In 1856 the light of the “seven times” was unsealed and by 1863 that light was rejected. The prophet from Judah brought the light to wicked king Jeroboam, and Jeroboam rejected the light. Isaiah brought the same light to wicked king Ahaz, and he also rejected the light. For refusing the light associated with the pool of Shiloah, the kingdoms of both Jeroboam (the northern) and Ahaz (the southern) were taken into slavery by a king from the north in 723 BC, and 677 BC respectively.
Nan ane 1856, limyè «sèt fwa» yo te vin devwale, epi rive nan ane 1863 limyè sa a te rejte. Pwofèt ki soti Jida a te pote limyè a bay mechan wa Jewoboram, e Jewoboram te rejte limyè a. Ezayi te pote menm limyè sa a bay mechan wa Akaz, e li menm tou li te rejte li. Paske yo te refize limyè ki te asosye avèk pisin Siloe a, wayòm ni Jewoboram lan (nò a) ni Akaz la (sid la) te mennen an esklavaj pa yon wa ki soti nan nò, respektivman nan 723 av. J.-K. ak 677 av. J.-K.
Moses, in Aaron’s rebellion; Isaiah with Ahaz and Jeremiah with other kings, represented the faithful of Millerite history who were all representing the messengers of light in the last-day rebellion. The “first” last-day crisis of 1863, and the “last” last-day crisis of the “great earthquake” of Revelation chapter eleven (the soon-coming Sunday law), are represented by all these prophetic lines. The prophet from Judah represents a prophet that backslid from his responsibility, and ends up buried in the same grave as apostate Protestantism. His death and his burial were in response to his choosing to eat and drink the diet of the lying prophet of Bethel.
Moyiz, nan rebelyon Arawon an; Ezayi avèk Akaz ak Jeremi avèk lòt wa yo, te reprezante fidèl yo nan istwa Millerit la, ki tout t ap reprezante mesaje limyè yo nan rebelyon dènye jou yo. “Premye” kriz dènye jou a nan 1863, ak “dènye” kriz dènye jou a nan “gwo tranblemanntè” Revelasyon chapit onz lan (lwa dimanch k ap vini talè a), yo reprezante pa tout liy pwofetik sa yo. Pwofèt ki soti Jida a reprezante yon pwofèt ki te fè bak sou responsablite li, epi ki fini antere nan menm tonm ak Pwotestantis aposta a. Lanmò li ak antèman li te vini kòm repons a chwa li te fè pou l manje epi bwè rejim pwofèt mantè Betèl la.
The judgment of being overcome by the papacy (the king of Assyria) at the Sunday law, that was typified by the scattering of the northern and southern kingdoms of Jeroboam and Ahaz, aligns with the fate of the Judean prophet, for he died between a “lion” and an “ass.” The “lion” is the symbol of Babylon which in the last days is the papacy.
Jijman dèske papote a (wa Lasiri) va pote sou moun nan lwa dimanch la, ki te prefigire pa gaye wayòm nò ak wayòm sid yo nan tan Jewoboram ak Akaz, ann amoni ak sò pwofèt Jide a, paske li te mouri ant yon “lyon” ak yon “bourik.” “Lyon” an se senbòl Babilòn nan, ki nan dènye jou yo se papote a.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. And, behold, men passed by, and saw the carcase cast in the way, and the lion standing by the carcase: and they came and told it in the city where the old prophet dwelt. And when the prophet that brought him back from the way heard thereof, he said, It is the man of God, who was disobedient unto the word of the Lord: therefore the Lord hath delivered him unto the lion, which hath torn him, and slain him, according to the word of the Lord, which he spake unto him. And he spake to his sons, saying, Saddle me the ass. And they saddled him. And he went and found his carcase cast in the way, and the ass and the lion standing by the carcase: the lion had not eaten the carcase, nor torn the ass. And the prophet took up the carcase of the man of God, and laid it upon the ass, and brought it back: and the old prophet came to the city, to mourn and to bury him. And he laid his carcase in his own grave; and they mourned over him, saying, Alas, my brother! And it came to pass, after he had buried him, that he spake to his sons, saying, When I am dead, then bury me in the sepulchre wherein the man of God is buried; lay my bones beside his bones: For the saying which he cried by the word of the Lord against the altar in Bethel, and against all the houses of the high places which are in the cities of Samaria, shall surely come to pass. 1 Kings 13:11–32.
Epi sa, apre li te fin manje pen epi apre li te fin bwè, li sele bourik la pou li, sètadi pou pwofèt li te fè retounen an. Epi lè li te pati, yon lyon kontre l sou chemen an, li touye l; kadav li te rete lage nan chemen an, bourik la te kanpe bò kote l, lyon an tou te kanpe bò kadav la. Epi gade, moun t ap pase, yo wè kadav la lage nan chemen an, ak lyon an kanpe bò kadav la; yo vini rakonte sa nan vil kote vye pwofèt la t ap rete a. Lè pwofèt ki te fè l retounen sot sou chemen an tande sa, li di: Se nonm Bondye a, ki te dezobeyi pawòl Seyè a; se poutèt sa Seyè a lage l nan men lyon an, ki dechire l epi ki touye l, dapre pawòl Seyè a, pawòl li te di l la. Epi li pale ak pitit gason l yo, li di: Sele bourik la pou mwen. Epi yo sele li. Epi li ale, li jwenn kadav li lage nan chemen an, ak bourik la ansanm ak lyon an kanpe bò kadav la; lyon an pa t manje kadav la, ni li pa t dechire bourik la. Epi pwofèt la pran kadav nonm Bondye a, li mete l sou bourik la, li mennen l tounen; epi vye pwofèt la vini nan vil la, pou l plenn li epi pou l antere l. Epi li depoze kadav li nan pwòp tonm pa l; epi yo te plenn sou li, yo t ap di: Malè, frè mwen! Epi sa rive, apre li te fin antere l, li pale ak pitit gason l yo, li di: Lè m mouri, antere m nan tonm kote nonm Bondye a antere a; mete zo m yo bò kote zo pa l yo: Paske pawòl li te pwoklame pa pawòl Seyè a kont lotèl ki nan Betèl la, epi kont tout kay wo plas ki nan vil Samari yo, va sètènman rive. 1 Wa 13:11–32.
