Sister White identified that when the great buildings of New York City were thrown down, Revelation chapter eighteen, verses one through three, would be fulfilled.
Sè White te idantifye ke lè gwo bilding Vil Nouyòk yo ta jete atè, Revelasyon chapit dizwit, vèsè youn jiska twa, t ap akonpli.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Apre bagay sa yo, mwen wè yon lòt zanj desann sot nan syèl la; li te gen gwo pouvwa, e tè a te klere ak laglwa li. Li rele avèk fòs, ak yon vwa pwisan, li di: Gran Babilòn tonbe, li tonbe; li vin tounen kay demon yo, repè tout move lespri, ak kaj tout zwazo ki pa pwòp e ki rayisab. Paske tout nasyon yo bwè nan diven kòlè fònikasyon li a; wa latè yo fè fònikasyon avè l, e machann latè yo vin rich grasa abondans delika li yo. Revelasyon 18:1–3.
By September 11, 2001, the “kings” of the earth had already committed fornication with the Roman church. After World War Two, President Harry S. Truman, for the first time, in 1951, appointed an ambassador to the Vatican. His attempt to form a political relationship with the papacy was flatly rejected by the Congress of the United States, but not so when decades later President Ronald Reagan, in 1984, appointed an ambassador to the Vatican. By 2001, all nations had committed fornication with the Vatican through establishing a diplomatic relationship with the whore of Tyre.
Nan dat 11 septanm 2001, “wa” latè yo te deja fè fònikasyon ak legliz Wòm nan. Apre Dezyèm Gè Mondyal la, Prezidan Harry S. Truman, pou premye fwa, an 1951, te nonmen yon anbasadè bò kote Vatikan an. Tantativ li te fè pou tabli yon relasyon politik ak papote a te rejte nèt ale pa Kongrè Etazini an; men sa pa t konsa lè, plizyè deseni apre, Prezidan Ronald Reagan, an 1984, te nonmen yon anbasadè bò kote Vatikan an. Rive an 2001, tout nasyon yo te fè fònikasyon ak Vatikan an lè yo te tabli yon relasyon diplomatik ak pwostitiye Tir la.
By September 11, 2001, all “nations,” had drunk the wine of the wrath of her fornication. The wine of Babylon represents all the various falsehoods that are presented by the papacy, but the one special variety of wine that is identified in these verses is the wine of the wrath of her fornication. The wrath of the papacy is her persecution of those she disagrees with. She accomplishes her persecution by employing the power of the state to do her dirty work. The wine of her wrath, is her special bottle of error that represents the action of employing the state against those that she deems a heretic.
Rive 11 septanm 2001, tout “nasyon” yo te bwè diven kòlè fònikasyon li a. Diven Babilòn nan reprezante tout divès manti papote a prezante; men sèl kalite diven espesyal ki idantifye nan vèsè sa yo se diven kòlè fònikasyon li a. Kòlè papote a se pèsekisyon li fè kont moun li pa dakò avèk yo. Li reyalize pèsekisyon sa a lè li sèvi ak pouvwa leta pou fè move zèv li yo. Diven kòlè li a se boutèy espesyal erè pa li a, ki reprezante aksyon sèvi ak leta kont sila yo li konsidere kòm eretik.
In the period of time from August 11, 1840 through to October 22, 1844, Millerite Adventism, who had been called out of the Dark Ages, and who was separated from the Protestant churches that then became the daughters of Rome, then became the true Protestant horn upon the newly arrived earth beast. Peter identifies the characteristics of those newly chosen people of God as a nation.
Nan peryòd tan ki soti 11 out 1840 rive jouk 22 oktòb 1844, Advantis Millerit la, ki te rele soti nan Mwayennaj Fènwa yo, epi ki te separe ak legliz Pwotestan yo ki lè sa a te vin pitit fi Wòm yo, lè sa a te vin vrè kòn Pwotestan sou bèt tè a ki te fèk parèt. Pyè idantifye karakteristik pèp Bondye sa yo ki te fèk chwazi yo kòm yon nasyon.
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Men, nou se yon ras chwazi, yon prètriz wayal, yon nasyon sen, yon pèp apa pou Bondye; pou nou ka fè lwanj Sila a parèt, ki rele nou soti nan fènwa pou antre nan limyè mèvèy li a; nou menm ki, nan tan lontan, pa t yon pèp, men kounye a nou se pèp Bondye; nou menm ki pa t jwenn mizèrikòd, men kounye a nou jwenn mizèrikòd. 1 Pyè 2:9, 10.
By September 11, 2001, the Seventh-day Adventist church had already, and often employed the political structure of the government of the United States to attack those it deemed as heretical. Well before 2001, the Adventists had already imbibed in the special wine of Babylon that represents the employment of state power to attack those who it deemed as heretics.
Jiska 11 septanm 2001, legliz Advantis setyèm jou a te deja, e souvan, sèvi ak estrikti politik gouvènman Etazini an pou atake moun li te konsidere kòm eretik. Byen lontan anvan 2001, Advantis yo te deja bwè nan diven espesyal Babilòn nan ki reprezante itilizasyon pouvwa leta pou atake moun li te konsidere kòm eretik.
Ephraim is a symbol of the rebellion of Jeroboam and the northern kingdom of Israel, and Isaiah begins chapter twenty-eight, by addressing the Seventh-day Adventist church as the drunkards of Ephraim.
Efrayim se yon senbòl rebelyon Jewobowam ak wayòm nò Izrayèl la, e Ezayi kòmanse chapit vennuit la lè li adrese Legliz Advantis Setyèm Jou a kòm tafyatè Efrayim yo.
