Christ pointed His people to the budding trees of Spring, in order that they would understand the “signs” and the implication of the “signs” of the last days.
Kris te dirije pèp Li a sou pyebwa prentan yo k ap boujonnen, pou yo ta konprann “siy” yo ak sa “siy” dènye jou yo vle di.
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.
“Kris te mande pèp Li a pou yo veye siy avènman Li a epi pou yo rejwi lè yo ta wè siy ki anonse vini Wa yo a. ‘Lè bagay sa yo kòmanse rive,’ Li te di, ‘lè sa a, leve je nou anlè, epi leve tèt nou; paske redanmsyon nou ap pwoche.’ Li te montre disip Li yo pyebwa prentan k ap boujonnen, epi Li te di: ‘Lè yo kòmanse pouse, nou wè sa epi nou konnen pa nou menm ke sezon lete a deja prè. Menm jan an tou nou menm, lè nou wè bagay sa yo rive, konnen ke wayòm Bondye a prè.’ Lik 21:28, 30, 31.” The Great Controversy, 308.
The “signs” of the last days were typified by the “signs,” that announced and ushered in the movement of the first angel. Those “signs” included the shaking of the heavens, but Joel identifies that the “signs” of the last days, the days when the iniquity of Israel shall be sought for and not found, when God’s holy mountain is holy forever, for no strangers will ever pass through her again, the shaking of the powers of the heavens, will also include the shaking of the powers of earth. Sister White identifies the distinction between the shaking of the powers of the heavens and the powers of the earth.
“siy” dènye jou yo te prefigire pa “siy” ki te anonse epi louvri chemen pou mouvman premye zanj lan. “Siy” sa yo te gen ladan yo souke syèl la; men Jowèl fè konnen “siy” dènye jou yo yo, jou kote y ap chèche inikite Izrayèl la epi yo p ap jwenn li, lè mòn sen Bondye a ap sen pou tout tan, paske okenn etranje p ap janm pase nan mitan li ankò, souke pisans syèl yo, ap gen ladan yo tou souke pisans tè a. Sè White idantifye distenksyon ki genyen ant souke pisans syèl yo ak pisans tè a.
“December 16, 1848, the Lord gave me a view of the shaking of the powers of the heavens. I saw that when the Lord said ‘heaven,’ in giving the signs recorded by Matthew, Mark, and Luke, He meant heaven, and when He said ‘earth’ He meant earth. The powers of heaven are the sun, moon, and stars. They rule in the heavens. The powers of earth are those that rule on the earth. The powers of heaven will be shaken at the voice of God. Then the sun, moon, and stars will be moved out of their places. They will not pass away, but be shaken by the voice of God.
«Le 16 décembre 1848, le Seigneur me donna une vision de l’ébranlement des puissances des cieux. Je vis que, lorsque le Seigneur dit « ciel », en donnant les signes rapportés par Matthieu, Marc et Luc, Il entendait le ciel, et lorsqu’Il dit « terre », Il entendait la terre. Les puissances du ciel sont le soleil, la lune et les étoiles. Ils dominent dans les cieux. Les puissances de la terre sont celles qui gouvernent sur la terre. Les puissances du ciel seront ébranlées à la voix de Dieu. Alors le soleil, la lune et les étoiles seront déplacés de leurs places. Ils ne passeront pas, mais seront ébranlés par la voix de Dieu. »
“Dark, heavy clouds came up and clashed against each other. The atmosphere parted and rolled back; then we could look up through the open space in Orion, whence came the voice of God. The Holy City will come down through that open space. I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
«Nwaj fènwa, lou, te monte epi yo te frape youn kont lòt. Atmosfè a te fann epi li te woule tounen; apre sa nou te kapab leve je nou anlè atravè espas ouvè ki nan Orion, kote vwa Bondye te soti. Vil Sen an pral desann atravè espas ouvè sa a. Mwen te wè ke pouvwa tè a kounye a ap souke e ke evènman yo vini nan lòd. Lagè, ak bri lagè, nepe, grangou, ak epidemi se premye bagay ki souke pouvwa tè a; apre sa vwa Bondye pral souke solèy la, lalin nan, ak zetwal yo, ansanm ak tè sa a tou. Mwen te wè ke soukous pouvwa yo an Ewòp la pa, jan kèk moun anseye sa, soukous pouvwa syèl yo, men li se soukous nasyon ki an kòlè yo.» Early Writings, 41.