The Judean prophet died between two symbols. The lion is a symbol of Babylon, and modern Babylon in the last days is the King of the North, who comes to his end with none to help in Daniel chapter eleven, verse forty-five. The mark of his authority is the worship of the sun, which is the fourth abomination, and where the fourth generation of Laodicean Adventism is portrayed as bowing toward the sun in Ezekiel chapter eight. In Miller’s dream he was shown that not only did the jewels get scattered and covered up, but also that the casket itself, which represented the Bible, was also torn apart.
Pwofèt Jide a te mouri ant de senbòl. Lyon an se yon senbòl Babilòn, e Babilòn modèn nan dènye jou yo se Wa Nò a, ki rive nan finisman li san pesonn pou ede l nan Danyèl chapit onz, vèsè karannsenk. Mak otorite li se adorasyon solèy la, ki se katriyèm abominasyon an, e se la katriyèm jenerasyon Advantis Lawodise a parèt ap bese tèt yo devan solèy la nan Ezekyèl chapit uit. Nan rèv Miller la, yo te montre l ke non sèlman bijou yo te gaye epi kouvri, men tou sèkèy la li menm, ki te reprezante Bib la, te dechire an miyèt moso.
In the third generation of Adventism the work of introducing the use of the so-called modern translations of the Bible was promoted by the leadership of Adventism. Those so called modern translations were derived from a corrupted set of manuscripts that are promoted by the theologians of the man of sin, and apostate Protestantism. Miller’s casket was the King James Version that was translated from the uncorrupted manuscripts.
Nan twazyèm jenerasyon Advantis la, travay pou entwodui itilizasyon sa yo rele tradiksyon modèn Labib yo te ankouraje pa direksyon Advantis la. Tradiksyon sa yo yo rele modèn yo te sòti nan yon seri maniskri ki fin kowonpi, ke teyolojyen nonm peche a ansanm ak Pwotestantis apostat la ap pwomouvwa. Sèkèy Miller la se te Vèsyon Wa Jak la, ki te tradui apati maniskri ki pa t kowonpi yo.
By the fourth generation of Laodicean Adventism, the church had joined the World Council of Churches, a confederacy of the Roman church and her daughters. Adventism argued for years, for the benefit of their sleeping flock, that they were simply “observers,” at the World Council of Churches, until the bylaws of the evil confederacy revealed that the status of an “observer,” represents a full voting member!
Nan katriyèm jenerasyon Advantis Laodiseyen an, legliz la te vin antre nan Konsèy Mondyal Legliz yo, yon konfederasyon legliz Wòm nan ak pitit fi li yo. Pandan plizyè ane, Advantis yo te plede fè konnen, pou avantaj twoupo dòmi yo a, ke yo te senpleman “obsèvatè” nan Konsèy Mondyal Legliz yo, jouk lè règ entèn konfederasyon mechan sa a te revele ke estati yon “obsèvatè” reprezante yon manm plen ak dwa vòt!
In their fourth generation they twice awarded the “man of sin” a gold medal. At least one of the medals was imprinted with the Catholic understanding of the Second Coming of Christ, portraying Jesus placing His foot upon the earth at His return, and it included a Catholic sun-halo behind Christ, and the Catholic abridgment of the fourth commandment, which simply stated, “remember the Sabbath.” In a court proceeding (which is a legal pronouncement), the President of the General Conference gave testimony where he identified that the Seventh-day Adventist church used to believe the papacy was the antichrist, but that his church had long ago assigned that belief “to the historical trash heap.”
Nan katriyèm jenerasyon yo a, yo te de fwa bay “nonm peche a” yon meday lò. Omwen youn nan meday yo te pote anprent konpreyansyon katolik sou Dezyèm Vini Kris la, kote yo te montre Jezi ap poze pye Li sou tè a lè Li retounen; e li te gen yon halo solèy katolik dèyè Kris la, ansanm ak abrejman katolik katriyèm kòmandman an, ki te senpleman di: “sonje jou Saba a.” Nan yon pwosedi devan tribinal (ki se yon pwononsyasyon legal), Prezidan Konferans Jeneral la te bay temwayaj kote li te deklare ke legliz Advantis Setyèm Jou a te konn kwè papote a se te antikris la, men ke legliz li a depi lontan te mete kwayans sa a “nan pil fatra listwa a.”
The fourth abomination (generation) is where the twenty-five leaders of the church of Jerusalem bow to the sun. The progressive abominations began with the image of jealousy that was set up at the entry, marking the beginning. The prophet from Judah ends up buried with apostate Protestantism, and the lion (Babylon) slays him, for he reverted to the methodology of apostate Protestantism, and is therefore unable to recognize that it is Rome that establishes the vision, and where there is no vision established by the symbol of the man of sin, you ultimately end up on the side of the man of sin.
