Islam of the third woe arrived into prophetic history on September 11, 2001, and it was immediately restrained. At that time the latter rain began to fall, but it was “measured”.
Lafwa Islam nan twazyèm malè a te antre nan listwa pwofetik 11 septanm 2001, epi tousuit li te jwenn restriksyon. Nan moman sa a, lapli ta a te kòmanse tonbe, men li te “mezire”.
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.
Nan mezi, lè li pouse deyò, w ap plede avè l: li fè van di li a sispann nan jou van lès la. Se poutèt sa, pa mwayen sa a, yo pral pirifye inikite Jakòb la; e se tout fwi a pou retire peche li a: lè li fè tout wòch lotèl la tankou wòch lakrè yo kraze an miyèt moso, pyebwa sakre yo ak zidòl yo p ap kanpe ankò. Men, vil fòtifye a pral tounen yon dezolasyon, kay yo pral abandone, epi yo pral kite l tankou yon dezè: se la ti bèf la pral manje, se la li pral kouche, epi li pral devore branch li yo. Lè branch li yo fin cheche, yo pral kase yo: medam yo vini, epi yo mete yo nan dife: paske se yon pèp ki san konprann; se poutèt sa, li menm ki te fè yo a p ap gen mizèrikòd pou yo, epi li menm ki te fòme yo a p ap fè yo favè. Epi sa pral rive nan jou sa a, Senyè a pral bat fwi yo soti nan kanal larivyè a jouk rive nan rivyè Lejip la, epi n ap rasanble nou 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, ak moun ki te depòte yo nan peyi Lejip la, pral vini, epi yo pral adore Senyè a sou mòn sen an nan Jerizalèm. Ezayi 27:6–13.
The “day of the east wind” identifies the arrival of the latter rain, and also Islam of the third woe. It also marks the beginning of the history where the “iniquity of Jacob is purged.” The day of the east wind arrived on September 11, 2001, and at that point the judgment of the living commenced. The judgment of the living is the closing work of the third angel, and it is there that the removal of the sins of the one hundred and forty-four thousand began. That is what Isaiah means when he wrote, “By this.”
“Jou van lès la” idantifye arive lapli ta a, epi tou Islam twazyèm malè a. Li make tou kòmansman istwa kote “inikite Jakòb la pirifye.” Jou van lès la te rive 11 Septanm 2001, e nan moman sa a jijman moun vivan yo te kòmanse. Jijman moun vivan yo se travay final twazyèm zanj lan, e se la retire peche san karannkat mil yo te kòmanse. Se sa Ezayi vle di lè li te ekri: “Pa sa.”
The words leading up to, “By this,” are, “In measure, when it shooteth forth, thou will debate with it: he stayeth his rough wind in the day of the east wind.” “By this,” is identifying the specific testing truths that purge the sin from those represented as Jacob. Those truths include the event (9/11), which marks the arrival of the latter rain. Those truths include the definition of the latter rain as “a message,” and the “message” is Islam. It includes the truth that “the east wind” is Islam of the third Woe, and it includes the prophetic characteristic of Islam’s subsequent restraint (stayeth).
Mo ki vini anvan, “Pa sa a,” se: “Nan mezi, lè l pouse deyò, w ap diskite avè l: li rete van di li a nan jou van lès la.” “Pa sa a,” ap idantifye verite eprèv presi yo ki pirifye peche nan men sila yo ki reprezante kòm Jakòb. Verite sa yo gen ladan evènman an (9/11), ki make arive lapli dèyè a. Verite sa yo gen ladan definisyon lapli dèyè a kòm “yon mesaj,” epi “mesaj” la se Islam. Li gen ladan verite ki fè konnen “van lès la” se Islam twazyèm Malè a, epi li gen ladan karakteristik pwofetik kontrent Islam ki vini apre sa a (li rete).
The test itself is represented by the “debate,” which began on September 11, 2001. Jeremiah, when representing the first disappointment, was counseled to “return” unto God and separate the precious from the vile. The “fruit” of the testing message produces two classes of worshippers.
