One hundred and twenty-six years after the rebellion of 1863, in 1989 the last six verses of Daniel eleven were unsealed. The knowledge that was first unsealed that year was the recognition of the reform lines of sacred history, and the revelation that they all paralleled one another. Then in 1992, the light of the last six verses began to unfold. The first public presentations of these truths was in 1994, and the subject was the reform lines. In 1996, a magazine was published titled The Time of the End¸ which identified the last six verses of Daniel eleven.
San vent-sis ane apre rebelyon 1863 la, an 1989, dènye sis vèsè Danyèl onz yo te dese sele. Konesans ki te premye dese sele nan ane sa a se te rekonesans liy refòm yo nan istwa sakre a, ansanm ak revelasyon ke yo tout te paralèl youn ak lòt. Apre sa, an 1992, limyè ki konsène dènye sis vèsè yo te kòmanse devwale. Premye prezantasyon piblik verite sa yo te fèt an 1994, e sijè a se te liy refòm yo. An 1996, yo te pibliye yon magazin ki te pote tit The Time of the End¸, ki te idantifye dènye sis vèsè Danyèl onz yo.
1996 was the year that the message was formalized, which is a waymark that parallels the formalization of William Miller’s message in 1831. Miller’s message was the announcement of the opening of the judgment, and the last six verses of Daniel eleven was the announcement of the close of judgment. The subject of Miller’s message was prophetic time as revealed in the Bible. The subject of the last six verses of Daniel eleven was modern Rome (the counterfeit king of the north). The methodology revealed to Miller was his 14 Rules of Prophetic Interpretation. The methodology revealed in 1989, was the “line upon line” of the reform movements.
1996 se te ane kote mesaj la te vin formalize, ki se yon repè ki mache an paralèl ak formalizasyon mesaj William Miller an 1831. Mesaj Miller la se te anons ouvèti jijman an, epi dènye sis vèsè Danyèl onz la se te anons fèmti jijman an. Sijè mesaj Miller la se te tan pwofetik jan li revele nan Bib la. Sijè dènye sis vèsè Danyèl onz la se te Wòm modèn nan (wa nò fo a). Metodoloji ki te revele a Miller se te 14 Règ Entèpretasyon Pwofetik li yo. Metodoloji ki te revele an 1989 la se te “liy sou liy” mouvman refòm yo.
Miller’s work included the establishment of the Word of God as authoritative, in contrast with the papal traditions and customs that had been in force in the world for twelve-hundred and sixty years. For this reason, Miller’s message was first published in 1831 (thus formalizing Miller’s message), exactly two hundred and twenty years after the production of the King James Bible. The work of Future for America was the identification of the role of the United States in healing the deadly wound of the papacy at the soon-coming Sunday law. For this reason, The Time of the End magazine was published in 1996 (thus formalizing the message), exactly two hundred and twenty years after the beginning of the United States in 1776.
Travay Miller la te gen ladan l etabli Pawòl Bondye a kòm otorite, an kontrè ak tradisyon ak koutim papal yo ki te an vigè nan mond lan pandan mil de san swasant ane. Se poutèt sa, mesaj Miller la te premye pibliye an 1831 (konsa li te vin pran yon fòmèlite ofisyèl), egzakteman de san ven ane apre pwodiksyon Bib King James la. Travay Future for America te idantifye wòl Etazini nan geri blesi mòtèl papote a nan lwa dimanch k ap vini byento a. Se poutèt sa, magazin The Time of the End te pibliye an 1996 (konsa li te bay mesaj la yon fòmèlite ofisyèl), egzakteman de san ven ane apre kòmansman Etazini an 1776.
The recognition of the two hundred and twenty years that tied the theme of each reform movement together with a historical point of reference was not recognized until well after September 11, 2001, for it was not until the third woe arrived at that date that the Lord led his people back to the old paths of Jeremiah chapter six, verse sixteen and seventeen. It was there that the light of the “seven times,” was rediscovered, and as that light developed it became apparent that two hundred and twenty is the number that connects Daniel eight, verses thirteen and fourteen together. In verse thirteen the “chazon” vision of prophetic history is identified, and in verse fourteen the “mareh” vision of “the appearance” is identified. The connection between those two verses is what Gabriel came to teach to Daniel, and Daniel represents the people of God in the last days that come to understand the connection between those two visions.