The shaking of the heavens in Matthew, Mark and Luke represent the shaking of the powers that rule the heavens, as represented by the sun, moon and stars. All of these heavenly powers were shaken, and produced the “signs,” which ushered in and announced the movement of the first angel. Those heavenly powers will be again shaken during the movement of the third angel. But in the movement of the third angel, the powers of earth will also be shaken. The powers of earth are the powers that rule the earth. On September 11, 2001, the powers of earth, not heaven, were shaken.
Souke syèl yo nan Matye, Mak ak Lik la reprezante souke pouvwa ki gouvène syèl yo, jan sa reprezante pa solèy la, lalin nan ak zetwal yo. Tout pouvwa selès sa yo te souke, epi yo te pwodui “siy” yo, ki te louvri chemen an pou mouvman premye zanj lan epi ki te anonse li. Pouvwa selès sa yo pral souke ankò pandan mouvman twazyèm zanj lan. Men, nan mouvman twazyèm zanj lan, pouvwa latè yo pral souke tou. Pouvwa latè yo se pouvwa ki gouvène latè a. Nan dat 11 septanm 2001, se pouvwa latè yo, pa pouvwa syèl yo, ki te souke.
“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.
“Kounye a, èske gen pawòl k ap sikile mwen ta deklare New York dwe disparèt anba yon vag lanmè? Sa, mwen pa janm di sa. Sa mwen te di, pandan m t ap gade gwo bilding yo k ap monte la a, etaj apre etaj, se: ‘Ala sèn terib ki pral dewoule lè Senyè a va leve pou l souke tè a avèk fòs! 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 resevwa okenn limyè espesyal konsènan sa k ap vini sou New York, eksepte sa mwen konnen: yon jou, gwo bilding ki la yo pral jete atè pa mouvman ak ranvèsman pouvwa Bondye. Dapre limyè ki ban mwen an, mwen konnen destriksyon deja nan mond lan. Yon sèl pawòl ki soti nan Senyè a, yon sèl manyen pouvwa pisan li, epi gwo estrikti sa yo pral tonbe. Sèn pral dewoule, e nou pa ka menm imajine jan yo pral terib.” Review and Herald, 5 jiyè 1906.
In the history of the Millerites one of the signs recorded by Luke was the “distress of nations.” The nations represent the powers that rule the earth, and on September 11, 2001, every nation on earth was shaken as the third Woe arrived into prophetic history. That earthly shaking was represented in Luke twenty-one, but not by the biblical expression of the shaking of the powers of the earth. It was represented by the phrase, “the distress of nations,” as was brought upon the nations of the world when the great buildings of New York were brought down. “The distress of nations” in Luke is the shaking of the powers of earth, and it was fulfilled in the history of the Millerites.
Nan istwa Millerit yo, youn nan siy Lik te anrejistre yo se te “detrès nasyon yo.” Nasyon yo reprezante pisans ki gouvène tè a, e nan dat 11 septanm 2001, chak nasyon sou tè a te souke lè twazyèm Malè a te antre nan istwa pwofetik la. Soukous terès sa a te reprezante nan Lik venteyen, men se pa pa ekspresyon biblik sou souke pisans tè a. Li te reprezante pa fraz la, “detrès nasyon yo,” jan sa te vini sou nasyon mond lan lè gwo bilding New York yo te fè tonbe. “Detrès nasyon yo” nan Lik se souke pisans tè a, e li te akonpli nan istwa Millerit yo.
“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Mwen wè pouvwa tè a kounye a ap souke e ke evènman yo vini youn apre lòt nan lòd. Lagè, ak bri lagè, nepe, grangou, ak epidemi se premye bagay ki souke pouvwa tè a; apre sa, vwa Bondye pral souke solèy la, lalin nan, ak zetwal yo, epi tè sa a tou. Mwen wè ke soukous pouvwa yo ann Ewòp la pa, jan kèk moun anseye, soukous pouvwa syèl yo, men li se soukous nasyon ki an kòlè yo.” Early Writings, 41.
The “shaking of the powers of the angry nations,” is the shaking of the “powers of earth,” as illustrated in the early history of Adventism by the shaking of the “powers in Europe.” Uriah Smith identified what was shaking the powers in Europe in 1838.
„Souke pisans nasyon ki an kòlè yo,” se souke “pisans latè a,” jan sa te ilistre nan premye istwa Advantis la pa souke “pisans ann Ewòp yo.” Uriah Smith te idantifye sa ki t ap souke pisans ann Ewòp yo an 1838.
