On July 18, 2020, the first disappointment for God’s last-day reformatory movement arrived. It marked a waymark in the history of the third Woe, which is the history of the latter rain, and also the history of the sealing of the one hundred and forty-four thousand. That history has been represented by every reformatory movement of sacred history, and it was more specifically represented by the history of the Millerite movement, and illustrated by the parable of the ten virgins, and it represents the prophetic history which every prophet identified.
Nan dat 18 jiyè 2020, premye desepsyon an te rive pou dènye mouvman refòm Bondye a nan tan lafen an. Li te make yon jalon nan istwa twazyèm Malè a, ki se istwa lapli denye a, epi tou istwa sele san karannkat mil yo. Istwa sa a te reprezante pa chak mouvman refòm nan istwa sakre a; li te, pi espesyalman, reprezante pa istwa mouvman Millerit la, epi ilistre pa parabòl dis vyèj yo; e li reprezante istwa pwofetik ke chak pwofèt te idantifye.
July 18, 2020, represents the first disappointment of the movement, and as such it marks the arrival of the tarrying time in the parable of the ten virgins and Habakkuk. In the Millerite history the same evidence that led to their erroneous proclamation was seen to identify the true date. The tarrying time of the parable of the ten virgins was then seen as present truth, and that tarrying time was the same tarrying time in Habakkuk two. The parable of the ten virgins is repeated to the very letter, and that reality identifies that only those who were involved with the disappointment are candidates to either be a wise or foolish virgin.
18 jiyè 2020 reprezante premye desepsyon mouvman an, e konsa li make rive tan reta a nan parabòl dis vyèj yo ak nan Abakik. Nan istwa Milerit la, menm prèv ki te mennen yo nan pwoklamasyon erone yo a, te vin parèt kòm sa ki idantifye vrè dat la. Lè sa a, tan reta parabòl dis vyèj yo te vin parèt kòm verite prezan, e tan reta sa a te menm tan reta ki nan Abakik de. Parabòl dis vyèj yo repete jouk nan dènye detay, e reyalite sa a idantifye ke se sèlman sila yo ki te patisipe nan desepsyon an ki kandida pou swa yon vyèj saj oswa yon vyèj sòt.
The great body of Laodicean Adventism was tested by the arrival of the third Woe on September 11, 2001, and when the failed prediction of July 18, 2020 passed, Laodicean Adventism was left behind to drift aimlessly back toward Rome, as were the Protestants in Millerite history.
Gran kò kò Lavantis Laodise a te sibi yon tès lè twazyèm Malè a te rive 11 septanm 2001; epi lè prediksyon ki te echwe a pou 18 jiyè 2020 te pase, Lavantis Laodise a te rete dèyè pou l flote san direksyon tounen bò Wòm, menm jan ak Pwotestan yo nan istwa Millerit la.
Not only did the Millerites identify the tarrying time as the fulfillment of the parable of the ten virgins, but they saw that in Habakkuk the command to wait for the vision, though it tarried, was the same prophetic waymark. Habakkuk then confirms that the vision that had been erroneously presented and which had produced the first disappointment was the vision that would “speak” at the end.
Non sèlman Millerit yo te idantifye tan reta a kòm akonplisman parabòl dis vyèj yo, men yo te wè tou nan Abakouk ke kòmandman pou tann vizyon an, menm si li te pran reta, se te menm siy pwofetik la. Konsa, Abakouk konfime ke vizyon ki te prezante yon fason erè e ki te pwodui premye desepsyon an, se vizyon ki t ap “pale” nan fen an.
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. Habakkuk 2:3.
Paske vizyon an poko pou tan ki fikse a; men, nan fen an li pral pale, epi li p ap bay manti. Menm si li ta pran reta, tann li; paske li pral rive san manke, li p ap pran reta. Abakouk 2:3.
The message that produced the first disappointment was the same message that was to be recognized as being fulfilled in the near future, but it was a message that was still based upon the previous prophetic arguments that were employed in the first erroneous proclamation.
Mesaj ki te pwodui premye desepsyon an se te menm mesaj la ki te dwe rekonèt kòm yon mesaj k ap akonpli nan yon avni pwòch, men li te toujou yon mesaj ki te baze sou agiman pwofetik anvan yo, agiman yo te sèvi avèk yo nan premye pwoklamasyon ki te eronen an.
In the Millerite history the former covenant people were first tested, thereafter the new covenant people were tested. The test began for the Protestants when the first angel of Revelation ten and the first angel of Revelation fourteen (for they are the same angel), descended on August 11, 1840. Their test concluded with the first disappointment and arrival of the second angel of Revelation fourteen.
Nan istwa Millerit la, ansyen pèp alyans lan te premye sibi eprèv la; apre sa, nouvo pèp alyans lan te sibi eprèv la. Eprèv la te kòmanse pou Pwotestan yo lè premye zanj Revelasyon dis la ak premye zanj Revelasyon katòz la (paske yo se menm zanj lan) te desann 11 dawout 1840. Eprèv yo a te fini ak premye desepsyon an ak arive dezyèm zanj Revelasyon katòz la.
