The passage we considered in the previous article said that, “the great outpouring of the Holy Spirit” of Revelation chapter eighteen, “will not come until we have an enlightened people, that know by experience what it means to be laborers together with God.” But the promise is that 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.” The identification of the “great outpouring” infers a lesser outpouring (a measuring).
Pasaj nou te egzamine nan atik anvan an te di ke, “gwo vide Sentespri a” nan Revelasyon chapit dizwit la, “pap vini toutotan nou pa gen yon pèp ki resevwa limyè, ki konnen pa eksperyans sa sa vle di pou yo travay ansanm ak Bondye.” Men pwomès la se ke lè “nou gen yon konsakrasyon antye, ak tout kè, pou sèvis Kris la, Bondye ap rekonèt reyalite sa a pa yon vide Lespri li san mezi.” Idantifikasyon “gwo vide a” fè konprann gen yon vide ki pi piti tou (yon mezi).
On September 11, 2001, the mighty angel of Revelation eighteen descended, but “the largest portion of the church” were then, and still “are not laborers together with God.” Between September 11, 2001, and the point when God identifies the fact there is finally a group who have attained to “entire, whole-hearted consecration to the service of Christ,” the latter rain is “measured,” the judgment of the living occurs, and judgment begins with the house of God.
Nan dat 11 septanm 2001 an, zanj pisan ki nan Revelasyon dizwityèm lan desann, men “pi gwo pati legliz la” lè sa a pa t, e toujou “yo pa travayè ansanm ak Bondye.” Ant 11 septanm 2001 ak moman kote Bondye idantifye lefèt ke finalman gen yon gwoup ki rive nan “yon consacration antye, ak tout kè, pou sèvis Kris la,” dènye lapli a “mezire,” jijman vivan yo fèt, epi jijman an kòmanse ak kay Bondye a.
Revelation chapter eighteen, identifies two voices, which Sister White informs us are two calls to the churches. The second voice (call), is the call out of Babylon that occurs at the soon-coming Sunday law. The first voice arrived on September 11, 2001. The outpouring of the Holy Spirit that then began was “measured,” for Christ first needed to cleanse the people He would ultimately pour out the Holy Spirit upon “without measure”, as He lifted them up as an ensign in the hour of the great earthquake. That group needed to be purified before the second voice of Revelation eighteen sounded, for they are to be those who would proclaim that message.
Nan Revelasyon chapit dizwit la, yo idantifye de vwa, ke Sè White fè nou konnen se de apèl pou legliz yo. Dezyèm vwa a (apèl la), se apèl pou sòti Babilòn nan ki rive lè lwa dimanch ki pral vini byento a parèt. Premye vwa a te rive 11 septanm 2001. Efizyon Sentespri a ki te kòmanse lè sa a te “mezire”, paske Kris la te bezwen an premye pirifye pèp Li a, sou sila yo Li t ap finalman vide Sentespri a “san mezi”, pandan Li t ap leve yo kòm yon drapo nan lè gwo tranblemanntè a. Gwoup sa a te bezwen pirifye anvan dezyèm vwa Revelasyon dizwit la te sonnen, paske se yo menm ki dwe moun ki t ap pwoklame mesaj sa a.
At the first disappointment in the spring of 1844, the Protestants became apostate Protestants and the faithful who then found themselves in the tarrying time, represented the temple of those who were formerly not the people of God. On September 11, 2001, the mighty angel of Revelation eighteen descended, and the first step in the cleansing and raising up of God’s last-day temple began, and it began with the testing of Laodicean Adventism. On July 18, 2020, the second step of the testing process began. At Christ’s baptism the process of separating ancient Israel began as Christ then selected the first disciples, which were the foundation of the Christian temple that He was erecting in that history.