“As the prophetic period of this [6th] trumpet commenced by the voluntary surrender of power into the hands of the Turks by the Christian emperor of the East, so we might justly conclude that its termination would be marked by the voluntary surrender of that power by the Turkish Sultan back again into the hands of the Christians. In 1838 Turkey became involved in war with Egypt. The Egyptians bid fair to overthrow the Turkish power. To prevent this, the four great powers of Europe, England, Russia, Austria, and Prussia, interfered to sustain the Turkish government. Turkey accepted their intervention. A conference was held in London at which an ultimatum was drawn up to be presented to Mehemet Ali, the Pacha of Egypt. It is evident that when this ultimatum should be placed in the hands of Mehemet, the destiny of the Ottoman Empire would be virtually lodged in the hands of the Christian powers of Europe. This ultimatum was placed in the hands of Mehemet on the 11th day of August 1840! and on that very day the Sultan addressed a note to the ambassadors of the four powers, inquiring what should be done in case Mehemet refused to comply with the terms which they had proposed. The answer was that he need not alarm himself about any contingency that might arise; for they had made provision for that. The prophetic period ended, and on that very day the control of Mohammedan affairs passed into the hands of Christians, just as the control of Christian affairs had passed into the hands of the Mohammedans 391 years and 15 days before. Thus the second woe ended, and the sixth trumpet ceased its sounding.” Uriah Smith, Synopsis of Present Truth, 218.
“Menm jan peryòd pwofetik twonpèt sa a [6yèm nan] te kòmanse pa remèt pouvwa a volontèman nan men Tik yo pa anperè kretyen Lès la, konsa nou te kapab, avèk jistis, konkli ke fen li t ap make pa remèt pouvwa sa a volontèman pa Siltan Tik la tounen ankò nan men kretyen yo. An 1838, Latiki te vin angaje nan lagè ak Lejip. Ejipsyen yo te parèt sou pwen pou ranvèse pouvwa Tik la. Pou anpeche sa, kat gwo pisans Ewòp yo, Angletè, Larisi, Otrich, ak Pris, te entèvni pou soutni gouvènman Tik la. Latiki te aksepte entèvansyon yo. Yo te fè yon konferans nan Lond kote yo te prepare yon iltimatòm pou prezante bay Mehemet Ali, Pacha Lejip la. Li klè ke lè iltimatòm sa a t ap mete nan men Mehemet, desten Anpi Otoman an t ap, an reyalite, depoze nan men pisans kretyen Ewòp yo. Yo te mete iltimatòm sa a nan men Mehemet nan 11yèm jou mwa dawou 1840! epi, nan menm jou sa a menm, Siltan an te voye yon nòt bay anbasadè kat pisans yo, pou mande ki sa ki ta dwe fèt si Mehemet ta refize konfòme li ak kondisyon yo te pwopoze yo. Repons lan te fè l konnen li pa t bezwen bay tèt li kè sote pou okenn evantyalite ki ta ka leve; paske yo te deja pran dispozisyon pou sa. Peryòd pwofetik la te fini, epi nan menm jou sa a menm, kontwòl zafè mahometan yo te pase nan men kretyen yo, menm jan kontwòl zafè kretyen yo te pase nan men mahometan yo 391 ane ak 15 jou anvan. Konsa, dezyèm malè a te fini, epi sizyèm twonpèt la te sispann sonnen.” Uriah Smith, Synopsis of Present Truth, 218.
Islam of the second Woe, had passed the zenith of its power, which according to God’s word was to continue for three hundred and ninety-one years and fifteen days. Yet in the 1830’s Egypt was attempting to re-establish a caliphate in Egypt for the purpose of continuing the second great jihad of Muslim history. The possibility of more Islamic warfare was causing the European powers to shake in fear. For decades the crisis of Islam re-igniting its warfare was labelled by the historians and the reporters of those years as the “Eastern Question.” The warfare of the children of the east had been carried out for centuries against the nations of Europe, who derived their religion from the Roman church. In 1838, “the distress of nations,” referred to by Christ represented the shaking of the angry nations that was produced by the warfare brought against the former Roman Empire by Islam.
