwesimba raMwari kwakaitika paPendekosti kuchadzokororwa.

“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. . . .

“E huna na un’wana eka hina loyi a nga ta tshama a amukela xikombiso xa Xikwembu loko vumunhu bya hina byi ri na xivati kumbe thyaka eka byona. Swi siyeriwile hina ku lulamisa ku kayivela loku nga eka vumunhu bya hina, ku tengisa tempele ya moya-xiviri eka manyala hinkwawo. Kutani mpfula ya le ndzhaku yi ta nela ehenhla ka hina hilaha mpfula ya le masungulweni yi weke ehenhla ka vadyondzisiwa hi Siku ra Pentekosta....”

“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.

“Muri gukora iki, bene Data, muri uwo murimo ukomeye wo kwitegura? Abifatanya n’isi barimo kwakira ishusho y’isi kandi barimo kwitegurira ikimenyetso cy’inyamaswa. Abatita ku bwabo, bicisha bugufi imbere y’Imana kandi bejesha ubugingo bwabo bubahiriza ukuri—abo ni bo barimo kwakira ishusho yo mu ijuru kandi barimo kwitegurira ikidodo cy’Imana mu ruhanga rwabo. Itegeko nirijya ahagaragara kandi ikimenyetso kigashyirwaho, imico yabo izaguma itanduye 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.

ហេតុនេះហើយ ជាកន្លែងដែលភាពមិនសមស្របមួយដែលមើលទៅដូចជាមាននៅក្នុងព្រះបន្ទូលទំនាយ អាចធ្វើឲ្យមនុស្សជំពប់បាន ប៉ុន្តែមិនចាំបាច់ត្រូវជំពប់ដូច្នោះឡើយ។ នៅថ្ងៃបុណ្យពന്തិកុស្ត៍ ក្នុងសម័យរបស់ពួកសិស្ស សារដែលត្រូវបានប្រទានអំណាច មិនបាននាំទៅដល់ពួកសាសន៍ដទៃទេ គឺអ្នកទាំងឡាយដែលមិនស្តាប់បង្គាប់ដំណឹងល្អ នៅពេលច្បាប់ថ្ងៃអាទិត្យដែលនឹងមកក្នុងពេលឆាប់ៗនេះមកដល់។ សារដែលត្រូវបានប្រទានអំណាចនៅថ្ងៃបុណ្យពន្តិកុស្ត៍ ត្រូវបាននាំទៅកាន់អ៊ីស្រាអែលបុរាណ ដែលនៅតែស្ថិតក្នុងរយៈពេលសាកល្បងចុងក្រោយរបស់ពួកគេ អស់រយៈពេលបីឆ្នាំកន្លះទៀត។

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.

සති හැත්තෑවක් ඔබගේ ජනතාව පිළිබඳවද ඔබගේ ශුද්ධ නුවර පිළිබඳවද නියම කරනු ලැබ ඇත; අක්‍රමිකතාව නිම කිරීමටත්, පාපයන් අවසන් කිරීමටත්, අයුතුකම උදෙසා සමාදානය සිදු කිරීමටත්, සදාකාලික ධර්මිෂ්ඨකම ගෙන ඒමටත්, දර්ශනය හා භවिष्यවाणी මුද්‍රා කිරීමටත්, අතිශුද්ධ තැනැත්තාව අභිෂේක කිරීමටත් ය. දානියෙල් 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 ule uliotiwa nguvu katika Pentekoste usingepelekwa kwa wale ambao hawakuitii injili mpaka Stefano alipopigwa kwa mawe mwaka 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.

“Ndipo mngelo anati, ‘Adzatsimikiza pangano ndi ambiri kwa sabata imodzi [zaka zisanu ndi ziwiri].’ Kwa zaka zisanu ndi ziwiri pambuyo poti Mpulumutsi anayamba utumiki Wake, uthenga wabwino unayenera kulalikidwa makamaka kwa Ayuda; kwa zaka zitatu ndi theka ndi Khristu Mwiniwake; ndipo pambuyo pake ndi atumwi. ‘Pakati pa sabatayo adzachititsa nsembe ndi chopereka kutha.’ Danieli 9:27. M’chilimwe cha masika cha A.D. 31, Khristu, nsembe yeniyeni, anaperekedwa pa Kalvari. Pamenepo chophimba cha m’Kachisi chinang’ambika pakati paŵiri, kusonyeza kuti kupatulika ndi tanthauzo la utumiki wa nsembe zinali zitachoka. Nthawi inali itafika yakuti nsembe ndi chopereka za padziko lapansi zithe.”

“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.