Katriyèm abominasyon an (jenerasyon an) se kote vennsenk chèf legliz Jerizalèm nan ap bese devan solèy la. Abominasyon pwogresif yo te kòmanse avèk imaj jalouzi a ki te kanpe nan papòt la, sa ki make kòmansman an. Pwofèt ki soti Jida a fini pa antere avèk Pwotestantis aposta a, epi lyon an (Babilòn) touye li, paske li te retounen nan metodoloji Pwotestantis aposta a; se poutèt sa li pa kapab rekonèt se Wòm ki tabli vizyon an, e kote pa gen okenn vizyon ki tabli pa senbòl nonm peche a, finalman ou rive kanpe bò kote nonm peche a.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.
“Moun ki vin konfonn nan konpreyansyon yo sou pawòl la, ki pa rive wè sans antikris la, sètènman yo pral mete tèt yo bò kote antikris la.” Kress Collection, 105.
The Judean prophet was buried with the lying prophet of Bethel, who identified him as his “brother,” and he was found dead between two symbols. The “lion” represented his failure to understand the antichrist, and the “ass” is a symbol of Islam. Laodicean Adventism has already demonstrated through its silence concerning September 11, 2001, that it does not recognize that the subject of Islam of the third Woe is the Midnight Cry, latter rain message. Failure to recognize the message of the latter rain, is death! The latter rain began on September 11, 2001 when the mighty angel of Revelation eighteen descended, when the great buildings of New York City were thrown down. The “rain” is a message, and the message must be recognized to receive it.
Pwofèt Jideyen an te antere ansanm ak pwofèt Betèl la ki t ap bay manti a, ki te idantifye l kòm “frè” li; epi yo te jwenn li mouri ant de senbòl. “Lyon” an te reprezante echèk li pou konprann antikris la, epi “bourik” la se yon senbòl Islam. Advantis Laodiseyen an deja demontre, atravè silans li konsènan 11 septanm 2001, ke li pa rekonèt sijè Islam nan twazyèm Malè a kòm Kri a Minwi a, mesaj lapli denye a. Echèk pou rekonèt mesaj lapli denye a, se lanmò! Lapli denye a te kòmanse 11 septanm 2001 lè zanj pwisan an nan Revelasyon dizwit te desann, lè gwo batiman Vil Nouyòk yo te jete atè. “Lapli” a se yon mesaj, epi mesaj la dwe rekonèt pou yon moun resevwa li.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Nou pa dwe tann lapli anreta a. Li vini sou tout moun ki va rekonèt epi resevwa lawouze ak lapli lagras ki tonbe sou nou. Lè nou ranmase moso limyè yo, lè nou apresye mizèrikòd sèten Bondye yo, li menm ki renmen wè nou mete konfyans nou nan Li, lè sa a chak pwomès va akonpli. [Ezayi 61:11 site.] Tout tè a dwe ranpli ak laglwa Bondye.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
The “whole earth” knows what happened on September 11, 2001, but in order to receive the message that begins there and ultimately lightens the whole earth with God’s glory, the message must be recognized. The word “recognize,” means “to recollect or recover the knowledge of, either with an avowal of that knowledge or not. We recognize a person at a distance, when we recollect that we have seen him before, or that we have formerly known him. We recognize his features or his voice.” Webster’s 1828 Dictionary.
“Tout tè a” konnen sa ki te rive 11 septanm 2001, men pou resevwa mesaj ki kòmanse la a epi ki, finalman, klere tout tè a avèk laglwa Bondye, fòk yo rekonèt mesaj la. Mo “rekonèt” la vle di “sonje ankò oswa reprann konesans yon bagay, swa avèk yon deklarasyon konesans sa a oswa san sa. Nou rekonèt yon moun byen lwen, lè nou sonje nou te wè l anvan, oswa lè nou sonje nou te konnen l deja. Nou rekonèt vizaj li oswa vwa li.” Diksyonè Webster 1828.
The only way that a Laodicean Adventist can recognize the latter rain message that arrived on September 11, 2001, is if they recognize that they have seen the same manifestation of divine power in the past. On August 11, 1840 the mighty angel of Revelation ten descended, when the prophecy of the second Woe of Islam was fulfilled. That history was perfectly repeated when on September 11, 2001 the mighty angel of Revelation eighteen descended when the prophecy of the third Woe of Islam was fulfilled, and the failure to recognize Islam of the third Woe, is to be carried by the wild Arabian ass to the death that is brought about by the lion of modern Babylon.
Sèl fason yon Advantis Lawodiseyen kapab rekonèt mesaj lapli ta a ki te rive 11 septanm 2001, se si li rekonèt li deja wè menm manifestasyon pouvwa diven sa a nan tan pase. Nan 11 dawout 1840, zanj vanyan an nan Revelasyon dis te desann, lè pwofesi dezyèm Malè Islam lan te akonpli. Istwa sa a te repete avèk pèfeksyon lè, nan 11 septanm 2001, zanj vanyan an nan Revelasyon dizwit te desann, lè pwofesi twazyèm Malè Islam lan te akonpli; epi mank rekonesans Islam twazyèm Malè a, se pou bourik mawon sovaj Arabi a pote moun nan rive nan lanmò lyon Babilòn modèn lan lakòz.
The drunkards of Ephraim, who cannot read the book that is sealed, cannot see the repetition of Millerite history, for that recognition is based upon the latter rain methodology of “line upon line.” The concept that the manifestation of the power of God in Millerite history is repeated in the last days cannot be sustained by the methodology of apostate Protestantism and Catholicism.