In Millerite history the test for the Millerites began with the arrival of the second angel at the first disappointment and concluded with the arrival of the Midnight Cry, which Sister White portrays as a multitude of angels, who join the second angel. Under the power of the Holy Spirit, the Millerites who recognized and accepted the message of the Midnight Cry, were then separated from the Millerites who did not recognize the message that was falling all around them. On October 22, 1844, the third angel arrived and the vision that had tarried then spoke.
Nan istwa Millerit la, eprèv pou Millerit yo te kòmanse ak rive dezyèm zanj lan nan premye desepsyon an, epi li te fini ak rive Rèl Minwi a, ke Sè White dekri kòm yon foul zanj ki vin mete tèt yo ansanm ak dezyèm zanj lan. Anba pouvwa Sentespri a, Millerit ki te rekonèt epi aksepte mesaj Rèl Minwi a, te vin separe ak Millerit ki pa t rekonèt mesaj ki t ap tonbe toupatou bò kote yo a. Sou 22 oktòb 1844, twazyèm zanj lan te rive, epi vizyon ki te pran reta a te pale.
In the history of the sealing of the one hundred and forty-four thousand, the former covenant people were first tested, then the new covenant people. The test began for Laodicean Adventism when the first voice of the angel of Revelation eighteen and the third angel of Revelation fourteen (for they are the same angel), descended on September 11, 2001. Their test concluded with the disappointment of July 18, 2020.
Nan istwa sele san karannkat mil yo, ansyen pèp alyans lan te premye sibi tès, apre sa pèp nouvo alyans lan. Tès la te kòmanse pou Advantis Lawodise a lè premye vwa zanj Revelasyon dizwityèm nan ak twazyèm zanj Revelasyon katòzyèm nan (paske se menm zanj lan), te desann nan dat 11 septanm 2001. Tès yo te rive nan bout li avèk desepsyon 18 jiyè 2020 la.
In the movement of the third angel, the test for the one hundred and forty-four thousand began with the arrival of the first disappointment, and will conclude with the arrival of the message of the Midnight Cry. Under the power of the Holy Spirit those who now recognize and accept the message of the Midnight Cry, are then separated from the foolish and wicked who did not recognize the multifaceted message that is now falling all around them.
Nan mouvman twazyèm zanj lan, eprèv pou san karannkat mil yo te kòmanse avèk rive premye desepsyon an, e li pral fini avèk rive mesaj Rèl Minwi a. Anba pisans Sentespri a, sila yo ki kounye a rekonèt epi aksepte mesaj Rèl Minwi a, separe lè sa a ak moun sòt ak mechan yo ki pa t rekonèt mesaj miltifasèt la ki kounye a ap tonbe toutotou yo.
At the soon-coming Sunday law, the second “voice” of the angel of Revelation eighteen speaks, which is also the vision that “tarried” speaking. It also represents the third angel’s message that “swells” to the loud cry.
Nan lwa dimanch k ap vini talè a, dezyèm “vwa” zanj ki nan Revelasyon dizuit la pale; se li menm tou ki vizyon an ki “te pran reta” pou l pale a. Li reprezante tou mesaj twazyèm zanj lan ki “vin ogmante” jouk li rive nan gwo rèl la.
The Midnight Cry is represented as many angels that join with the previous angel. The message of the Midnight Cry has several elements that contribute to the entire message, and angels are symbols of messages. In Millerite history the pioneer identified as leading out in bringing the message of the true Midnight Cry together was Samuel S. Snow. In that history it is well documented that Snow’s understanding of the message of the Midnight Cry developed over a period of time.
Rèl Minwi a reprezante tankou anpil zanj ki ini ak zanj ki te vini anvan an. Mesaj Rèl Minwi a gen plizyè eleman ki kontribye nan mesaj la antye, e zanj yo se senbòl mesaj yo. Nan istwa Millerit la, pyonye yo te idantifye Samuel S. Snow kòm moun ki te pran latèt nan rasanbleman mesaj vrè Rèl Minwi a. Nan istwa sa a, li byen dokimante ke konpreyansyon Snow te genyen sou mesaj Rèl Minwi a te devlope pandan yon peryòd tan.
That history is repeated to the very letter, and the message of the final Midnight Cry has been publicly developing since the end of July, 2023. It is not simply the message of Islam, but it also includes the message of the sealing of the one hundred and forty-four thousand. It includes the revelation that the two horns of the earth beast, both go through a “death and resurrection”, as they parallel the image of the beast, that in the same history fulfills the prophetic riddle that “the eighth is of the seven”. It includes the revelations associated with the “hidden history” of the Seven Thunders, and it fulfills the prophetic riddle of the “stone” that was rejected becoming “the head of the corner”, as the “seven times” of Leviticus twenty-six is revealed to be the thread that weaves all the truths of Miller’s history together, with the truths that were unsealed at the time of the end in 1989. The Psalmist says it this way:
Istwa sa a repete jis nan pi piti detay, e mesaj dènye Kri Minwi a ap devlope piblikman depi fen mwa Jiyè 2023. Se pa senpleman mesaj Islam lan, men li gen ladan l tou mesaj sele san karannkat mil yo. Li gen ladan l revelasyon ki montre de kòn bèt tè a, toude pase atravè yon “lanmò ak rezirèksyon”, pandan yo mache an paralèl ak imaj bèt la, ki nan menm istwa sa a akonpli devinèt pwofetik la ki di “wityèm nan se soti nan sèt yo”. Li gen ladan l revelasyon ki asosye ak “istwa kache” Sèt Loray yo, e li akonpli devinèt pwofetik “wòch” yo te rejte a ki vin tounen “tèt kwen an”, pandan “sèt fwa” Levitik vennsis la revele kòm fil ki tise ansanm tout verite nan istwa Miller la, ansanm ak verite ki te desele nan tan lafen an an 1989. Men kijan Sòmis la di sa:
The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. This is the day which the Lord hath made; we will rejoice and be glad in it. Psalms 118:22–24.
