The methodology that is sanctioned by God is specifically identified in Isaiah chapters twenty-eight and twenty-nine, where the methodology is represented as “line upon line.” On September 11, 2001 the mighty angel of Revelation eighteen descended, and in so doing, he repeated the descent he had made on August 11, 1840. In both cases, after his descent, Babylon was identified as fallen, and a call was made, and soon will be made again, for those still in her communion to come out. In both cases, the event that fulfilled the prediction had a worldwide impact, for just as the first angel’s message was carried to “every mission station in the world” in 1840 the entire world was impacted and understood the event of September 11, 2001. The prophecy that was fulfilled on August 11, 1840 was a prophecy that identified a restraint being placed upon Islam of the second woe, and immediately after September 11, 2001 a restraint was placed upon Islam of the third Woe.
Metodoloji Bondye sanksyone a idantifye espesyalman nan Ezayi chapit venntuit ak vennèf, kote metodoloji a reprezante kòm “liy sou liy.” Nan 11 Septanm 2001, zanj pisan Revelasyon dizwit la desann, e lè li te fè sa, li te repete desant li te fè nan 11 Out 1840. Nan toude ka yo, apre desant li, Babilòn te idantifye kòm li tonbe, epi yon apèl te fèt, e byento ap fèt ankò, pou sila yo ki toujou nan kominyon li a soti ladan li. Nan toude ka yo, evènman ki te akonpli prediksyon an te gen yon enpak mondyal, paske menm jan mesaj premye zanj lan te pote bay “chak estasyon misyon nan mond lan” an 1840, tout mond lan te afekte epi li te konprann evènman 11 Septanm 2001 lan. Pwofesi ki te akonpli nan 11 Out 1840 la se te yon pwofesi ki te idantifye yon restriksyon yo t ap mete sou Islam dezyèm malè a, epi imedyatman apre 11 Septanm 2001, yo te mete yon restriksyon sou Islam twazyèm Malè a.
August 11, 1840 represents the empowerment of the message that was unsealed at the time of the end in 1798, and September 11, 2001 represents the empowerment of the message that was unsealed at the time of the end in 1989. The primary rule of the movement of the first angel was confirmed on August 11, 1840, and the rule was the day for a year principle. The primary rule of the movement of the third angel was confirmed on September 11, 2001. The rule being that truth is established by bringing “line upon line,” demonstrating that the end is illustrated by the beginning, and that history repeats. The prophetic event of September 11, 2001 is not only established by Sister White’s direct words, but more significantly by the fact that the events perfectly paralleled the same waymark in Millerite history. What was recognized with the event of August 11, 1840 was not the fulfillment of the prophecy, so much as the soundness of the methodology adopted by Miller and his associates.
11 out 1840 reprezante bay fòs pou mesaj ki te desele nan tan lafen an an 1798, epi 11 septanm 2001 reprezante bay fòs pou mesaj ki te desele nan tan lafen an an 1989. Règ prensipal mouvman premye zanj lan te konfime nan 11 out 1840, e règ la se te prensip yon jou pou yon ane a. Règ prensipal mouvman twazyèm zanj lan te konfime nan 11 septanm 2001. Règ la se ke verite tabli lè yo mete “liy sou liy,” sa ki demontre ke lafen an ilistre pa kòmansman an, e ke listwa repete. Evènman pwofetik 11 septanm 2001 lan pa sèlman tabli pa pawòl dirèk Sè White yo, men pi enpòtan toujou pa lefèt ke evènman yo te paralele avèk menm repè a nan listwa Millerit la. Sa ki te rekonèt nan evènman 11 out 1840 la pa t tèlman akonplisman pwofesi a, men pito solidite metodoloji Miller ak asosye li yo te adopte a.
“The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 335.
“Evènman an te akonpli prediksyon an egzakteman. Lè sa te vin konnen, anpil foul moun te vin konvenki de jistès prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte yo, epi yon bèl elan te bay mouvman adventis la. Gason ki te gen konesans ak pozisyon te mete tèt yo ansanm ak Miller, ni nan preche ni nan pibliye opinyon li yo, epi depi 1840 rive 1844, travay la te pwolonje avèk rapidite.” The Great Controversy, 335.
On September 11, 2001, when the latter rain began to be measured, the “debate” was and still is over true or false methodology. The prophecies of the Millerite movement are set forth on both the 1843 and the 1850 charts, which Sister White endorses as being designed by the Lord, and also as a fulfillment of Habakkuk chapter two. The message of the Millerites that was produced through “the principles of prophetic interpretation adopted by Miller and his associates, and” which thereafter produced the “wonderful impetus” that empowered the message of the Midnight Cry, had been represented upon the two sacred charts. The prophecies represented upon those two sacred charts were identified and established by Miller’s prophetic rules. The charts were a fulfillment of the command in Habakkuk to visually represent the prophecies that had been established by Miller’s methodology upon “tables,” in the plural. Habakkuk chapter two, identifies and is directly connected to the “debate” of Isaiah chapter twenty-seven.