Rekonesans de sanven (220) lane ki te mare tèm chak mouvman refòm ansanm ak yon pwen referans istorik pa t vin rekonèt jis byen apre 11 Septanm 2001; paske se pa t avan twazyèm malè a te rive nan dat sa a ke Seyè a te mennen pèp li a tounen sou ansyen chemen yo nan Jeremi chapit sis, vèsè sèz ak disèt. Se la limyè sou “sèt fwa yo” te redekouvri, e pandan limyè sa a t ap devlope, li te vin parèt klè ke sanven (220) se nimewo ki konekte Dànyèl uit, vèsè trèz ak katòz, ansanm. Nan vèsè trèz la, vizyon “chazon” an sou istwa pwofetik la idantifye, e nan vèsè katòz la, vizyon “mareh” la sou “aparans la” idantifye. Koneksyon ki genyen ant de vèsè sa yo se sa Gabriyèl te vin anseye Dànyèl, e Dànyèl reprezante pèp Bondye a nan dènye jou yo ki vin konprann koneksyon ki genyen ant de vizyon sa yo.
Verse thirteen’s vision represents the “seven times” (twenty-five hundred and twenty years), and verse fourteen’s vision represents the twenty-three hundred days (years). The “seven times” against the southern kingdom of Judah, which represents Judah, Jerusalem and the sanctuary, began in 677 BC, and the twenty-three hundred years identifying the restoration of Jerusalem and the sanctuary began in 457 BC.
Vizyon ki nan vèsè trèz la reprezante “sèt tan yo” (de mil senksan ven ane), epi vizyon ki nan vèsè katòz la reprezante de mil twasan jou yo (ane yo). “Sèt tan yo” kont wayòm sid Jida a, ki reprezante Jida, Jerizalèm ak Tanp lan, te kòmanse an 677 anvan Jezikri, epi de mil twasan ane yo, ki idantifye retablisman Jerizalèm ak Tanp lan, te kòmanse an 457 anvan Jezikri.
Two hundred and twenty years ties these two visions together, and the number two hundred and twenty was recognized to be a symbol of the connection between the trampling down of the host and sanctuary, by the desolating powers of paganism and papalism, that is represented as a scattering and God’s indignation. The two hundred and twenty years tied the vision of the satanic work of trampling down the sanctuary together with the vision of the godly work of restoring the same temple. The two hundred and twenty years therefore is a symbol that represents a sacred connection.
De san vent an lane ini sa bann de vizyon sa yo ansanm, e chif de san vent an te rekonèt kòm yon senbòl koneksyon ant pilonnen lame a ak sanktyè a pa pouvwa devastatè payanis ak papalis yo, sa ki reprezante kòm yon dispèsyon ak endiyasyon Bondye. De san vent an yo te mare vizyon travay satanik pilonnen sanktyè a ansanm ak vizyon travay diven retabli menm tanp sa a. Se poutèt sa, de san vent an yo se yon senbòl ki reprezante yon koneksyon sakre.
Just as the Millerite movement ended at the rebellion of 1863, and then one hundred and twenty six years later the movement of the third angel arrived, thus emphasizing that the two movements were connected by the symbolism of the “seven times” (one hundred and twenty-six), the two hundred and twenty years connected Miller’s establishment of the Bible message in 1831, with the production of the King James Bible in 1611, so too the same period of time connected Future for America with the beginning of America, as it identified the end of America.
Menm jan mouvman Millerit la te fini nan rebelyon 1863 la, epi apre sa, san venntsis ane pi ta, mouvman twazyèm zanj lan te rive, konsa sa te mete anfaz sou lefèt ke de mouvman yo te lye pa senbolis “sèt fwa yo” (san venntsis), menm jan an tou, desanven ane yo te konekte etablisman mesaj Bib la pa Miller an 1831 ak pwodiksyon Bib King James la an 1611; konsa tou, menm peryòd tan sa a te konekte Future for America ak kòmansman Amerik la, pandan li t ap idantifye fen Amerik la.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had raised up in forty-six years from 1798, the end of the first indignation, until 1844, the end of the last indignation. His entrance into the temple had been preceded by the outpouring of the Holy Spirit in the movement of the Midnight Cry, which had been prefigured by the triumphal entry of Christ into Jerusalem. Those two witnesses establish that when the Midnight Cry movement is repeated in the last days, Christ will have raised up the temple of the one hundred and forty-four thousand. The two movements where the Midnight Cry of the parable of the ten virgins is fulfilled are parallel to each other.
