We are working through Isaiah chapter twenty-seven, for it establishes the context for the following chapters of Isaiah. Those following chapters identify the latter rain as the correct biblical methodology. The methodology, when recognized and employed, reveals the prophetic message that if accepted produces a corresponding experience.
N ap travay atravè Ezayi chapit vennsèt, paske li tabli kontèks pou chapit Ezayi ki vin apre yo. Chapit sa yo ki vin apre yo idantifye lapli dènyè a kòm metodoloji biblik ki kòrèk la. Metodoloji sa a, lè yo rekonèt li epi yo sèvi avè l, revele mesaj pwofetik la ki, si yo aksepte li, pwodui yon eksperyans ki koresponn.
On September 11, 2001 the song that is to be sung unto the former covenant people of God, who are the Seventh-day Adventist people, is that they are being passed by as God’s people, for they have not brought forth the fruits that were intended by God for His vineyard to produce. The song was to be premised on the covenant relationship, represented by the vineyard which God had planted and also by their rejection of the stone of stumbling in 1863. They had become Laodicea in 1856, and for seven years, or “seven times”, or twenty-five hundred and twenty days, God sought entrance, but they closed the door against Him in 1863.
Nan dat 11 septanm 2001, chan ki dwe chante pou ansyen pèp alyans Bondye a, ki se pèp Advantis setyèm jou a, se ke yo ap pase sou yo kòm pèp Bondye a, paske yo pa t pote fwi Bondye te gen entansyon pou jaden rezen Li a pwodui. Chan an te dwe chita sou relasyon alyans lan, ki te reprezante pa jaden rezen Bondye te plante a epi tou pa rejè yo te fè wòch ofans lan an 1863. Yo te vin Lawodise an 1856, epi pandan sèt ane, oswa “sèt fwa”, oswa de mil senksan ven jou, Bondye te chèche antre, men yo te fèmen pòt la devan Li an 1863.
Since September 11, 2001 they are being bound into bundles in advance of being spewed fully out of His mouth at the Sunday law. The message to be sung to Adventism since September 11, 2001 is the Laodicean message, which is the message of the vineyard that contains the stumbling stone that crushes any who refuse to “see” and “taste” the precious stone. The promise to the Laodiceans in Isaiah’s passage is that any Adventist who chooses to accept this final warning, still has time to “take hold of” Christ’s “strength, that” they “may make peace with” Christ, for Christ is still willing “to make peace with” them. But at the cry at midnight, just before the soon-coming Sunday law, that opportunity is forever over.
Depi 11 septanm 2001, yo ap mare yo an pak davans anvan yo fin vomi nèt soti nan bouch Li nan lwa dimanch lan. Mesaj ki dwe chante bay Advantis la depi 11 septanm 2001 se mesaj Laodise a, ki se mesaj jaden rezen an ki gen wòch eskandal la ki kraze tout moun ki refize “wè” epi “goute” wòch presye a. Pwomès ki fèt pou Laodiseen yo nan pasaj Ezayi a se ke nenpòt Advantis ki chwazi aksepte dènye avètisman sa a, toujou gen tan “pran fòs” Kris la, “pou” yo “ka fè lapè ak” Kris, paske Kris toujou dispoze “fè lapè ak” yo. Men, nan rèl a minwi a, jis anvan lwa dimanch ki prèt pou vini an, opòtinite sa a fini pou tout tan.
In the time period that began on September 11, 2001 God promised to make those who “in time past were not a people”, “a root out of a dry ground”, to “take root” “blossom and bud, and fill the face of the world with fruit.” What causes the root of Jesse to blossom and bud is the latter rain, for the root that is to blossom and bud is destined prophetically to be the ensign that is lifted up, and the ensign is the root of Jesse.
Nan peryòd tan ki te kòmanse 11 septanm 2001 an, Bondye te pwomèt pou fè sila yo ki “nan tan pase pa t yon pèp”, “yon rasin soti nan yon tè sèk”, pou yo “pran rasin”, “flè epi boujonnen, epi ranpli fas lemonn ak fwi.” Sa ki fè rasin Jese a fleri epi boujonnen, se lapli dèyè a; paske rasin ki gen pou fleri epi boujonnen an, dapre pwofesi a, destine pou l tounen drapo ki leve a, epi drapo a se rasin Jese a.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Epi nan jou sa a, pral gen yon rasin Izayi, ki va kanpe kòm yon drapo pou pèp yo; se li menm nasyon yo va chèche: epi repo li a va gen glwa. Ezayi 11:10.
