When the Lord led His last-day people back to Jeremiah’s “old paths” on September 11, 2001, He had already identified the rule of the triple application of prophecy.
Lè Senyè a te mennen pèp Li a nan dènye jou yo tounen sou “ansyen chemen” Jeremi yo, nan dat 11 septanm 2001, Li te deja idantifye règ aplikasyon trip pwofesi a.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Men sa Senyè a: Kanpe sou chemen yo, gade, epi mande pou ansyen santye yo, kote bon chemen an ye; mache ladan l, epi n ap jwenn repo pou nanm nou. Men yo te di: Nou p ap mache ladan l. Mwen te mete gad sou nou tou, mwen te di: Koute son twonpèt la. Men yo te di: Nou p ap koute. Jeremi 6:16, 17.
When the Lord returned His people to the old paths, they would find rest (the latter rain), and the watchmen were then given a trumpet message. All the prophets most perfectly identify the end of the last days, so the trumpet message of the last days would be the final trumpet, which is the seventh trumpet, which is the third woe.
Lè Seyè a t ap mennen pèp Li a tounen sou ansyen chemen yo, yo t ap jwenn repo (lapli apre a), epi lè sa a gad yo te resevwa yon mesaj twonpèt. Tout pwofèt yo idantifye fen dènye jou yo ak anpil presizyon; konsa, mesaj twonpèt dènye jou yo t ap dènye twonpèt la, ki se setyèm twonpèt la, ki se twazyèm malè a.
When His last-day people began to walk within the old paths, it was recognized that the characteristics of the first woe, identified a specific symbolic historical leader (Mohammed), and that the second woe, did the same thing (Osman). It was found that each of the first four trumpets also had specific symbolic leaders to identify the trumpet, and it was then recognized that Osama bin Laden was the symbolic leader of the third woe.
Lè pèp Li nan dènye jou yo te kòmanse mache nan vye chemen yo, yo te rekonèt ke karakteristik premye malè a te idantifye yon chèf istorik senbolik espesifik (Mohammed), e ke dezyèm malè a te fè menm bagay la tou (Osman). Yo te dekouvri tou ke chak nan kat premye twonpèt yo te genyen chèf senbolik espesifik pou idantifye twonpèt la, epi lè sa a yo te vin rekonèt ke Osama bin Laden se te chèf senbolik twazyèm malè a.
Mohammed was associated with Arabia, and Osman was the symbol of the Ottoman Empire in Turkey, and Osama bin Laden represented world-wide Islamic terror, though he, as with Mohammed, was an Arabian.
Mohammed te asosye ak Arabi, epi Osman te senbòl Anpi Otoman an nan Latiki, epi Osama bin Laden te reprezante teworis islamik atravè lemond, byenke li menm, menm jan ak Mohammed, te yon Arab.
It was also recognized that the first woe, hurt the armies of Rome and that the second woe, killed the armies of Rome. September 11, 2001 was then recognized as the point when Islam of the third woe, hurt the army of Rome (the United States), but that at the Sunday law, it will kill the army of Rome, as the United States comes to its conclusion as the sixth kingdom of Bible prophecy, and surrenders its national sovereignty to the threefold union of the dragon, the beast and the false prophet.
Li te rekonèt tou ke premye malè a te blese lame Wòm yo, e ke dezyèm malè a te touye lame Wòm yo. Lè sa a, 11 septanm 2001 te rekonèt kòm pwen kote Islam nan twazyèm malè a te blese lame Wòm nan (Etazini), men ke nan lwa dimanch la, li pral touye lame Wòm nan, pandan Etazini ap rive nan konklizyon li kòm sizyèm wayòm pwofesi biblik la, epi li remèt souverennte nasyonal li bay inyon twa-fwa a: dragon an, bèt la, ak fo pwofèt la.
It was recognized that the United States was the earth beast with two horns of power. A primary prophetic characteristic of the earth beast is that it changes from a lamb to a dragon. Prophetically horns represent strength, and the strength of the earth beast was Republicanism and Protestantism, represented as the two horns of the earth beast. But now in the last days, the two strengths of the earth beast have changed to military and economic power. On September 11, 2001 Islam of the third woe struck the earth, a symbol of the earth beast, the Pentagon, a symbol of its military might, and the Twin Towers in New York City, a symbol of its economic strength.
