The knowledge that was unsealed in the movement of the first angel is represented by the Ulai River vision in the book of Daniel. That vision represents chapters seven, eight and nine of Daniel, and the knowledge that was unsealed in the movement of the third angel is represented by the Hiddekel River vision, which represents chapters ten, eleven and twelve. The connections between the two movements are abundant. The two movements are linked together by the one hundred and twenty-six years from the rebellion of 1863, unto the time of the end in 1989.
Konesans ki te desegele nan mouvman premye zanj lan reprezante pa vizyon larivyè Ulayi a nan liv Danyèl la. Vizyon sa a reprezante chapit sèt, uit ak nèf nan Danyèl, epi konesans ki te desegele nan mouvman twazyèm zanj lan reprezante pa vizyon larivyè Idèkèl la, ki reprezante chapit dis, onz ak douz. Koneksyon ki genyen ant de mouvman sa yo anpil. De mouvman yo lye ansanm pa san vennsis ane yo, depi rebelyon 1863 la jouk nan tan lafen an an 1989.
Both times of the end, in each movement, are marked by the “seven times,” of Leviticus twenty-six. Paganism and then papalism had trampled down the sanctuary and host until the time of the end in 1798. From the rebellion of 1863 until 1989, a spiritual trampling down had occurred as represented by the four abominations of Ezekiel chapter eight.
Tou de tan lafen yo, nan chak mouvman, make pa “sèt fwa” yo nan Levitik ventsis. Paganis, epi apre sa papis, te foule anba Tanp lan ak lame a jouk tan lafen an an 1798. Depi rebelyon 1863 la jouk 1989, te gen yon pilonnaj espirityèl k ap fèt, jan sa te reprezante pa kat abominasyon ki nan Ezekyèl chapit uit la.
The forty-six years from the end of the first indignation until the end of the last indignation in 1844, in which Christ had erected a spiritual temple that He suddenly came into on October 22, 1844, parallels the time of the end in 1989, until the soon-coming Sunday law, when Christ is once again erecting a spiritual temple, that He will suddenly come unto at the hour of Revelation eleven’s great earthquake.
Karannsis ane karantsis lane depi lafen premye endinyasyon an jouk rive lafen dènye endinyasyon an an 1844, pandan tan sa a Kris te leve yon tanp espirityèl ke Li te vini ladan l sanzatann le 22 oktòb 1844, mache ann paralèl ak tan lafen an an 1989 jouk rive nan lwa dimanch ki pral vini talè a, lè Kris yon lòt fwa ankò ap leve yon tanp espirityèl, tanp sa a Li pral vini ladan l sanzatann nan lè gwo tranblemanntè Revelasyon onz la.
When the third angel arrived in 1844, the Messenger of the Covenant suddenly appeared to purify the sons of Levi, but by 1863, those unfaithful Levites rejected the message of Moses delivered by Elijah and turned to wander in the wilderness. In that testing process the “builders” would ultimately reject the “cornerstone” of the “seven times”, and then transition from the movement of Philadelphia unto the church of Laodicea. In the last days, when the Messenger of the Covenant suddenly comes to His temple, at the soon-coming Sunday law, He will use the faithful Levites to call His other flock. The faithful of the last days will have transitioned from the “church” of Laodicea unto the “movement” of Philadelphia.
Lè twazyèm zanj lan te rive an 1844, Mesaje Alyans lan te parèt toudenkou pou pirifye pitit gason Levi yo; men rive an 1863, Levi enfidèl sa yo te rejte mesaj Moyiz la, ke Eli te delivre, epi yo te vire al flannen nan dezè a. Nan pwosesis eprèv sa a, “mason yo” t ap finalman rejte “wòch ang lan” nan “sèt fwa yo”, epi apre sa yo t ap pase soti nan mouvman Filadèlfi a pou rive nan legliz Lawodise a. Nan dènye jou yo, lè Mesaje Alyans lan vini toudenkou nan tanp Li a, nan lwa dimanch ki pral vini byento a, Li pral sèvi ak Levi fidèl yo pou rele lòt twoupo pa Li a. Fidèl yo nan dènye jou yo pral fin pase soti nan “legliz” Lawodise a pou rive nan “mouvman” Filadèlfi a.