Sou yo nan Efrayim yo, ki pa ka li liv ki sele a, pa kapab wè repetisyon istwa Millerit la, paske rekonesans sa a baze sou metodoloji lapli ta a, “liy sou liy.” Konsèp ke manifestasyon pouvwa Bondye nan istwa Millerit la repete nan dènye jou yo pa ka soutni pa metodoloji Pwotestantis aposta a ak Katolik la.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Zanj ki ini ak twazyèm zanj lan nan pwoklamasyon mesaj li a gen pou klere tout tè a ak glwa li. Isit la yo predi yon travay ki gen anvergiti atravè lemonn antye, ak yon pouvwa estrawòdinè. Mouvman adven an nan ane 1840–44 la te yon bèl manifestasyon pouvwa Bondye; mesaj premye zanj lan te pote rive nan tout pòs misyonè sou latè, e nan kèk peyi te gen pi gwo enterè relijye yo te janm wè nan okenn peyi depi Refòm sèzyèm syèk la; men tout bagay sa yo gen pou depase pa mouvman pisan ki pral fèt anba dènye avètisman twazyèm zanj lan.” The Great Controversy, 611.
The blind leaders of modern Israel are forced by their methodology to reject the truth that there will be a repetition of the manifestation of the power of God in the last days, as was in former years.
Lidè avèg Izrayèl modèn nan, dapre metodoloji yo, oblije rejte verite ki di pral gen yon repete manifestasyon pouvwa Bondye a nan dènye jou yo, menm jan sa te ye nan tan lontan.
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Isit la nou wè legliz la—tanp Senyè a—se li menm ki te premye santi kout kòlè Bondye a. Ansyen yo, sila yo Bondye te bay gwo limyè e ki te kanpe kòm gadyen enterè espirityèl pèp la, te trayi konfyans yo. Yo te pran pozisyon ke nou pa bezwen tann mirak ni manifestasyon remakab pouvwa Bondye tankou nan tan lontan. Epòk yo chanje. Pawòl sa yo ranfòse enkredilite yo, epi yo di: Senyè a p ap fè byen, ni li p ap fè mal. Li twò mizèrikòd pou l vini sou pèp li a ak jijman. Konsa, ‘Lapè ak sekirite’ se rèl moun ki p ap janm ankò leve vwa yo tankou yon twonpèt pou montre pèp Bondye a transgresyon yo ak peche kay Jakòb la. Chen bèbè sa yo ki pa t vle jape se yo menm ki santi vanjans jis Bondye ki ofanse a. Gason, jenn fi, ak timoun piti, yo tout peri ansanm.” Testimonies, volume 5, 211.
The Laodicean blindness of the learned men who rule the unlearned of Jerusalem are unable to recognize the latter rain, for not only do they employ a corrupted biblical methodology, but the conclusions their false reasoning puts them in a position where they will deny any future manifestation of the power of God, as in former ages. Yet Malachi three identifies that when the Messenger of the Covenant purifies the sons of Levi, then the offering will be as in days of old.
Avègman Laodiseyen mesye save yo, ki ap dirije moun san enstriksyon Jerizalèm yo, pa kapab rekonèt dènye lapli a; paske non sèlman yo sèvi ak yon metodoloji biblik ki kòwonpi, men tou, konklizyon fo rezònman yo mennen yo nan yon pozisyon kote yo pral nye nenpòt manifestasyon pouvwa Bondye nan lavni, menm jan sa te ye nan tan lontan yo. Men, Malaki 3 fè konnen lè Mesaje Alyans lan va pirifye pitit gason Levi yo, lè sa a ofrann lan ap tankou nan ansyen jou yo.
“The True Witness declares, ‘I know thy works.’ ‘Repent, and do the first works.’ This is the true test, the evidence that the Spirit of God is working in the heart to imbue you with his love. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ The church is like the unproductive tree which, receiving the dew and rain and sunshine, should have produced an abundance of fruit, but on which the divine search discovers nothing but leaves. Solemn thought for our churches! solemn, indeed, for every individual! Marvelous is the patience and forbearance of God; but ‘except thou repent,’ it will be exhausted; the churches, our institutions, will go from weakness to weakness, from cold formality to deadness, while they are saying, ‘I am rich, and increased with goods, and have need of nothing.’ The True Witness says, ‘And knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ Will they ever see clearly their condition?
“Vrè Temwen an deklare: ‘Mwen konnen zèv ou yo.’ ‘Repanti, epi fè premye zèv yo ankò.’ Sa a se vrè tès la, prèv ke Lespri Bondye ap travay nan kè a pou ranpli ou ak lanmou li. ‘M ap vini kote ou byen vit, epi m ap retire gwo lanp sèt branch ou a nan plas li, si ou pa repanti.’ Legliz la sanble ak pyebwa ki pa donnen an ki, pandan li resevwa lawouze, lapli, ak limyè solèy, te dwe bay anpil fwi, men kote rechèch diven an pa jwenn anyen pase fèy. Panse solanèl pou legliz nou yo! Wi, vrèman solanèl pou chak moun! Pasyans ak tolerans Bondye se yon mèvèy; men, ‘si ou pa repanti,’ yo pral bout; legliz yo, enstitisyon nou yo, pral soti nan feblès pou ale nan feblès, soti nan formalite frèt pou rive nan mòsif, pandan y ap di: ‘Mwen rich, mwen vin ogmante ak byen, epi mwen pa bezwen anyen.’ Vrè Temwen an di: ‘Epi ou pa konnen ou se yon malere, yon mizèrab, yon pòv, yon avèg, ak toutouni.’ Èske yo pral janm wè kondisyon yo aklè?”