Woe to the crown of pride, to the drunkards of Ephraim, whose glorious beauty is a fading flower, which are on the head of the fat valleys of them that are overcome with wine! Behold, the Lord hath a mighty and strong one, which as a tempest of hail and a destroying storm, as a flood of mighty waters overflowing, shall cast down to the earth with the hand. The crown of pride, the drunkards of Ephraim, shall be trodden under feet: And the glorious beauty, which is on the head of the fat valley, shall be a fading flower, and as the hasty fruit before the summer; which when he that looketh upon it seeth, while it is yet in his hand he eateth it up. In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Isaiah 28:1–8.
Malè pou kouwòn ògèy la, pou moun Efrayim yo ki sou, ki bèlte glwa yo tankou yon flè k ap fennen, ki chita sou tèt fon rich moun sa yo ki bwè diven jouk yo pèdi tèt yo! Gade, Senyè a gen yon sèl ki vanyan e ki fò, ki tankou yon tanpèt lagrèl ak yon move van k ap detwi, tankou yon debòdman gwo dlo pwisan k ap anvayi; li va jete l atè ak fòs men li. Kouwòn ògèy la, moun Efrayim yo ki sou yo, va pilonnen anba pye; epi bèlte glwa a, ki sou tèt fon rich la, va tankou yon flè k ap fennen, tankou premye fwi ki mi anvan sezon lete; lè moun ki wè li a remake l, pandan li toujou nan men li, li vale l tousuit. Nan jou sa a, SENYÈ ki gen tout lame yo va pou rès pèp li a yon kouwòn glwa ak yon dyadèm bèlte, yon lespri jistis pou sila a ki chita pou jije, ak fòs pou moun ki repouse batay la jouk nan pòtay la. Men yo menm tou, yo fè erè poutèt diven; yo pèdi chemen yo poutèt bwason fò; prèt la ak pwofèt la fè erè poutèt bwason fò, diven vale yo nèt, yo pèdi chemen yo poutèt bwason fò; yo fè erè nan vizyon, yo bite nan jijman. Paske tout tab yo plen vomisman ak salte, konsa pa gen yon sèl kote ki pwòp. Ezayi 28:1–8.
The third Woe arrived on September 11, 2001, and it arrived upon the “crown,” representing leadership of the “drunkards of Ephraim.” It did not attack the headquarters of the church in Maryland with an airplane full of fuel, but it marked their inability to recognize that the arrival of Islam of the third Woe was the beginning of the latter rain message of the third angel. The beginning of the very message and work that they profess to have been raised up to proclaim. They are identified as not only the crown, which represents leadership, but as the “crown of pride,” thus identifying one of the two classes of worshippers that was and is produced in the debate of Habakkuk chapter two. On September 11, 2001, Habakkuk’s watchmen took their posts at the battle at the gate.
Twazyèm Malè a te rive nan dat 11 Septanm 2001, e li te rive sou “kouwòn” nan, ki reprezante lidèchip “tafyatè Efrayim” yo. Li pa t atake katye jeneral legliz la nan Maryland ak yon avyon plen gaz, men li te make enkapasite yo pou yo rekonèt ke rive Islam lan, ki se twazyèm Malè a, te kòmansman mesaj lapli dènye a nan twazyèm zanj lan. Kòmansman menm mesaj la ak travay la menm ke yo fè pwofesyon yo te leve kanpe pou pwoklame. Yo idantifye yo non sèlman kòm kouwòn nan, ki reprezante lidèchip, men tou kòm “kouwòn lògèy la,” konsa sa idantifye youn nan de klas adoratè yo ki te pwodwi e ki kontinye ap pwodwi nan deba ki nan Abakik chapit de a. Nan dat 11 Septanm 2001, veyè Abakik yo te pran pòs yo nan batay ki te nan pòtay la.
The gates of Jerusalem are where the interaction of the people of Jerusalem was carried out. The battle at the gates is representing the “debate” of the previous chapter of Isaiah that began on the day of the east wind (the day of Islam). The two classes of Habakkuk’s worshippers in the passage are represented by two crowns. The drunkards of Ephraim, who have already at that point employed the power of the state to win their arguments against those they had deemed as heretics are contrasted with the crown of the Lord of hosts. When Christ is represented as the Lord of hosts, it is symbolic of His work as the leader of His army. The battle at the gate is the warfare represented by the debate over true and false theology.
Pòtay Jerizalèm yo se kote entèraksyon pèp Jerizalèm nan te fèt. Batay ki nan pòtay yo reprezante “deba” chapit anvan an nan Ezayi a, ki te kòmanse nan jou van lès la (jou Islam lan). De kategori adoratè Abakik yo nan pasaj la reprezante pa de kouwòn. Soulaòf Efrayim yo, ki te deja nan moman sa a sèvi ak pouvwa leta pou genyen agiman yo kont sila yo te konsidere kòm eretik, yo mete yo an kontrast ak kouwòn Senyè ki gen tout lame yo. Lè Kris la reprezante kòm Senyè ki gen tout lame yo, sa senbolize travay Li kòm chèf lame pa Li a. Batay ki nan pòtay la se lagè deba sou vrè ak fo teyoloji a reprezante.
It is not simply the General Conference leadership that is represented as the drunkards of Ephraim, but also the priests (the pastoral ministry), and the prophets (the theologians and educators) are out of the way, through strong drink. As Isaiah says in the opening verses of his prophecy, it is the entire church.