Islam dezyèm Malè a te depase somè pouvwa li, ki, dapre pawòl Bondye a, te dwe dire pandan twasan katrevendiseyen ane ak kenz jou. Men, nan ane 1830 yo, Ejip t ap chèche re-etabli yon kalifa nan Ejip avèk objektif pou kontinye dezyèm gwo jihad la nan listwa mizilman an. Posiblite pou ta gen plis lagè islamik t ap fè pisans Ewòp yo tranble ak laperèz. Pandan plizyè dizèn ane, kriz Islam ki t ap relimen lagè li a, istoryen yo ak repòtè ane sa yo te rele li “Kesyon Lès la.” Lagè pitit lès yo te mennen pandan plizyè syèk kont nasyon Ewòp yo, ki te tire relijyon yo nan legliz Wòm nan. An 1838, “detrès nasyon yo,” Kris te pale de li a, te reprezante soukous nasyon anraje yo, ke lagè Islam te mennen kont ansyen Anpi Women an te pwodui.
“By [loosing] the four angels which are bound in the great river Euphrates, I understand that God was now about to suffer the four principal nations of which the Ottoman empire was composed, which had in vain attempted to subdue the Eastern Empire at Constantinople, and made but little progress in conquering Europe, now to take Constantinople, and to overrun and subdue one third part of Europe, which was the fact about the middle of the fifteenth century.” Works of William Miller, Volume 2, 121.
“Lè yo [detache] kat zanj ki mare nan gwo larivyè Lefrat la, mwen konprann ke Bondye te prèt kounye a pou pèmèt kat prensipal nasyon ki te fòme anpi Otoman an, ki te eseye anven soumèt Anpi Lès la nan Konstantinòp, epi ki te fè anpil ti pwogrè nan konkeri Ewòp, kounye a pran Konstantinòp, epi anvayi ak soumèt yon tyè nan Ewòp, sa ki te rive an reyalite bò mitan kenzyèm syèk la.” Works of William Miller, Volume 2, 121.
The distress of nations in the narrative found in Luke was “with perplexity; the sea and the waves roaring,” and with men’s “hearts failing them for fear, and for looking after those things which are coming on the earth.” The perplexity of the Eastern Question continued to agitate the powers of earth all the way into the twentieth century, and the symbol of that distress was “men’s hearts failing them for fear” and the “sea and waves roaring.”
Detrès nasyon yo nan naratif yo jwenn nan Lik la te fèt “ak anbara; lanmè a ak vag yo t ap gwonde,” epi ak “kè lèzòm k ap febli yo poutèt laperèz, ak poutèt yo ap tann bagay sa yo k ap vini sou tè a.” Anbara Kesyon Lès la te kontinye ajite pouvwa tè a jouk li antre nan ventyèm syèk la, epi senbòl detrès sa a se te “kè lèzòm k ap febli yo poutèt laperèz” ak “lanmè a ak vag yo t ap gwonde.”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Sèlman sa a sou sèvitè Bondye yo se menm bagay ki te montre Ezekyèl nan vizyon an. Jan tou te temwen revelasyon sa a ki pi terib la. Li te wè lanmè a ak vag yo k ap gronde, epi kè lèzòm k ap febli anba laperèz. Li te wè tè a souke, ak mòn yo pote jete nan mitan lanmè a (sa k ap rive literalman), dlo li yo k ap gronde e k ap boulvèse, epi mòn yo k ap tranble ak anfleman li yo. Yo te montre l epidemi, maladi kontajye, grangou, ak lanmò k ap akonpli misyon terib yo.” Testimonies to Ministers, 445.
When John was shown the sealing of the one hundred and forty-four thousand, he saw the distress of nations, as represented by the seas and waves roaring, and men’s hearts failing for fear, and it was the same sealing that Ezekiel was shown in chapter nine. Ezekiel was shown the internal elements of the sealing and John was shown the external elements associated with the sealing. John saw that the angering of the nations is associated with the sealing of the one hundred and forty-four thousand, and the angering of the nations is also Luke’s distress of nations which is historically identified as the Eastern Question. John was shown that Islam of the third Woe, is the external sign of the sealing of the one hundred and forty-four thousand.
Lè Jan te wè sele san karannkat mil yo, li te wè detrès nasyon yo, jan lanmè ak vag k ap gwonde yo reprezante l, epi kè moun yo t ap febli anba laperèz; e se menm sele sa a Ezekyèl te wè nan chapit nèf la. Yo te montre Ezekyèl eleman entèn sele a, epi yo te montre Jan eleman ekstèn ki asosye ak sele a. Jan te wè ke kòlè nasyon yo gen rapò ak sele san karannkat mil yo, epi kòlè nasyon yo se tou detrès nasyon yo nan Lik la, ki istorikman idantifye kòm Kesyon Lès la. Yo te montre Jan ke Islam twazyèm Malè a se siy ekstèn sele san karannkat mil yo.