Le 22 octobre 1844, le Messager de l’alliance vint soudainement au temple qu’Il avait relevé en quarante-six ans, de 1798, la fin de la première indignation, jusqu’à 1844, la fin de la dernière indignation. Son entrée dans le temple avait été précédée par l’effusion du Saint-Esprit dans le mouvement du Cri de Minuit, lequel avait été préfiguré par l’entrée triomphale du Christ dans Jérusalem. Ces deux témoins établissent que, lorsque le mouvement du Cri de Minuit sera répété dans les derniers jours, le Christ aura relevé le temple des cent quarante-quatre mille. Les deux mouvements où le Cri de Minuit de la parabole des dix vierges s’accomplit sont parallèles l’un à l’autre.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Mwen souvan voye moun yo jwenn parabòl dis vyèj yo, senk ladan yo te saj, epi senk te sòt. Parabòl sa a te akonpli e li pral akonpli jis nan tout detay li yo, paske li gen yon aplikasyon espesyal pou tan sa a, epi, menm jan ak mesaj twazyèm zanj lan, li te akonpli e li pral kontinye rete verite prezan jouk nan fen tan an.” Review and Herald, 19 out 1890.
The history of the Millerites (the movement of the first angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1798. The power increased when the angel of Revelation ten descended on August 11, 1840. Then the first disappointment of April 19, 1844 arrived, and ultimately led to the outpouring of the Holy Spirit at the Exeter camp meeting beginning on August 12, 1844 and continued to spread like a tidal wave over the land until October 22, 1844.
Istwa Milerit yo (mouvman premye zanj lan) reprezante yon manifestasyon pouvwa Bondye k ap ogmante, ki te kòmanse lè liv Danyèl la te deseley an 1798. Pouvwa a te vin ogmante lè zanj Revelasyon dis la te desann nan dat 11 dawou 1840. Apre sa, premye desepsyon an nan 19 avril 1844 te rive, epi finalman li te mennen nan efizyon Sentespri a nan reyinyon kan Exeter la, ki te kòmanse 12 dawou 1844 e ki te kontinye gaye tankou yon vag lanmè sou tout peyi a jouk 22 oktòb 1844.
The history of Future for America (the movement of the third angel), represents an escalating manifestation of the power of God that began when the book of Daniel was unsealed in 1989. The power increased when the angel of Revelation eighteen descended on September 11, 2001. Then the first disappointment of July 18, 2020 arrived, which will ultimately lead to the outpouring of the Holy Spirit which will continue to spread like wildfire over the earth until Michael stands up and human probation closes.
Istwa Future for America a (mouvman twazyèm zanj lan) reprezante yon manifestasyon k ap ogmante nan pouvwa Bondye, ki te kòmanse lè liv Danyèl la te debloke an 1989. Pouvwa a te ogmante lè zanj Revelasyon dizwit la te desann nan 11 septanm 2001. Apre sa, premye desepsyon an nan 18 jiyè 2020 te rive, sa ki pral finalman mennen nan efizyon Sentespri a, ki pral kontinye gaye tankou dife sovaj sou tè a jouk lè Mikaèl kanpe, epi tan gras limanite a fèmen.
On October 22, 1844, several prophecies were fulfilled, thus identifying that at the soon-coming Sunday law, several prophecies will again be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identified the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Nan dat 22 oktòb 1844, plizyè pwofesi te akonpli; konsa sa idantifye ke, nan lwa dimanch ki pral vini talè a, plizyè pwofesi pral ankò akonpli. Youn nan pwofesi sa yo se reta vizyon an jan li reprezante nan chapit de Habakouk. Chapit de Habakouk la idantifye eksperyans ni mouvman premye zanj lan ni mouvman twazyèm zanj lan. Toude mouvman sa yo ap fè fas ak yon deba sou metodoloji biblik ki kòrèk, deba sa a fèt ant reprezantan mouvman an ak ansyen pèp chwazi yo, k ap pase pa yo pandan pwosesis deba a.
The message that was to be defended by the watchmen of the first angel’s history was the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there would be a disappointment that marked a separation from the two antagonistic classes, and a call for deeper consecration to the faithful.
Mesaj la sentinèl yo te dwe defann nan istwa premye zanj lan se te idantifikasyon verite yo (bijou Miller yo), ki finalman te reprezante sou de tablo sakre yo nan 1843 ak 1850. Nan pwosesis deba a, t ap gen yon desepsyon ki t ap make yon separasyon ant de klas antagonis yo, ansanm ak yon apèl pou yon konsekrasyon pi pwofon pou moun ki fidèl yo.
Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which included the debate between the two classes that fell silent on October 22, 1844, ended right where Habakkuk chapter two ended.
Lè sa a, Abakik idantifye diferans ki genyen ant de klas yo ki te enplike nan pwosesis eprèv verite fondamantal yo. Pwosesis eprèv sa a, ki te gen ladan deba ant de klas yo ki te tonbe an silans 22 oktòb 1844, te fini egzakteman kote chapit de nan Abakik la te fini.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Men SENYÈ a nan tanp sen li a; se pou tout tè a rete an silans devan li. Abakik 2:20.