Se pa sèlman lidèchip Konferans Jeneral la ki prezante kòm tafyatè Efrayim yo, men tou prèt yo (ministè pastoral la), ak pwofèt yo (teyolojyen yo ak edikatè yo) soti nan chemen an, akòz bwason fò. Jan Ezayi di sa nan vèsè ouvèti pwofesi li a, se tout legliz la.
The vision of Isaiah the son of Amoz, which he saw concerning Judah and Jerusalem in the days of Uzziah, Jotham, Ahaz, and Hezekiah, kings of Judah. Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider. Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. Isaiah 1:1–5.
Vizyon Ezayi, pitit gason Amòz la, te wè konsènan Jida ak Jerizalèm nan jou Ozyas, Jotam, Akaz ak Ezekyas, wa Jida yo. Tande, O syèl yo, epi louvri zòrèy ou, O tè a; paske SENYÈ a pale: Mwen nouri timoun, mwen elve yo, men yo menm yo leve kont mwen. Bèf la konnen mèt li, epi bourik la konnen manje ki nan mange mèt li; men Izrayèl pa konnen, pèp mwen an pa konprann. Ay, nasyon pechè a, yon pèp chaje ak inikite, yon ras malfektè, timoun k ap detwi tèt yo: yo abandone SENYÈ a, yo pwovoke Sen Izrayèl la nan kòlè, yo vire do yo, yo fè bak. Poukisa nou ta kontinye frape nou ankò? Se plis ankò n ap pèsiste nan rebelyon nou an: tout tèt la malad, epi tout kè a febli. Ezayi 1:1–5.
The sinful nation is sick, and has passed the time where any remedy can be provided that would change her heart and mind. Isaiah identifies the drunkards are out of the way, and the way is identified by Jeremiah as the “old paths.” On September 11, 2001, the latter rain began to fall, and Jeremiah identifies that it is when we walk in the old paths, which is the “way” that the drunkards are out of, that we find the rest of the latter rain.
Nasyon pechè sa a malad, e li depase tan kote yo ta ka bay nenpòt remèd ki t ap chanje kè ak lespri li. Ezayi montre ke tafyatè yo soti nan chemen an, epi Jeremi idantifye chemen sa a kòm “ansyen santye yo.” Nan 11 septanm 2001, dènye lapli a te kòmanse tonbe, epi Jeremi montre se lè nou mache nan ansyen santye yo, ki se “chemen” tafyatè yo soti ladan li a, nou jwenn repo dènye lapli a.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Men sa Seyè a di konsa: Kanpe sou chemen yo, gade byen, epi mande pou ansyen santye yo, kote bon chemen an ye a; mache ladan li, epi n ap jwenn repo pou nanm nou. Men yo te di: Nou p ap mache ladan li. Mwen te mete gad sou nou tou, mwen te di: Koute son twonpèt la. Men yo te di: Nou p ap koute. Se poutèt sa, koute, nou menm nasyon yo, epi konnen, O asanble, sa ki nan mitan yo. Koute, O tè a: gade, m ap fè malè vini sou pèp sa a, wi, fwi panse yo, paske yo pa t koute pawòl mwen yo, ni lwa mwen an, men yo te rejte li. Jeremi 6:16–19.
The drunkards of Ephraim are out of the way on September 11, 2001, and have turned “away backward,” in 1863, when they initiated the process of rejecting the “old paths.” It is in the “old paths,” that the rest and refreshing of the latter rain is to be found, and that rain began at the very time that the “Woe,” was pronounced upon them. The third “Woe” of Islam was unrecognizable to the crown of the pride of Ephraim, for they had progressively rejected the foundational truths that identify the role of Islam in prophecy. Jeremiah identifies that at that time the Lord raised up watchmen, which are Habakkuk’s watchmen, and they proclaimed to the drunkards of Ephraim in the battle at the gates that they needed to hearken to the sound of the trumpet. The third “Woe” that arrived on September 11, 2001, was the seventh Trumpet.
Sou yo bwason Efrayim yo te soti nan chemen an nan 11 Septanm 2001, epi yo te vire “ale dèyè,” an 1863, lè yo te inisye pwosesis pou rejte “ansyen chemen yo.” Se nan “ansyen chemen yo” repo ak rafrechisman lapli ta a jwenn, e lapli sa a te kòmanse menm nan moman yo te pwononse “Malè” a sou yo. Twazyèm “Malè” Islam lan te enkonèt pou kouwòn ògèy Efrayim lan, paske yo te pwogresivman rejte verite fondamantal ki idantifye wòl Islam nan pwofesi. Jeremi fè konnen ke nan tan sa a Seyè a te leve gad yo, ki se gad Abakik yo, epi yo te pwoklame bay sou yo bwason Efrayim yo nan batay la nan pòtay yo ke yo te bezwen koute son twonpèt la. Twazyèm “Malè” ki te rive nan 11 Septanm 2001, se te setyèm Twonpèt la.
Isaiah identifies that “they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean.” The counterfeit table, that was introduced in 1863, which removed the “seven times,” and required a explanatory handout to accompany it, represents the counterfeit of the two sacred tables of Habakkuk, but the counterfeit “tables” the drunkards have employed are full of vomit, and they err in vision. The watchmen of Habakkuk and Jeremiah were told that in the debate of methodology, they were to write the “vision,” upon “tables,” but the drunkard’s counterfeit tables present an erroneous vision.