The latter rain caused the root of Jesse to blossom and bud beginning on September 11, 2001 and at the soon-coming Sunday law the root will fill the whole earth with fruit. The Sunday law in Isaiah chapter twenty-seven is the progressive history that is also represented in chapters one through three in the book of Daniel. The latter rain began to sprinkle when the nations were angered on September 11, 2001 with the release and then immediate restraint of Islam of the third Woe.
Dènye lapli a te fè rasin Jese a fleri epi boujonnen kòmanse nan 11 Septanm 2001, e nan lwa dimanch ki pral vini talè a, rasin nan pral ranpli tout tè a ak fwi. Lwa dimanch la nan Ezayi chapit vennsèt se istwa pwogresif la ki reprezante tou nan chapit youn rive twa nan liv Danyèl la. Dènye lapli a te kòmanse farinen lè nasyon yo te fache nan 11 Septanm 2001 avèk lage, epi ansuit restriksyon imedya, Islam nan twazyèm malè a.
“‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. 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.
«Kòmansman tan detrès sa a», yo mansyone isit la, pa fè referans ak tan kote kalamite yo va kòmanse vide, men pito ak yon kout peryòd jis anvan yo vide yo, pandan Kris la nan sanktyè a. Nan tan sa a, pandan travay delivrans lan ap rive nan fen li, detrès ap vini sou tè a, e nasyon yo ap fache, men yo va rete anba kontwòl pou yo pa anpeche travay twazyèm zanj lan. Nan tan sa a, «dènye lapli a», oswa rafrechisman ki soti nan prezans Senyè a, va vini, pou bay pouvwa a gran vwa twazyèm zanj lan, epi prepare sen yo pou yo kanpe nan peryòd kote sèt dènye kalamite yo va vide.» Early Writings, 85.
In the passage Sister White is clarifying that there is a short period when salvation is still open. The “time of trouble” she is addressing is distinct from the great time of trouble, that begins when probation fully closes. In Adventism it is rightly referred to as “the little time of trouble” in relation to the great time of trouble that begins when Michael stands up. The “little time of trouble” represents the period when national ruin begins at the soon-coming Sunday law, and continues until probation closes.
Nan pasaj la, Sè White ap fè li klè gen yon kout peryòd kote delivrans toujou ouvè. “Tan detrès” li ap pale a diferan de gwo tan detrès la, ki kòmanse lè tan gras la fin fèmen nèt. Nan Advantis, yo rele l avèk rezon “ti tan detrès la” an rapò ak gwo tan detrès la ki kòmanse lè Mikaèl leve kanpe. “Ti tan detrès la” reprezante peryòd kote ruinn nasyonal la kòmanse ak lwa dimanch ki prèt pou vini an, epi li kontinye jouk tan gras la fèmen.
In the history from September 11, 2001 through to the Sunday law the final cleansing and judgment of Adventism is illustrated as occurring during the “sprinkling” of the latter rain. That period when the latter rain, which is also the “refreshing,” begins as a “sprinkling”, but progresses unto the full outpouring at the Sunday law. In that period, which begins when Islam of the third Woe makes the nations angry, the latter rain begins to fall, and some recognize the latter rain and receive it, and some do not recognize the latter rain. Some recognize that something is happening, but they don’t understand what it is, and brace themselves against it.
Nan istwa ki soti depi 11 septanm 2001 jouk rive nan lwa dimanch la, dènye pirifikasyon ak jijman Advantis la ilistre kòm yon bagay k ap fèt pandan “gout-gout” lapli delat la. Se peryòd sa a kote lapli delat la, ki se tou “rafrechisman” an, kòmanse kòm yon “gout-gout”, men li pwogrese jouk rive nan plen vide a nan lwa dimanch la. Nan peryòd sa a, ki kòmanse lè Islam twazyèm Malè a fè nasyon yo fache, lapli delat la kòmanse tonbe, e gen kèk ki rekonèt lapli delat la epi resevwa li, e gen kèk ki pa rekonèt lapli delat la. Gen kèk ki rekonèt gen yon bagay k ap pase, men yo pa konprann sa li ye, epi yo pran pozisyon kont li.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. 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, 506, 507.
