In previous articles we identified that the Millerites recognized that they were fulfilling the parable of the ten virgins, Habakkuk chapter two and Ezekiel chapter twelve, verses twenty-one through twenty-eight. The verses in Ezekiel identify that when these three prophetic passages are perfectly fulfilled in the last days, “the effect of every vision” will be fulfilled. Sister White also addresses this phenomenon.
Nan atik ki te vini anvan yo, nou te montre ke Millerit yo te rekonèt yo t ap akonpli parabòl dis vyèj yo, Abakik chapit de a, ansanm ak Ezekyèl chapit douz, vèsè vennenyen rive vennuit. Vèsè ki nan Ezekyèl yo fè konnen ke lè twa pasaj pwofetik sa yo rive akonpli nèt ale nan dènye jou yo, “efè chak vizyon” ap akonpli. Sè White pale tou sou fenomèn sa a.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Nan Revelasyon an, tout liv Bib la rankontre epi yo fini. Men konpleman liv Danyèl la. Youn se yon pwofesi; lòt la se yon revelasyon. Liv ki te sele a se pa Revelasyon an, men se pati sa a nan pwofesi Danyèl la ki gen rapò ak dènye jou yo. Zanj lan te bay lòd: ‘Men ou menm, O Danyèl, fèmen pawòl yo, epi sele liv la, jis rive nan tan lafen an.’ Daniel 12:4.” Acts of the Apostles, 585.
The parable of the ten virgins is repeated to the very letter in the sealing time of the one hundred and forty-four thousand, which began on September 11, 2001 and ends when the door is closed upon the foolish virgins at the soon-coming Sunday law. In that period of history the effect of every vision represented in “all the books of the Bible meet and end.”
Parabòl dis vyèj yo repete jouk nan dènye lèt la nan tan sele san karann-kat mil yo, ki te kòmanse 11 septanm 2001 e ki fini lè pòt la fèmen sou vyèj sòt yo nan lwa dimanch k ap vini byento a. Nan peryòd sa a nan listwa, efè chak vizyon reprezante nan “tout liv Bib la rankontre epi fini.”
We have been building a platform of understanding in the previous article to set forth the external line of history that is represented in verse forty of Daniel eleven, which represents the political history of the earth beast’s Republican horn. That history runs parallel with the religious history of the earth beast’s true Protestant horn. We have identified a handful of prophetic lines which address the Republican horn of the earth beast, and are placing those lines upon the prophetic history that began at the time of the end in 1989.
Nan atik anvan an, nou te ap bati yon baz konpreyansyon pou prezante liy ekstèn istwa a ki reprezante nan vèsè karant nan Danyèl onz, ki reprezante istwa politik kòn Repibliken bèt ki soti sou tè a. Istwa sa a mache an paralèl ak istwa relijye vrè kòn Pwotestan bèt ki soti sou tè a. Nou te idantifye kèk liy pwofetik ki trete kòn Repibliken bèt ki soti sou tè a, epi nou ap plase liy sa yo sou istwa pwofetik ki te kòmanse nan tan lafen an an 1989.
The prophetic period of the earth beast that began in 1776, and concluded at the time of the end in 1798, is the line we intend to employ in an attempt to bring all of the lines which are now having their effect together. The period of 1776 to 1798 possesses the signature of Alpha and Omega, for it begins and ends with a legislative action, which is the speaking of a nation.
Peryòd pwofetik bèt latè a ki te kòmanse an 1776, epi ki te fini nan tan lafen an an 1798, se liy nou gen entansyon sèvi avè l nan yon efò pou rasanble ansanm tout liy ki kounye a ap fè efè yo. Peryòd 1776 rive 1798 la pote siyati Alfa ak Omega, paske li kòmanse epi li fini avèk yon aksyon lejislatif, ki se pale yon nasyon.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
“Pale nasyon an se aksyon otorite lejislatif ak jidisyè li yo.” The Great Controversy, 443.
A primary characteristic of the earth beast is its speaking. The Constitution of the United States was a divine document that opened the doors for religious and political freedom, and in so doing swallowed the “flood” of persecution that had been carried on for centuries by the kings of Europe and the Catholic church.
Yon karakteristik prensipal bèt ki soti sou tè a se pawòl li. Konstitisyon Etazini te yon dokiman diven ki te louvri pòt pou libète relijye ak libète politik, epi, lè li te fè sa, li te vale “larivyè” pèsekisyon an, pèsekisyon wa Ewòp yo ak legliz Katolik la te soutni pandan plizyè syèk.