Yo te rekonèt Etazini kòm bèt ki soti sou tè a avèk de kòn pouvwa. Yon prensipal karakteristik pwofetik bèt ki soti sou tè a se ke li chanje soti nan yon ti mouton pou l vin yon dragon. Nan langaj pwofetik, kòn yo reprezante fòs, epi fòs bèt ki soti sou tè a te Repiblikanis ak Pwotestantis, ki te reprezante kòm de kòn bèt ki soti sou tè a. Men kounye a, nan dènye jou yo, de fòs bèt ki soti sou tè a chanje pou yo vin pouvwa militè ak pouvwa ekonomik. Sou 11 septanm 2001, Islam twazyèm malè a te frape tè a, yon senbòl bèt ki soti sou tè a, Pentagòn nan, yon senbòl pisans militè li, ak De Gwo Tou yo nan Vil Nouyòk, yon senbòl fòs ekonomik li.
When it was also recognized that the beginning history of the first woe, and the ending history of the second woe, both presented an illustration of the sealing of the one hundred and forty-four thousand, it was recognized that at the arrival of the third woe, when the great buildings of New York were brought down, it was identified that the sealing process of the one hundred and forty-four thousand had began.
Lè yo te rekonèt tou ke istwa kòmansman premye malè a, ak istwa fen dezyèm malè a, toude te prezante yon ilistrasyon sou sele san karant-kat mil yo, yo te rekonèt ke lè twazyèm malè a te rive, lè gwo bilding New York yo te fè tonbe, sa te idantifye ke pwosesis sele san karant-kat mil yo te kòmanse.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Eske gen pawòl mwen te deklare ki di Nouyòk dwe disparèt anba yon vag mare? Sa a, mwen pa janm di l. Mwen te di, pandan m t ap gade gwo bilding yo k ap monte la a, etaj apre etaj, ‘Ala sèn terib k ap fèt lè Senyè a leve pou souke tè a avèk anpil efreyan! Lè sa a, pawòl Revelasyon 18:1–3 yo pral akonpli.’ Tout dizwityèm chapit Revelasyon an se yon avètisman sou sa k ap vini sou tè a. Men mwen pa gen okenn limyè an patikilye konsènan sa k ap vini sou Nouyòk, eksepte ke mwen konnen yon jou gwo bilding ki la yo pral jete atè pa vire-vire ak ranvèse pouvwa Bondye a. Daprè limyè yo ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan Senyè a, yon sèl manyen pouvwa vanyan li, epi estrikti masiv sa yo pral tonbe. Sèn pral fèt, e nou pa ka menm imajine jan yo pral efreyan.” Review and Herald, 5 jiyè 1906.
The “destruction that is in the world,” is the character of Islam, for its character is represented as Apollyon and Abaddon in chapter nine, verse eleven of Revelation.
“Destriksyon ki nan lemonn nan” se karaktè Islam la, paske karaktè li reprezante kòm Apolyon ak Abadon nan chapit nèf, vèsè onz nan Revelasyon.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. Revelation 9:11 (NINE ELEVEN).
Epi yo te gen yon wa sou yo, ki se zanj twou san fon an; non li an ebre se Abadon, men an grèk non li se Apolyon. Revelasyon 9:11 (NÈF ONZ).
The meaning of the name, or character, of the king that rules Islam, both in Hebrew and Greek, as represented by the two names is “death” and “destruction,” which arrived on September 11, 2001, when the great buildings of New York were thrown down. At that point, Revelation chapter eighteen, verses one through three began to be fulfilled.
Sans non an, oswa karaktè, wa ki dirije Islam lan, ni an ebre ni an grèk, jan de non yo reprezante l la, se “lanmò” ak “destriksyon”, ki te rive 11 septanm 2001, lè gwo bilding New York yo te jete atè. Nan moman sa a, Revelasyon chapit dizwit, vèsè youn rive twa, te kòmanse akonpli.
It was recognized that the first mention of the wild man of Islam in the book of Genesis used the Hebrew word for the “wild Arabian ass,” which was translated in the verse as a “wild man.” The symbol of Islam is the horse family, and in Revelation chapter nine, it was also represented as a warhorse. Upon the sacred charts of Habakkuk, that God’s people had been informed “should not be altered,” Islam was also represented by the war horses.