Izayi idantifye ke: “yo soti nan chemen an poutèt bwason fò; yo fè erè nan vizyon, yo bite nan jijman. Paske tout tab yo plen ak vomisman ak salte, konsa pa gen okenn kote ki pwòp.” Tab kontrefè a, ki te prezante an 1863, ki te retire “sèt fwa yo,” epi ki te mande yon fèy eksplikatif pou akonpaye li, reprezante kontrefason de tab sakre Abakouk yo; men “tab” kontrefè yo ke tafyatè yo te sèvi avè yo plen ak vomisman, epi yo fè erè nan vizyon. Gad yo nan Abakouk ak Jeremi yo te resevwa lòd ke, nan deba sou metodoloji a, yo te dwe ekri “vizon” an sou “tab” yo; men tab kontrefè tafyatè a prezante yon vizyon erone.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Kote pa gen vizyon, pèp la ap peri; men, sila a ki respekte lalwa a, li beni. Pwovèb 29:18.
The drunkards of Ephraim have rejected God’s law, but the context of the “debate,” of the battle of the gate, is God’s prophetic law, as represented by the methodology established in the movement of the first and third angels. With Isaiah’s setting in place in the first eight verses of chapter twenty-eight, he then identifies the methodology that is the latter rain, and specifically identifies the drunkards as the “scornful men, that rule” “in Jerusalem.”
Sou yo nan Efrayim yo rejte lalwa Bondye a, men kontèks “deba” a, batay ki fèt nan pòtay la, se lalwa pwofetik Bondye a, jan sa reprezante nan metòd ki te tabli nan mouvman premye ak twazyèm zanj yo. Apre Ezayi fin tabli kad la nan uit premye vèsè chapit vennuit la, li idantifye metòd ki se lapli ta a, epi li idantifye sou yo espesyalman kòm “moun k ap pase nan betiz, ki gouvène” “nan Jerizalèm.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Kilès li va anseye konesans? E kilès li va fè konprann doktrin? Se moun ki sevre kite lèt, e yo rale lwen tete. Paske fòk prensip vini sou prensip, prensip sou prensip; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras lòtbò. Paske se ak bouch k ap bege e ak yon lòt lang li pral pale ak pèp sa a. Se ak yo li te di: Men repo a kote nou ka fè moun ki bouke a repoze; e men rafrechisman an. Men yo pa t vle tande. Men pawòl Senyè a te vin pou yo: prensip sou prensip, prensip sou prensip; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras lòtbò; pou yo te ka ale, tonbe annaryè, kraze, pran nan pyèj, e kaptire. Se poutèt sa, koute pawòl Senyè a, nou menm mesye k ap pase nan rizib, nou menm k ap dirije pèp sa a ki nan Jerizalèm. Paske nou di: Nou fè yon alyans ak lanmò, e ak lanfè nou fè yon antant; lè flewo k ap debòde a va pase, li p ap rive sou nou; paske nou fè manti tounen refij nou, e anba manti nou kache tèt nou. Se poutèt sa, men sa Senyè Bondye a di: Gade, m ap mete nan Siyon yon wòch kòm fondasyon, yon wòch éprouve, yon pyè ang presye, yon fondasyon ki sèten; moun ki kwè a p ap prese. M ap mete jijman sou liy, e lajistis sou filaplon; lagrèl la pral bale refij manti a ale, e dlo yo pral anvayi kote yo te kache a. Alyans nou ak lanmò a pral anile, e antant nou ak lanfè a p ap kanpe; lè flewo k ap debòde a va pase, se li k ap foule nou anba pye. Ezayi 28:9–18.
The “debate” is here defined in terms of “whom shall he teach knowledge? and whom shall he make to understand doctrine?” The “whom” is addressing the potential students, but the subject is about understanding doctrine, which is knowledge. When the book of Daniel is unsealed, there is an increase of knowledge, representing an increased understanding of the truths of God’s Word. The word “doctrine” means a set of beliefs, principles, teachings, or rules that form a particular system of thought or a body of knowledge. To understand biblical “doctrines” it necessitates a biblical methodology to form the body of knowledge.
Se isit la yo defini “deba” a an tèm sa yo: “kilès li pral anseye konesans? e kilès li pral fè konprann doktrin?” “Kilès” la ap adrese elèv potansyèl yo, men sijè a konsène konpreyansyon doktrin, ki se konesans. Lè liv Dànyèl la dezipe, gen yon ogmantasyon konesans, sa ki reprezante yon konpreyansyon ki vin ogmante sou verite ki nan Pawòl Bondye a. Mo “doktrin” nan vle di yon ansanm kwayans, prensip, ansèyman, oswa règ ki fòme yon sistèm panse patikilye oswa yon kò konesans. Pou konprann “doktrin” biblik yo, sa mande yon metodoloji biblik pou fòme kò konesans sa a.
The methodology is identified as “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” The methodology that identified September 11, 2001 as the arrival of the third “Woe” is premised upon bringing the prophetic line of the first “Woe” together with the prophetic line of the second “Woe”, which provides two witnesses of the line of the third “Woe”. That methodology is the test of the “debate” that produces two classes of worshippers, for “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
Metodoloji a idantifye konsa: “precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.” Metodoloji ki te idantifye 11 septanm 2001 kòm arive twazyèm “Woe” a baze sou mete liy pwofetik premye “Woe” a ansanm ak liy pwofetik dezyèm “Woe” a, sa ki bay de temwen pou liy twazyèm “Woe” a. Metodoloji sa a se tès “deba” a ki pwodui de klas adoratè, paske “the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
The five stumbling’s of the scornful men that rule Jerusalem, represents the five foolish virgins. The methodology is clearly a test, for the drunkards of Ephraim rejected Jeremiah’s old paths, refused to hearken to the watchmen’s trumpet warning, produced counterfeit tables, and made a covenant with death; at the very same time that those that wore the crown of the Lord of hosts in the battle of the gate were making a covenant of life.