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Dwe gen pou genyen nan legliz yo yon bèl manifestasyon pouvwa Bondye; men li p ap aji sou moun ki pa t imilye tèt yo devan Senyè a, ni ki pa t ouvri pòt kè yo pa mwayen konfesyon ak repantans. Nan manifestasyon pouvwa sa a ki klere tè a ak glwa Bondye, yo pral wè sèlman yon bagay ki, nan avègman yo, yo panse ki danjere, yon bagay ki pral leve laperèz yo, epi yo pral pran pozisyon pou reziste li. Paske Senyè a pa travay selon lide ak atant pa yo, yo pral opoze travay la. ‘Poukisa,’ yo di, ‘nou pa ta dwe konnen Lespri Bondye a, lè nou gen anpil ane depi nou nan travay la?’—Paske yo pa t reponn ak avètisman yo, ak siplikasyon mesaj Bondye yo, men yo te pèsiste ap di, ‘Mwen rich, mwen ogmante ak byen, epi mwen pa bezwen anyen.’ Talan, long eksperyans, p ap fè moun tounen chanèl limyè, sof si yo mete tèt yo anba reyon klere Solèy Jistis la, epi yo resevwa apèl, yo chwazi yo, epi yo prepare yo pa don Sentespri a. Lè moun ki manyen bagay sakre yo va imilye tèt yo anba men pisan Bondye a, Senyè a va leve yo. Li va fè yo tounen moun ki gen disènman—moun ki rich nan gras Lespri li a. Karaktè fò ak egoyis yo, tèt di yo, pral parèt aklè nan limyè k ap klere soti nan Limyè mond lan. ‘M ap vini kote ou byen vit, epi m ap retire chandelye ou a nan plas li, si ou pa repanti.’ Si nou chèche Senyè a ak tout kè nou, n ap jwenn li.” Review and Herald, 23 desanm 1890.
The Judean prophet’s death is represented by both the “lion” of modern Babylon, which is the prophetic symbol that establishes the vision of prophetic history, and also by the “ass.” The first mention of Islam in the Scriptures is when Ishmael is introduced as a “wild man.”
Lanmò pwofèt Jideyen an reprezante pa ni “lyon” Babilòn modèn nan, ki se senbòl pwofetik ki tabli vizyon istwa pwofetik la, ni pa “bourik” la. Premye mansyon Islam nan Ekriti yo parèt lè Izmayèl prezante kòm yon “nonm sovaj”.
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 16:12.
Li pral yon nonm sovaj; men li va leve kont tout moun, e men tout moun va leve kont li; epi li va rete anfas tout frè l yo. Jenèz 16:12.
The rule of first mention in the Scriptures identifies that all the characteristics of the symbol be contained therein, for God’s Word is a seed, and a seed possesses all the DNA necessary to bring to fruition the entire plant. The word translated as “wild man,” is the word for the “wild Arabian ass.” The “ass” in the Scriptures of truth is one of the symbols of Islam.
Règ premye mansyon nan Ekriti yo montre ke tout karakteristik senbòl la dwe ladan l, paske Pawòl Bondye a se yon semans, e yon semans gen tout ADN ki nesesè pou mennen tout plant lan rive nan akonplisman li. Mo yo tradui kòm “nonm sovaj” la se mo ki vle di “bourik sovaj Arabi a.” “Bourik” la, nan Ekriti verite yo, se youn nan senbòl Islam.
The message of Ezekiel in chapter thirty-seven that brings the dead bones to life where they stand up as a mighty army, is the message of Islam of the third Woe, and that message is the message of the Midnight Cry of the last days. Sister White directly teaches that Christ’s triumphal entry into Jerusalem represented the message of the Midnight Cry.
Mesaj Ezekyèl nan chapit trant-sèt la, ki fè zo mò yo tounen vivan kote yo kanpe tankou yon gwo lame pisan, se mesaj Islam nan twazyèm Malè a, e mesaj sa a se mesaj Kri Minwi a nan dènye jou yo. Sè White anseye dirèkteman ke antre triyonfal Kris la nan Jerizalèm te reprezante mesaj Kri Minwi a.
“The midnight cry was not so much carried by argument, though the Scripture proof was clear and conclusive. There went with it an impelling power that moved the soul. There was no doubt, no questioning. Upon the occasion of Christ’s triumphal entry into Jerusalem, the people who were assembled from all parts of the land to keep the feast, flocked to the Mount of Olives, and as they joined the throng that were escorting Jesus, they caught the inspiration of the hour, and helped to swell the shout, ‘Blessed is he that cometh in the name of the Lord!’ [Matthew 21:9.] In like manner did unbelievers who flocked to the Adventist meetings—some from curiosity, some merely to ridicule—feel the convincing power attending the message, ‘Behold, the Bridegroom cometh!’” Spirit of Prophecy, volume 4, 250.