Yo te rekonèt ke premye mansyon nonm sovaj Islam lan nan liv Jenèz la te sèvi ak mo ebre pou “bourik sovaj Arabi a,” ki te tradui nan vèsè a kòm yon “nonm sovaj.” Senbòl Islam lan se fanmi chwal la, epi nan Revelasyon chapit nèf, li te reprezante tou kòm yon chwal lagè. Sou tablo sakre Abakik yo, ke pèp Bondye a te resevwa enfòmasyon “pa ta dwe chanje,” Islam te reprezante tou pa chwal lagè yo.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Epi zanj Seyè a di li: Gade, ou ansent, epi w ap fè yon pitit gason, e w ap rele non li Izmayèl; paske Seyè a tande mizè ou. E li pral tankou yon nonm sovaj; men li pral leve kont tout moun, epi men tout moun pral leve kont li; e li pral rete anfas tout frè li yo. Jenèz 16:11, 12.
The first mention of the birth of Ishmael was associated with a “restraint,” which became a primary symbol associated with Islam.
Premye mansyonnaj nesans Izmayèl la te asosye ak yon “kontrent”, ki te vin tounen yon senbòl prensipal ki asosye ak Islam.
Now Sarai Abram’s wife bare him no children: and she had an handmaid, an Egyptian, whose name was Hagar. And Sarai said unto Abram, Behold now, the Lord hath restrained me from bearing: I pray thee, go in unto my maid; it may be that I may obtain children by her. And Abram hearkened to the voice of Sarai. Genesis 16:1, 2.
Koulye a, Saraï, madanm Abraram lan, pa t fè l okenn pitit; epi li te gen yon sèvant, yon Ejipsyèn, ki te rele Aga. Epi Saraï di Abraram: Gade non, Seyè a fèmen vant mwen pou m pa fè pitit; tanpri, antre bò kote sèvant mwen an; petèt m a jwenn pitit pa mwayen li. Epi Abraram koute vwa Saraï. Jenèz 16:1, 2.
In the very same first mention of Islam, as represented by the birth of Ishmael, submission is emphasized. The concept of submission is fundamental to the religion of Islam. The word “Islam,” is derived from two Arabic words, “salaam,” which means “peace”, and “aslama,” which means “to submit” or “surrender”. Islam teaches that believers should submit their will to the will of Allah (God) in all aspects of life. Once Sarah realized she had made a bad decision by encouraging Abraham to take Hagar and produce Ishmael she got permission from Abraham to treat Hagar harshly, causing Hagar to flee from the home of Abraham. There she received a message from the angel.
Nan menm premye mansyon Islam lan menm, jan nesans Izmayèl la reprezante li a, soumèt mete anfas. Konsèp soumèt la se yon eleman fondamantal nan relijyon Islam lan. Mo “Islam” nan sòti nan de mo arab, “salaam,” ki vle di “lapè”, ak “aslama,” ki vle di “soumèt” oswa “rann tèt”. Islam anseye ke kwayan yo dwe soumèt volonte pa yo anba volonte Allah (Bondye) nan tout aspè lavi a. Lè Sara vin rann li kont li te pran yon move desizyon lè li te ankouraje Abraram pran Aga pou fè Izmayèl, li te resevwa pèmisyon nan men Abraram pou l maltrete Aga, sa ki lakòz Aga kouri kite kay Abraram. Se la li te resevwa yon mesaj nan men zanj lan.
But Abram said unto Sarai, Behold, thy maid is in thy hand; do to her as it pleaseth thee. And when Sarai dealt hardly with her, she fled from her face. And the angel of the Lord found her by a fountain of water in the wilderness, by the fountain in the way to Shur. And he said, Hagar, Sarai’s maid, whence camest thou? and whither wilt thou go? And she said, I flee from the face of my mistress Sarai. And the angel of the Lord said unto her, Return to thy mistress, and submit thyself under her hands. And the angel of the Lord said unto her, I will multiply thy seed exceedingly, that it shall not be numbered for multitude. And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:6–12.
Men Abraram di Saraï: Gade, sèvant ou a nan men ou; fè avè l jan sa fè ou plezi. E lè Saraï te maltrete l, li kouri kite devan li. Zanj Senyè a jwenn li bò yon sous dlo nan dezè a, bò sous ki sou chemen Chou a. Li di l: Aga, sèvant Saraï a, ki kote ou soti? e ki kote ou prale? Li reponn: Mwen ap kouri kite devan metrès mwen Saraï. Zanj Senyè a di l: Retounen lakay metrès ou, epi soumèt tèt ou anba men li. Zanj Senyè a di l ankò: M ap anpil anpil miltipliye desandans ou, tèlman y ap pa ka konte yo poutèt kantite yo. Zanj Senyè a di l ankò: Gade, ou ansent, epi w ap fè yon pitit gason; w ap rele non li Izmayèl, paske Senyè a tande soufrans ou. Li menm, li pral tankou yon nonm sovaj; men li pral kont tout moun, e men tout moun pral kont li; epi li pral rete anfas tout frè li yo. Jenèz 16:6–12.