Nan dat 11 septanm 2001, lè lapli ta a te kòmanse mezire, “deba” a te, e li toujou ye, sou metodoloji ki vre oswa ki fo. Pwofesi mouvman Millerit la prezante sou toude tablo 1843 a ak 1850 an, ke Sè White apwouve kòm bagay Seyè a te desine, epi tou kòm yon akonplisman chapit de Abakik la. Mesaj Millerit yo, ki te pwodui atravè “prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte yo, e” ki apre sa te pwodui “bèl elan” ki te bay mesaj Rèl Minwi a pisans, te deja reprezante sou de tablo sakre sa yo. Pwofesi ki te reprezante sou de tablo sakre sa yo te idantifye epi tabli pa règ pwofetik Miller yo. Tablo yo te yon akonplisman kòmandman ki nan Abakik la pou reprezante pwofesi yo vizyèlman sou “tab,” nan pliryèl, pwofesi ki te tabli pa metodoloji Miller la. Chapit de Abakik la idantifye “deba” chapit vennsèt Ezayi a, epi li konekte dirèkteman ak li.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
M’ap rete sou gad mwen, m’ap kanpe sou tou a, m’ap veye pou m wè sa l pral di m, ak sa m pral reponn lè yo korije m. Abakouk 2:1.
The word “reproved” in the verse means ‘argued with.’ Habakkuk, representing both the watchmen of the movement of the first and third angels, was going to be argued with, and he wished to understand what he was to answer when the debate began. The answer in the history of the first angel was the production of the two sacred charts, and the answer in the history of the movement of the third angel was the production of the prophetic series titled, Habakkuk’s Two Tables. The charts and the series were built upon the methodology represented in each of those respective histories. In Habakkuk, the methodology represents what the watchmen use to establish the message, and it also identifies the issue that is “debated,” which in turn produces two classes of worshippers.
Pawòl “reproved” ki nan vèsè a vle di ‘te diskite avèk.’ Abakouk, ki reprezante ni gad yo nan mouvman premye ak twazyèm zanj yo, t apral antre nan diskisyon avèk yo, e li te vle konprann ki sa li te dwe reponn lè deba a ta kòmanse. Repons lan nan istwa premye zanj lan te pwodiksyon de tablo sakre yo, epi repons lan nan istwa mouvman twazyèm zanj lan te pwodiksyon seri pwofetik ki gen tit, De Tablo Abakouk yo. Tablo yo ak seri a te bati sou metodoloji ki reprezante nan chak nan istwa sa yo. Nan Abakouk, metodoloji a reprezante sa gad yo itilize pou etabli mesaj la, epi li idantifye tou kestyon ki “diskite” a, ki an retou pwodui de klas adoratè.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
M’ap rete kanpe sou pòs veye mwen, m’ap monte sou fò won an, m’ap veye pou m wè sa l’ap di mwen, ak sa m’a reponn lè yo korije m. Epi Seyè a reponn mwen, li di: Ekri vizyon an, epi fè l klè sou tab yo, pou moun k’ap li l la ka kouri. Paske vizyon an se toujou pou yon tan fikse; men nan fen an li va pale, li p’ap bay manti: menm si li pran reta, tann li; paske li gen pou l vini sètènman, li p’ap pran reta. Gade, nanm moun ki gonfle ak lògèy la pa dwat nan li; men moun jis la va viv pa lafwa li. Abakik 2:1–4.
One class is justified by faith, and the other class is lifted up in soul, as represented by the Pharisee and the Publican. The Pharisees trusted in a methodology that was based upon custom and tradition, and the Pharisee also represented a religious system who maintained control of their flock by implementing a hierarchical system governed by those who professed to be the chosen people of God, and the defenders of truth, but who ultimately participated in the crucifixion of the Truth. The prophetic “debate” of Isaiah chapter twenty-seven, is over true and false biblical methodology. The antagonists in the “debate” are those who follow the methodology of the Elijah for that time, and the long-established system of theological experts, that is typified by the Sanhedrin in the time of Christ.
Yon gwoup jistifye pa lafwa, epi lòt gwoup la vin leve nan nanm li, jan sa reprezante pa Farizyen an ak Pibliken an. Farizyen yo te mete konfyans yo nan yon metòd ki te baze sou koutim ak tradisyon, epi Farizyen an te reprezante tou yon sistèm relijye ki te kenbe kontwòl sou twoupo li a lè li te mete an aplikasyon yon sistèm yerachik ki t ap gouvène pa moun ki te deklare yo se pèp Bondye chwazi a, ak defansè verite a, men ki, finalman, te patisipe nan krisifiksyon Verite a. “Deba” pwofetik Izayi chapit vennsèt la konsène vrè ak fo metodoloji biblik. Antagonis yo nan “deba” a se moun ki suiv metodoloji Eli a pou tan sa a, ak sistèm ki la depi lontan an nan ekspè teyolojik yo, ki jwenn tipifikasyon li nan Sanedren an nan tan Kris la.
Chapter twenty-seven identifies that the “debate” begins when he “stayeth,” or when God restrains “his rough wind,” in the “day of the east wind.” “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.” The word “purged” means atoned for, and represents the blotting out of sin in the investigative judgment. The methodology that is debated over, represents the test that must be passed, if the sins of God’s people are to be blotted out. The methodology of Elijah as a test is represented in the history of Christ, where we have been forewarned that in that time, those who rejected the message of John the Baptist (who Christ identified as Elijah), could not be benefitted by the teachings of Jesus.