Nan premye desepsyon an nan sezon prentan 1844 la, Pwotestan yo te vin tounen Pwotestan apostazi, epi fidèl yo ki te jwenn tèt yo nan tan reta a lè sa a, te reprezante tanp sila yo ki te ansyenman pa t pèp Bondye a. Sou 11 septanm 2001, zanj pisan nan Revelasyon dizwit la te desann, epi premye etap nan netwaye ak leve tanp Bondye a nan dènye jou yo te kòmanse, e li te kòmanse ak eprèv Advantis Lawodise a. Sou 18 jiyè 2020, dezyèm etap pwosesis eprèv la te kòmanse. Nan batèm Kris la, pwosesis separasyon Izrayèl ansyen an te kòmanse, paske Kris la te chwazi premye disip yo lè sa a, ki te fondasyon tanp kretyen an ke Li t ap bati nan istwa sa a.
At the beginning of his three and a half year ministry, Christ cleansed the temple, which He identified as “His Father’s house,” and at the end of His ministry, when He had cleansed the temple the second and final time, His pronouncement was “your house is left unto you desolate.” The previous covenant people had been passed by and His new covenant people were established as “His Temple”. At the Sunday law the corporate structure of the Seventh-day Adventist church will be desolate.
Nan kòmansman ministè li ki te dire twazan edmi a, Kris te pirifye tanp lan, li menm li te idantifye kòm “kay Papa li”; epi nan fen ministè li a, lè li te fin pirifye tanp lan pou dezyèm fwa e pou dènye fwa, deklarasyon li te fè a se te: “kay nou an rete pou nou, li tounen yon dezè.” Ansanm pèp ansyen alyans lan te mete sou kote, epi pèp nouvo alyans li a te etabli kòm “Tanp li”. Lè lwa dimanch la vini, estrikti kòporatif Legliz Advantis Setyèm Jou a pral tounen yon dezè.
“The prophet says, ‘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’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Pwofèt la di: ‘Mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e tè a te klere ak laglwa li. E li rele avèk fòs, ak yon gwo vwa, li di: Babilòn, gwo vil la, tonbe, li tonbe, e li vin tounen kay demon yo’ (Revelation 18:1, 2). Sa a se menm mesaj dezyèm zanj lan te bay la. Babilòn tonbe, ‘paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Ki diven sa a?—Fo doktrin li yo. Li bay lemonn yon fo saba olye de Saba katriyèm kòmandman an, e li repete manti Satan te premye di Èv nan jaden Edenn lan—imòtalite natirèl nanm nan. Anpil lòt erè menm kalite a li gaye byen lwen toupatou, ‘anseye kòm doktrin kòmandman lèzòm yo’ (Matthew 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.
“Lè Jezi te kòmanse ministè piblik Li, Li te pirifye Tanp lan anba pwofanasyon sakrilèj li t ap sibi a. Pami dènye zak ministè Li yo, te gen dezyèm pirifikasyon Tanp lan. Konsa tou, nan dènye travay pou avètisman mond lan, yo fè de apèl distenk bay legliz yo. Mesaj dezyèm zanj lan se: ‘Babilòn tonbe, li tonbe, gwo vil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Epi, nan gwo rèl mesaj twazyèm zanj lan, yo tande yon vwa soti nan syèl la k ap di: ‘Soti ladan l, pèp mwen an, pou nou pa patisipe nan peche li yo, epi pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo’ (Revelation 18:4, 5).” Review and Herald, December 6, 1892.
The first temple cleansing aligns with the first voice of Revelation chapter eighteen, and the second voice is the loud cry that calls God’s other flock out of Babylon. Verses one through three were fulfilled when the great buildings of New York City were thrown down. That happened on September 11, 2001, and the first temple cleansing, or the first of two calls to the churches was made. The first call began at Christ baptism, when the Holy Spirit came down out of heaven and the test for ancient Israel began. On August 11, 1840, the first temple cleansing, or the first of two calls to the churches was made to the Millerite movement.
Premye netwayaj tanp lan aliyen ak premye vwa nan Revelasyon chapit dizwityèm, epi dezyèm vwa a se gwo rèl la ki rele lòt bann mouton Bondye yo soti Babilòn. Vèsè youn rive twa yo te akonpli lè gwo bilding Vil Nouyòk yo te jete atè. Sa te rive 11 septanm 2001, epi premye netwayaj tanp lan, oswa premye nan de apèl yo te adrese bay legliz yo, te fèt. Premye apèl la te kòmanse nan batèm Kris la, lè Sentespri a te desann sot nan syèl la e tès la pou Izrayèl tan lontan an te kòmanse. Nan 11 dawout 1840, premye netwayaj tanp lan, oswa premye nan de apèl yo te adrese bay mouvman Millerit la.