«Rèl minwi a pa tèlman pote pa agiman, byenke prèv ki soti nan Ekriti yo te klè e san kontestasyon. Te gen avèk li yon pouvwa pouse ki te brannen nanm nan. Pa t gen okenn dout, okenn kestyonman. Nan okazyon antre triyonfal Kris la nan Jerizalèm, pèp la ki te rasanble soti nan tout pati peyi a pou selebre fèt la, te kouri al sou Mòn Oliv la, epi lè yo te mete tèt yo ansanm ak foul la ki t ap akonpaye Jezi, yo te pran enspirasyon moman an, epi yo te ede fè rèl la vin pi fò: ‘Benedi pou sila a ki vini nan non Senyè a!’ [Matye 21:9.] Menm jan an tou, moun ki pa t kwè yo, ki te vin an foul nan reyinyon Advantis yo — kèk paske yo te kirye, kèk senpleman pou yo pase sa nan rizib — te santi pouvwa konvenkan ki t ap akonpaye mesaj la: ‘Men, Veterinè a ap vini!’» Spirit of Prophecy, volim 4, 250.
The Revelation of Jesus Christ is the final message that is unsealed in the last days and it includes Islam of the third Woe. When Christ, who is the message that is unsealed, entered Jerusalem, and thus typified the Midnight Cry of the last days, He was carried (His message was carried) by an “ass”. The final message of Christ’s righteousness is carried by Islam.
Revelasyon Jezikri a se dènye mesaj ki vin louvri nan dènye jou yo, epi li gen ladan l Islam twazyèm Malè a. Lè Kris la, ki se mesaj ki vin louvri a, te antre Jerizalèm, e konsa Li te prefigire Kri a Minwi nan dènye jou yo, yo te pote Li (yo te pote mesaj Li a) sou yon “bourik”. Dènye mesaj jistis Kris la se Islam ki pote l.
Islam was, is, and will be a wild man, as represented by the wild Arabian ass, and any who wish to see (and there are many who don’t wish to see), can easily “recognize,” that the warfare that is now being carried out by Islam is wild insanity. The willingness to commit suicide, believing there will be some great sexual reward in the hereafter is satanic insanity. The first mention of Islam identified that Islam would be a wild man.
Islam te ye, li ye, epi l ap toujou yon nonm sovaj, jan bourik sovaj Arabi a te reprezante l la; epi nenpòt moun ki vle wè sa (e gen anpil ki pa vle wè), ka fasilman “rekonèt” ke lagè Islam ap mennen kounye a se yon foli sovaj. Volonte pou komèt swisid, avèk kwayans ke pral gen yon gwo rekonpans seksyèl nan lavi apre lanmò, se yon foli satanik. Premye mansyon sou Islam te idantifye ke Islam t ap yon nonm sovaj.
Islam’s warfare brings all mankind together to fight the escalating warfare of the third Woe. Islam is the prophetic logic for the implementation of a one-world government, and the globalists teach that they purposely introduced the Jews back into the land of Israel after World War Two, that they might use the ancient hatred of Islam towards the Jews to initiate a Third World War. The globalists believe, and have taught for decades, that they will need a Third World War to bring about their one-world government. The globalists’ corrupted motivations, as expressed with their own words, fits into the biblical role of Islam.
Lagè Islam lan rasanble tout limanite ansanm pou goumen nan lagè k ap vin pi sevè a nan twazyèm Malè a. Islam se lojik pwofetik pou aplikasyon yon gouvènman mondyal inik, e globalis yo anseye ke yo te fè jwif yo retounen nan peyi Izrayèl apre Dezyèm Gè Mondyal la avèk entansyon, pou yo te kapab sèvi ak rayisman ansyen Islam genyen anvè jwif yo pou inisye yon Twazyèm Gè Mondyal. Globalis yo kwè, e yo anseye sa depi plizyè deseni, ke yo pral bezwen yon Twazyèm Gè Mondyal pou fè gouvènman mondyal inik yo rive etabli. Motivasyon globalis yo, ki kòwonpi, jan yo eksprime yo nan pwòp pawòl pa yo, antre ann amoni ak wòl biblik Islam lan.
Possibly the most serious piece of Ishmael’s prophetic DNA, in the verse where he is first mentioned, is the fact that his spirit, which is the spirit of a “wild man,” “dwells in the presence of all his brethren.” The idea that it is only some sects of radical Islam that will be involved in the third Woe, does not square with God’s Word. The common politically correct view that there are a few bad apples in every religious persuasion, and that the majority of the Muslim religion are peace-loving citizens, does not agree with either their own holy book, or the Bible.
Petèt eleman ki pi grav nan ADN pwofetik Izmayèl la, nan vèsè kote yo mansyone li pou premye fwa a, se lefètke lespri li a, ki se lespri yon “nonm sovaj,” “rete nan prezans tout frè li yo.” Lide ki fè kwè se sèlman kèk sèk nan Islam radikal ki pral patisipe nan twazyèm Malè a, pa ann amoni ak Pawòl Bondye a. Opinyon komen politikman kòrèk la, ki di gen kèk move grenn nan chak konviksyon relijye, epi majorite relijyon mizilman an se sitwayen ki renmen lapè, pa dakò ni ak pwòp liv sakre pa yo, ni ak Bib la.
The Koran teaches that it is the duty of every follower of Allah to bring the entire world into conformity to Sharia law, and the first mention of Islam in the book of Genesis identifies that the “wild man” spirit of Ishmael will be in every follower of Islam. The Koran directly teaches its adherents to feign decency when they live in areas where they do not yet have the ability to force their religious rule upon the population, much like Catholicism.
Korán nanse li se devwa chak disip Allah pou mennen tout lemonn antye vin konfòme ak lwa Charia; e premye mansyon Islam nan liv Jenèz la idantifye ke lespri “nonm sovaj” Izmayèl la ap nan chak disip Islam. Korán nan anseye dirèkteman patizan li yo pou yo pran pòz yo desan lè y ap viv nan zòn kote yo poko gen kapasite pou fòse règ relijye yo sou popilasyon an, anpil menm jan ak Katolisism.