And the serpent cast out of his mouth water as a flood after the woman, that he might cause her to be carried away of the flood. And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:15, 16.
Epi sèpan an voye dlo soti nan bouch li tankou yon gwo inondasyon dèyè fanm lan, pou l te fè yo pote l ale nan inondasyon an. Men tè a te ede fanm lan, tè a louvri bouch li, epi li vale inondasyon dragon an te voye soti nan bouch li a. Revelasyon 12:15, 16.
At the end of the earth beast’s reign as the sixth kingdom of Bible prophecy it will again speak, but then it will speak as a dragon, by enforcing the Sunday law.
Nan fen dominasyon bèt ki soti sou tè a kòm sizyèm wayòm pwofesi Bib la, li pral pale ankò; men lè sa a li pral pale tankou yon dragon, lè li fè respekte lwa dimanch la.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Epi mwen wè yon lòt bèt k ap monte soti nan tè a; li te gen de kòn tankou yon ti mouton, epi li te pale tankou yon dragon. Revelasyon 13:11.
The earth beast began as the sixth kingdom in 1798, when the papacy was robbed of its strength.
Bèt ki soti sou tè a te kòmanse kòm sizyèm wayòm nan an 1798, lè yo te wete papasite a fòs li.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
“Epi lè Papote a, yo te depouye l de fòs li, e yo te fòse l sispann pèsekisyon an, Jan te wè yon nouvo pouvwa k ap monte pou repete vwa dragon an, epi pou pousuiv menm zèv mechan ak blasfèm sa a. Pouvwa sa a, dènye a ki dwe fè lagè kont legliz la ak lalwa Bondye a, te senbolize pa yon bèt ki te gen kòn tankou kòn ti mouton.” Signs of the Times, 1ye novanm 1899.
In 1798, when the papacy received its deadly wound, the United States spoke, and as is always the case with Alpha and Omega, the speaking at the beginning prefigured the speaking at the end. The Alien and Sedition Acts were spoken into law in 1798, prefiguring the laws that are implemented at the end addressing illegal immigration, and the media.
Nan lane 1798, lè papote a te resevwa blesi mòtèl li a, Etazini te pale, e jan sa toujou fèt ak Alfa ak Omega, pale ki te fèt nan kòmansman an te prefigire pale ki pral fèt nan fen an. Alien and Sedition Acts yo te pwoklame kòm lwa an 1798, sa ki te prefigire lwa ki pral aplike nan fen an pou trete imigrasyon ilegal ak medya yo.
The period we are considering from 1776 to 1798 possesses the signature of Alpha and Omega, for it identifies the “speaking” of the Declaration of Independence in the beginning, which typifies the Alien and Sedition Acts of 1798. In the middle of that period, you find the Constitution of the United States. The period provides a prophetic representation of the earth beast’s reign, for it begins speaking as a lamb, but the period ends with legislation representing a dragon. But as is often the case the beginning and ending of a thing align with opposites. The first waymark of the period is represented in the last waymark, and the middle waymark was the Constitution of the United States, which was ratified by THIRTEEN states. The Hebrew word “truth” was created by the first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet.
Peryòd n ap konsidere a, soti 1776 rive 1798, pote siyati Alfa ak Omega, paske li idantifye “pawòl” Deklarasyon Endepandans lan nan kòmansman an, ki se yon tip pou Alien and Sedition Acts yo nan 1798. Nan mitan peryòd sa a, nou jwenn Konstitisyon Etazini an. Peryòd la bay yon reprezantasyon pwofetik sou rèy bèt ki soti nan tè a, paske li kòmanse pale tankou yon ti mouton, men peryòd la fini ak yon lejislasyon ki reprezante yon dragon. Men, jan sa rive souvan, kòmansman ak fen yon bagay aliyen ak opoze yo. Premye waymark peryòd la reprezante nan dènye waymark la, epi waymark ki nan mitan an se te Konstitisyon Etazini an, ki te ratifye pa TRÈZ eta. Mo ebre ki vle di “verite” a te fòme ak premye lèt la, apre sa trèzyèm lèt la, epi answit dènye lèt alfabè ebre a.
The period we are now considering bears the signature of the First and the Last, who is the Truth. The period represents a period that leads to the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, and it therefore represents a period that leads to the end of the earth beast’s reign as the sixth kingdom of Bible prophecy. That period began at the time of the end in 1989. 1776 to 1798 is to be laid upon 1989 to the soon coming Sunday law when the earth beast speaks as a dragon, as represented by the Alien and Sedition Acts.