Chapit venn-set la montre ke « deba » a kòmanse lè li « rete », oswa lè Bondye kenbe « van di li a », nan « jou van lès la ». « Avèk mezi, lè li sòti, w ap diskite avè l: li kenbe van di li a nan jou van lès la. Se poutèt sa, peche Jakòb la va pirifye. » Mo « pirifye » a vle di fè ekspyasyon pou li, e li reprezante efasman peche nan jijman ankèt la. Metòd yo ap diskite sou li a reprezante tès ki dwe pase, si peche pèp Bondye a dwe efase. Metòd Eli a kòm yon tès reprezante nan listwa Kris la, kote yo te avèti nou davans ke nan tan sa a, moun ki te rejte mesaj Jan Batis la (ke Kris te idantifye kòm Eli), pa t kapab jwenn benefis nan ansèyman Jezi yo.
The message of the latter rain is represented as the teachings of Jesus, for He is the Word, and more than this, the latter rain is represented as “the refreshing”, which is defined as “the presence of the Lord”.
Mesaj lapli dènyè a reprezante kòm ansèyman Jezi yo, paske Li se Pawòl la; epi, anplis de sa, lapli dènyè a reprezante kòm «rafrechisman an», ki defini kòm «prezans Senyè a».
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. Acts 3:19, 20.
Kidonk, repanti nou, epi konvèti, pou peche nou yo ka efase, lè tan refrijerasyon yo va sòti nan prezans Senyè a; epi li va voye Jezikri, sila a ki te deja preche nou an. Travay 3:19, 20.
Sister White identifies that the angel that descended in Revelation chapter ten, on August 11, 1840, “was no less a personage than Jesus Christ.” The angel that descended on September 11, 2001, would therefore be “no less a personage than Jesus Christ.” His descent in either history identifies the beginning of the prophetic “debate” over true or false methodology, for it is represented by the book in His hand that God’s people were commanded to eat. When in Galilee, Jesus instructed the disciples that they must eat His flesh and drink His blood, for He claimed there that He was the bread sent down from heaven. He lost more disciples there than any other point in his ministry, and those that left, never returned. Those that left, did so because they chose to analyze His teachings with the false methodology of taking His words in their literal sense, instead of applying them in the correct spiritual sense. The “debate” of Isaiah twenty-seven, is a prophetic waymark that has several witnesses to establish that it represents an established professed system of biblical analysis in confrontation with the methodology represented by the Elijah messenger.
Sè White idantifye ke zanj ki te desann nan Revelasyon chapit dis la, nan dat 11 out 1840, “pa t mwens yon pèsonaj pase Jezikri.” Kidonk, zanj ki te desann nan dat 11 septanm 2001 an, li menm tou, “pa t mwens yon pèsonaj pase Jezikri.” Desandan Li nan youn oswa lòt istwa sa yo make kòmansman “deba” pwofetik la sou metodoloji ki vre oswa ki fo, paske se liv ki nan men Li a ki reprezante sa pèp Bondye a te resevwa lòd pou yo manje. Lè Jezi te nan Galile, Li te enstwi disip yo ke yo dwe manje kò Li epi bwè san Li, paske Li te deklare la a ke se Li menm ki pen ki te desann soti nan syèl la. Se la Li te pèdi plis disip pase nan nenpòt lòt moman nan ministè Li, e moun ki te kite yo pa t janm retounen. Moun ki te kite yo, te fè sa paske yo te chwazi analize ansèyman Li yo avèk fo metodoloji ki konsiste nan pran pawòl Li yo nan sans literal yo, olye pou yo aplike yo nan sans espirityèl ki kòrèk la. “Deba” Ezayi vennsèt la se yon siy pwofetik ki gen plizyè temwen pou etabli ke li reprezante yon sistèm deklare ki tabli nan analiz biblik, nan konfwontasyon ak metodoloji mesaje Eli a.
It marks a specific point in the progressive passing by of the former covenant and chosen people of God, and the beginning of the covenant relationship with those “who in times past, were not the people of God.” The “debate,” more importantly represents the beginning of the period of time that concludes with the soon-coming Sunday law. The Alpha and Omega always represents the end with the beginning, and in so doing the very “debate” becomes a symbol of one of the sins of our fathers, that must be acknowledged and confessed, in order to fulfill the Leviticus twenty-six prayer.
Li make yon pwen presi nan pasaj pwogresif ansyen alyans lan ak pèp Bondye te chwazi a k ap disparèt, ansanm ak kòmansman relasyon alyans lan ak sila yo “ki nan tan pase yo, pa t pèp Bondye a.” “Deba” a, pi enpòtan toujou, reprezante kòmansman peryòd tan ki fini ak lwa dimanch ki pral vini talè a. Alfa ak Omega a toujou reprezante fen an ansanm ak kòmansman an, e konsa menm “deba” a vin tounen yon senbòl youn nan peche zansèt nou yo, ki dwe rekonèt epi konfese, pou lapriyè Levitik vennsis la ka akonpli.
Daniel’s prayer of chapter nine, represents the prayer that must be offered at the conclusion of the three and a half days of Revelation eleven. That period of time is represented in Isaiah twenty-seven as the period when “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 show them no favour.”