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Lè prezan an se yon tan ki ranpli ak yon enterè akablan pou tout moun ki vivan. Chèf ak gouvènan yo, mesye leta yo, moun ki okipe pozisyon konfyans ak otorite, gason ak fanm reflechi nan tout klas yo, gen atansyon yo fikse sou evènman k ap pase bò kote nou. Yo ap obsève relasyon tansyon ak ajitasyon ki egziste ant nasyon yo. Yo wè entansite k ap anvayi chak eleman tè a, epi yo rekonèt ke yon bagay gran e desizif prèt pou rive—ke mond lan sou bòdi yon kriz ekstraòdinè.”
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Zanj yo kounye a ap kenbe van konfli yo, pou yo pa soufle jiskaske mond lan va resevwa avètisman sou destriksyon k ap vini sou li; men yon tanpèt ap rasanble, pare pou l pete sou tè a; epi lè Bondye va bay zanj Li yo lòd lage van yo, pral gen yon sèn konfli konsa ke okenn plim pa ka dekri.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.” Education, 179, 180.
“Bib la, e se Bib la sèlman, ki bay yon vizyon kòrèk sou bagay sa yo. Se la yo revele gran dènye sèn yo nan istwa mond nou an, evènman ki deja ap voye lonbraj yo devan yo; bri pwòch yo a fè tè a tranble, epi kè lèzòm ap febli yo anba laperèz.” Education, 179, 180.
In Luke chapter twenty-one Jesus identified the “signs” that ushered in the Millerite movement, and all those “signs”, according to Sister White, were fulfilled. The Lisbon earthquake, the dark day, the falling of the stars, and the distress of nations, which represented the shaking of the powers of earth that was fulfilled by Islam in the fear produced by the Eastern Question, are all fulfilled. The Millerite “signs” also include the Son of man coming with a cloud which was fulfilled in the correct order that the “signs” were given by Christ, for after the distress of nations ended with the restraint of the Ottoman supremacy in 1840, Christ came to the Most Holy Place on October 22, 1844, and when He came He came with clouds.
Nan Lik chapit vennen, Jezi te idantifye “siy” ki te louvri chemen pou mouvman Millerit la, epi tout “siy” sa yo, dapre Sè White, te akonpli. Tranblemanntè Lisbòn nan, jou fènwa a, zetwal k ap tonbe yo, ak detrès nasyon yo, ki te reprezante souke pisans tè a, e ki te akonpli pa Islam nan laperèz Kesyon Oryantal la te pwodui, yo tout akonpli. “Siy” Millerit yo gen ladan tou Pitit lòm nan k ap vini ak yon nwaj, sa ki te akonpli nan lòd kòrèk “siy” Kris la te bay yo; paske apre detrès nasyon yo te fini ak restriksyon sipremasi Otoman an an 1840, Kris te vini nan Kote ki Pi Sen an 22 oktòb 1844, epi lè Li te vini, Li te vini ak nyaj.
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.” The Great Controversy, 479.
“‘Epi, gade, yon moun ki te sanble ak Pitit lòm nan vini avèk nyaj syèl yo, epi li pwoche bò kote Granmoun ki la depi tout tan an, e yo mennen l devan li. Yo ba li pouvwa, laglwa, ak yon wayòm, pou tout pèp, tout nasyon, ak tout lang sèvi li; pouvwa li se yon pouvwa etènèl, ki p ap janm pase.’ Danyèl 7:13, 14. Vini Kris la ki dekri isit la a se pa dezyèm vini li sou tè a. Li vini bò kote Granmoun ki la depi tout tan an nan syèl la pou resevwa pouvwa, laglwa, ak yon wayòm, yo pral ba li sa nan fen travay li kòm medyatè. Se vini sa a, e non pa dezyèm avenman li sou tè a, pwofesi a te anonse pou l fèt nan fen 2300 jou yo an 1844. Antoure pa zanj syèl yo, gran Prèt an chèf nou an antre nan sen sen yo, epi la li parèt devan prezans Bondye pou l angaje l nan dènye zak sèvis li yo an favè lèzòm—pou l akonpli travay jijman ankèt la epi pou l fè ekspyasyon pou tout moun yo montre ki gen dwa resevwa byenfè li yo.” The Great Controversy, 479.