Wòch moun ki t ap bati yo te rejte a vin tounen tèt kwen an. Se Senyè a ki fè sa; sa se yon mèvèy devan je nou. Men jou Senyè a fè a; annou rejwi, annou kontan ladan li. Sòm 118:22–24.
The “stone”, which was the first “jewel” William Miller discovered (and jewels are stones), is the “day which the Lord hath made.” It has been shown in previous articles that the structure, and the words of the Sabbath commandment are identical to the structure to the sacred cycle of seven, as set forth in Leviticus chapter twenty-five. Resting on the seventh day typified the land resting on the seventh year, and when the two commandments are considered in this fashion, they provide a witness that a day represents a year in Bible prophecy.
“Wòch” la, ki te premye “bijou” William Miller te dekouvri a (e bijou yo se wòch), se “jou Seyè a fè a.” Sa te deja montre nan atik anvan yo ke estrikti a, ansanm ak pawòl kòmandman Saba a, idantik ak estrikti sik sakre sèt la, jan sa tabli nan Levitik chapit vennsenk. Repoze sou setyèm jou a te prefigire tè a k ap repoze nan setyèm ane a, e lè yo konsidere de kòmandman yo nan fason sa a, yo bay yon temwayaj ke yon jou reprezante yon ane nan pwofesi Bib la.
They also show that the understanding that Miller proclaimed concerning God’s indignation of “seven times,” in Leviticus twenty-six is represented as “a day”, for the Lord made the sacred cycle of seven years, as certainly as He made the heavens and earth in six days, and rested the seventh.
Yo montre tou ke konpreyansyon Miller te pwoklame konsènan endiyasyon Bondye a, sa yo rele “sèt fwa,” nan Levitik vennsis, reprezante kòm “yon jou”, paske Senyè a te etabli sik sakre sèt ane a, menm jan avèk sètitid Li te fè syèl la ak tè a nan sis jou, epi Li te repoze sou setyèm nan.
When Jesus concluded the parable of the vineyard He asked a question to the Pharisees.
Lè Jezi te fini parabòl jaden rezen an, li te poze Farizyen yo yon kestyon.
When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:40–45.
Lè mèt jaden rezen an va vini, kisa l ap fè kiltivatè sa yo? Yo reponn li: L ap detwi mechan sa yo yon fason terib, epi l ap lwe jaden rezen li a bay lòt kiltivatè, ki va remèt li fwi yo nan sezon pa yo. Jezi di yo: Èske nou pa t janm li nan Ekriti yo: Wòch bòs mason yo te rejte a, se li menm ki vin tounen tèt kwen an; se Senyè a ki fè sa, e sa se yon mèvèy devan je nou? Se poutèt sa m di nou sa: y ap wete wayòm Bondye a nan men nou, epi y ap bay li a yon nasyon k ap bay fwi li yo. Nenpòt moun ki tonbe sou wòch sa a ap kraze; men moun li tonbe sou li a, l ap moulen l tounen poud. Lè chèf prèt yo ak Farizyen yo te tande parabòl li yo, yo vin rann yo kont li t ap pale de yo. Matye 21:40–45.
The parable of the vineyard is the parable of the former chosen people being passed by, and the kingdom being given to a new chosen people. The “stone” which was rejected according to Jesus, is the “stone” that either saves or destroys, based upon how it is received. The “stone” must be a biblical truth in the context employed by Jesus, for it has the ability to bring forth righteous fruit, and the righteousness of Christ is only produced in men and women when they receive His Word of truth.
Parabòl jaden rezen an se parabòl ki montre ansyen pèp eli a yo mete sou kote, epi yo bay wayòm nan yon nouvo pèp eli. “Wòch” Jezi te di yo te rejte a, se “wòch” ki swa sove, swa detwi, selon jan yo resevwa li. “Wòch” la dwe yon verite biblik nan kontèks Jezi te sèvi avè l la, paske li gen kapasite pou pwodui fwi jistis, epi jistis Kris la se sèlman lè gason ak fanm resevwa Pawòl verite li a li pwodui nan yo.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sanktifye yo pa verite ou a: pawòl ou se verite. Jan 17:17.
The “stone” is a doctrine that is either accepted or rejected, and Jesus is the Word, and in the book of Acts, Peter identifies the “stone” as Christ.
“wòch” la se yon doktrin yo swa aksepte swa rejte, epi Jezi se Pawòl la, e nan liv Travay la, Pyè idantifye “wòch” la kòm Kris la.
Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole. This is the stone which was set at nought of you builders, which is become the head of the corner. Neither is there salvation in any other: for there is none other name under heaven given among men, whereby we must be saved. Acts 4:10–12.
Se pou nou tout konnen, ansanm ak tout pèp Izrayèl la, se pa non Jezi Kris Nazarèt la, nou menm nou te kloure sou kwa a, e Bondye te leve soti vivan nan lanmò a, wi, se pa li menm nonm sa a kanpe la devan nou geri nèt. Se li menm wòch nou menm bòs mason yo te meprize a, e ki vin tounen tèt kwen an. Pa gen delivrans nan okenn lòt ankò; paske pa gen okenn lòt non anba syèl la ki bay pami lèzòm, pa mwayen li nou dwe sove. Travay 4:10–12.
And then in first Peter, he takes the symbolism of the “stone,” even further, but he keeps it in the same context of the passing-by of a former covenant people and the selection of a new chosen people, who as he states, “in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy.”
Epi apre sa, nan 1 Pyè, li mennen senbolis “wòch” la pi lwen toujou, men li kenbe l nan menm kontèks depasman yon ansyen pèp alyans ak chwa yon nouvo pèp eli, ki, jan li deklare sa, “nan tan pase yo pa t yon pèp, men kounye a yo se pèp Bondye a: yo menm ki pa t jwenn mizèrikòd, men kounye a yo jwenn mizèrikòd.”
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. 1 Peter 2:4–8.
Lè nou pwoche bò kote li, li menm ki se yon wòch vivan, moun te rejte l vre, men Bondye te chwazi l, e li gen anpil valè; nou menm tou, tankou wòch vivan, y ap bati nou pou nou vin yon kay espirityèl, yon prètriz sen, pou nou ofri sakrifis espirityèl ki akseptab devan Bondye pa Jezikri. Se poutèt sa tou, men sa ki ekri nan Lekriti a: Gade, m ap mete nan Siyon yon wòch ang prensipal, chwazi, ki gen anpil valè; e moun ki kwè nan li pa janm pral wont. Konsa, pou nou menm ki kwè, li gen anpil valè; men pou sila yo ki rebèl yo, wòch mason yo te rejte a, se li menm ki vin tèt kwen an, epi yon wòch ki fè moun bite, yon wòch ki fè moun tonbe, menm pou sila yo ki bite sou pawòl la, paske yo dezobeyi; se pou sa menm yo te deziyen. 1 Pyè 2:4–8.
Peter says of the former chosen people, “unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed.”
Pyè di konsènan ansyen pèp eli a: “pou moun ki dezobeyi yo, wòch ke bòs mason yo te rejte a, se li menm ki vin tounen tèt kwen an, yon wòch ki fè moun bite, ak yon wòch ofans, menm pou moun ki bite sou pawòl la, paske yo dezobeyi; se pou sa menm yo te destine.”
Jesus is represented by every sacred illustration of the foundation.
Jezi reprezante pa chak ilistrasyon sakre sou fondasyon an.
For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.
Paske pesonn pa ka poze yon lòt fondasyon pase sa ki deja poze a, ki se Jezikri. 1 Korentyen 3:11.
The foundation the Millerites built was the Rock of Ages (the Stone).
Fondasyon Milerit yo te bati a se te Wòch Laj yo (Wòch la).
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Avètisman an rive: Anyen pa dwe gen dwa antre ki ta deranje fondasyon lafwa nou t ap bati sou li depi lè mesaj la te vini an 1842, 1843, ak 1844. Mwen te nan mesaj sa a, e depi lè sa a mwen kanpe devan mond lan, fidèl ak limyè Bondye ban nou an. Nou pa gen entansyon retire pye nou sou platfòm kote yo te mete yo a, pandan nou t ap chèche Seyè a chak jou ak lapriyè serye, ap chèche limyè. Èske nou panse mwen ta ka abandone limyè Bondye ban mwen an? Li dwe tankou Wòch Letènite a. Li t ap gide m depi lè yo te ban mwen li.” Review and Herald, 14 avril 1903.
The first jewel Miller discovered that became part of the Millerite foundation, which is as the Rock of Ages, was the “seven times” of Leviticus twenty-six, and the “seven times,” was the first foundational truth to be set aside by those Millerite pioneers who had just built the Millerite foundation. It was the builders that were to reject the foundational stone. That “stone,” which typifies Christ, is also the day which the Lord made, for he made the seventh day as a day of rest, and the seventh year as a year the land would rest. In 1863, the foundation stone was rejected, but it is to be made the “head of the corner” and the “stone of stumbling” for the disobedient.
Premye bijou Miller te dekouvri ki te vin fè pati fondasyon Milerit la, ki tankou Wòch tan yo, se te “sèt tan” Levitik vennsis la; epi “sèt tan” sa a se te premye verite fondamantal yo te mete sou kote pa pyonye Milerit sa yo ki te fèk bati fondasyon Milerit la. Se te bòs mason yo menm ki te gen pou rejte wòch fondasyon an. “Wòch” sa a, ki se yon tip Kris, se jou Senyè a te fè a tou, paske li te fè setyèm jou a kòm yon jou repo, epi setyèm ane a kòm yon ane kote tè a t ap repoze. An 1863, yo te rejte wòch fondasyon an, men li gen pou l vin fèt “tèt kwen an” ak “wòch ofans” pou moun ki dezobeyi yo.