The Lord suddenly entered His Millerite temple, and all the earth was then to keep silence, for the antitypical Day of Atonement had arrived and the judgment of the dead had begun. The prophetic history of Habakkuk chapter two ended on October 22, 1844, and Jesus always identifies the end of a thing with the beginning of a thing. The beginning of the two visions of twenty-five hundred and twenty years of trampling down the sanctuary and host, and the vision of the restoration of the sanctuary and host, began together, but separated by two hundred and twenty years, and when they ended, they were identified as ended, in Habakkuk chapter TWO verse TWENTY.
Senyè a te antre toudenkou nan tanp Millerit li a, e lè sa a tout tè a te dwe rete an silans, paske Jou Ekspyasyon antitipik la te rive, e jijman mò yo te kòmanse. Istwa pwofetik Habakouk chapit de a te fini nan 22 oktòb 1844, e Jezi toujou idantifye fen yon bagay ak kòmansman yon bagay. Kòmansman de vizyon yo sou de mil senk san venn lane pilonnen Tanp lan ak lame a, ansanm ak vizyon sou restorasyon Tanp lan ak lame a, te kòmanse ansanm, men yo te separe pa de san venn lane; e lè yo te fini, yo te idantifye kòm fini, nan Habakouk chapit DE vèsè VEN.
At the soon-coming Sunday law, several prophecies will be fulfilled. One of those prophecies is the tarrying of the vision as represented in Habakkuk chapter two. Habakkuk chapter two identifies the experience of both the movement of the first and third angels. Both movements are confronted with a debate over correct biblical methodology that is accomplished between those representatives of the movement and the former chosen people who are being passed by during the process of the debate.
Nan lwa dimanch ki pral vini talè a, plizyè pwofesi pral akonpli. Youn nan pwofesi sa yo se reta vizyon an jan sa reprezante nan Abakouk chapit de. Abakouk chapit de idantifye eksperyans toude mouvman premye ak twazyèm zanj yo. Toude mouvman yo ap fè fas ak yon deba sou metodoloji biblik ki kòrèk, deba sa a fèt ant reprezantan mouvman an ak ansyen pèp chwazi yo, yo menm yo ap pase sou kote pandan pwosesis deba a.
The message that is to be defended by the watchmen of the third angel’s history is the identification of the truths (Miller’s jewels), that ultimately were represented upon the two sacred charts of 1843 and 1850. In the process of the debate there was a disappointment that marked a separation between the two antagonistic classes, and a call for deeper consecration to the faithful. Then Habakkuk identifies the distinction between the two classes involved in the testing process of the foundational truths. That testing process, which was represented by the debate between the two classes, will fully end at the soon-coming Sunday law, right where Habakkuk chapter two ended.
Mesaj ke siveyan twazyèm zanj lan nan listwa li dwe defann se idantifikasyon verite yo (bijou Miller yo), ki, finalman, te reprezante sou de tablo sakre 1843 ak 1850 yo. Nan pwosesis deba a, te gen yon desepsyon ki te make yon separasyon ant de klas opoze yo, epi yon apèl pou yon konsekrasyon pi pwofon pou moun ki fidèl yo. Lè sa a, Abakouk idantifye distenksyon ki genyen ant de klas yo ki enplike nan pwosesis eprèv verite fondamantal yo. Pwosesis eprèv sa a, ki te reprezante pa deba ant de klas yo, pral fini nèt nan lwa dimanch ki pral vini byento a, egzakteman kote chapit de nan Abakouk te fini.
But the Lord is in his holy temple: let all the earth keep silence before him. Habakkuk 2:20.
Men Seyè a nan tanp li ki sen an: se pou tout tè a rete an silans devan li. Abakik 2:20.
The Lord will suddenly enter the temple of the one hundred and forty-four thousand, and all the earth will then keep silence, for the antitypical Day of Atonement will reach the judgment of the living. The prophetic history of Habakkuk chapter two ends at the soon coming Sunday law, and Jesus always identifies the end of a thing with the beginning of a thing.
Seyè a pral antre nan tanp san karannkat mil yo toudenkou, epi lè sa a tout tè a pral rete an silans, paske Jou Ekspyasyon antitipik la pral rive nan jijman moun vivan yo. Istwa pwofetik Habakik chapit de a fini nan lwa dimanch ki pral vini talè a, epi Jezi toujou idantifye fen yon bagay ak kòmansman yon bagay.
The judgment of the living began on September 11, 2001, but the judgment is a process. That process begins with the house of God, and then reaches a point where judgment comes upon those outside of the house of God. When the great buildings of New York City were brought down the judgment represented by the sealing angel going through Jerusalem and placing a mark upon those who sigh and cry for the abominations that are done in the church, and also the abominations done in the land began. At the soon coming Sunday law Christ will have finished the work of erecting the temple of the one hundred and forty-four thousand, and the destroying angels will bring judgment upon Jerusalem.