Lapriyè Dànyèl nan chapit nèf la reprezante lapriyè ki dwe monte nan fen twa jou edmi Revelasyon onz la. Peryòd tan sa a reprezante nan Ezayi vennsèt kòm peryòd kote “vil fòtifye a pral tounen dezolasyon, kote yo te rete a pral abandone, epi y ap kite l tankou yon dezè: la ti bèf la pral manje, la li pral kouche, epi l ap devore branch li yo. Lè branch bwa li yo fin cheche, y ap kase yo: fanm yo vini, epi yo mete yo nan dife: paske se yon pèp ki san konprann: se poutèt sa sila a ki te fè yo a p ap gen mizèrikòd pou yo, epi sila a ki te fòme yo a p ap montre yo okenn favè.”
The two witnesses are shown “no favor,” for they proclaimed a false prediction that ushered in the “wilderness” period of three and a half days. They then became a “people of no understanding,” though they previously had been the “defenced city.” That city then became “desolate” and a “habitation” that was “forsaken”. It became dead dry bones lying in the street of the city of Sodom and Egypt. When the dead are then called to arise, they are tested by the sins of their fathers, which includes the “debate” at the beginning of the period that starts with the empowerment of the first message and ends with the arrival of the third message. The debate is whether to accept or reject the methodology represented by the Elijah of their history. In 1863, the fathers of Adventism rejected the message of Moses’ “seven times,” that had been presented by Elijah.
Temwen yo pa resevwa “okenn favè,” paske yo te pwoklame yon fo prediksyon ki te louvri peryòd “dezè” a ki dire twa jou edmi. Apre sa, yo te vin tounen yon “pèp san konprann,” byenke anvan sa yo te “vil ranfòse” a. Lè sa a, vil sa a te vin “dezole” ak yon “abitasyon” ki te “abandone”. Li te vin tounen zo sèk ki mouri, k ap kouche nan lari vil Sodòm ak Ejip la. Lè sa a, lè yo rele mò yo pou yo leve, yo sibi yon tès dapre peche zansèt yo, sa ki gen ladan “deba” ki te nan kòmansman peryòd la ki kòmanse avèk otorizasyon premye mesaj la epi ki fini avèk rive twazyèm mesaj la. Deba a se si pou yo aksepte oswa rejte metodoloji Eli nan istwa yo reprezante a. An 1863, zansèt Advantis yo te rejte mesaj “sèt fwa” Moyiz la, ke Eli te prezante.
Beginning in July, of 2023 the withered boughs of Isaiah twenty-seven must decide if they will repeat the sins of the church in Galilee, and the history of 1863, as well as the history of September 11, 2001. To reject the methodology represented by Habakkuk chapter two, and Isaiah twenty-seven, and by Elijah, John the Baptist and William Miller is to repeat the sins of our fathers, instead of being benefited by the sacred ensamples that were record for those upon whom the ends of the earth have come.
Kòmanse nan mwa Jiyè 2023, branch chech Ezayi vennsèt yo dwe deside si yo pral repete peche legliz Galile a, ak istwa 1863 la, ansanm ak istwa 11 septanm 2001 la. Rejte metodoloji Abakouk chapit de a, ak Ezayi vennsèt, epi pa Eli, Jan Batis ak William Miller reprezante a, se repete peche zansèt nou yo, olye pou yo resevwa benefis nan egzanp sakre sa yo ki te ekri pou moun sou tèt yo bout latè yo rive.
Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come. Wherefore let him that thinketh he standeth take heed lest he fall. There hath no temptation taken you but such as is common to man: but God is faithful, who will not suffer you to be tempted above that ye are able; but will with the temptation also make a way to escape, that ye may be able to bear it. Wherefore, my dearly beloved, flee from idolatry. I speak as to wise men; judge ye what I say. 1 Corinthians 10:11–15.
Koulye a, tout bagay sa yo te rive yo pou sèvi kòm egzanp; e yo ekri yo pou avètisman pa nou, nou menm sou moun fen tan yo rive. Se poutèt sa, moun ki panse li kanpe, se pou l pran prekosyon pou li pa tonbe. Pa gen okenn tantasyon ki rive nou, eksepte sa ki komen pou lèzòm; men Bondye fidèl, li p ap kite nou tante pi lwen pase sa nou kapab sipòte; men avèk tantasyon an, li va fè yon chemen pou nou chape tou, pou nou ka sipòte l. Se poutèt sa, byeneme m yo, kouri pou lwen idolatri. Mwen pale tankou ak moun saj; jije nou menm sa m ap di a. 1 Korentyen 10:11–15.
The sacred methodology establishes the message of the Midnight Cry, which is the latter rain message. That message, when eaten spiritually produces a corresponding experience as certainly as Daniel and the three worthies’ diet of pulse, produced a fairer and fatter countenance. But in Habakkuk chapter two, the stumbling block for those who reject the offer of justification by faith, is pride which prevents them from following on to know the Lord. If there is ever a time when God’s people cannot put off the work of accepting the true methodology, and eating the message from the angel’s hand, it is now!
Metòd sakre a tabli mesaj Kri Minwi a, ki se mesaj lapli dènye a. Mesaj sa a, lè yo manje l espirityèlman, pwodui yon eksperyans ki koresponn avè l, avèk menm sètitid jan rejim legim Danyèl ak twa konpayon li yo te pwodui yon figi ki pi bèl ak yon aparans ki pi gra. Men, nan Habakik chapit de, pyèj pou moun ki rejte òf jistifikasyon pa lafwa a se ògèy, ki anpeche yo kontinye pou yo konnen Seyè a. Si janm te gen yon tan kote pèp Bondye a pa kapab ranvwaye travay pou aksepte vrè metòd la, epi manje mesaj la nan men zanj lan, se kounye a!