The message of Islam of the third woe is the theme for the reform movement of the one hundred and forty-four thousand, and the testing process began when the angel of Revelation eighteen descended, as the great buildings of New York City were thrown down on September 11, 2001. Adventism was silent concerning the prophetic identification that September 11, 2001, was the arrival of the “day of the east wind.” On July 18, 2020, they were left behind as the two witnesses of Revelation chapter eleven, were slain in the streets of that great city. The test of Adventism was over, and the test for those who had professed to recognize the message of Islam was under way.
Mesaj Islam twazyèm malè a se tèm mouvman refòm san karannkat mil yo, e pwosesis tès la te kòmanse lè zanj Revelasyon dizwit la te desann, pandan gwo bilding Vil Nouyòk yo te jete atè nan dat 11 septanm 2001. Advantis te rete an silans konsènan idantifikasyon pwofetik ki montre 11 septanm 2001 te rive kòm “jou van lès la.” Nan dat 18 jiyè 2020, yo te rete dèyè lè de temwen Revelasyon chapit onz yo te touye nan lari gwo vil sa a. Tès Advantis la te fini, epi tès pou sila yo ki te fè pwofesyon rekonèt mesaj Islam lan te deja an kou.
After laying dead in the streets until the end of July, 2023, the dead dry bones were then aroused by the first message of Ezekiel. The second message of Ezekiel is the message of the four winds of Islam of the third Woe, representing the progressive unsealing of the message of the Midnight Cry, which is the vision that tarried, and the theme of the entire period of the movement. Various truths were then unsealed, for the message of the Midnight Cry represents a multifaceted message. The first truth that confronted the dead dry bones was the first truth rejected by Laodicean Adventism, and it represents the truth that marks the transition of Laodicea unto Philadelphia.
Apre yo te fin kouche mouri nan lari yo jouk nan fen mwa jiyè 2023, zo sèch ki te mouri yo te leve apre sa pa premye mesaj Ezekyèl la. Dezyèm mesaj Ezekyèl la se mesaj kat van Islam yo nan twazyèm Malè a, ki reprezante devlopman pwogresif ouvèti sele mesaj Rèl Minwi a, ki se vizyon ki te pran reta a, epi tèm tout peryòd mouvman an. Lè sa a, divès verite te vin devwale, paske mesaj Rèl Minwi a reprezante yon mesaj ki gen plizyè aspè. Premye verite ki te konfwonte zo sèch ki te mouri yo se te premye verite Advantis Lawodise te rejte a, epi li reprezante verite ki make tranzisyon Lawodise pou antre nan Filadèlfi.
The truth is the sealing message, and therefore needs to be settled into both intellectually and also spiritually. It is not enough to recognize the period the two witnesses were dead in the street is a symbol of the scattering of the “seven times,” it also requires an experiential acceptance of the truth.
Verite a se mesaj sele a, e se poutèt sa li bezwen fikse ni nan lespri a ni nan espirityalite a. Li pa sifi pou rekonèt peryòd kote de temwen yo te mouri nan lari a se yon senbòl dispèsyon “sèt fwa” yo; li mande tou yon akseptasyon eksperimantal verite a.
Miller’s jewels, which represents the truths unsealed at the time of the end in 1798, become a test for the virgins of the last days. The experience of settling into the truth “spiritually” is represented by Miller’s first jewel, and the “intellectual” settling into the truth is represented by the message of Islam of the third woe. The calling for repentance and confession represented by the “seven times,” identifies a work that is carried out in conjunction with Christ in the Most Holy Place, and is represented by the “mareh” vision.
Bijou Miller yo, ki reprezante verite ki te sele louvri nan tan lafen an an 1798, vin tounen yon tès pou vyèj yo nan dènye jou yo. Eksperyans pou vin byen fikse nan verite a “espirityèlman” reprezante pa premye bijou Miller la, epi “fikse” entelektyèlman nan verite a reprezante pa mesaj Islam lan nan twazyèm malè a. Apèl pou repantans ak konfesyon an, ki reprezante pa “sèt fwa” yo, idantifye yon travay ki fèt an konjonksyon avèk Kris nan Kote ki Pi Sen an, epi li reprezante pa vizyon “mareh” la.
The “intellectual” understanding of Islam of the third Woe is represented by the “chazon” vision, and both are required for those who will be sealed. In 1863, Laodicean Adventism chose to rebuild Jericho, and left its work of restoring Jerusalem. Jericho is a symbol of affluence as also represented by the Laodicean blindness.
Konpreyansyon “entèlektyèl” sou Islam nan twazyèm Malè a reprezante pa vizyon “chazon” an, e toude yo nesesè pou sila yo ki pral sele yo. Nan ane 1863, Advantis Lawodise a te chwazi rebati Jeriko, epi li te abandone travay li pou restore Jerizalèm. Jeriko se yon senbòl abondans materyèl, jan avègman Lawodise a reprezante l tou.