Tès la menm reprezante pa “deba” a, ki te kòmanse 11 Septanm 2001. Jeremi, lè li t ap reprezante premye desepsyon an, te resevwa konsèy pou l “retounen” vin jwenn Bondye epi separe sa ki presye ak sa ki pa vo anyen. “Fwi” mesaj tès la pwodui de kategori adoratè.
The judgment of the foolish is represented as “when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up.” Isaiah is referencing the pronouncement against those who turn things upside down in chapters twenty-eight and twenty-nine. They are those who cannot understand the sealed book. The work (fruit) of the wicked is to be esteemed as potter’s clay.
Jijman moun san konprann yo reprezante konsa: “lè li fè tout wòch lotèl la vin tankou wòch lakre yo kraze an miyèt moso, Achera yo ak zidòl yo p ap rete kanpe.” Ezayi ap fè referans ak pwononsyasyon kont moun ki ranvèse tout bagay nan chapit vennuit ak vennèf yo. Se yo menm ki pa ka konprann liv ki sele a. Travay (fwi) mechan yo dwe konsidere tankou ajil bòs potye a.
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. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:14–16.
Se poutèt sa, gade, m ap kontinye fè yon travay mèvèye nan mitan pèp sa a, wi, yon travay mèvèye ak yon bèl mèvèy; paske sajès saj yo pral peri, epi konpreyansyon moun pridan yo pral kache. Malè pou moun ki chèche kache byen fon konseye yo devan Seyè a, ki fè zèv yo nan fènwa, epi ki di: Kilès ki wè nou? e kilès ki konnen nou? Sètènman, ranvèse nou fè nan tout bagay yo pral konsidere tankou ajil bòs potye a; paske èske zèv la va di de sila ki fè l la: Li pa t fè m? oswa èske bagay ki fòme a va di de sila ki fòme l la: Li pa t gen konpreyansyon? Ezayi 29:14–16.
The work of the wicked will be as potter’s clay, and in chapter twenty-seven their work is portrayed in a similar fashion, as chalkstones that are beaten asunder. Chalk or potter’s clay is easily beaten into powder, and the symbol of the work of making “all the stones of the altar as chalkstones that are beaten in sunder,” and including the work of tearing down “the groves and images,” so that they “shall not stand up,” is the work represented by the reformation of king Josiah. In the final revival and reformation, represented by the reformation of Josiah, the Adventist corporate structure will be desolate, for “the defenced city shall be desolate, and the habitation forsaken, and left like a wilderness.” All their works, meaning the thousands of churches, schools, colleges, universities, hospitals and office buildings around the world, will be prophetically beaten into worthless powder.
Zèv mechan yo va tankou ajil potye a, epi nan chapit vennsèt yo dekri zèv yo nan yon fason ki sanble, kòm wòch lakrè yo kraze an miyèt moso. Lakrè oswa ajil potye a fasil pou yo pile l pou l tounen poud, epi senbòl aksyon ki fè “tout wòch lotèl la tankou wòch lakrè yo kraze an miyèt moso,” ansanm ak travay pou kraze “bwa sakre yo ak estati yo,” pou yo “pa leve ankò,” se travay ki reprezante pa refòm wa Jozyas la. Nan dènye reveye ak refòm nan, ki reprezante pa refòm Jozyas la, estrikti kòporatif Advantis la va tounen dezolasyon, paske “lavil ki byen ranfòse a va dezole, epi kay yo va abandone, epi yo va kite l tankou yon dezè.” Tout zèv yo, sa vle di plizyè milye legliz, lekòl, kolèj, inivèsite, lopital ak bilding biwo atravè lemond, pwofetikman va pile pou yo tounen poud san valè.
The membership will also be desolate, for those “people of no understanding” will be as “withered” “boughs” that “shall be broken off” “and set on fire,” for “he that made them will not have mercy on them, and he that formed them will show them no favor.”
Manm yo tou va tou vin dezole tou, paske moun sa yo ki “pa gen konprann” yo va tankou “branch” ki “fin cheche,” “yo pral kase yo,” epi “mete yo nan dife”; paske “sila a ki te fè yo a p ap gen pitye pou yo, e sila a ki te fòme yo a p ap fè yo favè.”
When the separation that is accomplished by the testing message is complete, the second voice of Revelation chapter eighteen, calls God’s other flock out of Babylon, for in that day “it shall come to pass” “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.”