“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 gwo lapli gras 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, lè sa a chak pwomès va akonpli. ‘Paske menm jan tè a fè boujon li pouse, e menm jan jaden an fè sa yo simen ladan l leve; konsa Senyè Bondye a ap fè jistis ak louwanj pouse devan tout nasyon yo.’ Ezayi 61:11. Tout tè a dwe ranpli ak glwa Bondye.” The Seventh-day Adventist Bible Commentary, volim 7, 984.
God’s prophetic Word has identified that when the great buildings of New York City were thrown down, the angel of Revelation eighteen would descend and “Revelation eighteen, verses one through three would be fulfilled.” Isaiah twenty-seven identifies that time as the “day of the east wind,” and it is the time when “the rough wind” is restrained. “In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind.” Sister White identifies the very same time.
Pawòl pwofetik Bondye a idantifye ke lè gwo bilding Vil Nouyòk yo te jete atè, zanj ki nan Revelasyon dizwit la t ap desann, epi “Revelasyon dizwit, vèsè youn rive twa, t ap akonpli.” Ezayi vennsèt idantifye tan sa a kòm “jou van lès la,” epi se moman kote “van di a” kenbe an fren. “Nan mezi, lè li pouse deyò, ou pral diskite avè l: li kenbe van di li a nan jou van lès la.” Sè White idantifye menm tan sa a tou.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Nan tan sa a, pandan travay delivrans lan ap rive nan fen li, twoub pral ap vini sou tè a, e nasyon yo pral fache, men y ap kenbe yo anba kontwòl pou yo pa anpeche travay twazyèm zanj lan. Nan tan sa a, ‘lapli dènye a,’ oswa rafrechisman ki soti nan prezans Seyè a, pral vini pou bay vwa fò twazyèm zanj lan pouvwa, epi pou prepare sen yo pou yo ka kanpe nan peryòd lè sèt dènye kalamite yo pral vide.” Early Writings, 85.
The power that angers the nations arrived when the latter rain began to fall. But as soon as that power angered the nations, it was held in check, for Isaiah recorded that he “stayeth his rough wind.” The rough wind, is the east wind, and that wind is restrained when the latter rain begins to sprinkle, and the work of salvation is closing. The closing work of salvation is the sealing time. “Line upon line” the rough, or east wind that is restrained during the sealing of the one hundred and forty-four thousand is the four winds of Revelation chapter seven.
Pouvwa ki fè nasyon yo fache a te rive lè lapli dènye a te kòmanse tonbe. Men, dèske pouvwa sa a te fè nasyon yo fache, li te kenbe anba kontwòl, paske Ezayi te ekri li “retenn van di li a.” Van di a se van lès la, e van sa a vin restrenn lè lapli dènye a kòmanse wouze, epi travay delivrans lan ap rive nan fen li. Travay final delivrans lan se tan sele a. “Liy sou liy,” van di a, oswa van lès la, ki restrenn pandan sele san karannkat mil yo, se kat van ki nan Revelasyon chapit sèt la.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Epi apre bagay sa yo, mwen wè kat zanj kanpe sou kat kwen tè a, yo t ap kenbe kat van tè a, pou van an pa soufle ni sou tè a, ni sou lanmè a, ni sou okenn pyebwa. Epi mwen wè yon lòt zanj ki t ap monte soti bò solèy leve a, li te gen sele Bondye vivan an; epi li rele byen fò bay kat zanj yo, sila yo ki te resevwa pouvwa pou fè tè a ak lanmè a mal, li di: Pa fè tè a mal, ni lanmè a, ni pyebwa yo, jouk nou fin mete sele a sou fwon sèvitè Bondye nou yo. Revelasyon 7:1–3.
The sealing of the one hundred and forty-four thousand was typified by Christ’s triumphal entry into Jerusalem. There Christ, for the only time in His life, rode upon an ass (a symbol of Islam), and Lazarus led the procession into Jerusalem. Sister White identifies Lazarus as the symbol of the seal in that history.
Mete so sou san karannkat mil la te prefigire pa antre triyonfal Kris la nan Jerizalèm. Se la, Kris la, sèl fwa nan tout lavi Li, te monte sou yon bourik (yon senbòl Islam), epi Laza te mennen pwosesyon an antre nan Jerizalèm. Sè White idantifye Laza kòm senbòl sele a nan istwa sa a.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Lè Kris la te pran reta pou l vin kot Laza a, li te gen yon objektif mizèrikòd anvè moun ki pa t resevwa Li yo. Li te rete, pou lè Li ta leve Laza soti vivan nan lanmò, Li ta ka bay pèp Li a, ki te tèt di e ki pa t kwè, yon lòt prèv ankò ke Li se te vrèman ‘rezireksyon an ak lavi a.’ Li pa t vle abandone tout espwa pou pèp la, pòv mouton ki t ap pèdi chemen yo nan kay Izrayèl la. Kè Li t ap fann poutèt enpenitans yo. Nan mizèrikòd Li, Li te pran desizyon bay yo yon lòt prèv ankò ke Li se Retablisè a, Sila a ki sèl kapab fè lavi ak imòtalite parèt aklè. Sa te dwe yon prèv prèt yo pa t kapab mal entèprete. Se sa ki te lakòz reta Li nan ale Betani. Mirak siprèm sa a, leve Laza soti vivan nan lanmò, te dwe mete sele Bondye sou travay Li ak sou deklarasyon Li kòm Bondye.” The Desire of Ages, 528, 529.