Peryòd n ap konsidere kounye a pote siyati Premye a ak Dènye a, ki se Verite a. Peryòd la reprezante yon peryòd ki mennen nan kòmansman rèy bèt tè a kòm sizyèm wayòm pwofesi Bib la, e konsa li reprezante tou yon peryòd ki mennen nan fen rèy bèt tè a kòm sizyèm wayòm pwofesi Bib la. Peryòd sa a te kòmanse nan tan lafen an an 1989. 1776 rive 1798 dwe poze sou 1989 rive nan lwa dimanch ki pral vini byento a, lè bèt tè a pale tankou yon dragon, jan sa reprezante pa Alien and Sedition Acts yo.
It is worthwhile to place another prophetic truth into our study. That truth is an element of the “time of the end” as a symbol that is often overlooked. Laodicean Adventism may very well know that 1798 was the “time of the end,” but their understanding generally ends there, for they have no clue that every reform line parallels the other reform lines. Every reform line begins with the “time of the end.”
Li vo mete yon lòt verite pwofetik nan etid nou an. Verite sa a se yon eleman nan “tan lafen an” kòm yon senbòl yo souvan neglije. Adventis Laodise a ka byen konnen 1798 te “tan lafen an,” men konpreyansyon yo anjeneral fini la, paske yo pa gen okenn nosyon ke chak liy refòm mache an paralèl ak lòt liy refòm yo. Chak liy refòm kòmanse avèk “tan lafen an.”
Moses typified Christ, and Moses directly stated that fact, and Peter confirmed it in the book of Acts.
Moyiz te senbolize Kris la, e Moyiz te deklare reyalite sa dirèkteman, epi Pyè te konfime sa nan liv Travay yo.
The Lord thy God will raise up unto thee a Prophet from the midst of thee, of thy brethren, like unto me; unto him ye shall hearken. Deuteronomy 18:15.
Seyè a, Bondye ou la, pral leve pou ou yon Pwofèt soti nan mitan ou, pami frè ou yo, menm jan avè m; se li nou va koute. Detewonòm 18:15.
Jesus was to be “like unto” Moses.
Jezi te dwe “tankou” Moyiz.
And now, brethren, I wot that through ignorance ye did it, as did also your rulers. But those things, which God before had showed by the mouth of all his prophets, that Christ should suffer, he hath so fulfilled. Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:17–24.
Epi kounyeya a, frè m yo, mwen konnen se nan inyorans nou te fè sa, menm jan ak chèf nou yo tou. Men bagay sa yo, Bondye te deja anonse davans pa bouch tout pwofèt li yo, ke Kris la ta soufri; se konsa li akonpli yo. Se poutèt sa, repanti nou, epi tounen vin jwenn Bondye, pou peche nou yo ka efase, lè tan rafrechisman yo va soti nan prezans Senyè a; epi li va voye Jezikri a, sila a ki te deja preche nou an: li menm, syèl la dwe resevwa jouk rive tan retablisman tout bagay yo, bagay Bondye te pale pa bouch tout pwofèt sen li yo depi nan kòmansman mond lan. Paske Moyiz te di vre ak zansèt yo: Senyè a, Bondye nou an, va leve pou nou, nan mitan frè nou yo, yon pwofèt tankou mwen; se li nou va koute nan tout sa li va di nou. Epi sa va rive, chak nanm ki pa koute pwofèt sa a, yo va detwi l pami pèp la. Wi, e tout pwofèt yo depi Samyèl ak sila yo ki te vini apre li yo, tout moun ki te pale, yo menm tou yo te anonse davans jou sa yo. Travay 3:17–24.
The time of the end in the history of Moses was his birth, and it typified the birth of Christ. At the births of both Christ and of Moses there was an increase of knowledge that would test that generation. The knowledge of both their births led both the dragon power of Egypt and of Rome to attempt to kill the promised ones of prophecy. The shepherds on the hills, the wise men from the east represent those who understood the increase of knowledge at the time of the end.
Tan lafen istwa Moyiz la se te nesans li, e sa te prefigire nesans Kris la. Nan nesans toude, Kris ak Moyiz, te gen yon ogmantasyon konesans ki t ap mete jenerasyon sa a anba eprèv. Konesans sou nesans yo toulede te mennen pouvwa dragon peyi Lejip la ak lavil Wòm nan pou yo eseye touye sila yo pwomèt nan pwofesi a. Bèje ki te sou ti mòn yo, mesye saj ki soti nan lès yo, reprezante moun ki te konprann ogmantasyon konesans lan nan tan lafen an.