Lè separasyon mesaj tès la reyalize a fin nèt, dezyèm vwa ki nan Revelasyon chapit dizwit la rele lòt twoupo Bondye a pou yo soti Babilòn, paske nan jou sa a, “sa pral rive” “ke yo pral sonnen gwo twonpèt la, epi sila yo ki te prèt pou peri nan peyi Lasiri a, ak moun ki te depòte yo nan peyi Lejip la, pral vini, epi yo pral adore Seyè a sou mòn sen an nan Jerizalèm.”
The passage (Isaiah twenty-seven, verses eight through thirteen) we are considering, identifies the prophetic history that began on September 11, 2001, and illustrates the testing and purification of those who will ultimately call God’s other flock out of Babylon. The opening verses of the same chapter, identify a song that is to be sung during that very history.
Pati a (Ezayi ventisèt, vèsè uit rive trèz) n ap konsidere a, idantifye istwa pwofetik ki te kòmanse nan 11 septanm 2001 an, epi li montre eprèv ak pirifikasyon sila yo ki, alafen, pral rele lòt twoupo Bondye a soti lavil Babilòn. Premye vèsè yo nan menm chapit la idantifye yon chan ki dwe chante pandan menm istwa sa a.
In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. 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? Isaiah 27:2–7.
Nan jou sa a, chante pou li: Yon jaden rezen diven wouj. Se mwen menm, Seyè a, k ap veye sou li; m ap wouze li chak moman; pou pesonn pa fè li mal, m ap veye li lannwit kou lajounen. Kòlè pa nan mwen: kiyès ki ta mete pikan ak raje kont mwen nan lagè? Mwen ta pase nan mitan yo, mwen ta boule yo ansanm. Oswa se pou li pran fòs mwen, pou li ka fè lapè avè m; epi li va fè lapè avè m. Li pral fè moun ki soti nan Jakòb yo pran rasin: Izrayèl pral fleri, li pral boujonnen, epi li pral plen fas tè a ak fwi. Èske li frape l menm jan li te frape moun ki te frape li yo? Oswa èske yo touye l dapre masak moun yo ki te touye pa li a? Ezayi 27:2–7.
The song of the vineyard is the song that first identifies God’s people as a vineyard which He had loved and cared for. It then presents a promise of acceptance for any who would wish to take hold of Christ’s righteousness. It then identifies the promise of the outpouring of the Holy Spirit, represented by two phases of rain. The first phase of rain brings the blossoms and buds to life, and the second phase fills the earth with fruit.
Chante pye rezen an se chante ki, an premye, idantifye pèp Bondye a kòm yon jaden rezen Li te renmen e Li te pran swen. Apre sa, li prezante yon pwomès akseptasyon pou tout moun ki ta vle kenbe jistis Kris la. Ansuit, li idantifye pwomès vide Sentespri a, ki reprezante pa de faz lapli. Premye faz lapli a fè flè ak boujon yo pran lavi, epi dezyèm faz la ranpli tè a ak fwi.
The song of the vineyard is the song that identifies the period of time when God is passing by a former chosen people, while entering into covenant with a new chosen people. Verses eight and onward, are simply repeating and enlarging upon the opening verses of the chapter. The first verse of the chapter identifies the same event that is identified as the “day of the east wind” in verse eight.
Chan jaden rezen an se chan ki idantifye peryòd tan lè Bondye ap pase devan yon ansyen pèp li te chwazi, pandan l ap antre nan alyans ak yon nouvo pèp li chwazi. Vèsè uit yo ak sa ki vin apre yo, se senpleman yon repete ak yon elajisman sou vèsè ouvèti chapit la. Premye vèsè chapit la idantifye menm evènman an ki idantifye kòm “jou van lès la” nan vèsè uit la.
In that day the Lord with his sore and great and strong sword shall punish leviathan the piercing serpent, even leviathan that crooked serpent; and he shall slay the dragon that is in the sea. Isaiah 27:1.
Nan jou sa a, avèk epe li ki di, ki gwo, e ki fò, Senyè a ap pini leviatan, sèpan ki file a, wi, leviatan, sèpan tòde a; epi li pral touye dragon ki nan lanmè a. Ezayi 27:1.