Senk pwenn achòpman mesye meprizan ki gouvène Jerizalèm yo, reprezante senk vyèj sòt yo. Metòd la klèman se yon tès, paske tafyatè Efrayim yo te rejte ansyen chemen Jeremi yo, yo te refize koute avètisman twonpèt gad yo, yo te pwodui tab kontrefè, epi yo te fè yon alyans ak lanmò; pandan menm tan an, sa yo ki te pote kouwòn Senyè lame yo nan batay pòtay la t ap fè yon alyans lavi.
On September 11, 2001, the latter rain, which is the rest and the refreshing, began to fall, and the sealing of the one hundred and forty-four thousand began. It began a debate over the methodology of the drunkards of Ephraim, and the methodology represented by the Elijah messenger. “Many” will fall with the drunkards, but the few that will be chosen are those that wait upon the Lord.
Nan dat 11 septanm 2001, lapli sezon ta a, ki se repo a ak rafrechisman an, te kòmanse tonbe, epi sele san karannkat mil yo te kòmanse. Sa te kòmanse yon deba sou metodoloji bweson Efrayim yo, ak metodoloji mesaje Eli a reprezante. “Anpil” pral tonbe ansanm ak bweson yo, men kèk moun yo pral chwazi yo se sila yo ki tann Senyè a.
For the Lord spake thus to me with a strong hand, and instructed me that I should not walk in the way of this people, saying, Say ye not, A confederacy, to all them to whom this people shall say, 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 offence 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. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Isaiah 8:8–17.
Paske Senyè a te pale avè m konsa avèk yon men pwisan, epi li te avèti m pou m pa mache nan chemen pèp sa a, li di: Pa di: “Yon konplo,” pou tout sa pèp sa a va rele: “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 sanktifye; se li menm ki dwe lakòz nou gen krentif, se li menm ki dwe fè nou tranble. L ap sèvi kòm yon sanktyè; men tou kòm yon wòch ki fè moun bite ak yon roch ki bay ofans pou toude kay Izrayèl yo, kòm yon pyèj ak kòm yon pèlen pou moun lavil Jerizalèm yo. Anpil nan mitan yo va bite, yo va tonbe, yo va kraze, yo va pran nan pyèj, epi yo va kaptire. Mare temwayaj la, sele lalwa a nan mitan disip mwen yo. Epi mwen menm, m ap tann Senyè a, li menm ki kache figi li devan kay Jakòb la, e m ap mete espwa m nan li. Ezayi 8:8–17.
Most certainly Isaiah agrees with his own words, so the many that fall in chapter twenty-eight, are the same who fall in chapter eight. In chapter eight we find that their fall occurs in the sealing time, which began on September 11, 2001. The warning of chapter eight is to not walk in the “way” of this people, for they are those who refused to walk in Jeremiah’s way of the old paths, where the latter rain message is located. Those that fall in chapter eight, are those who trust in the confederacy representing the special wine of Babylon, that represents a confederacy of church and state for the purpose of opposing those deemed as heretics. What causes them to stumble in chapter eight, is the stone of stumbling, representing the very first rejection of foundational truth in 1863, the “seven times” of Leviticus twenty-six, which was rejected by the “builders” in 1863. In that rejection they returned to apostate Protestant methodology to reject the message given by angels to William Miller.
Se vreman vre, Izayi dakò ak pwòp pawòl pa li; konsa, anpil moun ki tonbe nan chapit venntwit la, se menm moun ki tonbe nan chapit uit la. Nan chapit uit la nou jwenn ke tonbe pa yo rive nan tan sele a, ki te kòmanse 11 Septanm 2001. Avètisman chapit uit la se pou nou pa mache nan “chemen” pèp sa a, paske se yo menm ki te refize mache nan chemen ansyen santye Jeremi an, kote mesaj lapli anreta a ye. Moun ki tonbe nan chapit uit la, se moun ki mete konfyans yo nan konfederasyon an ki reprezante diven espesyal Babilòn nan, ki reprezante yon konfederasyon ant legliz ak leta pou yo ka opoze ak sila yo konsidere kòm eretik. Sa ki fè yo bite nan chapit uit la, se wòch bite a, ki reprezante premye rejè verite fondamantal la an 1863, “sèt fwa” Levitik vennsis la, ke “batisè” yo te rejte an 1863. Nan rejè sa a, yo te retounen nan metodoloji pwotestan aposta a pou yo te rejte mesaj zanj yo te bay William Miller la.
In chapter twenty-eight, the rejection of the stone produces the judgment of the overflowing scourge, which is the biblical symbol of the mark of the beast that begins at the Sunday law in the United States, and then floods the entire world. At the Sunday law the covenant that the Adventist church has made with “death” and “hell” shall be swept away. In sweeping away the drunkards of Ephraim’s covenant with death, their “refuge of lies” will be removed. The “refuge of lies,” is represented by the apostle Paul as the lie that brings strong delusion, and the strong delusion that is poured upon the scornful men that rule Jerusalem is in response to their hatred of truth.
Nan chapit vennuit la, rejè wòch la pwodui jijman fwèt debòde a, ki se senbòl biblik mak bèt la ki kòmanse nan lwa dimanch Ozetazini, epi apre sa li anvayi lemonn antye. Nan lwa dimanch la, alyans legliz Advantis la fè ak “lanmò” ak “lanfè” a pral disparèt nèt. Lè y ap efase alyans tafyatè Efrayim yo te fè ak lanmò a, yo pral wete “refij manti” yo a. “Refij manti” a, apot Pòl reprezante li kòm manti ki pote gwo awogans espirityèl la, epi gwo awogans espirityèl ki vide sou mesye derespektan k ap dirije Jerizalèm yo se yon repons a rayisman yo genyen pou verite a.
Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. But we are bound to give thanks alway to God for you, brethren beloved of the Lord, because God hath from the beginning chosen you to salvation through sanctification of the Spirit and belief of the truth: Whereunto he called you by our gospel, to the obtaining of the glory of our Lord Jesus Christ. Therefore, brethren, stand fast, and hold the traditions which ye have been taught, whether by word, or our epistle. 2 Thessalonians 2:9–15.
Men li menm, vini li fèt dapre travay Satan, avèk tout pouvwa, siy, ak mèvèy mansonjè, ansanm ak tout sediksyon lenjistis nan moun k ap peri yo, paske yo pa t resevwa lanmou verite a pou yo te ka sove. Se poutèt sa, Bondye va voye sou yo yon gwo twonpri, pou yo kwè manti a; pou yo tout ka kondane, yo menm ki pa t kwè verite a, men ki te pran plezi nan lenjistis. Men nou menm, frè byeneme nan Seyè a, nou gen obligasyon pou nou toujou rann Bondye gras pou nou, paske depi nan kòmansman Bondye te chwazi nou pou delivrans, pa mwayen sanktifikasyon Lespri a ak lafwa nan verite a. Se pou sa li te rele nou pa levanjil nou an, pou nou rive jwenn glwa Seyè nou an, Jezikri. Se poutèt sa, frè m yo, rete fèm, epi kenbe tradisyon nou te anseye nou yo, swa pa pawòl, swa pa lèt nou an. 2 Thessalonians 2:9–15.
The “refuge of lies,” which produced the “strong delusion,” ultimately brings the punishment of the soon-coming Sunday law. The apostle Paul identifies the class who do not love the truth, and a class that are sanctified by the truth, thus referencing the two classes in the debate of Habakkuk chapter two. In chapter twenty-nine, Isaiah begins by doubling the word Ariel, which is another name for Jerusalem.
“Refij manti,” ki te pwodui “gwo twonpri a,” finalman pote pinisyon lwa dimanch ki pral vini talè a. Apot Pòl idantifye klas ki pa renmen verite a, ak yon klas ki sanktifye pa verite a, konsa li fè referans ak de klas yo nan deba ki nan Habakuk chapit de a. Nan chapit vennèf, Ezayi kòmanse lè li repete mo Aryèl la de fwa, ki se yon lòt non pou Jerizalèm.
Woe to Ariel, to Ariel, the city where David dwelt! add ye year to year; let them kill sacrifices. Isaiah 29:1.
Malè pou Ariyèl, pou Ariyèl, vil kote David te rete a! Ajoute ane sou ane; kite yo touye sakrifis yo. Ezayi 29:1.
The symbolic doubling of “Ariel” (the city of Jerusalem ), is once again condemned by a “woe.” The killing of sacrifices from “year to year” represents the progressive rebellion that began in 1863. The following verses outline the judgment that will take place upon the Seventh-day Adventist church in the period of the Sunday law crisis. In verse nine a “wonder” is identified, that emphasizes the debate of methodology, while also identifying the rebellious condition of Adventism as an element of the message of the Midnight Cry, which is also associated with the second angel as represented by the doubling of “Ariel” in the first verse.
Senbòl doub “Ariel” la (vil Jerizalèm nan) kondane ankò pa yon “malè.” Touye sakrifis yo “de ane an ane” reprezante rebelyon pwogresif ki te kòmanse an 1863. Vèsè sa yo ki vin apre yo dekri jijman ki pral tonbe sou legliz Advantis Setyèm Jou a nan peryòd kriz lwa dimanch lan. Nan vèsè nèf la, yo idantifye yon “mèvèy”, ki mete anfaz sou deba metodoloji a, pandan li idantifye tou kondisyon rebèl Advantis la kòm yon eleman nan mesaj Kri Minwi a, ki asosye tou ak dezyèm zanj lan, jan sa reprezante pa doub “Ariel” la nan premye vèsè a.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Isaiah 29:9–14.
Rete trankil, epi sezi; rele byen fò, wi, rele: yo sou, men se pa ak diven; y ap brannen, men se pa ak bweson fò. Paske Senyè a vide sou nou yon lespri gwo dòmi, li fèmen je nou: pwofèt yo ak chèf nou yo, moun ki wè yo, li kouvri yo. E tout vizyon an vin pou nou tankou pawòl yon liv ki sele, yo remèt bay yon moun ki gen konesans, yo di l: Tanpri, li sa a; epi li di: Mwen pa kapab, paske li sele. Epi yo remèt liv la bay yon moun ki pa gen konesans, yo di l: Tanpri, li sa a; epi li di: Mwen pa gen konesans. Se poutèt sa Senyè a di: Paske pèp sa a pwoche bò kote m ak bouch li, e li onore m ak lèv li, men li wete kè li byen lwen m, e lakrent yo gen pou mwen an se yon règ lèzòm yo aprann yo: Se poutèt sa, gade, m ap kontinye fè yon travay mèvèye nan mitan pèp sa a, wi, yon travay mèvèye ak yon sezi; paske sajès moun saj yo va peri, e konprann moun pridan yo va kache. Ezayi 29:9–14.