Jijman vivan yo te kòmanse 11 septanm 2001, men jijman an se yon pwosesis. Pwosesis sa a kòmanse avèk kay Bondye a, epi apre sa li rive nan yon pwen kote jijman an vini sou moun ki andeyò kay Bondye a. Lè gwo bilding vil Nouyòk yo te kraze, jijman sa a, ki reprezante zanj sele a k ap pase nan mitan Jerizalèm pou mete yon mak sou moun ki soupiye e ki kriye poutèt abominasyon yo k ap fèt nan legliz la, ansanm ak abominasyon yo k ap fèt nan peyi a, te kòmanse. Lè lwa dimanch la, ki pral vini byento, rive, Kris la pral fin acheve travay pou leve tanp san karannkat mil yo, epi zanj destriktè yo pral fè jijman tonbe sou Jerizalèm.
The one hundred and forty-four thousand are then lifted up as an ensign, and the judgment of the living commences for the other flock, represented by Edom, Moab and the chief of the children of Ammon in Daniel chapter eleven, verse forty-one.
San karannkat-kat mil yo ak karannkat yo lè sa a leve tankou yon drapo, epi jijman moun vivan yo kòmanse pou lòt twoupo a, ki reprezante pa Edòm, Moab, ak chèf pitit Amon yo nan Danyèl chapit onz, vèsè karantèn.
Whether considering the Millerite movement of the first angel or the mighty movement of the third angel, the complete history of the reformatory movement represents an escalating revelation of truth, which culminates with the outpouring of the Holy Spirit. The outpouring of the Holy Spirit is the focus of the prophecies of the last days. This is why the foolish virgins have no oil and the wise do. The oil is the rain.
Kit se swa n ap konsidere mouvman Millerit premye zanj lan, oswa gwo mouvman twazyèm zanj lan, istwa konplè mouvman refòm nan reprezante yon revelasyon verite k ap ogmante, ki rive nan somè li avèk vide Lespri Sen an. Vide Lespri Sen an se sant pwofesi dènye jou yo. Se poutèt sa vyèj sòt yo pa gen lwil, tandiske vyèj saj yo genyen. Lwil la se lapli a.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Wilt thou not from this time cry unto me, My father, thou art the guide of my youth? Jeremiah 3:1–4.
Yo di: Si yon nonm voye madanm li ale, epi li kite l, al vin pou yon lòt nonm, èske li ta tounen pran li ankò? Èske peyi sa a pa ta vin nèt sal devan Bondye? Men, ou menm, ou fè jennès ak anpil mennaj; malgre sa, tounen vin jwenn mwen ankò, se Senyè a ki di sa. Leve je ou sou kote ki wo yo, epi gade kote ou pa t kouche avè l yo. Bò chemen yo ou te chita ap tann yo, tankou Arab la nan dezè a; epi ou sal peyi a ak jennès ou yo ansanm ak mechanste ou. Se poutèt sa lapli yo te sispann, e pa t gen lapli dènye sezon an; men ou te gen fwon yon fanm movèz vi, ou te refize wont. Èske depi kounye a ou p ap rele mwen: Papa mwen, ou se gid jenès mwen? Jeremi 3:1–4.
In the passage (and all the prophets speak of the last days), God identifies that His people have played the harlot, to the point that they have a whore’s forehead. The whore of the last days is the papal power, and the forehead represents a purposeful decision. God’s people of the last days are wicked, but God is offering a final call, though they have reached a point where they have come to the same decision as the whore. They have developed a character represented by the fourth generation, where they are prepared to worship the sun as represented in the fourth generation of Ezekiel chapter eight.
Nan pasaj la (epi tout pwofèt yo pale konsènan dènye jou yo), Bondye fè konnen pèp Li a te lage kò yo nan pwostitisyon espirityèl, rive jis nan pwen kote yo gen yon fwon pwostitye. Pwostitye dènye jou yo se pouvwa papal la, epi fwon an reprezante yon desizyon entansyonèl. Pèp Bondye a nan dènye jou yo mechan, men Bondye ap ofri yon dènye apèl, byenke yo rive nan yon pwen kote yo vini nan menm desizyon ak pwostitye a. Yo devlope yon karaktè katriyèm jenerasyon an reprezante, kote yo pare pou adore solèy la jan sa parèt nan katriyèm jenerasyon an nan Ezekyèl chapit uit.