The movement of the first angel published its formalized message two hundred and twenty years after the King James Bible was published, and the movement of the third angel published its formalized message two hundred and twenty years after the Declaration of Independence was published. The formalized message of both movements was empowered with the fulfillment of a prophecy of Islam, which was marked by the descent of an angel. The arrival of the angel identified the beginning of the “debate” of Habakkuk chapter two, and led to the publication of Habakkuk’s tables.
Mouvman premye zanj lan te pibliye mesaj li ki te vin fòmalize de san venn ane apre yo te pibliye Bib King James la, epi mouvman twazyèm zanj lan te pibliye mesaj li ki te vin fòmalize de san venn ane apre yo te pibliye Deklarasyon Endepandans lan. Mesaj fòmalize toude mouvman yo te resevwa pisans grasa akonplisman yon pwofesi konsènan Islam, ki te make pa desant yon zanj. Arive zanj lan te idantifye kòmansman “deba” ki nan chapit de Habakuk la, epi li te mennen nan piblikasyon tab Habakuk yo.
The empowered message represented by Habakkuk’s tables led to a disappointment, that ushered in a tarrying time, that led to the message of the Midnight Cry, that concluded with the fulfillment of the message of the Midnight Cry. The parallels which exist between the two movements are conclusive evidence for those who choose to see, that all the elements of Millerite history are connected to and are repeated in the history of the one hundred and forty-four thousand. The time period of the latter rain is typified in the Millerite movement, and it is fulfilled in the movement of Future for America. Repeatedly inspiration informs those willing to hear that only those who recognize the latter rain will receive it.
Mesaj ki te gen pouvwa a, Habakouk te reprezante pa tablèt yo, te mennen nan yon desepsyon, ki te fè antre yon tan reta, ki te mennen nan mesaj Kri Minwi a, epi ki te fini avèk akonplisman mesaj Kri Minwi a. Paralèl ki egziste ant de mouvman sa yo se prèv konklizan pou sila yo ki chwazi wè, ke tout eleman istwa Millerit la konekte ak istwa san karannkat mil yo epi yo repete ladan li. Peryòd lapli dèyè a jwenn tip li nan mouvman Millerit la, epi li akonpli nan mouvman Future for America. Enspirasyon an repete anpil fwa pou moun ki dispoze tande, se sèlman sila yo ki rekonèt lapli dèyè a ki pral resevwa li.
The period, movement, and message of the latter rain are all represented in the history of the Millerites, and the word “recognize” represents seeing something that you have seen before. The only way to see the period, movement and message of the latter rain is to recognize that it has been illustrated in Millerite history. It has also been illustrated in the other sacred reform movements. The Millerite movement was a beginning movement that represents an ending movement and therefore has many more direct references than the earlier reform movements. It also has the signature of Alpha and Omega who always illustrates the end of a thing with the beginning of a thing.
Peryòd la, mouvman an, ak mesaj lapli ta a tout reprezante nan istwa Millerites yo, epi mo « rekonèt » la vle di wè yon bagay ou te deja wè anvan. Sèl fason pou wè peryòd la, mouvman an, ak mesaj lapli ta a, se rekonèt ke yo te ilistre nan istwa Millerites yo. Yo te ilistre tou nan lòt mouvman refòm sakre yo. Mouvman Millerite la te yon mouvman kòmansman ki reprezante yon mouvman fen, e se poutèt sa li genyen anpil plis referans dirèk pase mouvman refòm ki te vini anvan yo. Li pote tou siyati Alfa ak Omega a, li menm ki toujou ilistre fen yon bagay avèk kòmansman yon bagay.
In the Millerite movement the foundations were established, and the central pillar was Daniel chapter eight, verses thirteen and fourteen. I am aware that Sister White identifies verse fourteen as the central pillar and foundation, but the reality is that verse fourteen is an answer to the question of verse thirteen. An answer is empty without understanding the question that elicits the answer. Verse thirteen identifies the vision of the trampling down, that is accomplished by two desolating powers, and verse fourteen is the vision of Christ restoring the temple and host which were trampled down. Two visions are directly connected by context, by grammar and by Palmoni, the Wonderful Numberer.