At that time, the latter rain and the sealing of the one hundred and forty-four thousand began, in conjunction with the final scenes of the Investigative Judgment. In those final scenes the work of Christ is represented as His blotting out the sins of the faithful from the book of sins, or the blotting out of the names of the professed Christians from the book of life. That period of time is the period of the sprinkling of the latter rain, for God will only pour out the Holy Spirit without measure when the church is pure. At the Sunday law, the outpouring of the Holy Spirit will be without measure.
Nan moman sa a, lapli ta a ak sele san karant-kat mil yo te kòmanse, an koneksyon avèk dènye sèn Jijman Ankèt la. Nan dènye sèn sa yo, travay Kris la reprezante kòm efasman peche fidèl yo nan liv peche yo, oswa efasman non kretyen ki fè pwofesyon lafwa yo nan liv lavi a. Peryòd tan sa a se peryòd aspèsyon lapli ta a, paske Bondye va sèlman vide Sentespri a san mezi lè legliz la pir. Nan lwa dimanch lan, vide Sentespri a va san mezi.
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 216.
“Kisa n’ap fè, frè m yo, nan gwo travay preparasyon an? Moun ki ap ini ak mond lan ap resevwa fòm mondyal la epi y ap prepare pou mak bèt la. Moun ki pa mete konfyans nan tèt yo, ki ap imilye tèt yo devan Bondye epi ki ap pirifye nanm yo lè yo obeyi verite a, se yo menm ki ap resevwa fòm selès la epi k ap prepare pou sele Bondye a sou fwon yo. Lè dekrè a va soti epi so a va enprime, karaktè yo ap rete pwòp e san tach pou letènite.” Testimonies, volim 5, 216.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Travay Sentespri a se konvenk mond lan de peche, de jistis, ak de jijman. Se sèlman lè moun wè sila yo ki kwè verite a sanktifye pa verite a, epi k ap aji selon prensip ki wo e ki sen, pandan yo montre nan yon sans wo e elve liy demarkasyon ki separe moun ki kenbe kòmandman Bondye yo ak moun ki pilonnen yo anba pye yo, mond lan ka resevwa avètisman an. Sanktifikasyon Lespri a make diferans ki genyen ant sila yo ki gen sele Bondye a ak sila yo ki kenbe yon fo jou repo. Lè eprèv la va rive, sa ki make bèt la ye a va parèt aklè. Se kenbe dimanch. Sila yo ki, apre yo fin tande verite a, kontinye konsidere jou sa a kòm sen, pote siyati nonm peche a, li menm ki te panse pou l chanje tan ak lalwa yo.” Bible Training School, 1 desanm 1903.
Isaiah identifies the “day of the east wind,” which he also identifies as the “rough wind,” that is restrained (stayeth), as the point when “the measuring” begins.
Ezayi idantifye “jou van lès la,” li menm li idantifye tou kòm “van brit la,” ki kenbe an fren (rete), kòm moman kote “mezire a” kòmanse.
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.
Selon la mesure, quand il pousse au dehors, tu contestes avec lui; il retient son vent impétueux au jour du vent d’orient. C’est pourquoi l’iniquité de Jacob sera expiée par ceci; et voici tout le fruit de l’abolition de son péché: lorsqu’il réduira toutes les pierres de l’autel en pierres de craie brisées, les bosquets sacrés et les images ne se relèveront point. Toutefois, la ville fortifiée sera désolée, et l’habitation abandonnée, laissée comme un désert; là le veau paîtra, là il se couchera, et en consumera les rameaux. Quand ses branches seront desséchées, elles seront rompues; les femmes viennent et y mettent le feu; car c’est un peuple sans intelligence: c’est pourquoi celui qui l’a fait n’aura point compassion de lui, et celui qui l’a formé ne lui fera point grâce. Et il arrivera, en ce jour-là, que le Seigneur battra le grain depuis le cours du fleuve jusqu’au torrent d’Égypte, et vous serez recueillis un à un, ô enfants d’Israël. Et il arrivera, en ce jour-là, que la grande trompette sonnera; alors viendront ceux qui étaient sur le point de périr dans le pays d’Assyrie, et les exilés dans le pays d’Égypte, et ils adoreront le Seigneur sur la montagne sainte, à Jérusalem. Ésaïe 27:6–13.