The restraint of Islam, the “submission” that represents the character of the religion of Islam, and the role of Islam are all in the first mention of Ishmael, and represent the prophetic DNA of the Islam represented by the three woes of Revelation. Once the Lord brought His people to Jeremiah’s old paths they also recognized that the “four winds” that are held in check by the four angels of Revelation chapter seven, are specifically the four winds of Islam.
Kontrent Islam nan, “soumèt” ki reprezante karaktè relijyon Islam nan, ansanm ak wòl Islam, yo tout parèt nan premye mansyone Izmayèl, epi yo reprezante ADN pwofetik Islam ki reprezante pa twa malè yo nan Revelasyon. Lè Seyè a te mennen pèp Li a tounen sou ansyen chemen Jeremi yo, yo te rekonèt tou ke “kat van” kat zanj yo kenbe an fren nan Revelasyon chapit sèt la se, an patikilye, kat van Islam yo.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.” Manuscript Releases, volume 20, 217.
« Des anges retiennent les quatre vents, représentés comme un cheval furieux cherchant à se dégager et à se ruer sur la face de toute la terre, portant sur son passage la destruction et la mort. » Manuscript Releases, volume 20, 217.
The “angry horse” of Islam that is also the “four winds” that are “restrained” while the sealing of the one hundred and forty-four thousand is accomplished, bear “death and destruction” (Abaddon and Apollyon) in their “path.” Just as the restraint placed upon Hagar, placed that prophetic attribute into the symbol of Islam, the four winds and the angry horse are both restrained, and with that fact in place it was recognized that the beginning of the first woe, identifies a restraint upon Islam as represented by Abubakar’s historical command.
“Chwal fache” Islam nan, ki se tou “kat van” yo ki “kenbe” pandan sele san karannkatmil la ap akonpli, pote “lanmò ak destriksyon” (Abaddon ak Apollyon) sou “chemen” yo. Menm jan kontrent yo te mete sou Aga a te mete atribi pwofetik sa a nan senbòl Islam nan, kat van yo ak chwal fache a toude kenbe; epi, ak reyalite sa a byen tabli, yo te rekonèt ke kòmansman premye malè a idantifye yon kontrent sou Islam jan sa reprezante nan kòmandman istorik Abubakar la.
And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.
Epi yo te ba yo lòd pou yo pa fè zèb tè a mal, ni okenn bagay vèt, ni okenn pyebwa; men sèlman moun sa yo ki pa gen sele Bondye a sou fwon yo. Revelasyon 9:4.
Line upon line, the beginning of the second woe, which in the triple application of the three woes is placed over the beginning of the first woe, identifies a release of the four angels, who in the verse represents the release of Islam’s second great jihad.
Ranje sou ranje, kòmansman dezyèm malè a, ki nan aplikasyon trip twa malè yo plase sou kòmansman premye malè a, idantifye yon lage kat zanj yo, ki nan vèsè a reprezante lage dezyèm gwo jihad Islam nan.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. Revelation 9:14.
Li t ap di sizyèm zanj ki te gen twonpèt la: Lage kat zanj ki mare nan gwo larivyè Lefrat la, Efrat. Revelasyon 9:14.
It was therefore understood that at the beginning of the third woe, Islam would be both released and restrained, which is the very testimony of Sister White.
Se poutèt sa, yo te konprann ke, nan kòmansman twazyèm malè a, Islam t ap ni lage ni kenbe an fren, e se sa menm temwayaj Sè White la deklare.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Nan tan sa a, pandan travay delivrans lan ap rive nan fen li, twoub pral vini sou tè a, e nasyon yo pral fache; men yo pral kenbe yo an fren pou yo pa anpeche travay twazyèm zanj lan. Nan tan sa a, ‘lapli dèyè sezon an,’ oswa rafrechisman ki soti nan prezans Senyè a, pral vini pou bay puisans a gwo vwa twazyèm zanj lan, epi pou prepare sen yo pou yo kanpe nan peryòd kote sèt dènye kalamite yo pral vide.” Early Writings, 85.