Nan mouvman Millerit la, fondasyon yo te tabli, e poto mitan an se te Danyèl chapit uit, vèsè trèz ak katòz. Mwen konnen Sè White idantifye vèsè katòz kòm poto mitan ak fondasyon an, men reyalite a se ke vèsè katòz se yon repons pou kestyon vèsè trèz la. Yon repons vid si yo pa konprann kestyon ki pwovoke repons lan. Vèsè trèz idantifye vizyon sou pilonnen anba pye a, ki akonpli pa de pouvwa k ap ravaje; epi vèsè katòz la se vizyon Kris la k ap restore tanp lan ak lame a ki te pilonnen anba pye. De vizyon sa yo konekte dirèkteman pa kontèks la, pa gramè a, epi pa Palmoni, Mèveye Metrize Nimewo yo.
William Miller was used to identify the foundational truths, which would be Daniel chapter eight, verses thirteen and fourteen. The first jewel he discovered was the “seven times” that represents the trampling down of verse thirteen, and the framework which he built all of his prophetic structure upon was the “two desolating powers” motif represented in verse thirteen. Miller correctly identified that “the daily” abomination of verse thirteen was paganism, and the transgression of desolating power was papalism. In this sense the very “foundation” of the framework of Miller, and the “foundation” of the foundation and central pillar, was the understanding that “the daily” in chapter eight represented paganism. The foundation of the increase of knowledge from Millerite history was that “the daily,” of Daniel chapter eight was paganism, and inspiration was careful to identify that “those who gave the judgment hour cry had the correct view of the daily.”
William Miller te sèvi pou idantifye verite fondamantal yo, ki se Dànyèl chapit uit, vèsè trèz ak katòz. Premye bijou li te dekouvri a se te “sèt tan yo” ki reprezante pilonnen anba pye ki nan vèsè trèz la, epi kad li te bati tout estrikti pwofetik li a sou li se te motif “de pouvwa k ap fè dezolasyon yo” ki reprezante nan vèsè trèz la. Miller te idantifye kòrèkteman ke “kontinyèl la” ki se abominasyon nan vèsè trèz la te paganism, epi transgresyon pouvwa k ap fè dezolasyon an te papalism. Nan sans sa a, menm “fondasyon” kad Miller la, ansanm ak “fondasyon” fondasyon an ak poto santral la, se te konpreyansyon ke “kontinyèl la” nan chapit uit la te reprezante paganism. Fondasyon ogmantasyon konesans lan depi nan istwa Millerit la se te ke “kontinyèl la,” nan Dànyèl chapit uit, se te paganism, epi enspirasyon an te pran swen pou idantifye ke “moun ki te bay kri lè jijman an te genyen bon konpreyansyon sou kontinyèl la.”
The foundation of the light represented as the “increase of knowledge” at the time of the end in 1989, is also “the daily.” It is simply another divine parallel. In order to recognize the increase of knowledge that is represented in the last six verses of Daniel eleven there is required an application of the writings of Ellen White. In her writings she identifies that the history of verse thirty-one of Daniel eleven will be repeated in the final verses of Daniel eleven. Without that inspired clue understanding the parallel history of verse thirty-one with verses forty and forty-one would be a much more difficult task.
Fondman limyè ki reprezante kòm “ogmantasyon konesans lan” nan tan lafen an an 1989, se tou “sakrifis chak jou a.” Sa se tou senpleman yon lòt paralèl diven. Pou rekonèt ogmantasyon konesans ki reprezante nan sis dènye vèsè Danyèl onz yo, li nesesè pou aplike ekriti Ellen White yo. Nan ekriti li yo, li idantifye ke istwa vèsè tranteyen nan Danyèl onz la pral repete nan dènye vèsè Danyèl onz yo. San endis enspire sa a, konprann istwa paralèl vèsè tranteyen an avèk vèsè karant ak karanteyen yo t ap yon travay ki pi difisil anpil.
The “daily” in the book of Daniel represents paganism and is the foundation of the foundation for the Millerites, and it is the foundation of the message for the movement of the one hundred and forty-four thousand. It is also the truth which was purposely made into error by a “lie” that was introduced into the third generation of Laodicean Adventism, that was typified by the third abomination of “women weeping for Tammuz” in Ezekiel chapter eight, and the compromise represented by the third church of Pergamos.