“Anpil moun, nan yon gwo mezi, pa t rive resevwa premye lapli a. Yo pa t jwenn tout byenfè Bondye te konsa prepare pou yo. Yo atann yo mank la pral konble pa dènye lapli a. Lè pi gwo abondans gras la va vide sou yo, yo gen entansyon louvri kè yo pou resevwa li. Yo ap fè yon erè terib. Travay Bondye kòmanse nan kè lèzòm nan lè Li bay limyè ak konesans Li a dwe kontinye ap vanse san rete. Chak moun dwe reyalize pwòp nesesite pa li. Kè a dwe vide de tout salte epi pirifye pou Lespri a rete ladan l. Se pa t pa mwayen konfese epi abandone peche, pa lapriyè sensè, ak pa konsekrasyon tèt yo bay Bondye, premye disip yo te prepare tèt yo pou vide Lespri Sen an nan Jou Pannkòt la. Menm travay la, sèlman nan yon degre ki pi gran, dwe fèt kounye a. Lè sa a, ajan imen an te gen sèlman pou l mande benediksyon an, epi tann Senyè a pou L fin fè travay la konsènan li. Se Bondye ki te kòmanse travay la, e Li pral fini travay Li a, fè moun lan vin konplè nan Jezikri. Men, pa dwe gen okenn neglijans anvè gras premye lapli a reprezante a. Se sèlman moun k ap viv ann amoni ak limyè yo resevwa a ki pral resevwa plis limyè. Si nou pa ap pwogrese chak jou nan montre bèl kalite kretyen aktif yo, nou p ap rekonèt manifestasyon Lespri Sen an nan dènye lapli a. Li ka ap tonbe sou kè toupatou bò kote nou, men nou p ap disène ni resevwa li.” Testimonies to Ministers, 506, 507.
The latter rain is now falling and there are those who recognize it and therefore receive it, and there are those who do not recognize it, and therefore do not receive it. The latter rain must be recognized to be received. The latter rain is not just an experience only, it is an experience that is produced by a message, but the message can only be received when the correct methodology is employed to establish the message. Without recognizing the methodology which establishes the message of the latter rain, it is virtually impossible to understand the prophetic lessons that are represented in the rise and fall of kingdoms set forth in the books of Daniel and Revelation.
Lapli dènyè a ap tonbe kounye a, e gen moun ki rekonèt li, kidonk yo resevwa li; epi gen lòt ki pa rekonèt li, kidonk yo pa resevwa li. Fòk lapli dènyè a rekonèt pou yo ka resevwa li. Lapli dènyè a se pa sèlman yon eksperyans; se yon eksperyans yon mesaj pwodui, men mesaj la pa ka resevwa sof si yo sèvi ak metodoloji ki kòrèk la pou tabli mesaj la. San yo pa rekonèt metodoloji ki tabli mesaj lapli dènyè a, li prèske enposib pou konprann leson pwofetik ki reprezante nan leve ak tonbe wayòm yo jan yo prezante yo nan liv Danyèl ak Revelasyon.
The ensign that is lifted up to the world is identified by Isaiah as the “root of Jesse”, and in chapter twenty-seven those who “come of Jacob” “take root.” Those that are the “root of Jesse” are also identified there as “Israel,” and they are those who first blossom and bud, and thereafter fill the world with fruit. The laws of nature do not contradict the laws of prophecy, for it is the same Law-Giver that produced both nature and prophecy. Before a plant bears fruit, it must first come out of dormancy as evidenced by the buds, and thereafter the blossoms. Spiritual Israel, who is the “root of Jesse” receives a progressive outpouring of rain. It begins with a “sprinkling” and escalates to a full outpouring when the world is filled with the fruit presented by the ensign.
Siyal yo idantifye banyè yo leve devan mond lan kòm “rasin Jese a”, epi nan chapit vennsèt, sila yo ki “soti nan Jakòb” yo “pran rasin”. Sila yo ki “rasin Jese a” yo idantifye la tou kòm “Izrayèl”, e se yo menm ki premye fleri epi pouse boujon, epi apre sa yo ranpli mond lan ak fwi. Lwa lanati pa kontredi lwa pwofesi yo, paske se menm Bayè-Lalwa a ki pwodui ni lanati ni pwofesi. Anvan yon plant donnen, li dwe dabò soti nan dòmi li, jan sa parèt nan boujon yo, epi apre sa nan flè yo. Izrayèl espirityèl la, ki se “rasin Jese a”, resevwa yon debòdman lapli ki pwogresif. Li kòmanse avèk yon “aspeksyon”, epi li ogmante jiskaske li vin tounen yon debòdman total lè mond lan ranpli ak fwi banyè a prezante a.