The “east wind” is the power that sinks the “ships of Tarshish” and brings judgment upon the whore of Tyre. The “east wind” is the power that causes the kings to be afraid. The “east wind” is what brought the “blasting” blight upon Egypt, that produced the seven years of famine, as Joseph and Pharaoh brought the entire world (Egypt), into bondage, and it was the “east wind” that brought the “locusts” that ate up everything during the deliverance from Egypt. Islam is the “east wind.”
Van lès” se pouvwa ki koule “bato Tasis” yo epi ki pote jijman sou jennès Tir la. “Van lès” se pouvwa ki fè wa yo pè. “Van lès” se sa ki te pote kalamite “chechrès” la sou Lejip, ki te pwodui sèt ane grangou yo, pandan Jozèf ak Farawon te mennen lemonn antye (Lejip) anba esklavaj; e se “van lès” la ki te pote “krikèt” yo ki te devore tout bagay pandan delivrans soti Lejip la. Islam se “van lès” la.
The reform movements of Bible prophecy establish that each reform movement has its own peculiar theme. The theme of the reform movement of the one hundred and forty four thousand is Islam. On September 11, 2001, Islam of the third Woe attacked the earth beast, and George W. Bush, “the second”, immediately placed a restraint upon the “east wind.” At that event, as Sister White records, when the great buildings of New York City are brought down, Revelation eighteen, verses one through three were fulfilled. Those three verses represent the first of two voices in Revelation chapter eighteen. The second voice is located in verse four, and it identifies the call out of Babylon, which begins at the Sunday law in the United States. Islam of the third woe, is restrained by the four angels of Revelation chapter seven, while the one hundred and forty-four thousand are sealed.
Mouvman refòm yo nan pwofesi biblik etabli ke chak mouvman refòm gen pwòp tèm patikilye pa li. Tèm mouvman refòm san karantkat mil la se Islam. Nan dat 11 septanm 2001, Islam twazyèm Malè a te atake bèt tè a, epi George W. Bush, “dezyèm nan”, imedyatman te mete yon restriksyon sou “van lès la”. Nan evènman sa a, jan Sè White ekri l, lè gwo bilding vil Nouyòk yo te fè tonbe, Revelasyon dizwit, vèsè youn rive twa, te akonpli. Twa vèsè sa yo reprezante premye nan de vwa ki nan Revelasyon chapit dizwit. Dezyèm vwa a twouve nan vèsè kat, epi li idantifye apèl pou sòti Babilòn nan, ki kòmanse nan lwa dimanch Ozetazini. Islam twazyèm malè a rete anba restriksyon kat zanj ki nan Revelasyon chapit sèt yo, pandan san karantkat mil yo ap sele.
“The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
“Seyè a, Bondye, se yon Bondye ki jalou; men Li pran anpil pasyans ak peche ak transgresyon pèp Li a nan jenerasyon sa a. Si pèp Bondye a te mache nan konsèy Li, travay Bondye a t ap avanse, mesaj verite yo t ap pote bay tout pèp ki rete sou tout sifas tè a. Si pèp Bondye a te kwè Li epi yo te pratikan pawòl Li, si yo te kenbe kòmandman Li yo, zanj lan pa t ap vini ap vole nan syèl la avèk mesaj pou kat zanj yo ki te gen pou lage van yo pou yo soufle sou tè a, pandan li t ap rele: Kenbe, kenbe kat van yo pou yo pa soufle sou tè a jouk mwen fin sele sèvitè Bondye yo sou fwon yo. Men, paske pèp la dezobeyisan, engra, pwofan, menm jan ak ansyen Izrayèl, tan an pwolonje pou tout moun ka tande dènye mesaj mizèrikòd la pwoklame ak yon gwo vwa. Travay Seyè a te anpeche, tan sele a retade. Anpil moun pa t tande verite a. Men, Seyè a pral ba yo yon okazyon pou yo tande epi pou yo konvèti, epi gwo travay Bondye a pral vanse.” Manuscript Releases, volim 15, 292.