“Chak jou a” nan liv Danyèl la reprezante paganism, e li se fondman fondman an pou Millerit yo; li se tou fondman mesaj la pou mouvman san karannkat mil yo. Li se tou verite a yo te fè tounen erè avèk entansyon pa mwayen yon “manti” yo te entwodui nan twazyèm jenerasyon Advantis Laodiseyen an, ki te tipifye pa twazyèm abominasyon an, “fanm k ap kriye pou Tammuz,” nan chapit uit Ezekyèl la, ansanm ak konpwomi twazyèm legliz Pègam la reprezante a.
The divine direction that guides the role of “the daily” as an issue in the time of the latter rain is absolutely astounding, and beyond the possibility of human construction. The fourth generation of Laodicean Adventism is portrayed as bowing down to the sun, thus representing an acceptance of the mark of the beast. Sister White identifies that to receive that mark is to come to the same mind as the beast, and that those who become confused upon the meaning of antichrist, will ultimately end up on the side of the man of sin. All this is represented by the ancient men in Jerusalem in Ezekiel chapter eight.
Direksyon diven ki gide wòl “sakrifis chak jou a” kòm yon kestyon nan tan lapli ta a, se yon bagay ki vrèman etonan nèt, e ki depase tout posiblite pou se konstriksyon lèzòm. Katriyèm jenerasyon Advantis Lawodise a dekri kòm k ap bese tèt devan solèy la, konsa li reprezante yon akseptasyon mak bèt la. Sè White fè konnen ke resevwa mak sa a se rive gen menm lespri ak bèt la, e ke sila yo ki vin nan konfizyon konsènan siyifikasyon antikris la, pral finalman fini pa kanpe bò kote nonm peche a. Tout bagay sa yo reprezante pa ansyen yo nan Jerizalèm nan nan Ezekyèl chapit uit.
In the third and fourth generation God judges those who hate Him, and that judgment is executed while the other class is receiving the seal of God’s approval. The very passage in the Scriptures that provided William Miller the light he needed to recognize that it was pagan Rome that was represented as “the daily” in the book of Daniel, is the most direct identification of the man of sin, who the ancient men bow to in chapter eight of Ezekiel. The chapter identifies the pope of the second desolating power, while also identifying the paganism of the first desolating power. And the truth that is the subject of the passage is the role of pagan Rome, who in 2 Thessalonians is the power that restrains the papacy from ascending the throne until 538.
Nan twazyèm ak katriyèm jenerasyon an, Bondye jije sila yo ki rayi Li, e jijman sa a egzekite pandan lòt gwoup la ap resevwa sele apwobasyon Bondye. Menm pasaj nan Ekriti yo ki te bay William Miller limyè li te bezwen pou rekonèt se te Wòm payen ki te reprezante kòm “chak jou a” nan liv Danyèl la, se idantifikasyon ki pi dirèk nonm peche a, moun ansyen yo ap bese devan li nan chapit uit Ezekyèl la. Chapit la idantifye pap la kòm dezyèm pouvwa k ap fè dezolasyon an, pandan li idantifye tou payanis premye pouvwa k ap fè dezolasyon an. E verite ki se sijè pasaj la se wòl Wòm payen an, ki nan 2 Tesalonisyen yo se pouvwa ki kenbe papote a pou l pa monte sou twòn nan anvan ane 538.
The “daily” which was Miller’s bedrock truth, that allowed him to produce a framework of prophecy based upon two desolating powers that trample down the sanctuary and host, is the truth identified by Paul as the truth which is rejected, and which brings strong delusion upon those who do not love that very truth in the last days. In agreement with the parallel histories, that very same truth, that is the bedrock truth, allowed Future for America to produce a framework of prophecy about the final three-fold union in the last days.
“Depi chak jou a,” ki te verite fondamantal Miller la, e ki te pèmèt li konstwi yon kad pwofetik ki baze sou de pouvwa devastatè ki pilonnen sanktyè a ak lame a, se verite Pòl idantifye kòm verite yo rejte a, e ki fè yon gwo awogans tonbe sou moun ki pa renmen menm verite sa a nan dènye jou yo. An akò avèk istwa paralèl yo, menm verite sa a, ki se verite fondamantal la, te pèmèt Future for America konstwi yon kad pwofetik konsènan dènye inyon twa-fwa a nan dènye jou yo.