The “signs” associated with the history of the Millerites typified the “signs” associated with the history of the one hundred and forty-four thousand. When Christ provided the second witness to the historical narrative with the parable, He pointed His disciples to “the budding trees of spring.” He informed them that when the trees begin to bud out you know you are near the end of the world, and that the generation that witnesses the budding trees of spring will live to see the heavens and the earth pass away, in the fires of His second coming.
“siy” ki te asosye ak istwa Millerit yo te sèvi kòm tip “siy” ki asosye ak istwa san karannkat mil yo. Lè Kris te bay dezyèm temwen an pou narasyon istorik la atravè parabòl la, Li te lonje dwèt disip Li yo sou “pyebwa k ap boujonnen nan sezon prentan an.” Li te fè yo konnen ke lè pyebwa yo kòmanse boujonnen, nou konnen nou toupre lafen mond lan, e ke jenerasyon ki temwen pyebwa k ap boujonnen nan sezon prentan an ap viv pou wè syèl la ak tè a pase, nan dife dezyèm vini Li a.
When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:30–33.
Lè yo kòmanse pouse fèy koulye a, nou wè sa, epi nou konnen nan nou menm ke sezon chalè a toupre. Menm jan an tou nou menm, lè nou wè bagay sa yo rive, konnen byen ke wayòm Bondye a toupre. Anverite, mwen di nou sa: jenerasyon sa a p ap pase, jouk tout bagay yo fin akonpli. Syèl la ak tè a va pase; men pawòl mwen yo p ap janm pase. Lik 21:30–33.
The question then becomes, “when did the trees begin to shoot forth?” The latter rain began to sprinkle on September 11, 2001, which according to Isaiah is “the day” of God’s “rough wind in the day of the east wind.”
Kesyon an, donk, vin tounen: “Kilè pyebwa yo te kòmanse pouse boujon?” Dènye lapli a te kòmanse tonbe dousman nan dat 11 septanm 2001, ki, dapre Ezayi, se “jou a” van di Bondye a, “nan jou van lès la.”
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will shew them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:8–13.
Nan mezi, lè l ap pouse soti, w ap plede ak li; li kenbe van di li a nan jou van lès la. Se poutèt sa, se konsa mechanste Jakòb la pral pirifye; e men tout fwi sa a: pou wete peche li a; lè li fè tout wòch lotèl la tankou wòch lakre yo kraze an miyèt moso, pye bwa sakre yo ak zidòl yo p ap rete kanpe. Men, vil ranfòse a pral tounen yon dezè, kay yo pral abandone, epi y ap kite l tankou yon savann dezole: se la ti towo bèf la pral manje, se la li pral kouche, epi li pral devore branch li yo. Lè branch li yo fin sèch, yo pral kase yo: medam yo vini, epi yo mete yo nan dife; paske se yon pèp ki pa gen konprann: se poutèt sa, sila a ki te fè yo a p ap gen pitye pou yo, epi sila a ki te fòme yo a p ap fè yo favè. Epi, nan jou sa a, sa pral rive: Senyè a pral bat fwi yo desann depi nan kanal larivyè a jouk nan ravin Ejip la, epi nou menm, pitit Izrayèl yo, y ap ranmase nou yonn apre lòt. Epi, nan jou sa a, sa pral rive: gwo twonpèt la pral sonnen, epi sila yo ki te prèt pou peri nan peyi Lasiri, ansanm ak sila yo ki te depòte nan peyi Ejip, pral vini, epi yo pral adore Senyè a sou mòn sen an, Jerizalèm. Ezayi 27:8–13.
The latter rain began to sprinkle (measured) on September 11, 2001, and the debate over the message of the latter rain and the counterfeit peace and safety message began. The history of that debate is where the iniquity of Jacob is removed (purged, meaning atoned for). The history of the debate, which is the debate of Habakkuk, is the period of the sealing of the one hundred and forty-four thousand, that concludes with the Laodicean Seventh-day Adventist being spewed out of the mouth of the Lord, for it, as “the defenced city,” shall be desolate, for it had become the city of a people of no understanding, who find no mercy or favor. At that time the “second voice” of Revelation eighteen, will blow a great trumpet, which is the seventh trumpet and the third woe, and God’s other flock shall come and worship at “Jerusalem”, which will have become the movement of the church triumphant.