In the “debate” that was recorded in chapter twenty-seven, and represents the argument of true methodology versus false methodology, the drunkenness of the scornful men that rule Jerusalem is identified as a blindness that prevents the leadership of Adventism from understanding the book that is sealed. The books of Daniel and Revelation are the same book, and the portion of the book that is unsealed just before probation closes is the Revelation of Jesus Christ. It includes the enigma of the “eighth being of the seven”. It is represented by the “secret” Daniel was given to understand in chapter two. It is the “hidden history” of the Seven Thunders. It is the message of Islam of the third “Woe”, and the message of the “Midnight Cry”.
Nan “deba” ki te anrejistre nan chapit vennsèt la, e ki reprezante agiman ant vrè metodoloji ak fo metodoloji, souresyon mesye meprizan yo ki ap dirije Jerizalèm lan idantifye kòm yon avègman ki anpeche lidèchip Advantis la konprann liv ki sele a. Liv Danyèl ak Revelasyon se menm liv la, e pati liv la ki vin ouvri jis anvan tan gras la fèmen an se Revelasyon Jezikri a. Li gen ladan enigm “wityèm nan ki soti nan sèt yo”. Li reprezante pa “sekrè” Danyèl te resevwa pou l konprann nan chapit de a. Se “istwa kache” Sèt Loraj yo. Se mesaj Islam nan twazyèm “Malè” a, ak mesaj “Rèl Minwi” a.
The single book of Daniel and Revelation is given to those that have been represented by the Sanhedrin in the time of Christ, who symbolize a system of leadership that professes to uphold and defend God’s truth, but ultimately participates in the crucifixion of the Truth. The system typified by the Sanhedrin, is the scornful men that rule Jerusalem. They are given the book that is sealed, and their distinguished, and educated and scholarly response as to what the book means is that they cannot read it, for it is sealed. Then the flock that has been trained to follow only those that are set apart as leaders, are given the same book, and their response is they will only understand it, if the scornful men that rule Jerusalem, the Sanhedrin of the last days, tell them what it means.
Se liv inik Danyèl ak Revelasyon an bay moun ki te reprezante pa Sanedren an nan tan Kris la, ki senbolize yon sistèm dirijan ki fè pwofesyon pou soutni ak defann verite Bondye a, men ki finalman patisipe nan krisifiksyon Verite a. Sistèm ki tipifye pa Sanedren an se mesye meprizan yo ki gouvène Jerizalèm. Yo resevwa liv ki sele a, epi repons distenge, edike, ak erudit yo sou sa liv la vle di, se yo pa ka li li, paske li sele. Apre sa, twoupo a ki te resevwa fòmasyon pou swiv sèlman sila yo ki mete apa kòm dirijan, resevwa menm liv la, epi repons yo se yo va konprann li sèlman si mesye meprizan yo ki gouvène Jerizalèm yo, Sanedren dènye jou yo, di yo sa li vle di.
The methodology that was given to William Miller, and then to Future for America, is a waymark of prophetic history. It is a waymark that identifies a life and death testing question. Without the correct methodology the message of the latter rain is “as the words of a book that is sealed.” Without the message of the latter rain, the experience produced by the message is impossible to obtain. That methodology is the process of bringing prophetic line upon prophetic line, from here in the Bible, and there in the Bible. The debate over methodology began when the first message was empowered, in both the beginning and ending histories of the last days.
Metodoloji ki te bay William Miller, epi ansuit Future for America, se yon repè nan istwa pwofetik. Li se yon repè ki idantifye yon kestyon tès lavi ak lanmò. San metodoloji ki kòrèk la, mesaj lapli dènye a se “tankou pawòl yon liv ki sele.” San mesaj lapli dènye a, eksperyans mesaj la pwodui a enposib pou jwenn. Metodoloji sa a se pwosesis pou mete liy pwofetik sou liy pwofetik, soti isit la nan Bib la, epi la nan Bib la. Deba sou metodoloji a te kòmanse lè premye mesaj la te resevwa puisans, ni nan istwa kòmansman an ni nan istwa fen dènye jou yo.
In the beginning history of the Millerite movement the debate began on August 11, 1840, and was repeated at the end of that history in the period of time when the Philadelphian Millerite movement transitioned to the Laodicean Millerite movement. The debate began again in the history of the Laodicean movement of the third angel on September 11, 2001, and it is repeated at the end of that movement when the Laodicean movement of the third angel transitions to the Philadelphian movement of the one hundred and forty-four thousand. In the beginning test of the Millerites, and the ending test of the Millerites, the test was represented by the methodology of the Elijah messenger. Jesus, as the Alpha and Omega, always illustrates the end with the beginning.
Nan kòmansman istwa mouvman Millerit la, deba a te kòmanse nan dat 11 dawout 1840, epi li te repete nan fen istwa sa a pandan peryòd kote mouvman Millerit Filadèlfyen an te fè tranzisyon pou vin mouvman Millerit Lawodiseyen an. Deba a te rekòmanse ankò nan istwa mouvman Lawodiseyen twazyèm zanj lan nan dat 11 septanm 2001, epi li repete nan fen mouvman sa a lè mouvman Lawodiseyen twazyèm zanj lan ap fè tranzisyon pou vin mouvman Filadèlfyen san karant-kat mil yo. Nan tès kòmansman Millerit yo, ak tès fen Millerit yo, tès la te reprezante pa metodoloji mesaje Eli a. Jezi, antanke Alfa ak Omega, toujou montre fen an pa mwayen kòmansman an.
The methodology of bringing line upon line is what we will now employ as we take up our consideration of Daniel chapters four and five in the next article.
Metodoloji pou mete liy sou liy se sa n ap itilize kounye a pandan n ap antre nan egzamen nou sou Danyèl chapit kat ak senk nan pwochen atik la.