The prophet from Judah confronted Jeroboam when his kingdom was first inaugurated. Apostate Protestantism began in 1844, and it was immediately confronted by Millerite Adventism who had entered the Most Holy Place and discovered the law of God, including the seventh-day Sabbath. Millerite Adventism was told, as represented by Jeremiah, to return to God, but never to return to the “assembly of mockers.” The prophet from Judah was told to not return the same way he came, nor eat or drink the food of the lying prophet of Bethel, but he did so. The prophet from Judah’s death was symbolically placed between two symbols, that represented the papacy and Islam. Laodicean Adventism cannot see those two truths for in 1863, they poked out their own spiritual eyes, and began the process of covering the jewels and methodology employed by William Miller in order to establish the foundations of Adventism with counterfeit coins and jewels, and the methodology of apostate Protestantism and Catholicism.
Pwofèt ki soti Jida a te konfwonte Jewoboram lè wayòm li a te fèk inogire. Pwotestantis aposta a te kòmanse an 1844, e li te imedyatman konfwonte pa Advantis milerit la, ki te antre nan Kote ki Pi Sen an e ki te dekouvri lalwa Bondye a, ansanm ak Saba setyèm jou a. Yo te di Advantis milerit la, jan sa reprezante pa Jeremi, pou li tounen vin jwenn Bondye, men pou li pa janm retounen nan “asanble moun k ap pase Bondye nan rizib.” Yo te di pwofèt ki soti Jida a pou li pa retounen menm chemen li te vini an, ni pou li pa manje oswa bwè manje pwofèt manti ki te Betèl la; men li te fè sa. Lanmò pwofèt ki soti Jida a te plase senbolikman ant de senbòl ki te reprezante papote a ak Islam. Advantis lawodise a pa kapab wè de verite sa yo, paske an 1863 yo te pete pwòp je espirityèl pa yo, epi yo te kòmanse pwosesis kouvri bijou yo ansanm ak metodoloji William Miller te itilize pou etabli fondasyon Advantis la avèk pyès monnen fo ak bijou fo, ansanm ak metodoloji Pwotestantis aposta a ak Katolik la.
The “dirt brush Man” is now sweeping His floor and restoring the jewels and giving them to Miller to place upon his table, but Adventism is blinded by the belief that they are the remnant people who were raised up as His people in 1844.
“Kochon salte a” a kounye a ap bale planche li, li ap remete bijou yo an plas epi li ap bay Miller yo pou l mete sou tab li; men, Adantis yo avèg poutèt kwayans yo genyen ke se yo menm ki pèp rès la, yo menm yo te leve kòm pèp li an 1844.
And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:9–12.
Epi pa panse di nan kè nou: Nou gen Abraram pou papa nou; paske mwen di nou sa: Bondye kapab, ak wòch sa yo, leve pitit pou Abraram. Menm kounye a, rach la deja poze sou rasin pyebwa yo; se poutèt sa, tout pyebwa ki pa donnen bon fwi, yo koupe l, epi yo jete l nan dife. Mwen menm, mwen batize nou ak dlo pou mennen nou nan repantans; men sila a ki vini apre mwen an gen plis pouvwa pase mwen, e mwen pa diy pou pote soulye li; se li menm ki va batize nou ak Sentespri a, ak dife. Li gen laye li nan men li, e li va byen netwaye glasi li; li va ranmase ble li nan depo a; men pay la, li va boule l ak yon dife ki pa ka etenn. Matye 3:9–12.
Laodicean Adventism will be spewed out of the mouth of the Lord, except for those individuals who might repent. Laodicean Adventism is to be buried in the same grave as the former covenant people who rejected Miller’s message are buried in, for they are now, also a former covenant people in relation to the one hundred and forty-four thousand. The rebellion of 1863 is illustrated by the prophet who came from Judah, who also left a prediction of king Josiah.
Advantis Lawediceyen an pral vomi soti nan bouch Senyè a, eksepte pou moun sa yo ki ta ka repanti. Advantis Lawediceyen an dwe antere nan menm tonm kote ansyen pèp alyans lan ki te rejte mesaj Miller la antere a, paske kounye a yo menm tou se yon ansyen pèp alyans an rapò ak san karannkat mil yo. Rebelyon 1863 la ilistre pa pwofèt ki te soti Jida a, ki te kite tou yon prediksyon konsènan wa Jozyas.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik kap vini an.
“Instead of becoming like the world, we are to become more and more distinct from the world. Satan has combined and will continue to combine with the churches in making a masterly effort against the truth of God. Everything that is done by God’s people to make inroads upon the world will call forth determined opposition from the powers of darkness. The enemy’s last great conflict will be a most determined one. It will be the last battle between the powers of darkness and the powers of light. Every true child of God will fight bravely on the side of Christ. Those who in this great crisis allow themselves to be more on the side of the world than of God, will eventually place themselves wholly on the side of the world. Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.