Those who are sealed, are sealed before the Sunday law, for the world can only be warned, and therefore called out of Babylon, by seeing men and women in the Sunday law crisis with the seal of God. The sealing of the one hundred and forty-four thousand began on September 11, 2001, but the sealing time was delayed.
Moun ki sele yo, yo sele anvan lwa dimanch lan, paske lemonn pa ka resevwa avètisman an, e konsa pa ka rele pou sòti nan Babilòn, si se pa lè l wè gason ak fanm, nan kriz lwa dimanch lan, ak sele Bondye a sou yo. Sele san karant-kat mil la te kòmanse nan 11 septanm 2001, men tan sele a te retade.
All the prophets are addressing the last generation, and this passage is directly referenced to the final generation. In this final generation God’s people did not “walk in His counsel,” and for that reason the sealing time was hindered and delayed. It was delayed and hindered by the beast from the bottomless pit in Revelation chapter eleven, that murdered the two prophets. That beast in the time of the French Revolution was atheism, and it typified the atheistic movement introduced by those who introduced the “woke-ism,” that is now confronting the world, into the movement of Future for America, and then Future for America ceased to walk in God’s counsel and allowed the influence of those who promoted their modern homosexual agenda, in conjunction with others who promoted the setting of time, to hinder the sealing time.
Tout prophèt yo ap pale ak dènye jenerasyon an, e pasaj sa a se yon referans dirèk ak jenerasyon final la. Nan jenerasyon final sa a, pèp Bondye a pa t “mache nan konsèy Li,” e se poutèt sa tan sele a te anpeche epi retade. Li te retade epi anpeche pa bèt ki soti nan twou san fon an nan Revelasyon chapit onz la, ki te touye de pwofèt yo. Bèt sa a, nan epòk Revolisyon franse a, se te ateyis, e li te sèvi kòm tip mouvman ate sa a ki te entwodui pa moun ki te entwodui “woke-ism” lan, ki kounye a ap konfwonte mond lan, nan mouvman Future for America a; epi answit Future for America te sispann mache nan konsèy Bondye a epi li te pèmèt enfliyans moun ki t ap ankouraje ajanda modèn omoseksyèl pa yo a, ansanm ak lòt moun ki t ap ankouraje fikse tan, pou anpeche tan sele a.
“Much that has been revealed to me crowds upon my mind, which I hardly know how to express. Yet I cannot hold my peace. The Lord is indignant at men who set themselves up to rule their fellow-men, and to carry out plans which the Holy Spirit has condemned. I am more surprised than I can express at your failure to discern that God has not set up these men. The new order of things ought to alarm you, for it had not the sanction of heaven.
“Anpil bagay ki te revele m anvayi lespri mwen, konsa mwen prèske pa konn kijan pou m eksprime yo. Men, mwen pa ka rete an silans. Seyè a endiye kont moun ki leve tèt yo pou dirije parèy yo, epi pou egzekite plan Sentespri a kondane. Mwen plis sezi pase sa mwen ka eksprime devan echèk nou pou nou disène ke Bondye pa t etabli mesye sa yo. Nouvo lòd bagay yo ta dwe fè nou tranble, paske li pa t gen apwobasyon syèl la. ”
“The natural heart is not to bring its own tainted, corrupting principles into the work of God. There must be no concealing of the principles of our faith. The third angel’s message is to be sounded by God’s people. It is to swell to the loud cry. The Lord has a time appointed when he will bind off the work; but when is that time? When the truth to be proclaimed for these last days shall go forth as a witness to all nations, then shall the end come. If the power of Satan can come into the very temple of God, and manipulate things as he pleases, the time of preparation will be prolonged.