The dragon is Satan, but in a secondary sense it was pagan Rome.
Dragon an se Satan, men nan yon sans segondè, se te Wòm payen an.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Konsa, byenke dragon an, an premye, reprezante Satan, li se tou, nan yon sans segondè, yon senbòl Wòm payen.” The Great Controversy, 439.
The ten kings of pagan Rome, in chapter seven of Daniel, and in chapter twelve of Revelation represent the ten kings of Revelation seventeen–in the last days.
Dis wa peyi yo nan lavil Wòm payen an, nan chapit sèt Danyèl la, ak nan chapit douz Revelasyon an, reprezante dis wa Revelasyon disèt yo — nan dènye jou yo.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
« Wa ak chèf, ansanm ak gouvènè yo, mete mak antikris la sou tèt yo, epi yo reprezante kòm dragon an k ap ale fè lagè kont sen yo—kont sila yo ki kenbe kòmandman Bondye yo e ki gen lafwa Jezi a. » Testimonies to Ministers, 38.
Verse one of Isaiah 27 is identifying the beginning of the judgment of the dragon, which began at the day of the east wind, on September 11, 2001. The judgment of the kings of the earth, and their globalist merchant partners, is accomplished when the financial structure of the earth is destroyed by an “east wind”, in the midst of the “seas”.
Vèsè premye nan Ezayi 27 la idantifye kòmansman jijman dragon an, ki te kòmanse nan jou van lès la, 11 septanm 2001. Jijman wa tè a, ansanm ak patnè machann globalis yo, akonpli lè estrikti finansye tè a detwi pa yon “van lès”, nan mitan “lanmè” yo.
For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. Psalms 48:4–7.
Paske, gade, wa yo te rasanble; yo te pase ansanm. Yo te wè sa, epi yo te sezi; yo te twouble, epi yo te prese ale. Laperèz te pran yo la, ak doulè, tankou yon fanm nan tranche. Ou kraze bato Tasis yo avèk yon van lès. Sòm 48:4–7.
Isaiah chapter twenty-seven, verses one through seven, is repeated and enlarged upon in verses eight through thirteen. It identifies that in “the day of east wind” the kings and merchants of the earth are going to be confronted with fear, and their fear escalates through history from that point onward. That fear identifies the illogical and hasty movements of the progressive globalists of planet earth ever since September 11, 2001, as they push their agenda further and more aggressively, than what would be logically expected. Satan, and his representatives, for the merchants and kings of the earth (the globalists), as symbols of the dragon, know their time is short.
Izayi, chapit vennsèt, vèsè youn rive sèt, repete epi elaji nan vèsè uit rive trèz. Li montre ke nan “jou van lès la” wa yo ak machann tè a pral vin fè fas ak laperèz, epi laperèz sa a ap ogmante atravè listwa depi pwen sa a ale. Laperèz sa a idantifye mouvman san lojik ak prese pwogresis globalis planèt tè a depi 11 septanm 2001, pandan y ap pouse ajanda pa yo pi lwen e pi agresivman pase sa lojikman ta dwe atann. Satan, ansanm ak reprezantan li yo, paske machann ak wa tè a (globalis yo), kòm senbòl dragon an, konnen tan yo kout.
Therefore rejoice, ye heavens, and ye that dwell in them. Woe to the inhabiters of the earth and of the sea! for the devil is come down unto you, having great wrath, because he knoweth that he hath but a short time. Revelation 12:12.
Se poutèt sa, rejwi nou menm syèl yo, ak nou menm ki rete nan yo. Malè pou moun ki rete sou tè a ak sou lanmè a! paske dyab la desann vin jwenn nou, avèk yon gwo kòlè, paske li konnen li pa gen anpil tan ankò. Revelasyon 12:12.
The day of the east wind, that produced the economic crisis in 2001, that has only gotten worse, no matter what the globalist media attempts to claim, is the issue that confronts the world at the point when the dragon knows his time is short. He then escalates his movements for control of the entire earth, and he does so when “Woe” (the third Woe) is brought upon “the inhabiters of the earth and sea.”