When the historical record of Islam was investigated it was found that the warfare and accomplishments of Arabic Islam of the first woe, is understood by Islam as “the first great jihad”, and that the warfare of the Ottoman Empire that began when the four angels were loosed is understood by Islam as “the second great jihad”. In agreement with the triple application Islam believes the third and last great jihad, began on September 11, 2001. As William Miller once wrote, “History and prophecy, doth agree.”
Lè yo te egzamine dosye istorik Islam lan, yo te jwenn ke lagè ak reyalizasyon Islam arab premye malè a, Islam konprann yo kòm “premye gran jihad la”, e ke lagè Anpi Otoman an ki te kòmanse lè kat zanj yo te lage yo, Islam konprann li kòm “dezyèm gran jihad la”. An akò avèk aplikasyon trip la, Islam kwè twazyèm ak dènye gran jihad la te kòmanse nan 11 septanm 2001. Jan William Miller te ekri yon fwa: “History and prophecy, doth agree.”
The “line upon line” application of a release and simultaneous restraint as represented by laying the beginning prophetic line of the first and second woes, over one another, was perfectly confirmed by the Spirit of Prophecy, and immediately after Islam struck on September 11, 2001 President George W. Bush placed a world-wide restraint upon Islam by initiating his war on terror. The simultaneous releasing and restraining of the “angry horse” of Islam was confirmed by the Bible, the Spirit of Prophecy, and also history.
Aplikasyon “liy sou liy” yon liberasyon ak yon restriksyon similtane, jan sa reprezante lè yo mete premye liy pwofetik malè premye a ak dezyèm nan youn sou lòt, te konfime pafètman pa Lespri Pwofesi a; epi tousuit apre Islam te frape nan dat 11 septanm 2001, Prezidan George W. Bush te mete yon restriksyon mondyal sou Islam lè li te lanse lagè li kont laterè. Liberasyon ak restriksyon similtane “chwal fache” Islam nan te konfime pa Bib la, Lespri Pwofesi a, epi tou pa listwa.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the nations are angered, yet held in check, as they were on September 11, 2001.
Moun ki “swiv Ti Mouton an” pou yo tounen sou ansyen chemen Millerit yo, yo jwenn “repo” a, ki se dènye lapli a, ke Sè White idantifye kòm sa ki kòmanse lè nasyon yo vin fache, men yo rete kenbe an fren, menm jan sa te ye nan 11 septanm 2001.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Nan epòk sa a, pandan travay delivrans lan ap rive nan fen li, tray ap vini sou tè a, e nasyon yo ap fache, men y ap kenbe yo an fren pou yo pa anpeche travay twazyèm zanj lan. Nan menm epòk sa a, ‘lapli dènye sezon an,’ oswa rafrechisman ki soti nan prezans Senyè a, ap vini pou bay fòs a gwo vwa twazyèm zanj lan, epi pou prepare sen yo pou yo ka rete fèm pandan peryòd kote sèt dènye kalamite yo pral vide sou tè a.” Early Writings, 85.
Those who “follow the Lamb” back to the Millerite old paths find the “rest,” which is the latter rain, that Sister White identifies begins when the mighty angel of Revelation eighteen descended on September 11, 2001.
Moun ki “swiv Ti Mouton an” tounen nan ansyen chemen Millerit yo jwenn “repo” a, ki se lapli dènye a, ke Sè White idantifye kòm li te kòmanse lè zanj pisan nan Revelasyon dizwit la te desann nan 11 septanm 2001.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Lapli denye a dwe tonbe sou pèp Bondye a. Yon zanj pisan dwe desann soti nan syèl la, epi tout tè a dwe klere ak glwa li.” Review and Herald, 21 Avril 1891.
That mighty angel descended when the buildings of New York were thrown down, the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle. Those who were led back to Jeremiah’s old paths, and found the “rest,” which is the latter rain, then recognized that Isaiah’s “rest and refreshing,” was also the latter rain, but it was also an identification of the test which on September 11, 2001 confronted God’s people, and especially the “scornful men” who “ruled Jerusalem”. They came to understand that the test was twofold, for it represented the message of Islam of the third woe, and just as importantly, it represented the biblical methodology that established the message of the latter rain.