“Ke natirèl la pa dwe pote pwòp prensip li yo ki sal, ki kowonpi, antre nan travay Bondye a. Pa dwe gen okenn kache prensip lafwa nou yo. Mesaj twazyèm zanj lan dwe pwoklame pa pèp Bondye a. Li dwe vin ogmante jiskaske li tounen gwo rèl la. Senyè a gen yon tan fikse lè l ap fini travay la; men kilè tan sa a ye? Lè verite ki dwe pwoklame pou dènye jou sa yo va soti kòm yon temwayaj bay tout nasyon, lè sa a lafen an va vini. Si pouvwa Satan an kapab antre nan menm tanp Bondye a, epi manipile bagay yo jan li vle, tan preparasyon an va pwolonje.”
“Here is the secret of the movements made to oppose the men whom God sent with a message of blessing for his people. These men were hated. The men and God’s message were despised, as verily as Christ himself was hated and despised at his first advent. Men in responsible positions have manifested the very attributes that Satan has revealed. They have sought to rule minds, to bring their reason and their talents under human jurisdiction. There has been an effort to bring God’s servants under the control of men who have not the knowledge and wisdom of God, or an experience under the Holy Spirit’s guidance. Principles have been born that should never have seen the light of day. The illegitimate child should have been stifled as soon as it breathed the first breath of life. Finite men have been warring against God and the truth and the Lord’s chosen messengers, counterworking them by every means they dared to use. Please consider what virtue there came in the wisdom and plans of those who have slighted God’s messages, and, like the scribes and Pharisees, have despised the very men whom God has used to present light and truth which his people needed.” The 1888 Materials, 1525.
“Men sekrè mouvman ki fèt pou opoze mesye Bondye te voye avèk yon mesaj benediksyon pou pèp li a. Mesye sa yo te rayi. Yo te meprize mesye yo ansanm ak mesaj Bondye a, menm jan ak Kris li menm te rayi e meprize nan premye vini li a. Moun ki nan pozisyon responsablite yo te manifeste menm atribi Satan te revele yo. Yo te chèche dirije lespri moun, pou mete rezònman yo ak talan yo anba jiridiksyon lèzòm. Te gen yon efò pou mete sèvitè Bondye yo anba kontwòl moun ki pa t gen konesans ak sajès Bondye, ni eksperyans anba direksyon Sentespri a. Gen prensip ki te pran nesans ki pa t dwe janm wè limyè lajounen. Timoun ilejitim sa a te dwe toufe depi li te pran premye souf lavi a. Moun fini yo te ap fè lagè kont Bondye, kont verite a, ak kont mesaje Bondye te chwazi yo, yo t ap konbat travay yo pa tout mwayen yo te oze sèvi avè l. Tanpri konsidere ki vèti ki te soti nan sajès ak plan moun sa yo ki te meprize mesaj Bondye yo, epi ki, tankou dirèktè lalwa yo ak Farizyen yo, te meprize menm mesye Bondye te itilize pou prezante limyè ak verite pèp li a te bezwen an.” The 1888 Materials, 1525.
The sealing time that began on September 11, 2001, was hindered for the representatives of Satan were allowed to come into the “very temple of God.” The issue that should be seen here is that from 1798 unto 1844, the Millerite temple was erected, and on October 22, 1844, the messenger of the covenant suddenly came unto his temple. The temple and the host had been trampled down by the papacy for twelve hundred and sixty years, and when the papacy received its deadly wound Christ began the work of erecting the Millerite temple, and the symbol of the temple is the number forty-six, on several witnesses.
Tan sele a ki te kòmanse 11 septanm 2001 an te jwenn antrav, paske yo te pèmèt reprezantan Satan yo antre nan “tanp Bondye a menm.” Pwen ki dwe wè isit la se ke, depi 1798 jouk rive 1844, tanp milerit la te bati, epi 22 oktòb 1844, mesaje alyans lan te vin toudenkou nan tanp li a. Tanp lan ansanm ak lame a te fin pilonnen anba pye pa papote a pandan mil desan swasant ane, epi lè papote a te resevwa blesi mòtèl li a, Kris la te kòmanse travay pou bati tanp milerit la; epi senbòl tanp lan se nonb karant-sis la, selon plizyè temwen.
On August 11, 1840, the angel of Revelation ten descended, and the judgment of Protestantism began. That history is repeated to the very letter.
Nan dat 11 out 1840, zanj ki nan Revelasyon dis la desann, e jijman Pwotestantis la te kòmanse. Istwa sa a repete jiska dènye lèt la.