Jou van lès-la ki soti nan lès la, ki te pwodui kriz ekonomik la an 2001, ki pa janm sispann vin pi mal, kèlkeswa sa medya globalis yo eseye fè moun kwè, se kestyon ki kanpe devan lemonn nan moman dragon an konnen tan li kout. Lè sa a, li ogmante mouvman li yo pou pran kontwòl tout tè a, e li fè sa lè “Malè” (twazyèm Malè a) vini sou “moun k ap rete sou tè a ak sou lanmè a.”
The arrival of Islam of the third Woe (the east wind), on September 11, 2001, produced an economic disaster that has forced the globalists to accelerate their efforts to force a one world government upon planet earth. Yet Islam continues to fulfill its role. Perhaps the most serious revelation of Islam as a symbol of Bible prophecy is found in the first reference to Islam.
Arive Islam nan twazyèm Malè a (van lès la), nan 11 septanm 2001, te pwovoke yon katastwòf ekonomik ki fòse globalis yo akselere efò yo pou enpoze yon sèl gouvènman mondyal sou planèt latè. Men, Islam kontinye akonpli wòl li. Petèt revelasyon ki pi grav konsènan Islam kòm yon senbòl nan pwofesi biblik la jwenn nan premye referans ki fèt ak Islam.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Epi zanj Senyè a di li: Gade, ou ansent, epi w ap fè yon pitit gason, e w ap rele non li Izmayèl; paske Senyè a tande soufrans ou. E li pral yon nonm sovaj; men li va kont tout moun, e men tout moun va kont li; epi li va rete anfas tout frè li yo. Jenèz 16:11, 12.
God’s Word never fails. As Islam continues to produce pain as a woman in travail, some who might even accept that Islam is identified in Bible prophecy, have not yet wrapped their mind around the obvious fact in the two verses. Some might understand that it is Islam that brings every man on planet earth together in order to oppose a common enemy, and this is of course true. Yet the last phrase in the verse is the more serious truth. The world was shaken by September 11, 2001, and it has recently been shaken again by this year’s October 7 attack of Hamas against Israel. But no one is willing to see that the spirit of warfare and sudden destruction is “in the presence of all” of Ishmael’s brethren.
Pawòl Bondye pa janm febli. Pandan Islam ap kontinye pwodui doulè tankou yon fanm k ap akouche, gen kèk moun ki ta menm ka aksepte ke Islam idantifye nan pwofesi Bib la, men yo poko rive byen konprann reyalite evidan ki nan de vèsè sa yo. Gen kèk ki ka konprann se Islam ki rasanble tout moun sou latè pou yo opoze ak yon ènmi komen, e sa se vre, natirèlman. Men dènye fraz nan vèsè a se verite ki pi grav la. Mond lan te souke pa 11 septanm 2001, epi dènyèman li souke ankò pa atak 7 oktòb Hamas te fè kont Izrayèl ane sa a. Men pèsonn pa vle wè ke lespri lagè ak destriksyon toudenkou a “an prezans tout” frè Izmayèl yo.
What kind of destruction will be carried out when there is a surprise attack carried out by such Islamic nations as Saudi Arabia, the United Arab Emirates, Qatar, Kuwait, Brunei and Bahrain? The spirit of Ishmael is in “all his brethren,” and the warfare that has so far been produced with the third Woe from countries such as Afghanistan or Iraq, will be quite different when the prophecy of Ishmael is fully fulfilled. How many nuclear bombs does Pakistan have?
Ki kalite destriksyon ki pral fèt lè gen yon atak sipriz ki fèt pa nasyon islamik tankou Arabi Sawoudit, Emira Arab Ini yo, Katar, Kowet, Brinèy ak Bahreyn? Lespri Izmayèl la nan “tout frè li yo,” epi lagè ki rive jiskaprezan ak twazyèm Malè a, ki soti nan peyi tankou Afganistan oswa Irak, pral byen diferan lè pwofesi Izmayèl la fin akonpli nèt. Konbyen bonm nikleyè Pakistan genyen?