“No one has a true message fixing the time when Christ is to come or not to come. Be assured that God gives no one authority to say that Christ delays His coming five years, ten years, or twenty years. ‘Be ye also ready: for in such an hour as ye think not the Son of man cometh’ (Matthew 24:44). This is our message, the very message that the three angels flying in the midst of heaven are proclaiming. The work to be done now is that of sounding this last message of mercy to a fallen world. A new life is coming from heaven and taking possession of all God’s people. But divisions will come in the church. Two parties will be developed. The wheat and tares grow up together for the harvest.
“Pèsonn pa gen yon vrè mesaj k ap fikse lè Kris la dwe vini oswa pa dwe vini. Se pou nou sèten Bondye pa bay pèsonn otorite pou di Kris retade vini Li pandan senk ane, dis ane, oswa ven ane. ‘Se poutèt sa, nou menm tou, se pou nou pare; paske, se nan lè nou pa panse a, Pitit lòm nan ap vini’ (Matye 24:44). Sa a se mesaj nou an, menm mesaj twa zanj k ap vole nan mitan syèl la ap pwoklame a. Travay ki dwe fèt kounye a se fè sonnen dènye mesaj mizèrikòd sa a bay yon mond ki tonbe. Yon nouvo lavi ap vini soti nan syèl la e l ap pran posesyon tout pèp Bondye a. Men divizyon ap vini nan legliz la. De pati pral fòme. Ble a ak move zèb yo ap grandi ansanm jouk rekòt la.”
“The work will grow deeper and become more earnest to the very close of time. And all who are laborers together with God will contend most earnestly for the faith once delivered to the saints. They will not be turned from the present message, which is already lightening the earth with its glory. Nothing is worth contending for but the glory of God. The only rock that will stand is the Rock of Ages. The truth as it is in Jesus is the refuge in these days of error….
“Travay la ap vin pi pwofon epi l ap vin pi serye jouk nan fen tan an menm. Epi tout moun ki se travayè ansanm ak Bondye pral goumen ak tout fòs yo pou lafwa ki te deja remèt bay sen yo yon fwa pou tout. Yo p ap detounen yo soti nan mesaj prezan an, ki deja ap klere tè a ak glwa li. Pa gen anyen ki vo goumen pou li eksepte glwa Bondye. Sèl wòch ki va rete kanpe se Wòch Letènite a. Verite a jan li ye nan Jezi se refij la nan jou erè sa yo….”
“Prophecy has been fulfilling, line upon line. The more firmly we stand under the banner of the third angel’s message, the more clearly shall we understand the prophecy of Daniel; for the Revelation is the supplement of Daniel. The more fully we accept the light presented by the Holy Spirit through the consecrated servants of God, the deeper and surer, even as the eternal throne, will appear the truths of ancient prophecy; we shall be assured that men of God spake as they were moved upon by the Holy Ghost. Men must themselves be under the influence of the Holy Spirit in order to understand the Spirit’s utterances through the prophets. These messages were given, not for those that uttered the prophecies, but for us who are living amid the scenes of their fulfillment.
“Pwofesi te akonpli, liy apre liy. Plis nou kanpe fèm anba banyè mesaj twazyèm zanj lan, se plis n ap konprann pwofesi Danyèl la avèk klète; paske Revelasyon an se konpleman Danyèl. Plis nou aksepte nèt limyè Lespri Sen an prezante atravè sèvitè Bondye ki konsakre yo, se plis verite pwofesi ansyen yo ap parèt devan nou pi fon e pi sèten, menm jan ak twòn etènèl la; n ap gen asirans ke moun Bondye yo te pale jan Sentespri a t ap pouse yo. Moun yo dwe yo menm anba enfliyans Lespri Sen an pou yo konprann pawòl Lespri a te fè pase atravè pwofèt yo. Mesaj sa yo pa t bay pou sila yo ki te pwononse pwofesi yo, men pou nou menm k ap viv nan mitan sèn akonplisman yo.”
“I would not feel that I could present these things, if the Lord had not given me this work to do. There are others besides yourself, and more than one or two, who like you think they have new light, and are all ready to present it to the people. But it would be pleasing to God for them to accept the light already given and walk in it, and base their faith upon the Scriptures, which sustain the positions held by the people of God for many years. The everlasting gospel is to be proclaimed by human agents. We are to sound the messages of the angels which are represented as flying in the midst of heaven, with the last warning to a fallen world. If we are not called upon to prophesy, we are called to believe the prophecies, and to cooperate with God in giving light to other minds. This we are trying to do.” Selected Messages, book 2, 113, 114.
“Mwen pa t ap santi mwen kapab prezante bagay sa yo, si Seyè a pa t ban mwen travay sa a pou m fè. Gen lòt moun apa de ou menm, e pa sèlman youn oswa de, ki tankou ou panse yo gen nouvo limyè, epi yo tout pare pou prezante l bay pèp la. Men, sa t ap fè Bondye plezi, se pou yo aksepte limyè ki deja bay la, mache ladan l, epi baze lafwa yo sou Ekriti yo, ki soutni pozisyon pèp Bondye a te kenbe pandan anpil ane. Levanjil etènèl la dwe pwoklame pa ajan imen. Nou dwe fè sonnen mesaj zanj yo, yo menm yo reprezante tankou k ap vole nan mitan syèl la, ak dènye avètisman an pou yon lemonn ki tonbe. Si yo pa rele nou pou nou pwofetize, yo rele nou pou nou kwè nan pwofesi yo, epi pou nou kolabore ak Bondye nan bay limyè bay lespri lòt moun. Se sa n ap eseye fè.” Selected Messages, liv 2, 113, 114.