“Vhiki imwe chete—makore manomwe—yakaguma muna A.D. 34. Zvino nekutakwa kwaStefano nematombo, vaJudha vakazopedzisira vasimbisa kuramba kwavo vhangeri; vadzidzi vakanga vapararira nenyika nokuda kwokutambudzwa ‘vakafamba kwose kwose vachiparidza shoko’ (Mabasa 8:4); uye pasina nguva refu pashure, Sauro, mutambudzi uya, akatendeuka, akazova Pauro, muapostora kuvaHedheni.” 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.

Umyalezo owanikwa amandla ngePentekoste, ezinsukwini ezingamashumi amahlanu emva kokuvuka kukaKristu, uhambisana nomthetho weSonto lapho ivangeli libiza ezinye izimvu zikaKristu ukuba ziphume eBhabhiloni; nokho, kwaze kwaba yiminyaka emithathu nengxenye emva kwesiphambano lapho amaJuda “evala ngophawu ukwenqaba kwawo ivangeli,” kwase kuthi umyalezo uya kwabeZizwe, okuyibo labo ngaleso sikhathi ababengalilaleli ivangeli. Lokhu okubonakala kuyikuphikisana kukhuliswa kakhulu yile nkomba yokuthi ngo-34 AD amaJuda avala ngophawu ukwenqaba kwawo ivangeli, ngokuba uDade White usho okuhlukile.

“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.

“အဘယ်ကြောင့်ဆိုသော် ယဇ်ပူဇော်မှုဆိုင်ရာ စနစ်တစ်ရပ်လုံးသည် ခရစ်တော်ကို သင်္ကေတပြုသောအရာဖြစ်သဖြင့်၊ ကိုယ်တော်နှင့် ကင်းကွာလျှင် ၎င်း၌ မည်သည့်တန်ဖိုးမျှ မရှိခဲ့ပေ။ ယုဒလူတို့သည် ကိုယ်တော်ကို သေစေခြင်းအတွက် လက်အပ်၍ ခရစ်တော်အား မိမိတို့၏ ငြင်းပယ်မှုကို အတည်ပြုသောအခါ၊ ဗိမာန်တော်နှင့် ၎င်း၏ ဝတ်ပြုအမှုများကို အဓိပ္ပာယ်ရှိစေသော အရာအားလုံးကိုလည်း သူတို့ ငြင်းပယ်ခဲ့ကြသည်။ ၎င်း၏ သန့်ရှင်းမြင့်မြတ်မှုသည် ကွယ်ပျောက်သွားခဲ့ပြီ။ ၎င်းသည် ဖျက်ဆီးခြင်းခံရရန် သတ်မှတ်ထားပြီးဖြစ်သည်။ ထိုနေ့မှစ၍ ယဇ်ပူဇော်သက္ကာများနှင့် ၎င်းတို့နှင့် ဆက်စပ်နေသော အမှုဆောင်ခြင်းတို့သည် အဓိပ္ပာယ်ကင်းမဲ့သွားခဲ့သည်။ ကာဣန်၏ ပူဇော်သက္ကာကဲ့သို့ပင်၊ ထိုအရာများသည် ကယ်တင်ရှင်၌ ယုံကြည်ခြင်းကို မဖော်ပြခဲ့ကြ။ ခရစ်တော်ကို သတ်ဖြတ်ခြင်းအားဖြင့် ယုဒလူတို့သည် အမှန်အားဖြင့် မိမိတို့၏ ဗိမာန်တော်ကိုပင် ဖျက်ဆီးခဲ့ကြသည်။ ခရစ်တော်ကို လက်ဝါးကပ်တိုင်ပေါ်တွင် ချိတ်ဆွဲသတ်ဖြတ်ခဲ့သောအခါ၊ ကြီးမား၍ နောက်ဆုံးဖြစ်သော ယဇ်ပူဇော်သက္ကာကို ပူဇော်ပြီးစီးခဲ့ကြောင်းနှင့် ယဇ်ပူဇော်သက္ကာစနစ်သည် ထာဝရအဆုံးသတ်သွားခဲ့ကြောင်းကို ဖော်ပြသည့်အနေဖြင့် ဗိမာန်တော်၏ အတွင်းကန့်လန့်ကာသည် အပေါ်မှ အောက်သို့ နှစ်ပိုင်းကွဲ၍ စုတ်ပြဲသွားခဲ့သည်။” 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.