“The time has come for the true light to shine amid moral darkness. The third angel’s message has been sent forth to the world, warning men against receiving the mark of the beast or of his image in their foreheads or in their hands. To receive this mark means to come to the same decision as the beast has done, and to advocate the same ideas, in direct opposition to the word of God. Of all who receive this mark, God says, ‘The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb.’” Review and Herald, July 13, 1897.
“Lè a rive pou vrè limyè a klere nan mitan fènwa moral la. Mesaj twazyèm zanj lan te voye bay lemonn, pou avèti moun kont resevwa mak bèt la oswa mak imaj li a sou fwon yo oswa nan men yo. Resevwa mak sa a vle di rive nan menm desizyon ak bèt la te pran an, epi soutni menm ide yo, an opozisyon dirèk ak pawòl Bondye a. Konsènan tout moun ki resevwa mak sa a, Bondye di: ‘Moun sa a va bwè diven kòlè Bondye a, ki vide san melanj nan gode endiyasyon li a; epi y ap tòtire li ak dife ak souf nan prezans zanj sen yo, ak nan prezans Ti Mouton an.’” Review and Herald, 13 jiyè 1897.
Jeremiah is identifying God’s people of the last days as already possessing the whore’s forehead. They are on the verge of receiving the mark of the beast for they are “wicked.” In the passage just cited Sister White continues:
Jeremi ap idantifye pèp Bondye a nan dènye jou yo kòm moun ki deja pote fwon jennès la. Yo prèske sou pwen pou yo resevwa mak bèt la, paske yo “mechan.” Nan pasaj ki fèk site a, Sè White kontinye:
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the word of God for Sunday observance, and yet you still cling to the false Sabbath, refusing to keep holy the Sabbath which God calls ‘My holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.
“Si limyè verite a te prezante devan nou, li revele nou saba katriyèm kòmandman an, epi li montre nou pa gen okenn fondasyon nan pawòl Bondye a pou obsèvans dimanch, epoutan nou toujou kenbe fèm nan fo saba a, nou refize mete apa kòm sen saba Bondye rele ‘jou sen Mwen an,’ nou resevwa mak bèt la. Kilè sa rive?—Lè nou obeyi dekrè ki kòmande nou sispann travay nan dimanch epi adore Bondye, pandan nou konnen pa gen yon sèl mo nan Bib la ki montre dimanch se nenpòt lòt bagay pase yon jou òdinè pou travay, nou dakò resevwa mak bèt la, epi nou refize so Bondye a. Si nou resevwa mak sa a sou fwon nou oswa nan men nou, jijman yo pwononse kont moun ki dezobeyi yo dwe tonbe sou nou. Men, so Bondye vivan an poze sou moun ki, avèk konsyans yo, kenbe saba Senyè a.”
“‘And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually…. The earth also was corrupt before God, and the earth was filled with violence…. And God said unto Noah, The end of all flesh is come before me; for the earth is filled with violence through them; and, behold, I will destroy them with the earth.’ They were to be cut off because they had polluted the earth which God created to be enjoyed by a righteous people.
“Bondye te wè mechanste lèzòm te vin anpil sou tè a, e tout imajinasyon panse kè li pa t anyen lòt pase sa ki mal, san rete…. Tè a tou te fin gate devan Bondye, e tè a te plen ak vyolans…. E Bondye di Noe: Fen tout chè antre devan mwen; paske tè a plen ak vyolans akoz yo; epi gade, m pral detwi yo ansanm ak tè a.” Yo te dwe disparèt, paske yo te avili tè Bondye te kreye pou yon pèp jis te ka jwi li.
“‘As it was in the days of Noah,’ declared Christ, ‘so shall it be also in the days of the Son of Man.’ And is it not so? Anyone who will look into the daily papers may see a long list of crimes—drunkenness, theft, robbery, embezzlement, murder. Sometimes whole families are murdered, that man’s desires to possess money or goods that do not belong to him may be gratified. The world is indeed becoming as it was in the days of Noah, because men openly disregard God’s commands.” Review and Herald, July 13, 1897.
«“Menm jan sa te ye nan jou Noye yo,” Kris te deklare, “konsa l ap ye tou nan jou Pitit lòm nan.” E èske se pa konsa vre? Nenpòt moun ki vle gade nan jounal chak jou yo ka wè yon long lis krim—tafya, vòl, piyaj, detounman lajan, asasina. Pafwa yo asasinen tout fanmi antye, pou dezi moun sa a genyen pou l posede lajan oswa byen ki pa pou li ka satisfè. Vrèmanvre, lemonn ap tounen jan li te ye nan jou Noye yo, paske lèzòm ap meprize kòmandman Bondye yo aklè.» Review and Herald, 13 jiyè 1897.