What is commonly missed is that there are two waymarks in the time of the end. It was not only Moses that was born, but three years prior his brother Aaron was born. Six months before Christ was born his cousin John was born. 1798 is the most common recognition of the “time of the end,” and in 1798 the beast (the political apparatus) (the whore) had ridden upon through the Dark Ages was killed, and a year later the “woman” who had ridden that beast also died.
Sa yo souvan pa wè a, se ke gen de pwen tras nan tan lafen an. Se pa Moyiz sèlman ki te fèt, men twa ane anvan sa, frè li Arawon te fèt. Sis mwa anvan Kris la te fèt, kouzen li Jan te fèt. Ane 1798 la se rekonesans ki pi komen pou “tan lafen an”; epi nan 1798, bèt la (aparèy politik la) (pwostitiye a) te monte sou li pandan Mwayennaj Fènwa yo te mouri, epi yon ane apre, “fanm” ki te monte bèt sa a, li menm tou, te mouri.
In 1989 there were two presidents. Reagan ruled until the inauguration in 1989, and then Bush the first began his reign. The end of the twelve hundred and sixty years had been typified by the seventy years of captivity in Babylon, and when General Cyrus, the nephew of Darius, executed Belshazzar on the night of the feast, Darius was the actual king. Darius and Cyrus represent the two waymarks of that time of the end.
An 1989 te gen de prezidan. Reagan te dirije jouk inogirasyon an an 1989, epi apre sa Bush premye a te kòmanse rèy li. Fen mil de san swasant ane yo te deja prefigire pa swasanndis ane kaptivite nan Babilòn, epi lè Jeneral Siris, neve Dariyis, te egzekite Belchaza nan nwit fèt la, Dariyis te vrè wa a. Dariyis ak Siris reprezante de siy etap yo nan tan fen sa a.
The prophetic relationship between Moses and Aaron, John and Jesus, Darius and Cyrus, the papacy and the pope and Reagan and Bush are all sources of prophetic light when studied with the correct methodology. What we would point to here is that John, Jesus’ cousin, was the voice in the wilderness, which had been typified by Moses’ brother Aaron, who travelled into the wilderness to meet Moses, in order to be his voice.
Relasyon pwofetik ant Moyiz ak Arawon, Jan ak Jezi, Dariyis ak Siris, papote a ak pap la, epi Reagan ak Bush, yo tout se sous limyè pwofetik lè yo etidye avèk metodoloji ki kòrèk la. Sa nou ta montre isit la, se ke Jan, kouzen Jezi a, te vwa ki t ap rele nan dezè a, bagay ki te deja tipifye pa Arawon, frè Moyiz la, ki te vwayaje antre nan dezè a pou rankontre Moyiz, pou l te sèvi kòm vwa li.
In the thirty-year period preceding Christ’s anointing, and for the thirty years preceding the antichrist, there is a waymark identifying a “voice.” For Christ it was the voice of John crying in the wilderness. In 533 Justinian made a decree identifying the antichrist as the corrector of heretics and the head of the church. Justinian’s decree was the “voice” that prepared for the Sunday law “decree” at the Council of Orleans in 538.
Nan peryòd trant ane ki te vini anvan wen Kris la, epi pandan trant ane ki te vini anvan antikris la, gen yon jalon ki idantifye yon “vwa.” Pou Kris la, se te vwa Jan k ap rele nan dezè a. An 533, Jistinyen te fè yon dekrè ki te idantifye antikris la kòm korektè eretik yo ak chèf legliz la. Dekrè Jistinyen an te “vwa” ki te prepare pou “dekrè” lwa dimanch lan nan Konsèy Òleyan an an 538.
General Cyrus’ army was the voice identifying that Darius’ conquering of Babylon was imminent.
Lame Jeneral Siris la te vwa ki t ap fè konnen Daris te prèt pou l konkeri Babilòn.