“One of the strongest fortresses in the land—the large and wealthy city of Jericho—lay just before them, but a little distance from their camp at Gilgal. On the border of a fertile plain abounding with the rich and varied productions of the tropics, its palaces and temples the abode of luxury and vice, this proud city, behind its massive battlements, offered defiance to the God of Israel. Jericho was one of the principal seats of idol worship, being especially devoted to Ashtaroth, the goddess of the moon. Here centered all that was vilest and most degrading in the religion of the Canaanites. The people of Israel, in whose minds were fresh the fearful results of their sin at Beth-peor, could look upon this heathen city only with disgust and horror.” Patriarchs and Prophets, 487.
“Youn nan fòtrès ki te pi solid nan peyi a—gwo vil rich Jeriko a—te kanpe menm devan yo, men yon ti distans sèlman de kan yo te genyen nan Gilgal. Sou fwontyè yon plenn fètil ki te chaje ak pwodiksyon rich ak divès twopik yo, palè li yo ak tanp li yo, ki te rete liks ak vis, vil ògeye sa a, dèyè ranpa masif li yo, t ap lanse defi kont Bondye Izrayèl la. Jeriko te youn nan chèz prensipal adorasyon zidòl yo, sitou paske li te patikilyèman dedye a Ashtaròt, deyès lalin nan. Se la tout sa ki te pi mechan e ki te pi degradan nan relijyon Kanaran yo te rasanble. Pèp Izrayèl la, nan lespri yo kote rezilta terib peche yo te fè nan Bèt-Peyò yo te toujou fre, pa t kapab gade vil payen sa a san degoutans ak laterè.” Patriyach ak Pwofèt, 487.
The “stone” the builders rejected in 1863, as they rebuilt Jericho, was the “seven times” that in the last days would become the truth (jewel), that becomes “the head of the corner”, for it is the truth that weaves together the beginning of Adventism in the movement of the Millerites, with the end of Adventism in the movement of the one hundred and forty-four thousand. That jewel, which is the “seven times,” is also “the day which the Lord made”, and it is Christ himself, for He is the Word, and He is “Truth.” The subject of Islam is the theme which produces the cleansing of both the former and new chosen people, and the two-fold cleansing began on September 11, 2001, which was “the day of the east wind”. In that day the watchmen were to sing the very same song Christ sang, when He proclaimed the parable of the vineyard. The one hundred and forty-four thousand sing the song of Moses (the “seven times”), and the song of the Lamb.
“Wòch” bòs mason yo te rejte an 1863, pandan yo t ap rebati Jeriko, se te “sèt fwa” yo ki, nan dènye jou yo, t ap vin tounen verite a (bijou a), ki vin “tèt kwen an”, paske se verite sa a ki mare ansanm kòmansman Advantis la nan mouvman Millerit yo, ak fen Advantis la nan mouvman san karant-kat mil yo. Bijou sa a, ki se “sèt fwa” yo, se tou “jou Seyè a te fè a”, epi li se Kris li menm, paske Li se Pawòl la, e Li se “Verite” a. Sijè Islam nan se tèm ki pwodui netwayaj ni ansyen pèp chwazi a ni nouvo pèp chwazi a, epi netwayaj doub la te kòmanse 11 septanm 2001, ki te “jou van lès la”. Nan jou sa a, gad yo te dwe chante menm chante Kris te chante a, lè Li te pwoklame parabòl jaden rezen an. San karant-kat mil yo chante chan Moyiz la (“sèt fwa” yo), ak chan Ti Mouton an.
And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:2, 3.
Epi mwen wè tankou yon lanmè an vè melanje ak dife; epi moun ki te genyen batay la sou bèt la, sou pòtre li a, sou mak li a, ak sou nonb non li a, te kanpe sou lanmè an vè a, yo te gen gita Bondye yo. Epi yo chante chan Moyiz, sèvitè Bondye a, ak chan Ti Mouton an, yo di: Gran e mèvèye se zèv ou yo, Senyè Bondye Toupisan; chemen ou yo jis e veritab, ou menm Wa sen yo. Revelasyon 15:2, 3.
The “Lamb” is Christ who was slain, and He was slain in the midst of twenty-five hundred and twenty days, thus threading together the sacrifice of His life and blood (where He confirmed the covenant), together with Moses’ “quarrel of His covenant,” in Leviticus twenty-six. The song of Moses and the Lamb is the song of the chazon of prophetic history and the song of the mareh of His “appearance”. It is the song of an intellectual and spiritual understanding as represented by the two visions of Daniel chapter eight. It is the song of a covenant people being judged and passed by, while a new chosen people are selected. The selection process, and therefore the song began on September 11, 2001.