In Isaiah chapter twenty-seven, the starting point of the sprinkling of the rain is represented as taking place when the buds “shooteth forth.” When they first “shooteth forth,” the rain is identified as being poured out “in measure.” “In measure, when it shooteth forth.” On September 11, 2001 the sprinkling of the latter rain began to be poured out “in measure,” for at that time the wheat and tares, or the wise and the foolish were still mixed together.
Nan Ezayi chapit vennsèt, pwen depa lè lapli a kòmanse ap vide ti gout yo prezante kòm yon bagay ki fèt lè boujon yo “parèt.” Lè yo fèk “parèt,” yo idantifye lapli a kòm yo vide l “ak mezi.” “Ak mezi, lè li parèt.” Nan 11 Septanm 2001, ti gout lapli dènyè a te kòmanse vide “ak mezi,” paske nan tan sa a ble ak move zèb yo, oswa saj yo ak moun sòt yo, te toujou melanje ansanm.
“The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Gran efizyon Lespri Bondye a, ki klere tout tè a avèk glwa li, p ap vini toutotan nou pa vin tounen yon pèp eklere, ki konnen pa eksperyans sa sa vle di pou yo travay ansanm ak Bondye. Lè nou va gen yon konsakrasyon total, san rezèv, ak tout kè, pou sèvis Kris la, Bondye va rekonèt reyalite sa a pa yon efizyon Lespri li san mezi; men sa p ap rive pandan pi gwo pati legliz la pa travay ansanm ak Bondye. Bondye pa ka vide Lespri li lè egoyis ak plezi pwòp tèt yo parèt konsa aklè; lè gen yon lespri k ap domine ki, si yo ta mete l an mo, ta eksprime repons Kayen an: ‘Èske se mwen ki gadyen frè mwen an?’ Si verite pou tan sa a, si siy yo k ap vin pi plis toupatou, ki temwaye fen tout bagay prè, pa sifi pou reveye enèji ki ap dòmi lakay moun ki deklare yo konnen verite a, lè sa a fènwa ki pwopòsyonèl ak limyè ki te klere sou yo a va tonbe sou nanm sa yo. Pa gen menm aparans yon eskiz pou endiferans yo yo pral kapab prezante devan Bondye nan gran jou dènye regleman an. P ap gen okenn rezon yo ka bay poukisa yo pa t viv, pa t mache, e pa t travay nan limyè verite sakre pawòl Bondye a, epi konsa revele bay yon mond peche te plonje nan fènwa, atravè konduit yo, senpati yo, ak zèl yo, ke puisans ak reyalite levanjil la pa t kapab demanti.” Review and Herald, 21 Jiyè 1896.
Isaiah twenty-seven identifies the history of the beginning of the outpouring of the latter rain, when the root buds out of a dry ground, and then all the way through until the earth is filled with fruit. The chapter identifies that “in measure, when it shooteth forth, thou wilt debate with it.” When the latter rain is being measured as a “sprinkling”, Sister White states that the latter rain, “may be falling on hearts all around us, but we shall not discern or receive it.”
Ezayi vennsèt idantifye istwa kòmansman vide lapli dèyè a, lè rasin nan boujonnen soti nan yon tè sèk, epi apre sa li swiv li tout longè jouk lè tè a ranpli ak fwi. Chapit la idantifye ke “according to measure, when it shooteth forth, thou wilt debate with it.” Lè y ap mezire lapli dèyè a kòm yon “sprinkling”, Sè White deklare ke lapli dèyè a, “may be falling on hearts all around us, but we shall not discern or receive it.”
In so doing she identifies a church that is mixed with those that recognize and others who do not recognize the falling of the rain. In the previous passage she identifies that when God pours the latter rain out without measure it marks when there is no longer a mixture of wise and foolish virgins by stating, “When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God.”