An zanj pwisan sa a te desann lè bilding New York yo te jete atè; sele san karant-kat mil la te kòmanse, epi dènye lapli a te kòmanse wouze. Moun ki te dirije tounen sou ansyen chemen Jeremi yo, epi ki te jwenn “repo” a, ki se dènye lapli a, lè sa a yo te rekonèt ke “repo ak rafrechisman” Ezayi a te dènye lapli a tou; men sa te yon idantifikasyon tès la tou, tès ki, nan dat 11 Septanm 2001, te konfwonte pèp Bondye a, epi espesyalman “mesye k ap pase yo nan rizib” ki “t ap gouvène Jerizalèm”. Yo te vin konprann ke tès la te gen de aspè, paske li te reprezante mesaj Islam lan nan twazyèm malè a, epi menm jan enpòtan an, li te reprezante metodoloji biblik ki te etabli mesaj dènye lapli a.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:12–14.
Li te di yo konsa: Men repo a kote nou ka fè moun ki bouke yo repoze; men soulajman an. Men yo pa t vle tande. Se konsa, pawòl Senyè a te vin pou yo: lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras lòtbò; pou yo te ka ale, tonbe sou do, kraze, pran nan pyèj, epi yo te kaptire. Se poutèt sa, tande pawòl Senyè a, nou menm moun k ap pase nan betiz, nou menm k ap gouvène pèp sa a ki nan Jerizalèm. Ezayi 28:12–14.
Walking in the old paths allowed God’s last day people to then see that the parable of the ten virgins, which “illustrates the experience of the Adventist people,” was to be repeated “to the very letter,” during the sealing time of the one hundred and forty-four thousand. The testimony of the history where the parable was first fulfilled identified that Habakkuk chapter two was directly connected with and part of the parable. Therefore the “debate” of Habakkuk two represented the test of the rest and refreshing that the scornful men refused to hear. As faithful Bible students continued to investigate the old paths, they realized that not only was the parable of the ten virgins, and Habakkuk two, the same prophecy, but so too was Ezekiel chapter twelve.
Mache nan ansyen chemen yo te pèmèt pèp Bondye a nan dènye jou yo wè ke parabòl dis vyèj yo, ki “ilistre eksperyans pèp Advantis la,” te dwe repete “jis nan tout detay li yo,” pandan tan sele san karannkat mil yo. Temwayaj istwa a kote parabòl la te premye akonpli a te idantifye ke Habakik chapit de te dirèkteman konekte ak parabòl la e li te fè pati li. Se poutèt sa, “deba” Habakik de a te reprezante tès repo ak rafrechisman an, ke mesye meprizan yo te refize tande. Pandan etidyan Labib fidèl yo te kontinye fouye ansyen chemen yo, yo te vin rann yo kont ke non sèlman parabòl dis vyèj yo ak Habakik de te menm pwofesi a, men Ezekyèl chapit douz te menm bagay la tou.
“A portion of Ezekiel’s prophecy also was a source of strength and comfort to believers: ‘The word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God. . . . The days are at hand, and the effect of every vision. . . . I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged.’ ‘They of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of My words be prolonged any more, but the word which I have spoken shall be done.’ Ezekiel 12:21–25, 27, 28.” The Great Controversy, 393.
“Yon pati nan pwofesi Ezekyèl la tou te yon sous fòs ak konsolasyon pou kwayan yo: ‘Pawòl Seyè a vin jwenn mwen, li di: Pitit lòm, ki pwovèb sa a nou genyen nan peyi Izrayèl la, k ap di: Jou yo ap trennen an longè, e tout vizyon ap echwe? Se poutèt sa, di yo: Men sa Senyè Bondye a di.... Jou yo prèt, ak akonplisman chak vizyon.... M ap pale, e pawòl mwen pral pale a ap rive fèt; li p ap trennen ankò.’ ‘Moun lakay Izrayèl yo di: Vizyon li wè a se pou anpil jou k ap vini, e li pwofetize sou tan ki byen lwen. Se poutèt sa, di yo: Men sa Senyè Bondye a di; okenn nan pawòl Mwen yo p ap trennen ankò, men pawòl mwen te pale a pral fèt.’ Ezekyèl 12:21–25, 27, 28.” The Great Controversy, 393.
The period of the sealing of the one hundred and forty-four thousand, as represented by the Advent movement of 1840 to 1844, represents the period of time in the last days, when “the effect of every vision” “shall come to pass.” The prophetic history of the first woe, laid upon the prophetic history of the second woe, identifies the prophetic history of the third woe, which is the prophetic history of the sealing of the one hundred and forty-four thousand. It is also the history of 1840 to 1844. It is also the history where the work of the messenger who prepares the way for the Messenger of the Covenant is accomplished. It is the history where the two horns of the earth beast go through a transition from the sixth unto the “eighth” that “is of the seven”. It is the history where the two prophets are slain in the street, in chapter eleven of Revelation.