The prophetic characteristic of Islamic warfare as demonstrated in the first and second Islamic Woes is sudden, surprise attacks. Are there enough finances in the affluent Islamic nations to secretly secure or produce weaponry that would be more sophisticated, and lethal, than fuel laden jets, car bombs, burning tires, rape and knives? Is God’s Word to be believed?
Karaktè pwofetik lagè islamik la, jan sa te parèt nan premye ak dezyèm Malè islamik yo, se atak toudenkou, pa sipriz. Èske gen ase resous finansye nan nasyon islamik ki rich yo pou yo, an kachèt, jwenn oswa pwodui zam ki ta pi sofistike e pi mòtèl pase avyon chaje ak gaz, machin bonm, kawotchou k ap boule, vyòl ak kouto? Èske Pawòl Bondye a merite pou yo kwè li?
All the jewels of Miller’s dream become testing truths in the last days, if nothing more than the reality that those truths have been rejected and prophecy identifies they will be restored. But some of those jewels, such as the work of Christ in the heavenly sanctuary and Islam of the third Woe, identify predictions that are fulfilled only in the very last days. One represents the work of Christ in the Most Holy Place, certainly a present testing truth, and the other identifies the message of the Midnight Cry, which again is a present testing truth.
Tout joyau du songe de Miller devient une vérité éprouvante dans les derniers jours, ne fût-ce qu’en raison du fait que ces vérités ont été rejetées et que la prophétie indique qu’elles seront rétablies. Mais certains de ces joyaux, tels que l’œuvre du Christ dans le sanctuaire céleste et l’islam du troisième Malheur, désignent des prédictions qui ne s’accomplissent que dans les tout derniers jours. L’un représente l’œuvre du Christ dans le Lieu très saint, assurément une vérité éprouvante présente, et l’autre désigne le message du Cri de minuit, lequel est, là encore, une vérité éprouvante présente.
The thread that weaves together the Millerite movement and the time of the end in 1989, which in turn introduces the movement of the one hundred and forty-four thousand, is the “seven times,” that was Miller’s first jewel and the first to be set aside as Adventism left the old paths. One hundred and twenty-six years from the rebellion of 1863, to the time of the end in 1989, represents the “seven times.” The twenty-five hundred and twenty was divided into two periods of twelve hundred and sixty, and a tenth or a tithe of twelve hundred and sixty, is one hundred and twenty-six. The stone the builders rejected is so long that it connects the first and last movements of the three angels. In so doing it identifies that the truth of the “seven times” is also a present testing truth, and that it is the truth that becomes no longer simply the foundation stone, but the head of the corner.
Fil ki mare ansanm mouvman Milerit la ak tan lafen an nan 1989, ki apre sa prezante mouvman san karannkatmil yo, se “sèt fwa yo,” ki te premye bijou Miller e premye bagay yo te mete sou kote pandan Adventis la t ap kite ansyen chemen yo. San vennsizan depi rebelyon 1863 la rive jouk nan tan lafen an an 1989, reprezante “sèt fwa yo.” De mil senksan ven an te divize an de peryòd mil desanswasant, epi yon dizyèm oswa yon ladim nan mil desanswasant, se san vennsizan. Wòch bòs mason yo te rejte a tèlman long, li konekte premye ak dènye mouvman twa zanj yo. Lè li fè sa, li idantifye ke verite “sèt fwa yo” a se tou yon verite tès pou tan prezan an, e ke se verite ki pa rete ankò senpleman wòch fondasyon an, men ki vin tounen tèt kwen an.
We will now leave off our consideration of the increase of knowledge in the Millerite movement, represented by the Ulai River vision in the book of Daniel and turn our attention to the vision of the Hiddekel River, that represents the increase of knowledge, in the movement of the one hundred and forty-four thousand.
Kounye a, n ap kite konsiderasyon nou sou ogmantasyon konesans nan mouvman Millerit la, ki reprezante pa vizyon larivyè Oulai a nan liv Danyèl la, epi n ap vire atansyon nou sou vizyon larivyè Idèkèl la, ki reprezante ogmantasyon konesans lan, nan mouvman san karannkat mil yo.
We will begin next by considering the four generations of Adventism that span the one hundred and twenty-six years from 1863 to 1989.
Nou pral kòmanse annapre lè nou egzamine kat jenerasyon Advanntis yo ki kouvri san vennsis ane yo, depi 1863 rive 1989.