The tarrying time that began on July 18, 2020 is represented by Christ’s tarrying before He resurrected Lazarus. The tarrying time of Revelation chapter eleven, ends at the conclusion of the three and a half days. During those days the two witnesses laid dead in the street. And just as Lazarus was to be resurrected following a tarrying time, so too were John’s two witnesses. Once resurrected they lead the procession into Jerusalem, representing the “seal of God,” and the “crowning miracle” that testifies to Christ’s divinity. The resurrection identifies the conclusion of the sealing of the one hundred and forty-four thousand, which takes place while the four winds, the east wind, the rough wind, that arrived on September 11, 2001, is held in check.
Tan retadman ki te kòmanse 18 jiyè 2020 la reprezante reta Kris la anvan Li te resisite Laza. Tan retadman Revelasyon chapit onz la fini nan konklizyon twa jou edmi yo. Pandan jou sa yo, de temwen yo te kouche mouri nan lari a. E menm jan Laza te dwe resisite apre yon tan retadman, konsa tou de temwen Jan yo te dwe resisite. Yon fwa yo resisite, yo mennen pwosesyon an antre Jerizalèm, sa ki reprezante “sele Bondye a,” ak “mirak kouwònman an” ki rann temwayaj sou divinite Kris la. Rezirèksyon an idantifye konklizyon sele san karannkat mil yo, ki fèt pandan kat van yo, van lès la, van tanpèt la, ki te rive 11 septanm 2001, rete anpeche.
In the hour that is the Sunday law, those winds are released to bring retributive judgment upon the earth beast of Revelation thirteen. They are now even slipping through the fingers of those four angels that are restraining them during the sealing period. One of the most profound references in the Spirit of Prophecy relating to the day of the east wind is found in Testimonies, volume nine. That volume begins the inspired words on page eleven, so it begins symbolically on “nine-eleven”. The title of the chapter is, “The Final Crisis”, but it is also the first chapter of a section titled, “For the Coming of the King”.
Nan lè a ki se lwa dimanch lan, van sa yo lage pou pote jijman vanjans sou bèt tè a nan Revelasyon trèz la. Kounye a menm, yo deja ap glise nan dwèt kat zanj sa yo k ap kenbe yo pandan peryòd sele a. Youn nan referans ki pi pwofon nan Lespri Pwofesi a ki gen rapò ak jou van lès la jwenn nan Témoignages, volim nèf. Volim sa a kòmanse avèk pawòl enspire yo nan paj onz, konsa li kòmanse senbolikman nan “nèf-onz”. Tit chapit la se, “Kriz Final la”, men li se tou premye chapit nan yon seksyon ki pote tit, “Pou Vini Wa a”.
There is no evidence that the section and title of the chapter were purposely manipulated by the editors that compiled the volume, yet the coming of the King, is easily recognized as the coming of the bridegroom, which in the parable of the ten virgins occurs with the midnight crisis that is produced in the virgins, by the presence or lack of oil in their vessels. The midnight crisis that is now arriving, is as the title represents—the last crisis for the ten virgins. In that crisis they manifest whether they have the oil, or they don’t. The oil is not simply the Holy Spirit, it is precisely defined as the Holy Spirit, and also as the correct message, and also as the correct character.
Pa gen okenn prèv ki montre seksyon an ak tit chapit la te manipile avèk entansyon pa editè ki te konpile volim nan; sepandan, vini Wa a fasil pou rekonèt kòm vini nèg marye a, ki, nan parabòl dis vyèj yo, rive ansanm ak kriz minwi a, kriz ki pwodui lakay vyèj yo pa prezans oswa absans lwil nan veso yo. Kriz minwi a k ap rive kounye a se, jan tit la montre l la, dènye kriz la pou dis vyèj yo. Nan kriz sa a, yo manifeste si yo gen lwil la, oswa si yo pa genyen li. Lwil la pa senpleman Sentespri a; li defini avèk presizyon kòm Sentespri a, epi tou kòm mesaj ki kòrèk la, epi tou kòm karaktè ki kòrèk la.
The correct methodology establishes the correct message of the Midnight Cry, and that message, received and acted upon, produces the correct character. That character in the last crisis is the character that receives the seal of God. The process of sealing God’s people began at the arrival of the day of the east wind, on September 11, 2001. The message of that time was then to be eaten. Whether to eat or not to eat is represented by Isaiah’s “debate,” and also by Habakkuk’s question of what the watchmen should answer in the argument. The tarrying time of Matthew twenty-five and Habakkuk concludes with the representation of two classes of worshippers. The tarrying time, represented by three and a half days in Revelation chapter eleven, is almost finished.
Metodoloji ki kòrèk la tabli mesaj ki kòrèk la nan Kri Minwi a, e mesaj sa a, lè yo resevwa li epi aji sou li, pwodui karaktè ki kòrèk la. Karaktè sa a, nan dènye kriz la, se karaktè ki resevwa sele Bondye a. Pwosesis pou sele pèp Bondye a te kòmanse lè jou van lès la te rive, nan 11 septanm 2001. Mesaj tan sa a te dwe manje lè sa a. Kit pou manje oswa pou pa manje, sa reprezante pa “deba” Ezayi a, epi tou pa kesyon Abakouk la konsènan sa gad yo dwe reponn nan agiman an. Tan reta Matye vennsenk la ak Abakouk la fini avèk reprezantasyon de klas adoratè. Tan reta a, ki reprezante pa twa jou edmi nan Revelasyon chapit onz, prèske fini.