En agissant ainsi, elle désigne une Église mêlée de ceux qui reconnaissent la chute de la pluie et d’autres qui ne la reconnaissent pas. Dans le passage précédent, elle indique que, lorsque Dieu répand la pluie de l’arrière-saison sans mesure, cela marque le moment où il n’y a plus de mélange de vierges sages et de vierges folles, en déclarant : « Lorsque nous aurons une consécration entière et sans réserve au service du Christ, Dieu reconnaîtra ce fait par une effusion de son Esprit sans mesure ; mais cela n’aura pas lieu tant que la plus grande partie de l’Église ne sera pas des ouvriers avec Dieu. »
The larger portion of the church, or the majority of the church, are represented in Matthew twenty-five as foolish virgins, for biblically “many” are called but “few” are chosen. The wise and the foolish are providentially separated at the crisis at midnight, that precedes the soon-coming Sunday law. The separation creates a people who can then receive the full outpouring of the Spirit in the latter rain and become the “nation that is born in a day”. Then the root of Jesse will be lifted up as an ensign and fill the world with fruit.
Pi gwo pòsyon legliz la, oswa majorite legliz la, yo reprezante nan Matye vennsenk kòm vyèj sòt, paske dapre Bib la “anpil” yo rele men “kèk” yo chwazi. Saj yo ak sòt yo separe, dapre pwovidans Bondye, nan kriz minwi a, ki vini anvan lwa dimanch la ki pral byento vini an. Separasyon sa a pwodui yon pèp ki kapab resevwa tout vide Lespri a nan dènye lapli a epi vin “nasyon ki fèt nan yon sèl jou”. Lè sa a, rasin Izayi a pral leve kòm yon drapo, epi li pral ranpli lemonn ak fwi.
Isaiah twenty-seven identifies that when the latter rain began to be poured out “in measure”, on September 11, 2001, “thou will debate with it.” “In measure, when it shooteth forth, thou wilt debate with it.” The event of September 11, 2001 became an immediate debate in the world and the church. To this very day–over twenty years later–there are still arguments against assigning those events to an act of Islam, as opposed to some form of a globalist conspiracy. The debate associated with the arrival of the sprinkling of the latter rain began on September 11, 2001, but the debates that are carried on in the world, are not the “debate” that is identified in God’s prophetic Word. The debate is about predictions such as the one that follows.
Ezayi venndisèt idantifye ke lè lapli dèyè a te kòmanse vide “pa mezi”, nan 11 septanm 2001, “w ap diskite avè l.” “Pa mezi, lè li pouse deyò, w ap diskite avè l.” Evènman 11 septanm 2001 lan te tounen tousuit yon sijè deba nan mond lan ak nan legliz la. Jiska jounen jodi a menm—plis pase ven ane apre—gen toujou agiman kont lefèt pou atribye evènman sa yo a yon zak Islam, olye de sa, a yon fòm konplo globalis. Deba ki asosye ak rive aspèsyon lapli dèyè a te kòmanse nan 11 septanm 2001, men deba k ap fèt nan mond lan yo pa “deba” ki idantifye nan Pawòl pwofetik Bondye a. Deba a konsène prediksyon tankou sa k ap swiv la.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Nan yon okazyon, pandan m te nan Vil Nouyòk, nan sezon lannuit la yo te rele m pou m te gade bilding k ap monte etaj apre etaj anlè pou rive nan syèl la. Yo te garanti bilding sa yo kòm ki pa pran dife, e yo te bati yo pou bay mèt yo ak bòs mason yo glwa. Pi wo toujou, e toujou pi wo, bilding sa yo t ap monte, e nan yo yo te sèvi ak materyèl ki te pi chè yo. Moun bilding sa yo te pou yo a pa t ap poze tèt yo kesyon sa a: ‘Ki jan nou ka pi byen bay Bondye glwa?’ Seyè a pa t nan panse yo.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Mwen te panse: ‘O, si moun sa yo k ap envesti byen yo konsa te kapab wè chemen yo jan Bondye wè l! Y ap anpile gwo batiman mayifik, men jan planifikasyon ak konbinezon yo se yon foli nan je Souvren linivè a. Yo pa etidye avèk tout pouvwa kè ak lespri yo kijan yo ka bay Bondye glwa. Yo pèdi sa de vi, sa ki premye devwa lèzòm.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Pandan gwo batiman sa yo t ap monte, pwopriyetè yo te rejwi avèk yon ògèy anbisye, paske yo te gen lajan pou yo sèvi avè l pou satisfè pwòp tèt yo epi pou pwovoke jalouzi vwazen yo. Yon gwo pati nan lajan yo te envesti konsa a te jwenn pa mwayen egzasyon, lè yo t ap kraze pòv yo anba chay. Yo te bliye ke nan syèl la yo kenbe yon dosye sou chak tranzaksyon biznis; chak kontra enjis, chak zak fwod, la anrejistre. Lè a ap vini kote, nan fwod yo ak nan awogans yo, lèzòm pral rive nan yon pwen Senyè a p ap pèmèt yo depase, epi yo pral aprann ke gen yon limit nan andirans Jewova.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: “They are perfectly safe.” But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.” Testimonies, volume 9, 12, 13.