“Olye pou nou vin tankou mond lan, nou dwe vin pi plis e pi plis diferan de mond lan. Satan mete tèt li ansanm ak legliz yo, e li va kontinye mete tèt li ansanm ak yo, pou fè yon efò mèt kont verite Bondye a. Tout sa pèp Bondye a fè pou fè avanse travay la sou mond lan, va leve yon opozisyon fèm soti nan pouvwa fènwa yo. Dènye gwo konfli lènmi an pral yon konfli ki pi fèm pase tout lòt yo. Se pral dènye batay ant pouvwa fènwa yo ak pouvwa limyè yo. Chak vrè pitit Bondye pral goumen avèk kouraj bò kote Kris la. Moun ki, nan gwo kriz sa a, kite tèt yo vin plis sou bò mond lan pase sou bò Bondye, finalman pral mete tèt yo nèt sou bò mond lan. Moun ki vin twouble nan konpreyansyon yo sou Pawòl la, ki pa rive wè siyifikasyon antikris la, sètènman pral mete tèt yo sou bò antikris la. Kounye a pa gen tan pou nou asimile ak mond lan. Dànyèl kanpe nan pati pa li ak nan plas pa li. Pwofesi Dànyèl ak pwofesi Jan yo dwe konprann. Yo esplike youn lòt. Yo bay mond lan verite tout moun ta dwe konprann. Pwofesi sa yo dwe sèvi kòm temwayaj nan mond lan. Pa akonplisman yo nan dènye jou sa yo, yo pral esplike tèt yo.”
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angel’s messages, is to be given to the world. This is to be the burden of our work. Those who truly believe in Christ will openly conform to the law of Jehovah. The Sabbath is the sign between God and His people, and we are to make visible our conformity to the law of God by observing the Sabbath. It is to be the mark of distinction between God’s chosen people and the world. It means much to be true to God. This embraces health reform. It means that our diet must be simple, that we must be temperate in all things. The many varieties of food so often seen on tables is not necessary, but highly injurious. Mind and body are to be preserved in the best condition of health. Only those who have been trained in the knowledge and fear of God should be chosen to take responsibilities. Those who have been long in the truth, yet who cannot distinguish between the pure principles of righteousness and the principles of evil, whose understanding in regard to justice, mercy, and the love of God is beclouded, should be relieved of responsibility.
“Bondye prèt pou pini lemonn poutèt inikite li. Li prèt pou pini òganizasyon relijye yo poutèt yo rejte limyè ak verite yo te resevwa. Gran mesaj la, ki rasanble mesaj premye, dezyèm, ak twazyèm zanj yo, dwe bay lemonn. Se sa ki dwe gwo chay travay nou. Moun ki kwè toutbon nan Kris la ap konfòme yo aklè ak lalwa Jewova a. Saba a se siy ant Bondye ak pèp Li a, e nou dwe fè konfòmite nou ak lalwa Bondye a parèt vizib lè nou obsève Saba a. Li dwe mak distenksyon ant pèp Bondye chwazi a ak lemonn. Sa vle di anpil pou yon moun rete fidèl ak Bondye. Sa gen ladan l refòm sante. Sa vle di rejim alimantè nou dwe senp, e nou dwe pratike tanperans nan tout bagay. Anpil varyete manje yo wè sou tab yo konsa souvan pa nesesè, men yo trè danjere. Lespri ak kò dwe konsève nan pi bon eta sante. Se sèlman moun ki resevwa fòmasyon nan konesans ak lakrent Bondye ki dwe chwazi pou pran responsablite. Moun ki gen lontan nan verite a, men ki pa kapab fè diferans ant prensip pi rijid lajistis yo ak prensip sa ki mal yo, moun ki konpreyansyon yo konsènan jistis, mizèrikòd, ak lanmou Bondye a vin twoub, yo dwe soulaje de responsablite.”
“God has important lessons for his people to learn. Had these lessons been learned before, his cause would not be where it is today. One thing must be done. The truth is not to be withheld from ministers or men in positions of responsibility for fear of incurring their displeasure. There are to be connected with our institutions men who with meekness and in wisdom will declare the whole counsel of God. God’s wrath is kindled against those who in carnal security and price have shown contempt for his management. They are endangering the prosperity of the cause.
Bondye gen leson enpòtan pou pèp li a aprann. Si leson sa yo te aprann davans, koz li a pa t ap kote li ye jodi a. Gen yon bagay ki dwe fèt. Verite a pa dwe kache devan minis yo ni devan moun ki nan pozisyon responsablite, paske yo ta ka pa kontan. Dwe genyen moun ki asosye ak enstitisyon nou yo ki, avèk dousè ak sajès, va deklare tout konsey Bondye. Kòlè Bondye limen kont moun ki, nan sekirite chanèl ak ògèy, te montre mepri pou fason li dirije. Y ap mete pwosperite koz la an danje.
“Every false way is a deception, and if sustained, will in the end bring destruction. Thus the Lord permits those who maintain false plans to be destroyed. At the very time when praise and adulation is heard, sudden destruction comes. There are those who, notwithstanding they know of the reproof received by others, because of unfaithfulness, turn away from admonition. These are doubly guilty. They knew the Lord’s will and did it not. Their punishment will be proportionate to their guilt. They would not take heed to the word of the Lord.” Kress Collection, 105, 106.
“Chak move chemen se yon twonpri, e si yo kontinye ladan l, finalman li pral mennen nan destriksyon. Konsa, Senyè a pèmèt moun ki kenbe plan ki fo yo detwi. Se nan menm moman kote yo tande louwanj ak adilasyon, destriksyon toudenkou vini. Gen moun ki, malgre yo konnen reprimann lòt moun te resevwa poutèt enfidelite, vire do bay avètisman. Sa yo koupab doub. Yo te konnen volonte Senyè a, men yo pa t fè li. Pinisyon yo pral an pwopòsyon ak koupabilite yo. Yo pa t vle pran prekosyon dapre pawòl Senyè a.” Kress Collection, 105, 106.