That tarrying time is also represented at the beginning of the chapter in volume nine, with a passage from Hebrews, where Paul paraphrases verse four of Habakkuk chapter two. Paul’s reference places Habakkuk two in the movement of the third angel, for it is in that history that Christ moved into the Most Holy Place, and in that history the light of His high priestly ministry was revealed, and it is in the book of Hebrews that Paul is revealing the clearest revelation of Christ’s high priestly ministry in God’s Word.
Tan sa a ki pran reta a reprezante tou nan kòmansman chapit la nan volim nèf la, avèk yon pasaj ki soti nan Ebre yo, kote Pòl ap parafraze vèsè kat nan Abakik chapit de. Referans Pòl la mete Abakik de nan mouvman twazyèm zanj lan, paske se nan istwa sa a Kris te antre nan Kote ki Trè Sen an, e se nan istwa sa a limyè sou ministè gran prèt Li a te revele, epi se nan liv Ebre yo Pòl ap prezante revelasyon ki pi klè sou ministè gran prèt Kris la nan Pawòl Bondye a.
Habakkuk two in the movement of the first angel did not yet recognize the movement of Christ into the Most Holy Place, for it did not happen until the end of the proclamation of the Midnight Cry. The tarrying time referenced by Paul, is the tarrying time of Habakkuk and Matthew, but it is the tarrying time that would begin on July 18, 2020. The last verse of Habakkuk two represents the conclusion of the Midnight Cry in the Millerite history, and the arrival of the third angel:
Nan Abakouk 2, nan mouvman premye zanj lan, yo pa t ankò rekonèt mouvman Kris la antre nan Sentespri ki Pi Sen an, paske sa pa t rive jouk nan fen pwoklamasyon Kri Minwi a. Tan reta Pòl te fè referans ak li a, se tan reta Abakouk ak Matye a, men se tan reta ki t ap kòmanse 18 Jiyè 2020. Dènye vèsè Abakouk 2 a reprezante konklizyon Kri Minwi a nan istwa Millerit la, ansanm ak rive twazyèm zanj lan:
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Men SENYÈ a nan tanp sen li a; se pou tout tè a rete an silans devan li. Abakik 2:20.
Testimonies, volume nine emphasizes, beginning on page eleven (nine-eleven), the parable of the ten virgins, the tarrying time and its connection with Habakkuk and Matthew, and the final crisis and September 11, 2001, when the prophetic debate arrived.
Testimonies, volume nine, mete aksan sou, kòmanse nan paj onz (nèf-onz), parabòl dis vyèj yo, tan reta a ak koneksyon li avèk Habakuk ak Matye, epi kriz final la ak 11 septanm 2001, lè deba pwofetik la te rive.
“Section 1—For the Coming of the King
“Seksyon 1—Pou Vini Wa a”
“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.
“‘Ankò yon ti tan, e Sila a ki gen pou vini an ap vini, e li p ap retade.’ Ebre 10:37.”
“The Last Crisis
“Dènye Kriz la”
“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.
“N ap viv nan tan lafen an. Siy tan yo k ap akonpli byen vit yo fè konnen retou Kris la toupre rive. Jou n ap viv ladan yo se jou grav e enpòtan. Lespri Bondye a ap retire kò li sou tè a piti piti, men avèk sètitid. Malè ak jijman yo deja ap tonbe sou moun ki meprize gras Bondye a. Katastwòf sou tè ak sou lanmè, eta sosyete a ki boulvèse, alèt lagè yo, se siy ki anonse gwo evènman. Yo prevwa evènman k ap pwoche yo, evènman ki gen pi gwo enpòtans.”
“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.
“Ajans mechanste yo ap mete fòs yo ansanm e yo ap konsolide. Yo ap vin pi fò pou dènye gwo kriz la. Gwo chanjman pral fèt byento nan mond nou an, e dènye mouvman yo pral fèt avèk rapidite.”
“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.
“Kondisyon bagay yo nan mond lan montre ke tan boulvèsan yo deja prèske rive sou nou. Jounal chak jou yo chaje ak endikasyon yon konfli terib k ap vini nan yon avni ki toupre. Gwo vòl ak piyaj fèt souvan. Grèv yo vin bagay komen. Vòl ak asasina ap fèt tout kote. Moun ki anba posesyon demon ap pran lavi gason, fanm, ak timoun piti. Moun vin avèg anba pasyon pou vis, e tout kalite mechanste ap domine.
“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain.
“Lènmi an reyisi nan defòme jistis la e nan ranpli kè lèzòm ak dezi pou pwofi egoyis.
“‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.