“The advent of the army of Cyrus before the walls of Babylon was to the Jews a sign that their deliverance from captivity was drawing nigh. More than a century before the birth of Cyrus, Inspiration had mentioned him by name, and had caused a record to be made of the actual work he should do in taking the city of Babylon unawares, and in preparing the way for the release of the children of the captivity. Through Isaiah the word had been spoken:
“Aparisyon lame Siris la devan miray Babilòn yo te, pou Jwif yo, yon siy ke delivrans yo anba kaptivite a t ap pwoche. Plis pase yon syèk anvan nesans Siris, Enspirasyon te mansyone l pa non, e li te fè yo ekri davans travay egzak li t ap gen pou fè a lè li t ap pran vil Babilòn nan pa sipriz, epi lè li t ap prepare chemen an pou liberasyon pitit kaptivite yo. Se pa mwayen Ezayi pawòl la te pwononse:”
“‘Thus saith the Lord to His anointed, to Cyrus, whose right hand I have holden, to subdue nations before him; … to open before him the two-leaved gates; and the gates shall not be shut; I will go before thee, and make the crooked places straight: I will break in pieces the gates of brass, and cut in sunder the bars of iron: and I will give thee the treasures of darkness, and hidden riches of secret places, that thou mayest know that I, the Lord, which call thee by thy name, am the God of Israel.’ Isaiah 45:1–3.” Prophets and Kings, 551.
“Konsa Seyè a pale ak moun li te chwazi a, ak Siris, moun mwen kenbe nan men dwat li, pou l soumèt nasyon yo devan li; … pou m louvri devan li pòtay doub yo; epi pòtay yo p ap fèmen; mwen pral mache devan ou, epi m ap fè kote kwochi yo vin dwat: m ap kraze pòtay an kwiv yo an miyèt moso, epi m ap koupe ba fè yo an de: epi m ap ba ou trezò fènwa yo, ak richès kache nan kote sekrè yo, pou ou ka konnen se mwen menm, Seyè a, ki rele ou pa non ou, ki Bondye Izrayèl la.” Ezayi 45:1–3. Pwofèt ak Wa yo, 551.
When it is recognized that it is two witnesses or two waymarks by which a prophetic “time of the end,” is established, it can also be recognized that one of the two waymarks represents an identification, announcement or warning of the approaching history. Aaron, John, Cyrus, and Justinian represent a waymark that precedes the time of the end. The time of the end in 1798 is the end of the period represented from 1776 through to 1798. The waymark in the middle of that history is the voice crying in the wilderness for the approaching history. That history began with a publication rejecting the dictatorial rule of either a king or pope, and it ended with a publication representing the character of a dictator. The publication in the middle represented the “warning” of the coming history, and the warning was that the Constitution of the United States would be overturned at the end of the history.
Lè yo rekonèt se de temwen oswa de makè ki sèvi pou tabli yon “tan lafen” pwofetik, yo ka rekonèt tou ke youn nan de makè yo reprezante yon idantifikasyon, yon anons, oswa yon avètisman konsènan istwa k ap pwoche a. Arawon, Jan, Siris, ak Jistinyen reprezante yon makè ki vin anvan tan lafen an. Tan lafen an nan 1798 se fen peryòd ki reprezante depi 1776 rive jouk 1798. Makè ki nan mitan istwa sa a se vwa k ap rele nan dezè a pou istwa k ap pwoche a. Istwa sa a te kòmanse avèk yon piblikasyon ki te rejte dominasyon diktatoryal swa yon wa swa yon pap, epi li te fini avèk yon piblikasyon ki te reprezante karaktè yon diktatè. Piblikasyon ki te nan mitan an te reprezante “avètisman” istwa k ap vini an, epi avètisman an se te ke Konstitisyon Etazini an t ap ranvèse nan fen istwa a.
That line of history began to be repeated in 1989, and it ends at the Sunday law when the warning from the wilderness two hundred years earlier in 1789 is rejected. 1989 was the time of the end at the end of verse forty, and it aligns with the time of the end in 1798. 1989 aligns with 1776, and the Sunday law represents 1798. In the middle of the history where the effect of every vision is accomplished, the history that began on September 11, 2001, and continues until the warning of 1789, is fulfilled and the Constitution is overturned. There must be a waymark in the middle, for God never changes. That waymark would represent a warning for the prophetic history that begins at the soon-coming Sunday law.
Liy sa a nan listwa te kòmanse repete an 1989, epi li fini nan lwa dimanch lan lè avètisman ki te soti nan dezè a, de san ane pi bonè an 1789, rejte. 1989 te tan lafen an nan fen vèsè karant lan, epi li aliyen ak tan lafen an an 1798. 1989 aliyen ak 1776, epi lwa dimanch lan reprezante 1798. Nan mitan listwa kote efè chak vizyon akonpli, listwa ki te kòmanse 11 septanm 2001 e ki kontinye jouk rive nan avètisman 1789 la, akonpli, epi Konstitisyon an ranvèse. Fòk gen yon siy-chemen nan mitan an, paske Bondye pa janm chanje. Siy-chemen sa a ta reprezante yon avètisman pou listwa pwofetik ki kòmanse nan lwa dimanch ki prèt pou vini an.