“Ti Mouton” an se Kris ki te touye a, e yo te touye Li nan mitan de mil senk san ven jou yo; konsa, sa mare ansanm sakrifis lavi Li ak san Li (kote Li te konfime alyans lan), ansanm ak “kontestasyon alyans Li a” pa Moyiz, nan Levitik vennsis. Chan Moyiz la ak Ti Mouton an se chan chazon istwa pwofetik la ak chan mareh “aparans” Li a. Se chan yon konpreyansyon entelektyèl ak espirityèl, jan de vizyon ki nan Danyèl chapit uit la reprezante l. Se chan yon pèp alyans k ap sibi jijman epi yo pase sou li, pandan y ap chwazi yon nouvo pèp eli. Pwosesis seleksyon an, e se poutèt sa chan an tou, te kòmanse 11 septanm 2001.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Yet the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness: there shall the calf feed, and there shall he lie down, and consume the branches thereof. When the boughs thereof are withered, they shall be broken off: the women come, and set them on fire: for it is a people of no understanding: therefore he that made them will not have mercy on them, and he that formed them will show them no favour. And it shall come to pass in that day, that the Lord shall beat off from the channel of the river unto the stream of Egypt, and ye shall be gathered one by one, O ye children of Israel. And it shall come to pass in that day, that the great trumpet shall be blown, and they shall come which were ready to perish in the land of Assyria, and the outcasts in the land of Egypt, and shall worship the Lord in the holy mount at Jerusalem. Isaiah 27:6–13.
Moun ki soti nan Jakòb yo pral pran rasin; Izrayèl pral fleri epi pouse boujon, epi l ap plen fas lemonn ak fwi. Èske li te frape l menm jan li te frape moun ki te frape l yo? Oswa èske yo te touye l dapre masak moun li menm te touye yo? Avèk mezi, lè li pouse deyò, ou pral plede ak li; li kenbe van di li a nan jou van lès la. Se poutèt sa, se konsa inikite Jakòb la pral pirifye; epi tout fwi sa a se pou wete peche li a: lè li fè tout wòch lotèl la tankou wòch lakre yo kraze an miyèt moso, rakbwa sakre yo ak zidòl yo p ap kanpe ankò. Men, lavil ranfòse a pral tounen dezolasyon, kote yo te rete a pral abandone, epi yo pral kite l tankou yon dezè: se la ti towo bèf la pral manje, se la li pral kouche, epi l ap devore branch li yo. Lè branch 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 fè yo favè. Epi, sa pral rive nan jou sa a, Senyè a pral bat depi nan kanal larivyè a jouk nan ravin Lejip la, epi nou pral rasanble yonn apre lòt, nou menm pitit Izrayèl yo. Epi, sa pral rive nan jou sa a, gwo twonpèt la pral sonnen, epi moun ki te prèt pou peri nan peyi Lasiri yo, ansanm ak moun yo te depòte nan peyi Lejip yo, pral vini, epi yo pral adore Senyè a sou mòn sen an nan Jerizalèm. Ezayi 27:6–13.
Rightly understood these verses are identifying September 11, 2001, until the soon-coming Sunday law. Verse six identifies the entire history, by identifying the beginning of the plant which takes root, then blossoms and buds, and eventually fills the earth with fruit. The fruit that fills the earth does so during the “hour,” which is the Sunday law crisis. While Christ is then gathering his fruit into his garner, he is also bringing judgment upon Babylon. The judgment that occurs during the time when the earth is filled with fruit is represented in verse seven, when the two questions are asked, “Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him?”
Lè yo byen konprann, vèsè sa yo ap idantifye 11 Septanm 2001, jis rive jouk lwa dimanch ki pral vini byento a. Vèsè sis la idantifye tout listwa a, lè li idantifye kòmansman plant lan ki pran rasin, apre sa li fleri epi li pouse boujon, epi finalman li ranpli tè a ak fwi. Fwi ki ranpli tè a fè sa pandan “lè” a, ki se kriz lwa dimanch lan. Pandan Kris la ap rasanble fwi li yo nan granè li a, li menm tou li ap pote jijman sou Babilòn. Jijman ki fèt pandan tan kote tè a ranpli ak fwi a reprezante nan vèsè sèt la, lè de kestyon yo poze: “Èske li frape l, menm jan li te frape sila yo ki te frape l yo? oubyen èske yo touye l dapre masak moun li te touye yo?”
Then in verse eight, the sprinkling of the latter rain is marked with the expression, “In measure.” What causes the plants to shoot forth is the rain, and when the beginning of the latter rain is marked, it is marked as beginning “in measure, when it shooteth forth.” When the latter rain begins, it is poured out “in measure”, for it is not poured out without measure if the harvest is a mixture of true and false.
Lè sa a, nan vèsè uit la, awozaj lapli ta a make ak ekspresyon sa a: “Nan mezi.” Se lapli a ki fè plant yo pouse, e lè kòmansman lapli ta a make, li make kòm li kòmanse “nan mezi, lè li fè yo pouse.” Lè lapli ta a kòmanse, li vide “nan mezi”, paske li pa vide san mezi si rekòt la se yon melanj ant sa ki vrè ak sa ki fo.