Peryòd sele san karant-kat mil yo, jan mouvman Adventis la nan ane 1840 rive 1844 reprezante l, se peryòd tan an nan dènye jou yo, lè “efè chak vizyon” “va rive fèt.” Istwa pwofetik premye malè a, lè yo poze l sou istwa pwofetik dezyèm malè a, idantifye istwa pwofetik twazyèm malè a, ki se istwa pwofetik sele san karant-kat mil yo. Li se tou istwa ane 1840 rive 1844 yo. Li se tou istwa kote travay mesaje ki prepare chemen an pou Mesaje Alyans lan akonpli. Se istwa kote de kòn bèt tè a pase atravè yon tranzisyon soti nan sizyèm lan rive nan “wityèm” nan ki “soti nan sèt yo”. Se istwa kote yo touye de pwofèt yo nan lari a, nan chapit onz Revelasyon an.
Just as significant though, is the fact that because God’s word never fails, in conjunction with the principle that all the prophets are speaking more of the last days than any other period, on September 11, 2001 the “prophetic days are at hand” where the “words that” God has spoken “will come to pass,” and “it shall be no more prolonged.”
Men, sa ki pa mwens enpòtan an, se lefèt ke, paske pawòl Bondye pa janm echwe, ansanm ak prensip ki di tout pwofèt yo ap pale plis sou dènye jou yo pase sou nenpòt lòt peryòd, nan dat 11 Septanm 2001, “jou pwofetik yo rive,” kote “pawòl” Bondye te pale yo “va rive,” e “sa p ap retade ankò.”
The rebellion of 1863 assigned Laodicean Adventism to wander in the wilderness until they were all dead. The Lord returned to that history on September 11, 2001 as He had done with ancient Israel at Kadesh.
Rebelyon 1863 la te asiyen Advantis Lawodise a pou yo moute desann nan dezè a jiskaske yo tout te mouri. Senyè a te retounen nan istwa sa a nan dat 11 Septanm 2001, menm jan Li te fè sa ak ansyen Izrayèl nan Kadèch.
The first visit to Kadesh produced the rebellion of the ten spies, and brought the time of wandering in the wilderness. At the end of the forty years, they returned to Kadesh, and it was there that Moses struck the Rock a second time and was prevented from entering into the Promised Land, but they went in with Joshua. September 11, 2001, identifies the last generation, and God will no longer prolong His Word.
Premye vizit la Kadech te pwodui rebelyon dis espyon yo, e li te fè vini tan pwomnad nan dezè a. Nan fen karant ane yo, yo te retounen Kadech, e se la Moyiz te frape Wòch la yon dezyèm fwa epi yo te anpeche l antre nan Tè Pwomiz la, men yo te antre avèk Jozye. 11 septanm 2001 idantifye dènye jenerasyon an, e Bondye p ap pwolonje Pawòl Li ankò.
We will address this fact in the next article.
Nou pral abòde reyalite sa a nan atik ki vin apre a.
“The history of the wilderness life of Israel was chronicled for the benefit of the Israel of God to the close of time. God’s dealings with the wanderers of the desert in all their marchings to and fro, in their exposure to hunger, thirst, and weariness, and in the striking manifestations of his power for their relief, are a divine parable, fraught with warning and instruction for his people in all ages. The varied experience of the Hebrews was a school of preparation for their promised home in Canaan. God would have his people in these last days review with humble hearts, and teachable spirits, the fiery trials through which ancient Israel passed, that they may be instructed in their preparation for the heavenly Canaan.
“Istwa lavi Izrayèl nan dezè a te ekri pou byen Izrayèl Bondye a jouk nan fen tan an. Jan Bondye te aji ak moun k ap vwayaje nan dezè a, nan tout ale vini yo, nan ekspozisyon yo ak grangou, swaf, ak fatig, ansanm ak manifestasyon frapan puisans li pou soulaje yo, se yon parabòl diven, chaje ak avètisman ak enstriksyon pou pèp li a nan tout epòk. Eksperyans divès Ebre yo te yon lekòl preparasyon pou kay pwomiz yo nan Kanaran. Bondye ta vle pèp li a, nan dènye jou sa yo, revize ak kè imil ak lespri ki dispoze aprann, eprèv dife Izrayèl tan lontan te pase yo, pou yo ka resevwa enstriksyon nan preparasyon yo pou Kanaran selès la.”