Jeremiah is identifying God’s people of the last days that are about to bow down to the sun, and when he does so he identifies that “the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed.” The “wicked” of God’s people in the last days are receiving no latter rain, and they refuse to be ashamed, for their thoughts have become continually evil, as represented by the history of Noah, and also by the chambers of imagery in the second abomination of Ezekiel chapter eight.
Jérémie identifie le peuple de Dieu des derniers jours, qui est sur le point de se prosterner devant le soleil, et, ce faisant, il déclare que « les pluies ont été retenues, et il n’y a point eu de pluie de l’arrière-saison ; et tu as eu un front de prostituée, tu as refusé d’avoir honte ». Les « méchants » du peuple de Dieu dans les derniers jours ne reçoivent point la pluie de l’arrière-saison, et ils refusent d’avoir honte, car leurs pensées sont devenues continuellement mauvaises, comme le représente l’histoire de Noé, et aussi les chambres d’images de la seconde abomination dans Ézéchiel, chapitre huit.
Jeremiah points the unashamed wicked of God’s people in the last days to “cry” “from” that “time” to “the guide of” their “youth.” The guide of the youth of Adventism was the two tables of Habakkuk and the jewels represented thereon. The only hope for breaking out of the wickedness that is about to bring eternal death upon the wicked of God’s people in the last days is to cry unto the God who was the guide at the beginning, which arrived at “the time of the end” in 1798.
Jeremi montre moun mechan san wont pami pèp Bondye nan dènye jou yo pou yo “kriye” “depi” “tan” sa a bay “gid” “jenès” yo. Gid jenès Adventis la se te de tablo Abakik yo ansanm ak bijou ki te reprezante sou yo. Sèl espwa pou soti anba mechanste ki pral mennen mechan pami pèp Bondye nan dènye jou yo nan lanmò etènèl, se kriye bay Bondye ki te gid la nan kòmansman an, kòmansman ki te rive nan “tan lafen an” an 1798.
The issue in the history of the first or third angel is whether you receive or do not receive the latter rain. The latter rain began when the nations were angered on September 11, 2001.
Pwoblèm nan nan istwa premye oswa twazyèm zanj lan se si ou resevwa oswa ou pa resevwa dènye lapli a. Dènye lapli a te kòmanse lè nasyon yo te fache 11 septanm 2001.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Nan moman sa a, pandan travay delivrans lan ap rive nan fen li, detrès pral ap vini sou tè a, e nasyon yo pral fache, men yo pral kenbe anba kontwòl pou yo pa anpeche travay twazyèm zanj lan. Nan moman sa a, ‘lapli dènye a,’ oubyen rafrechisman ki soti nan prezans Senyè a, pral vini pou bay pouvwa a gran vwa twazyèm zanj lan, epi pou prepare sen yo pou yo ka kanpe nan peryòd lè sèt dènye kalamite yo pral vide.” Early Writings, 85.
The “latter rain,” which is also identified as “the refreshing,” began when the nations were angered, and at that time “the work of salvation” began to close. The four angels of Revelation seven hold the four winds in check while the sealing of the one hundred and forty-four thousand is accomplished, and in Ezekiel chapter nine, that work is represented by angels placing a mark upon those who sigh and cry for the abominations done in Jerusalem. On September 11, 2001 the angels began the closing work of placing a mark upon the foreheads of the one hundred and forty-four thousand.
“Lapli dènyè a,” ki idantifye tou kòm “rafrechisman an,” te kòmanse lè nasyon yo te fache, epi nan tan sa a “travay delivrans lan” te kòmanse rive nan fèmti li. Kat zanj yo nan Revelasyon sèt kenbe kat van yo an fren pandan sele san karannkat mil yo ap akonpli, epi nan chapit nèf Ezekyèl la, travay sa a reprezante pa zanj k ap mete yon mak sou moun ki soupi epi k ap rele byen fò poutèt abominasyon yo ki fèt nan Jerizalèm. Nan 11 septanm 2001, zanj yo te kòmanse travay final la pou mete yon mak sou fwon san karannkat mil yo.
The closing work of the third angel is accomplished during the outpouring of the latter rain, which is also “the refreshing”, which is a message.
Dènye travay twazyèm zanj lan akonpli pandan vide lapli dèyè a, ki se tou “rafrechisman an”, ki se yon mesaj.
To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. Isaiah 28:12.
Se sa li te di: Men repo a nou ka fè moun ki bouke yo repoze; e men rafrechisman an; men yo pa t vle tande. Ezayi 28:12.
The message they refuse to hear in Isaiah is the message that is delivered by stammering tongues, and is the testing message that represents the methodology of “line upon line.”