“Every truly converted soul will be intensely desirous to bring others from the darkness of error into the marvelous light of the righteousness of Jesus Christ. The great outpouring of the Spirit of God, which lightens the whole earth with his glory, will not come until we have an enlightened people, that know by experience what it means to be laborers together with God. When we have entire, whole-hearted consecration to the service of Christ, God will recognize the fact by an outpouring of his Spirit without measure; but this will not be while the largest portion of the church are not laborers together with God. God cannot pour out his Spirit when selfishness and self-indulgence are so manifest; when a spirit prevails that, if put into words, would express that answer of Cain,—‘Am I my brother’s keeper?’ If the truth for this time, if the signs that are thickening on every hand, that testify that the end of all things is at hand, are not-sufficient to arouse the sleeping energy of those who profess to know the truth, then darkness proportionate to the light which has been shining will overtake these souls. There is not the semblance of an excuse for their indifference that they will be able to present to God in the great day of final reckoning. There will be no reason to offer as to why they did not live and walk and work in the light of the sacred truth of the word of God, and thus reveal to a sin-darkened world, through their conduct, their sympathy, and their zeal, that the power and reality of the gospel could not be controverted.” Review and Herald, July 21, 1896.
“Tout nanm ki vrèman konvèti ap gen yon dezi fò anpil pou mennen lòt moun soti nan fènwa erè a pou antre nan limyè mèvèy jistis Jezi Kris la. Gwo debòdman Lespri Bondye a, ki klere tout tè a avèk glwa li, pap vini toutotan nou poko gen yon pèp eklere, ki konnen pa eksperyans sa sa vle di pou yo travay ansanm ak Bondye. Lè nou gen yon konsakrasyon total, antye, ak tout kè nou pou sèvis Kris la, Bondye ap rekonèt reyalite sa a pa yon debòdman Lespri li san mezi; men sa pap rive pandan pi gwo pati legliz la pa travay ansanm ak Bondye. Bondye pa ka vide Lespri li lè egoyis ak rechèch pwòp plezi yo parèt konsa klè; lè yon lespri ap domine ki, si yo ta mete l an mo, ta eksprime repons Kayen an: ‘Èske se mwen ki gad frè mwen?’ Si verite pou tan sa a, si siy yo k ap vin pi anpil toupatou, ki rann temwayaj ke fen tout bagay la toupre, pa sifi pou leve enèji k ap dòmi lakay moun ki fè pwofesyon yo konnen verite a, lè sa a fènwa ki pwopòsyonèl ak limyè ki te klere a ap tonbe sou nanm sa yo. Pa gen menm aparans yon eskiz pou endiferans yo ke yo pral kapab prezante bay Bondye nan gran jou regleman final la. Pap gen okenn rezon pou yo ofri sou poukisa yo pa t viv, mache, epi travay nan limyè verite sakre Pawòl Bondye a, e konsa revele devan yon mond peche te plonje nan fènwa, pa mwayen konduit yo, senpati yo, ak zèl yo, ke puisans ak reyalite levanjil la pa t kapab kontredi.” Review and Herald, July 21, 1896.
Sister White identifies the passage as the point when the angel of Revelation descends, for she says, “the great outpouring of the Spirit of God, which lightens the whole earth with his glory.” In another passage we have often cited in these articles, she identified that when “the great buildings of New York” “are thrown down,” “Revelation chapter eighteen, verses one through three will be fulfilled.”
Sè White idantifye pasaj la kòm moman kote zanj nan Revelasyon an desann, paske li di: “gwo vide Lespri Bondye a, ki klere tout tè a ak laglwa li.” Nan yon lòt pasaj nou te souvan site nan atik sa yo, li te idantifye ke lè “gwo bilding New York yo” “tonbe atè,” “Revelasyon chapit dizwit, vèsè youn rive twa, pral akonpli.”
We will continue these thoughts in the next article.
Nou pral kontinye panse sa yo nan pwochen atik la.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to my vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: And I will lay it waste: it shall not be pruned, nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For the vineyard of the Lord of hosts is the house of Israel, and the men of Judah his pleasant plant: and he looked for judgment, but behold oppression; for righteousness, but behold a cry. Isaiah 5:1–7.
Koulye a, m ap chante pou Byenneme mwen an yon kantik sou rezen jaden li a. Byenneme mwen an te gen yon rezen jaden sou yon mòn ki te anpil anpil fètil. Li te klotire l, li te wete wòch ki ladan l yo, li te plante l ak pi bon pye rezen yo; li te bati yon fòtrès nan mitan li, li te fè yon peze rezen ladan l tou. Li te tann pou li donnen bon rezen, men li donnen rezen sovaj. Epi koulye a, nou menm, abitan Jerizalèm yo ak mesye Jida yo, mwen sipliye nou, jije ant mwen menm ak rezen jaden mwen an. Kisa ankò yo te ka fè pou rezen jaden mwen an, mwen pa t fè ladan l? Poukisa, lè m te tann pou li donnen bon rezen, li donnen rezen sovaj? Koulye a, ann ale; m ap fè nou konnen sa m pral fè ak rezen jaden mwen an: m ap retire kloti li a, epi y ap devore l; m ap kraze miray li a, epi y ap pilonnen l. M ap fè l tounen yon dezolasyon; yo p ap taye l, ni fouye l; men pikan ak raje pikan pral pouse ladan l. M ap bay nyaj yo lòd pou yo pa vide lapli sou li. Paske rezen jaden Seyè ki gen tout lame yo, se kay Izrayèl la; e mesye Jida yo se plant li pran plezi ladan l. Li te tann jistis, men gade, se opresyon; li te tann ladwati, men gade, se yon rèl. Ezayi 5:1–7.