“Sèn ki te pase devan mwen apre sa a se te yon alam dife. Moun yo te gade gwo bilding ki wo yo, yo te panse yo pa pran dife, epi yo te di: ‘Yo an sekirite nèt.’ Men bilding sa yo te boule tankou si yo te fèt ak goudwon. Ponpye yo pa t kapab fè anyen pou anpeche destriksyon an. Moun k ap etenn dife yo pa t kapab opere machin ponp yo.” Testimonies, volim 9, 12, 13.
The Adventist church immediately after September 11, 2001 sought to hide passages such as this from the world. How could this not be about New York City, and the enormously high buildings which the fire engines could not stop the ensuing fires? How could a passage such as this from the writings that the Adventist church professes to be written by a prophetess not be proclaimed from the rooftops after such a fulfillment as that?
Legliz Advantis la, tousuit apre 11 Septanm 2001, te chèche kache pasaj tankou sa a devan lemonn. Ki jan sa pa t kapab konsène Vil New York, ak batiman ki te tèlman wo anpil ke machin ponpye yo pa t kapab anpeche dife ki te swiv yo? Ki jan yon pasaj tankou sa a, ki soti nan ekriti Legliz Advantis la deklare yo te ekri pa yon pwofètès, pa t dwe pwoklame sou tèt kay yo apre yon akonplisman konsa?
The arrival of the sprinkling of the latter rain, that marks the arrival of the prophetic “debate,” also identifies the final rebellion of Adventism, for it is there that they fully reject the clear and simple words of the one they identify as the prophetess to the remnant.
Arive ti gout lapli dènyè a, ki make arive “deba” pwofetik la, idantifye tou rebelyon final Advantis la, paske se la yo rejte nèt ale pawòl klè e senp sila yo menm yo rekonèt kòm pwofetès pou rès la.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18). Satan will work ingeniously, in different ways and through different agencies, to unsettle the confidence of God’s remnant people in the true testimony.
“Satana ap... ap pouse sa ki fo a san rete—pou detounen moun yo lwen verite a. Dènye desepsyon Satana a menm va fè temwayaj Lespri Bondye a vin san efè. ‘Kote pa gen vizyon, pèp la peri’ (Pwovèb 29:18). Satana va aji avèk anpil riz, nan diferan fason e atravè diferan mwayen, pou brannen konfyans pèp rès Bondye a nan vrè temwayaj la.
“There will be a hatred kindled against the Testimonies which is satanic. The workings of Satan will be to unsettle the faith of the churches in them, for this reason: Satan cannot have so clear a track to bring in his deceptions and bind up souls in his delusions if the warnings and reproofs and counsels of the Spirit of God are heeded.” Selected Messages, book 1, 48.
“Pral gen yon rayisman ki limen kont Temoanyaj yo ki satanik. Travay Satan yo pral vize brannen lafwa legliz yo nan yo, pou rezon sa a: Satan pa ka gen yon chemen tèlman klè pou fè antre twonpri li yo epi mare nanm yo nan ilizyon li yo si yo koute avètisman yo, repwòch yo, ak konsèy Lespri Bondye a.” Selected Messages, liv 1, 48.
The prophetic binding of both the wheat and the tares began on September 11, 2001, with the rebellion against the Spirit of Prophecy, which marked the conclusion of a progressive rebellion that began against the Bible in 1863.
Mare pwofetik toude, ble a ak move zèb yo, te kòmanse nan dat 11 septanm 2001, avèk rebelyon kont Lespri Pwofesi a, ki te make konklizyon yon rebelyon pwogresif ki te kòmanse kont Bib la an 1863.
“We as a people profess to have truth in advance of every other people upon the earth. Then our life and character should be in harmony with such a faith. The day is just upon us when the righteous shall be bound like precious grain in bundles for the heavenly garner, while the wicked are, like the tares, gathered for the fires of the last great day. But the wheat and tares ‘grow together until the harvest.’” Testimonies, volume 5, 100.