1989 marks the time of the end in verse forty that leads to the Sunday law in verse forty-one. The warning message that arrived after the time of the end, but before the Sunday law was September 11, 2001. It warns that at the conclusion of that period of history, the third Woe that arrived on September 11, 2001, and was immediately restrained, would strike again as an unexpected surprise, and thousands of cities would be destroyed. When that destruction arrives Satan would begin his marvelous work, and that work begins at the soon coming Sunday law.
1989 make tan fen an tan nan vèsè karant lan ki mennen nan lwa dimanch lan nan vèsè karantyèm e youn. Mesaj avètisman ki te rive apre tan fen an, men anvan lwa dimanch lan, se te 11 septanm 2001. Li avèti ke, nan konklizyon peryòd sa a nan listwa, twazyèm Malè a ki te rive 11 septanm 2001, epi ki te imedyatman restrenn, ta frape ankò kòm yon sipriz inatandi, epi dè milye vil t ap detwi. Lè destriksyon sa a rive, Satan t ap kòmanse travay mèvèy li a, epi travay sa a kòmanse ak lwa dimanch lan ki pral byento vini.
“O that God’s people had a sense of the impending destruction of thousands of cities, now almost given to idolatry! But many of those who should be proclaiming the truth are accusing and condemning their brethren. When the converting power of God comes upon minds, there will be a decided change. Men will have no inclination to criticize and tear down. They will not stand in a position that hinders the light from shining to the world. Their criticism, their accusing, will cease. The powers of the enemy are mustering for battle. Stern conflicts are before us. Press together, my brethren and sisters, press together. Bind up with Christ. ‘Say ye not, A confederacy, . . . neither fear ye their fear, nor be afraid. Sanctify the Lord of hosts himself; and let him be your fear, and let him be your dread. And he shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’
“Ô, si pèp Bondye a te gen yon sans de destriksyon k ap pwoche sou plizyè milye vil, ki kounye a prèske livre bay idolatri! Men, anpil nan sila yo ki ta dwe ap pwoklame verite a ap akize epi kondane frè yo. Lè pouvwa konvèsyon Bondye a va desann sou lespri moun yo, pral gen yon chanjman byen klè. Moun pap gen okenn tandans pou kritike epi kraze. Yo pap pran yon pozisyon ki anpeche limyè a klere sou mond lan. Kritik yo, akizasyon yo, ap sispann. Fòs lènmi an ap rasanble pou batay. Gwo konfli sevè devan nou. Rasanble nou sere, frè m ak sè m yo, rasanble nou sere. Mare nou ak Kris la. ‘Pa di: Yon konplo,... ni nou pa bezwen pè sa yo pè a, ni nou pa bezwen tranble. Se SENYÈ ki gen tout lame yo menm nou dwe mete apa; se li menm ki dwe lakòz nou pè, se li menm ki dwe lakòz nou tranble. Epi li va yon sanktyè; men li va yon wòch ki fè bite ak yon wòch ofans pou toude kay Izrayèl yo, yon pyèj ak yon pèlen pou moun lavil Jerizalèm yo. E anpil nan mitan yo va bite, yo va tonbe, yo va kraze, yo va pran nan pèlen, yo va kaptire.’”
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Lemonn nan se yon teyat. Aktè yo, sa vle di abitan li yo, ap prepare pou jwe wòl pa yo nan dènye gran dram nan. Yo pèdi Bondye devan je yo. Pami gwo mas limanite a, pa gen okenn inite, eksepte lè moun mete tèt yo ansanm pou reyalize objektif egoyis pa yo. Bondye ap gade. Objektif li yo konsènan sijè rebèl li yo va akonpli. Yo pa t remèt lemonn nan nan men lèzòm, byenke Bondye ap pèmèt eleman konfizyon ak dezòd yo domine pou yon tan. Yon pouvwa ki soti anba ap travay pou mennen sou dènye gran sèn yo nan dram nan,—Satan k ap vini kòm Kris la, epi k ap aji ak tout sediksyon lenjistis nan mitan moun sa yo k ap mare tèt yo ansanm nan sosyete sekrè. Moun k ap lage kò yo nan pasyon pou fè konfederasyon ap mete an aplikasyon plan lènmi an. Kòz la pral suiv pa efè a.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
«Vyolasyon an prèske rive nan limit li. Konfizyon ranpli lemonn, epi yon gwo laterè pral byento tonbe sou lèzòm. Fen an trè pre. Nou menm ki konnen verite a, nou ta dwe ap prepare nou pou sa k pral byento pete sou lemonn kòm yon sipriz akablan.» Review and Herald, 10 septanm 1903.