“‘Jistis rete byen lwen: paske laverite tonbe nan lari a, epi jistis pa ka antre.’ Ezayi 59:14. Nan gwo vil yo, gen anpil foul moun k ap viv nan povrete ak mizè, prèske san manje, san kay, ak san rad; pandan ke nan menm vil sa yo, gen moun ki gen plis pase kè yo ta ka janm ta swete, k ap viv nan liks, k ap depanse lajan yo nan kay ki byen meble, nan dekore kò yo, oswa, pi mal toujou, nan satisfè apeti sansyèl yo, nan bwason ki gen alkòl, tabak, ak lòt bagay ki detwi kapasite sèvo a, deregle lespri a, epi avili nanm nan. Rèl limanite k ap mouri grangou yo ap monte devan Bondye, pandan ke pa tout kalite opresyon ak ekstòsyon, moun ap anpile gwo richès kolosal.”
“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 New York, nan moman lannuit yo, yo te rele m pou m gade bilding k ap leve etaj apre etaj pou rive nan syèl la. Yo te garanti bilding sa yo kòm bilding ki pa pran dife, e yo te bati yo pou fè pwopriyetè yo ak konstriktè yo jwenn glwa. Bilding sa yo t ap monte pi wo toujou, e nan yo yo te sèvi ak materyèl ki pi chè yo. Moun sa yo bilding sa yo te pou yo pa t ap mande tèt yo: ‘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 mwayen yo konsa te kapab wè chemen yo jan Bondye wè l la! Y ap anpile batiman mayifik, men ala moun ki san konprann yo ye, nan je Chèf linivè a, nan planifikasyon ak konplo y ap fè yo. Yo pa etidye ak tout fòs kè ak lespri yo kijan yo ka glorifye Bondye. Yo pèdi devan je yo sa a, premye devwa lèzòm nan.’”
“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 bilding sa yo t ap monte, pwopriyetè yo te rejwi ak yon ògèy anbisye, paske yo te gen lajan pou sèvi avè l pou satisfè tèt yo epi pou pwovoke jalouzi vwazen yo. Yon gwo pati nan lajan yo te envesti konsa a te jwenn grasa egzasyon, grasa kraze pòv yo anba pwa mizè. Yo te bliye ke nan syèl la yo kenbe yon kont sou chak tranzaksyon komèsyal; chak machandaj enjis, chak zak fwod, anrejistre la. Tan an ap vini lè, nan fwod yo ak awogans yo, lèzòm pral rive nan yon pwen Seyè a p ap pèmèt yo depase, epi yo pral aprann ke gen yon limit nan pasyans 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, 11–13.
“Pwochen sèn ki te pase devan je m se te yon alèt dife. Moun yo t ap gade gwo batiman ki wo yo, yo te konsidere kòm batiman ki pa pran dife, epi yo t ap di: ‘Yo an sekirite nèt.’ Men, batiman sa yo te boule nèt kòmsi 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 fè ponp yo mache.” Testimonies, volume 9, 11–13.
The “debate” that took place over methodology in the beginning of the period represented by Daniel chapter one; and also represented by Daniel chapters one through three; and also represented by the history beginning on August 11, 1840; and also represented in the history of John chapter six, at the crisis in Galilee; and also represented by the history of September 11, 2001 (until July 18, 2020), is now being repeated, not within Adventism at large, but among the dead dry bones that are being aroused from their lethargy by a “voice” crying in the wilderness.
“deba” ki te fèt sou kestyon metodoloji nan kòmansman peryòd Danyèl chapit youn lan reprezante a; epi tou peryòd Danyèl chapit youn rive twa yo reprezante a; epi tou istwa ki kòmanse 11 out 1840 lan reprezante a; epi tou istwa Jan chapit sis la reprezante a, nan kriz Galile a; epi tou istwa 11 septanm 2001 lan reprezante a (jis rive 18 jiyè 2020), kounye a ap repete ankò, pa andedan Advantis la an jeneral, men pami zo sèch mouri yo ke yon “vwa” k ap rele nan dezè a ap reveye soti nan letaji yo.
We will take up the consideration of the methodology being the latter rain as represented in Isaiah chapters twenty-eight and twenty-nine in our next article.
Nan atik k ap vini an, n ap antre nan konsiderasyon metodoloji a kòm lapli dènye a, jan li reprezante nan Ezayi chapit vennuit ak ventnèf.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:8–13.
Mwen tande vwa Seyè a tou, ki t ap di: Kilès m ap voye, e kilès ki pral pou nou? Lè sa a, mwen di: Men mwen; voye m. Epi li di: Ale, epi di pèp sa a: Nou tande vre, men nou pa konprann; nou wè vre, men nou pa pèsevwa. Fè kè pèp sa a vin lou, fè zòrèy yo vin bouche, epi fèmen je yo; pou yo pa wè ak je yo, pou yo pa tande ak zòrèy yo, pou yo pa konprann ak kè yo, pou yo pa tounen vin jwenn mwen, epi pou yo pa geri. Lè sa a, mwen di: Seyè, jis kilè? Epi li reponn: Jouk lè lavil yo vin detwi san moun ladan yo, ak kay yo san moun, ak peyi a vin nèt ale tounen yon dezè; jouk lè Seyè a fin depòte moun yo byen lwen, epi gen yon gwo abandònman nan mitan peyi a. Men, ap toujou rete ladan l yon dizyèm pati, e li va retounen, epi li va sibi destriksyon ankò: menm jan ak térébent lan ak pye bwadchenn lan, ki toujou gen rasin vivan ladan yo lè fèy yo tonbe; konsa tou, semans sen an va rasin vivan peyi a. Ezayi 6:8–13.