“Nou menm kòm yon pèp, nou fè konnen nou genyen verite anvan tout lòt pèp ki sou latè. Konsa, lavi nou ak karaktè nou ta dwe ann amoni ak yon lafwa konsa. Jou a prèske rive sou nou lè moun ki jis yo pral mare tankou grenn ki gen anpil valè an pakèt pou granje selès la, tandiske mechan yo, tankou move zèb la, ranmase pou dife gwo dènye jou a. Men ble a ak move zèb yo ‘grandi ansanm jouk lè rekòt la.’” Testimonies, volim 5, 100.
How could Adventism ignore the following passage that states directly that when these buildings came down Revelation eighteen, verse one through three would be fulfilled?
Ki jan Advantis la te ka inyore pasaj sa a ki deklare dirèkteman ke lè bilding sa yo ta tonbe, Revelasyon dizwit, vèsè youn rive twa, t ap akonpli?
“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.
“Kounyeya a vini ak pawòl mwen ta deklare New York dwe disparèt anba yon gwo vag lanmè? Sa, mwen pa janm di. Mwen te di, pandan m t ap gade gwo bilding yo k ap monte la a, etaj sou etaj: ‘Ki sèn terib ki pral fèt lè Seyè a va leve pou l souke tè a avèk fòs ki bay gwo laperèz! Lè sa a, pawòl Revelasyon 18:1–3 yo va akonpli.’ Tout dizwityèm chapit Revelasyon an se yon avètisman sou sa k ap vini sou tè a. Men, mwen pa gen okenn limyè espesyal konsènan sa k ap vini sou New York, eksepte mwen konnen yon jou gwo bilding ki la yo pral kraze anba mouvman ak boulvèsman pouvwa Bondye. Daprè limyè ki te ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan Seyè a, yon sèl manyen pouvwa pisan li, epi gwo estrikti sa yo va tonbe. Sèn pral rive ki tèlman terib, nou pa ka menm imajine yo.” Review and Herald, 5 jiyè 1906.
The issue we are addressing here is not whether these passages were fulfilled on September 11, 2001, for they absolutely were, but the issue we are seeking to address is the “debate” that would begin at that time. The debate was over correct or incorrect methodology. The Adventist church began its rejection of the fourteen rules of prophetic interpretation of William Miller in 1863, and they have progressed to the point now where you cannot purchase a book of biblical study written by Adventist theologians that isn’t repeatedly endorsed by the theologians of apostate Protestantism and Roman Catholicism. From 1863 to 2001, and still today, the methodology that was originally represented by William Miller’s rules of prophetic interpretation were set aside for the methodology of Roman Catholicism and apostate Protestantism. The prophetic “debate” that began when Revelation eighteen, verses one through three were fulfilled was over true or false methodology.
Pwoblèm n ap trete la a se pa kestyon si pasaj sa yo te akonpli 11 septanm 2001, paske yo te akonpli nèt ale; men kestyon n ap chèche trete a se “deba” ki t ap kòmanse nan moman sa a. Deba a te konsène metodoloji ki kòrèk oswa ki pa kòrèk. Legliz Advantis la te kòmanse rejte katòz règ entèpretasyon pwofetik William Miller yo an 1863, e yo avanse rive nan pwen kounye a kote ou pa ka achte yon liv etid biblik ekri pa teyolojyen advantis san li pa resevwa apwobasyon repete nan men teyolojyen pwotestan aposta ak katolik women. Depi 1863 rive 2001, e jiska jounen jodi a toujou, metodoloji ki te okòmansman reprezante pa règ William Miller yo sou entèpretasyon pwofetik te mete sou kote pou metodoloji Katolik Women ak pwotestantis aposta. “Deba” pwofetik ki te kòmanse lè Revelasyon dizwit, vèsè youn rive twa, te akonpli, te konsène metodoloji ki vrè oswa ki fo.
We will continue our consideration of the “debate” of chapter twenty-seven of Isaiah in the next article.
N ap kontinye konsiderasyon nou sou “deba” ki nan chapit vennsèt Ezayi a nan pwochen atik la.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority.” The 1888 Materials, 403.
“Nou ta dwe konnen pou tèt pa nou sa ki konstitye Krisyanis, sa ki verite, sa ki lafwa nou resevwa a, ki règ Bib la ye—règ yo ban nou depi nan pi gwo otorite a.” The 1888 Materials, 403.