Lapli dènyè a te kòmanse tonbe an ti gout (pa mezi) nan dat 11 septanm 2001, epi deba sou mesaj lapli dènyè a ak fo mesaj lapè ak sekirite a te kòmanse. Istwa deba sa a se kote yo retire inikite Jakòb la (pirifye l, sa vle di fè ekspyasyon pou li). Istwa deba a, ki se deba Abakouk la, se peryòd sele san karant-kat mil yo, ki fini lè Advantis setyèm jou Lawodise a ap vomi soti nan bouch Senyè a, paske li menm, antanke “vil ranfòse a”, ap vin tounen yon dezè, paske li te vin tounen vil yon pèp ki san konprann, ki pa jwenn ni mizèrikòd ni favè. Lè sa a, “dezyèm vwa” Revelasyon dizwit la va sonnen yon gran twonpèt, ki se setyèm twonpèt la ak twazyèm malè a, epi lòt twoupo Bondye a va vini pou adore nan “Jerizalèm”, ki va vin tounen mouvman legliz triyonfan an.
September 11, 2001, identifies that the last generation of earth’s history has arrived, and only those that recognize the budding trees of spring will receive the rain that is causing the trees to bud. Only those that recognize that Islam of the third woe, is what marks the arrival of the latter rain and the sealing of the one hundred and forty-four thousand, will be among that group.
11 septanm 2001 idantifye ke dènye jenerasyon nan istwa latè a rive, e se sèlman sila yo ki rekonèt pyebwa k ap boujonnen nan sezon prentan an ki pral resevwa lapli a k ap fè pyebwa yo boujonnen. Se sèlman sila yo ki rekonèt ke Islam twazyèm malè a se sa ki make rive lapli dènye a ak sele san karannkat mil yo, ki pral pami gwoup sa a.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
“Seules les personnes qui vivent conformément à la lumière qu’elles ont recevront une lumière plus grande. À moins que nous n’avancions chaque jour dans la manifestation des vertus chrétiennes actives, nous ne reconnaîtrons pas les manifestations du Saint-Esprit dans la pluie de l’arrière-saison. Elle peut tomber sur les cœurs tout autour de nous, mais nous ne la discernerons ni ne la recevrons.” Testimonies to Ministers, 507.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. ‘For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations’ (Isaiah 61:11). The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Nou pa dwe tann lapli ta a. Li ap vini sou tout moun ki va rekonèt epi resevwa lawouze ak lapli favè ki tonbe sou nou. Lè nou ranmase moso limyè yo, lè nou apresye mizèrikòd sèten Bondye yo, Li menm ki renmen wè nou mete konfyans nou nan Li, alò chak pwomès pral akonpli. ‘Paske menm jan tè a fè boujon li pouse, e menm jan jaden an fè sa yo simen ladan l yo leve; konsa Senyè Bondye a va fè lajistis ak louwanj pouse devan tout nasyon yo’ (Ezayi 61:11). Tout tè a dwe ranpli ak laglwa Bondye.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
We will continue the study in the next article.
N ap kontinye etid la nan atik ki vin apre a.
“Unless those who can help in——are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.
“Sòf si moun ki kapab ede nan——yo reveye pou yo santi devwa yo, yo pap rekonèt travay Bondye lè gran rèl twazyèm zanj lan va tande. Lè limyè a pral sòti pou klere tè a, olye yo monte pou pote sekou bay Seyè a, yo pral vle mare travay Li pou fè l antre nan lide etwat pa yo. Kite m di nou ke Seyè a pral travay nan dènye zèv sa a yon fason ki depaman anpil ak lòd òdinè bagay yo, e nan yon fason ki pral kontrè ak nenpòt planifikasyon lèzòm. Va gen moun pami nou ki ap toujou vle kontwole travay Bondye, pou menm dikte ki mouvman ki dwe fèt lè travay la ap avanse anba direksyon zanj ki vin mete tèt li ansanm ak twazyèm zanj lan nan mesaj ki dwe bay lemonn nan. Bondye pral sèvi ak chemen ak mwayen ki pral fè yo wè se Li menm k ap pran ren yo nan pwòp men pa Li. Travayè yo pral sezi devan mwayen senp Li pral itilize pou reyalize epi mennen zèv jistis Li a nan pèfeksyon.” Testimonies to Ministers, 300.