Mesaj yo refize tande nan Ezayi a se mesaj yo delivre ak lang k ap balbutye, e se mesaj eprèv la ki reprezante metodoloji « liy sou liy ».
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves. Isaiah 28:13–15.
Men, la parole de l’Éternel a été pour eux précepte sur précepte, précepte sur précepte; ligne sur ligne, ligne sur ligne; un peu ici, un peu là; afin qu’ils aillent, qu’ils tombent à la renverse, qu’ils soient brisés, enlacés dans le piège, et pris. C’est pourquoi écoutez la parole de l’Éternel, hommes moqueurs, qui dominez sur ce peuple qui est à Jérusalem. Parce que vous avez dit: Nous avons fait une alliance avec la mort, et nous avons conclu un accord avec le séjour des morts; quand le fléau débordant passera, il ne nous atteindra pas; car nous avons fait du mensonge notre refuge, et nous nous sommes cachés sous la fausseté. Ésaïe 28:13–15.
The Word of the Lord, which is the message of the rest and refreshing (the latter rain), that causes them to “go, and fall backward, and be broken, and snared, and taken,” is given to “the scornful men, which rule this people which is in Jerusalem.” Jerusalem is where the angels mark those who sigh and cry, and the ancient men who have betrayed their trust are the first to fall.
Pawòl Senyè a, ki se mesaj repo ak rafrechisman an (lapli dèyè a), ki fè yo “ale, epi tonbe sou do yo, epi kraze, epi pran nan pyèj, epi kaptire,” yo bay li “bay mesye meprizan yo, ki ap dirije pèp sa a ki nan Jerizalèm.” Jerizalèm se kote zanj yo make moun k ap soupi ak kriye yo, epi granmoun ansyen yo ki te trayi konfyans yo se premye moun ki tonbe.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘Slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Mak delivrans lan te mete sou moun sa yo ‘ki ap soupi e k ap kriye poutèt tout abominasyon k ap fèt yo.’ Kounye a, zanj lanmò a ap soti, jan vizyon Ezekyèl la montre l nan mesye ki te gen zam destriksyon yo, moun yo te bay lòd sa a: ‘Touye nèt granmoun ak jèn, ni jennfi, ni timoun piti, ni fanm; men pa pwoche bò kote okenn moun ki gen mak la sou li; epi kòmanse nan Tanp Mwen an.’ Pwofèt la di: ‘Yo te kòmanse ak granmoun aje ki te devan kay la.’ Ezekyèl 9:1–6. Travay destriksyon an kòmanse pami moun ki te deklare yo se gadyen espirityèl pèp la. Fo vijilan yo se premye ki tonbe. Pa gen pèsonn pou gen pitye ni pou epanye. Gason, fanm, jennfi, ak timoun piti peri ansanm.” The Great Controversy, 656.
We will continue to address the increase of knowledge that arrived in 1989, in the next article.
N ap kontinye egzamine ogmantasyon konesans ki te rive an 1989 la, nan pwochen atik la.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Moun ki wè anba sifas la, ki li kè tout moun, di konsènan sila yo ki te resevwa gwo limyè: ‘Yo pa aflije ni sezi poutèt kondisyon moral ak espirityèl yo.’ Wi, yo chwazi pwòp chemen pa yo, epi nanm yo pran plezi nan abominasyon yo. Mwen menm tou, m ap chwazi ilizyon yo, e m ap fè sa yo pè rive sou yo; paske lè m te rele, pèsonn pa t reponn; lè m te pale, yo pa t koute; men yo te fè sa ki mal devan je M, epi yo te chwazi sa mwen pa t pran plezi ladan l.’ ‘Bondye va voye sou yo yon gwo ilizyon, pou yo kwè manti a,’ paske yo pa t resevwa lanmou verite a, pou yo te ka sove,’ ‘men yo te pran plezi nan lenjistis.’ Ezayi 66:3, 4; 2 Tesalonisyen 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’” Testimonies, volume 8, 249, 250.
“Pwofesè selès la te mande: ‘Ki pi gwo twonpri ki ka sedui lespri a pase pretansyon fè kwè w ap bati sou bon fondasyon an e Bondye apwouve zèv ou yo, tandiske an reyalite w ap fè anpil bagay dapre politik monn nan epi w ap peche kont Jewova? O, se yon gwo twonpri, yon sediksyon ki atiran, ki pran kontwòl lespri lè moun ki te yon fwa konnen verite a konfonn fòm pyete ak lespri ak pouvwa li; lè yo sipoze yo rich, yo vin ogmante ak byen, epi yo pa bezwen anyen, tandiske an reyalite yo bezwen tout bagay.’” Testimonies, volim 8, 249, 250.