In the Scriptures it is the “east wind” that sinks the ships of Tarshish, and brings down that great city Tyrus, and causes the kings and merchants to three times cry out, “woe, woe” (alas, alas). But in the passage of Isaiah we are considering, the day of the “east wind” is the day when God “stayeth his rough wind.” In this passage the “east wind” is held in check, so as to not prevent the work of the third angel; a work that is accomplished during the time of the latter rain. In this passage the subject of the “east wind” that is held in check, is identifying the latter rain, the work of the third angel, and the gathering out of God’s other children in Babylon. In that time period, the four angels are holding the four winds, during the time of the sealing of the one hundred and forty-four thousand.
Nan Ekriti yo, se “van lès” la ki fè bato Tasis yo koule, ki fè gwo lavil Tir la tonbe, epi ki fè wa yo ak machann yo rele byen fò twa fwa: “malè, malè” (alas, alas). Men, nan pasaj Ezayi n ap konsidere a, jou “van lès” la se jou kote Bondye “kenbe van di li a.” Nan pasaj sa a, “van lès” la rete anpeche, pou l pa antrave travay twazyèm zanj lan; yon travay ki akonpli pandan tan lapli dèyè a. Nan pasaj sa a, sijè “van lès” la ki rete anpeche a, idantifye lapli dèyè a, travay twazyèm zanj lan, ak rasanbleman lòt pitit Bondye yo ki nan Babilòn. Nan peryòd tan sa a, kat zanj yo ap kenbe kat van yo, pandan tan sele san karantkat mil yo.
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.
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 k ap monte soti bò solèy leve a, li te gen sele Bondye vivan an; epi li rele byen fò bay kat zanj yo, sa 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 sele sèvitè Bondye nou an sou fwon yo. Revelasyon 7:1–3.
The staying of the “east wind,” the holding of the “angry nations” and the holding of the “four winds” all occur during the latter rain, for it is the period of the latter rain that the seal of God is placed upon His people. The four winds that are being restrained by the four angels are a symbol of Islam.
Retni “van lès la,” kenbe “nasyon yo ki an kòlè,” ak kenbe “kat van yo” tout rive pandan lapli denye a, paske se pandan peryòd lapli denye a so Bondye a mete sou pèp Li a. Kat van yo ke kat zanj yo ap kenbe yo se yon senbòl Islam.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Zanj yo ap kenbe kat van yo, ki reprezante tankou yon chwal fache k ap chèche lage kò li pou l kouri sou tout sifas tè a, pote destriksyon ak lanmò sou chemen li.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Èske n ap dòmi menm sou bòdi mond etènèl la? Èske n ap tounen moun lou, frèt, e mouri? O, si nou te ka genyen nan legliz nou yo Lespri ak souf Bondye a soufle nan pèp Li a, pou yo ka kanpe sou pye yo epi viv. Nou bezwen wè ke chemen an etwat, e pòtay la sere. Men, pandan n ap pase nan pòtay sere a, lajè li pa gen okenn limit.” Manuscript Releases, volim 20, 217.
We will consider these realities further in the next article, for it is “in the days of these kings”, represented by the eighth kingdom of Bible prophecy, that “is of the seven” kingdoms, that God sets up an everlasting kingdom.
Nou pral konsidere reyalite sa yo pi lwen nan pwochen atik la, paske se “nan jou wa sa yo”, ke wityèm wayòm pwofesi biblik la reprezante, ki “soti nan sèt” wayòm yo, Bondye tabli yon wayòm etènèl.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Epi nan tan wa sa yo, Bondye syèl la va leve yon wayòm ki p ap janm detwi; e wayòm nan p ap kite pou lòt pèp, men li pral kraze an miyèt moso epi fini ak tout wayòm sa yo, epi li menm li va kanpe pou tout tan. Paske ou te wè wòch la te detache soti nan mòn lan san men, e li te kraze an miyèt moso fè a, kwiv la, ajil la, ajan an, ak lò a; gran Bondye a fè wa a konnen sa ki gen pou rive apre sa; e rèv la sèten, epi entèpretasyon li a asire. Danyèl 2:44, 45.