The warning that was typified by the introduction of the Constitution in 1789, is the warning of the third angel, which returns to the second Kadesh, when the sealing of the one hundred and forty-four thousand begins. That warning is the warning of the first voice of Revelation chapter eighteen, and not only did the great buildings of New York City come down at that time, but the very essence of the Constitution was changed. The Constitution was written and based upon English law, whose basic philosophy can be simply defined as “a person is innocent, until proven guilty.” The Constitution was written for the purpose of rejecting what is known as Roman law, whose basic philosophy can be simply defined as “a person is guilty, until proven innocent.”
Avètisman ki te senbolize pa entwodiksyon Konstitisyon an an 1789 la, se avètisman twazyèm zanj lan, ki retounen nan dezyèm Kadèch la, lè sele san karannkat mil yo kòmanse. Avètisman sa a se avètisman premye vwa nan Revelasyon chapit dizwit la, e non sèlman gwo bilding Vil Nouyòk yo te tonbe nan moman sa a, men menm esans Konstitisyon an te chanje. Konstitisyon an te ekri epi li te baze sou lalwa anglèz, ki gen filozofi fondamantal li ka defini tou senpleman konsa: “yon moun inosan, jiskaske yo pwouve li koupab.” Konstitisyon an te ekri nan bi pou rejte sa yo rele lalwa women, ki gen filozofi fondamantal li ka defini tou senpleman konsa: “yon moun koupab, jiskaske yo pwouve li inosan.”
The warning from the wilderness in 1789, represented by the Constitution, represents the warning of September 11, 2001, and not only did the burning buildings mark that history with a literal fulfillment, but the passage (speaking) of the Patriot Act also represented the warning.
Avètisman ki soti nan dezè a an 1789, jan Konstitisyon an reprezante li, reprezante avètisman 11 septanm 2001 an; e non sèlman bilding ki t ap boule yo te make istwa sa a ak yon akonplisman literal, men pasaj (pawòl) Patriot Act la te reprezante avètisman an tou.
The Patriot Act (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) was introduced in the United States Congress shortly after the terrorist attacks on September 11, 2001. The bill was introduced in the House of Representatives on October 23, 2001, and in the Senate on October 24, 2001. It was signed into law by President George W. Bush on October 26, 2001. The Patriot Act aimed to enhance the government’s ability to investigate and prevent acts of terrorism and expand surveillance and law enforcement powers, and it rejected the basic and fundamental principle of English law that identifies that a man is innocent, until proven guilty. It is still used today by the elite within the government to circumvent due process of law, privacy and fair trials.
Lwa Patriyòt la (Uniting and Strengthening America by Providing Appropriate Tools Required to Intercept and Obstruct Terrorism Act of 2001) te prezante nan Kongrè Etazini an yon ti tan apre atak teworis 11 septanm 2001 yo. Pwojè lwa a te prezante nan Chanm Reprezantan yo nan dat 23 oktòb 2001, epi nan Sena a nan dat 24 oktòb 2001. Prezidan George W. Bush te siyen li pou l vin lwa nan dat 26 oktòb 2001. Lwa Patriyòt la te vize ranfòse kapasite gouvènman an pou mennen ankèt sou zak teworis yo epi anpeche yo, epi pou elaji pouvwa siveyans ak lapolis yo nan aplikasyon lalwa; epi li te rejte prensip debaz ak fondamantal lwa anglè a ki rekonèt yon moun inosan jiskaske yo pwouve li koupab. Jiska jounen jodi a, elit ki anndan gouvènman an toujou sèvi avè l pou kontoune pwosedi legal ki dwe fèt dapre lalwa, vi prive, ak jijman ki jis.
We will continue this study in our next article.
N ap kontinye etid sa a nan pwochen atik nou an.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scripture, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“Ki kondisyon nou nan tan sa a ki terib e solanèl? Malè! Ala ògèy k ap domine nan legliz la, ala ipokrizi, ala twonpri, ala lanmou pou rad ak bèlte ekstèn, frivolte ak amizman, ala dezi pou sipremasi! Tout peche sa yo fè lespri a vin twoub, konsa bagay etènèl yo pa t rive disène. Èske nou pa dwe fouye nan Ekriti yo, pou nou ka konnen kote nou ye nan istwa mond sa a? Èske nou pa dwe vin gen konpreyansyon konsènan travay k ap fèt pou nou nan tan sa a, ak pozisyon nou menm kòm pechè nou dwe okipe pandan travay ekspyasyon sa a ap kontinye? Si nou gen okenn konsiderasyon pou delivrans nanm nou, nou dwe fè yon chanjman desizif. Nou dwe chèche Senyè a ak vrè repantans; nou dwe, ak gwo kontrisyon nanm, konfese peche nou yo, pou yo ka efase.