Ko Ayahudi vakasimbisa here kuramba kwavo evhangeri pakutakwa nematombo kwaStefano kana pamuchinjikwa waKristu? Kunetsana uku kunoita sokunge kuripo kunobatanidzwa nekunetsana kunoita sokunge kuripo kwekuzivisa kuratidzwa kwesimba raMwari paPentekosti kumutemo weSvondo uri kuuya nokukurumidza.

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.

Tikukhumba kulongosora kusiyana komwe kukuoneka ngati kukutsutsana m’nkhani yotsatira, koma ndikufuna kutikumbutsa kuti cholinga cha kulingalira kumeneku chikukhazikika pa mfundo imene aneneri azindikiritsa, yakuti anthu a Mulungu a ku Laodikeya a masiku otsiriza samvetsa chiweruzo. Tatenga nthawi yopenda nyengo zosiyanasiyana ndi zolinga za chiweruzo kuti tikhale omveka bwino pa mmene chiweruzo chofufuza ndi chiweruzo chokwaniritsa chilango zimakumanirana zonse pa lamulo la Lamlungu lomwe likubwera posachedwa. Kuti tiwone vumbulutso logwirizana ndi kusiyana komwe kukuoneka ngati kukutsutsana kumene tangokweza kumene, zinthu zimenezi zinafunikira kupendedwa.

We will continue this study in the next article.

Tichaenderera mberi nechidzidzo ichi muchinyorwa chinotevera.

“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.

“Vakatolika va Roma vanobvuma kuti kuchinjwa kweSabata kwakaitwa nechechi yavo, uye vanorondedzera kuchinja uku kumene sechiratidzo chechiremera chikuru-chekupedzisira chechechi. Vanotaura kuti nokuchengeta zuva rokutanga revhiki seSabata, vaPurotesitendi vari kubvuma simba rayo rokuisa mitemo muzvinhu zvoumwari. Chechi yeRoma haina kurega chirevo chayo chokuti haitadzi; uye apo nyika pamwe chete nemachechi echiPurotesitendi zvinogamuchira Sabata yenhema yakagadzirwa naro, asi vachiramba Sabata yaJehovha, vanenge vachibvuma chirevo ichi. Vangadaro vachitaura nezvesimba rinotsigira kuchinja uku, asi kukanganisa kuri mukurangarira kwavo kunoonekwa zviri nyore. MuPapist akapinza zvakakwana kuona kuti vaPurotesitendi vari kuzvinyengera, vachizvida vega kuvhara meso avo kuzvokwadi dziri munyaya iyi. Sezvo tsika yeSvondo ichiwedzera kugamuchirwa, anofara, achinzwa aine chokwadi kuti pakupedzisira ichaunza nyika yose yechiPurotesitendi pasi pemureza weRoma.”

“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.

“Ukujika kweSabatha kuluphawu okanye umqondiso wegunya lecawa yaseRoma. Abo bathi, bekuqonda okufunwa ngumthetho wesine, bakhethe ukugcina iSabatha yobuxoki endaweni yeyokwenyaniso, ngaloo nto babonakalisa ukuhlonela elo gunya ekuphela kwalo eliwuyalelayo. Uphawu lwerhamncwa yiSabatha yobupopu, ethe yamkelwa lihlabathi endaweni yosuku olamiselwa nguThixo.

“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.

“Asi nguva yokugamuchira chiratidzo chechikara, sezvakatemwa muchiporofita, haisati yasvika. Nguva yokuedzwa haisati yasvika. Kune vaKristu vechokwadi muchechi imwe neimwe, kusanganisira neSangano reRoma Katorike. Hapana anosh condemnedwa kusvikira apiwa chiedza uye aona chisungo chomurayiro wechina. Asi kana chirevo chikabudiswa chichimanikidza Sabata rekunyepedzera, uye kana kuchema kukuru kwengirozi yechitatu kukayambira vanhu pamusoro pokunamata chikara nomufananidzo wacho, mutsara uchava wakajeka pakati pezvenhema nezvechokwadi. Ipapo avo vanoramba vachipfuurira mukudarika murayiro vachagamuchira chiratidzo chechikara pahuma dzavo kana pamaoko avo.”

“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.

“Nematanho anokurumidza tiri kuswedera panguva iyi. Kana machechi echiPurotesitendi akabatana nesimba renyika kuti atsigire chitendero chenhema, icho chakapikiswa nemadzitateguru avo vakatsungirira kutambudzwa kukuru kwazvo nokuda kwacho, ipapo Sabata repapa richamanikidzirwa nesimba rakabatanidzwa rechechi nehurumende. Kuchava nokuramba kutenda kwenyika yose, uko kuchaguma chete mukuparadzwa kwenyika yose.” Bible Training School, February 2, 1913.