“The rock which, smitten by the command of God, sent forth its living waters, was a symbol of Christ, smitten and bruised that by his blood a fountain might be prepared for the salvation of perishing man. As the rock had been once smitten, so Christ was to be ‘once offered, to bear the sins of many.’ But when Moses rashly smote the rock at Kadesh, the beautiful symbol of Christ was marred. Our Saviour was not to be sacrificed a second time. As the great offering was made but once, it is only necessary for those who seek the blessings of his grace to ask in Jesus’ name,—to pour forth the heart’s desires in penitential prayer. Such prayer will bring before the Lord of hosts the wounds of Jesus, and then will flow forth afresh the life-giving blood, symbolized by the flowing of the living water for thirsting Israel.
“Wòch la ki, lè yo te frape l sou kòmandman Bondye, te fè dlo vivan li yo koule, te yon senbòl Kris la, ki te frape e kraze pou, pa san li, yon sous ta ka prepare pou delivrans moun k ap peri yo. Menm jan yo te frape wòch la yon sèl fwa, konsa Kris la te dwe ‘ofri yon sèl fwa, pou pote peche anpil moun.’ Men lè Moyiz, avèk prese ak temerite, te frape wòch la nan Kadès, bèl senbòl Kris la te gate. Sovè nou an pa t dwe sakrifye yon dezyèm fwa. Kòm gwo ofrann lan te fèt yon sèl fwa sèlman, se sèlman nesesè pou sila yo k ap chèche benediksyon gras li yo mande nan non Jezi,—vide dezi kè yo nan lapriyè penitans. Lapriyè konsa ap mete blesi Jezi yo devan Seyè lame yo, epi lè sa a san ki bay lavi a ap koule ankò ak frechè, jan sa te senbolize pa dlo vivan an ki t ap koule pou pèp Izrayèl ki te swaf la.”
“Only by living faith in God, and humble obedience to his commands, can man hope to meet the divine approval. On the occasion of that mighty miracle at Kadesh, Moses, wearied with the continual murmuring and rebellion of the people, lost sight of his Almighty Helper; he heeded not the command, ‘Speak ye unto the rock, and it shall give forth its waters;’ and without the divine strength he was left to mar his record with an exhibition of passion and human weakness. The man who should, and might have stood pure, firm, and unselfish to the close of his work, was overcome at last. God was dishonored before the congregation of Israel, when he might have been honored, and his name glorified.
“Se sèlman grasa lafwa vivan nan Bondye, ak obeyisans imil devan kòmandman li yo, lòm ka espere jwenn apwobasyon Bondye. Nan okazyon gwo mirak sa a nan Kadèch, Moyiz, ki te bouke ak tout bougonnen ak rebelyon pèp la san rete, te pèdi devan je li Èd Toupwisan li a; li pa t obeyi kòmandman an: ‘Pale ak wòch la, epi l ap bay dlo li yo;’ epi, san fòs Bondye a, yo te kite l gate dosye li pa yon demonstrasyon pasyon ak feblès imen. Nonm ki te dwe, e ki te ka rete pwòp, fèm, ak san enterè pèsonèl jouk nan fen travay li a, te finalman tonbe anba sa. Yo te dezonore Bondye devan kongregasyon Izrayèl la, lè li te ka onore l, epi fè non li glorifye.”
“The judgment immediately pronounced against Moses was most cutting and humiliating,—that he with rebellious Israel must die before crossing the Jordan. But shall man assert that the Lord dealt severely with his servant for that one offense? God had honored Moses as he had honored no other man then living. He had vindicated his cause again and again. He had heard his prayers, and had spoken with him face to face, as a man speaketh with a friend. Just in proportion to the light and knowledge which Moses had enjoyed, was his criminality increased.” Signs of the Times, October 7, 1880.
“Jijman ki te pwononse touswit kont Moyiz la te taye anpil e li te imilyan anpil,—se li menm ansanm ak Izrayèl rebèl la ki te dwe mouri anvan yo travèse Jouden an. Men, èske moun ka deklare Seyè a te aji ak sevèsite anvè sèvitè li pou sèl ofans sa a? Bondye te onore Moyiz jan li pa t onore okenn lòt moun ki t ap viv nan epòk sa a. Li te defann koz li ankò e ankò. Li te tande lapriyè li yo, e li te pale avè l fas a fas, menm jan yon moun pale ak zanmi li. Se egzakteman nan mezi limyè ak konesans Moyiz te resevwa a, koupabilite li te vin pi gwo.” Signs of the Times, 7 oktòb 1880.