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Nou pa dwe rete ankò sou tè anchante a. N ap pwoche rapidman bò fen tan eprèv nou an. Se pou chak nanm poze tèt li kesyon sa a: Kijan mwen kanpe devan Bondye? Nou pa konnen konbyen tan ankò anvan non nou yo rive sou bouch Kris la, e ka nou yo resevwa desizyon final yo. O, ki sa, wi, ki sa desizyon sa yo pral ye? Èske y ap konte nou pami moun ki jis yo, oswa èske y ap mete nou nan kantite mechan yo?
“Let the church arise, and repent of her back-slidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands his servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins.’ The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death. The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.
“Se pou legliz la leve kanpe, epi repanti devan Bondye pou reta li yo. Se pou gad yo reveye, epi bay twonpèt la yon son byen klè. Se yon avètisman byen detèmine nou dwe pwoklame. Bondye bay sèvitè li yo lòd sa a: ‘Rele byen fò, pa kenbe; leve vwa ou tankou yon twonpèt, epi montre pèp mwen an transgresyon yo, ak kay Jakòb la peche li yo.’ Se pou yo rive atire atansyon pèp la; si sa pa ka fèt, tout efò ap initil; menm si yon zanj soti nan syèl la ta desann vin pale avèk yo, pawòl li yo pa t ap fè plis byen pase si li t ap pale nan zòrèy frèt lanmò. Se pou legliz la leve pou aji. Lespri Bondye a pa janm ka vini sof si li prepare chemen an. Dwe gen yon egzamen kè ki sensè. Dwe gen lapriyè ini, pèseveran, epi atravè lafwa yon reklamasyon pwomès Bondye yo. Dwe genyen, non pa yon abiman kò a ak twal sak, tankou nan tan lontan, men yon imilyasyon pwofon nan nanm nan. Nou pa gen menm premye rezon pou felisite tèt nou ni pou leve tèt nou anlè. Nou dwe imilye tèt nou anba men pwisan Bondye. L ap parèt pou konsole epi beni sila yo ki vrèman ap chèche li.”
“The work is before us; will we engage in it? We must work fast, we must go steadily forward. We must be preparing for the great day of the Lord. We have no time to lose, no time to be engaged in selfish purposes. The world is to be warned. What are we doing as individuals to bring the light before others? God has left to every man his work; everyone has a part to act, and we cannot neglect this work except at the peril of our souls.
“Travay la devan nou; èske n ap angaje nou ladan li? Nou dwe travay vit, nou dwe kontinye avanse avèk fèmte. Nou dwe ap prepare pou gran jou Senyè a. Nou pa gen tan pou nou pèdi, ni tan pou nou angaje nou nan objektif egoyis. Fòk yo avèti mond lan. Kisa n ap fè, antanke moun apa, pou nou mete limyè a devan lòt moun? Bondye kite travay pa chak moun; chak moun gen yon wòl pou li jwe, epi nou pa ka neglije travay sa a san nou pa mete nanm nou an danje.”
“O my brethren, will you grieve the Holy Spirit, and cause it to depart? Will you shut out the blessed Saviour, because you are unprepared for his presence? Will you leave souls to perish without the knowledge of the truth, because you love your ease too well to bear the burden that Jesus bore for you? Let us awake out of sleep. ‘Be sober, be vigilant; because your adversary the Devil, as a roaring lion, walketh about, seeking whom he may devour.’” Review and Herald, March 22, 1887.
“O frè m yo, èske n ap fè Sentespri a lapenn, epi lakòz li pati? Èske n ap fèmen pòt la devan Sovè beni an, paske nou pa pare pou prezans li? Èske n ap kite nanm yo peri san yo pa konnen verite a, paske nou renmen alèz nou twòp pou nou pote chay Jezi te pote pou nou an? Annou leve soti nan dòmi. ‘Se pou nou modere, se pou nou veyatif; paske advèsè nou an, Dyab la, tankou yon lyon k ap gwonde, ap mache toupatou, ap chèche kiyès li ka devore.’” Review and Herald, 22 mas 1887.