We will start that study in the next article.
Nou pral kòmanse etid sa a nan atik ki vin apre a.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall.
Epi sa te rive nan sizyèm ane a, nan sizyèm mwa a, sou senkyèm jou mwa a, pandan mwen te chita lakay mwen, epi ansyen Jida yo te chita devan mwen, men Seyè BONDYE a te tonbe sou mwen la. Lè sa a, mwen gade, epi gade, te gen yon resanblans tankou aparans dife: depi sa ki te sanble ren li desann, se te dife; epi depi ren li monte anlè, se te tankou aparans yon klète, tankou koulè abriko. Li lonje fòm yon men, li pran mwen pa yon mèch cheve nan tèt mwen; epi Lespri a leve m anlè ant tè a ak syèl la, li mennen m nan vizyon Bondye yo Jerizalèm, bò pòtay anndan an ki bay sou nò a, kote te genyen plas zidòl jalouzi a, ki pwovoke jalouzi. Epi gade, laglwa Bondye Izrayèl la te la, dapre vizyon mwen te wè nan plenn nan. Lè sa a li di m: Pitit lòm, leve je w kounye a nan direksyon nò a. Se konsa mwen leve je m nan direksyon nò a, epi gade, sou bò nò a, bò pòtay lotèl la, zidòl jalouzi sa a te nan antre a. Li di m ankò: Pitit lòm, èske ou wè sa yo ap fè? menm gwo abominasyon kay Izrayèl la ap komèt isit la, pou m ta ale byen lwen sanktyè mwen an? Men vire ankò, epi w ap wè abominasyon ki pi gwo toujou. Epi li mennen m bò pòt lakou a; epi lè mwen gade, gade, te gen yon twou nan miray la.
Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz. Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:1–18.
Lè sa a li di m: Pitit lòm, fouye koulye a nan miray la. Epi lè m te fin fouye nan miray la, gade, te gen yon pòt. Li di m: Antre, epi gade mechan abominasyon yo ap fè isit la. Konsa mwen antre, mwen wè; epi gade, tout fòm bèt k ap trennen sou vant, ak bèt abominab, ansanm ak tout zidòl kay Izrayèl la, yo te trase sou miray la toupatou. Epi devan yo te kanpe swasanndis gason pami ansyen kay Izrayèl la, e nan mitan yo te kanpe Jaazania, pitit gason Chafan an, chak moun ak lansanwa li nan men li; epi yon gwo nwaj lansan t ap monte. Lè sa a li di m: Pitit lòm, èske ou wè sa ansyen kay Izrayèl la ap fè nan fènwa, chak moun nan chanm imaj pa li a? Paske yo di: Seyè a pa wè nou; Seyè a abandone tè a. Li di m ankò: Vire tèt ou yon lòt fwa ankò, epi w ap wè pi gwo abominasyon toujou y ap fè. Apre sa li mennen m bò pòtay kay Seyè a ki te sou kote nò a; epi gade, te gen fanm ki te chita la ap kriye pou Tammuz. Lè sa a li di m: Èske ou wè sa, o pitit lòm? Vire tèt ou yon lòt fwa ankò, epi w ap wè abominasyon ki pi gwo pase sa yo. Epi li mennen m antre nan lakou anndan kay Seyè a; epi gade, bò pòt tanp Seyè a, ant galri a ak lotèl la, te gen anviwon vennsenk gason, ak do yo vire bay tanp Seyè a, epi figi yo vire sou bò solèy leve; e yo t ap adore solèy la sou bò solèy leve. Lè sa a li di m: Èske ou wè sa, o pitit lòm? Èske se yon ti bagay pou kay Jida a pou yo fè abominasyon sa yo y ap fè isit la? Paske yo ranpli peyi a ak vyolans, epi yo tounen vin pwovoke m nan kòlè; epi gade, yo mete branch lan sou nen yo. Se poutèt sa mwen menm tou m ap aji ak kòlè sevè: je m pa pral epanye, ni mwen p ap gen pitye; e menm si yo rele byen fò nan zòrèy mwen, mwen p ap koute yo. Ezekyèl 8:1–18.