Not only that, but that foundational truth, which is the foundational truth for both parallel histories, is made into the “lie” that becomes the bedrock error and Paul’s strong delusion, for the framework of the false latter rain “peace and safety” message proclaimed by the men that will never again lift up their voices and show God’s people their transgressions. “The daily” represents the foundation of both the movement of the first and the third angel, and when the rebels of Laodicea turned its meaning upside down, by identifying the satanic symbol as a symbol of Christ, the false symbol became the foundation of the counterfeit message of the false latter rain.
Se pa sèlman sa, men verite fondamantal sa a, ki se verite fondamantal pou toude istwa paralèl yo, vin tounen “manti” a ki vin erè fondamantal la ak gwo awogans Paul dekri a, kòm kad mesaj fo dènye lapli a sou “lapè ak sekirite” ke mesye sa yo pwoklame, yo menm ki p ap janm leve vwa yo ankò pou montre pèp Bondye a peche yo. “Sakrifis tout tan an” reprezante fondasyon ni mouvman premye zanj lan ni twazyèm zanj lan, epi lè rebèl Laodise yo te ranvèse sans li nètale, lè yo te idantifye senbòl satanik la kòm yon senbòl Kris la, fo senbòl la te vin fondasyon mesaj kontrefè fo dènye lapli a.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: 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 29:9–16.
Rete la, epi sezi; rele byen fò, wi, rele byen fò: yo sou; men se pa ak diven; yo ap kilbite; men se pa ak bwason fò. Paske Seyè a vide sou nou lespri yon gwo dòmi, li fèmen je nou; pwofèt yo ak chèf nou yo, moun k ap fè vizyon yo, li kouvri yo. E tout vizyon an vin pou nou tankou pawòl yon liv ki sele, yo bay yon moun ki gen konesans, y ap di: Tanpri, li sa a; epi li di: Mwen pa kapab, paske li sele. Epi yo bay liv la bay moun ki pa gen konesans, y ap di: Tanpri, li sa a; epi li di: Mwen pa gen konesans. Se poutèt sa Seyè a di: Paske pèp sa a pwoche bò kote m ak bouch li, epi onore m ak lèv li, men li mete kè li byen lwen mwen, epi lakrent li gen pou mwen se yon bagay yo anseye dapre lòd lèzòm; se poutèt sa, gade, m pral fè yon travay mèvèy nan mitan pèp sa a, wi, yon travay mèvèy ak yon sezi: paske sajès saj yo ap peri, epi konpreyansyon moun pridan yo ap kache. Malè pou sila yo ki chèche fon anpil pou kache konsèy yo devan Seyè a, e zèv yo fèt nan tenèb, epi yo di: Kilès ki wè nou? e kilès ki konnen nou? Sètènman, jan nou vire bagay yo tèt anba a, y ap konsidere l tankou ajil bòs potye a: èske sa ki fèt la va di sou moun ki fè li a: Li pa t fè m? oswa èske bagay ki fòme a va di sou moun ki fòme li a: Li pa t gen konprann? Ezayi 29:9–16.
All the prophets spoke of the last days, and openly lying in order to turn the meaning of “the daily,” upside down closely imitates the definition of the unpardonable sin. To assign a person as forever lost is beyond the ability, or moral authority, of men toward other men, but that is not what is here being identified.
Tout pwofèt yo te pale sou dènye jou yo, epi bay manti ouvètman pou ranvèse sans “sakrifis kontinyèl la” sanble anpil ak definisyon peche ki pa padonab la. Deziyen yon moun kòm pèdi pou tout tan depase kapasite, oswa otorite moral, lèzòm genyen anvè lòt lèzòm; men se pa sa k ap idantifye isit la.
Those in Isaiah who turn things upside down, which is simply another expression for what Isaiah identifies elsewhere as calling darkness light or light darkness, are identified as the ancient men that rule Jerusalem as their final judgment is being represented.
Moun sa yo nan Ezayi ki vire tout bagay tèt anba, ki se senpleman yon lòt fason pou eksprime sa Ezayi idantifye yon lòt kote kòm rele fènwa limyè oubyen limyè fènwa, yo idantifye kòm ansyen yo ki ap dirije Jerizalèm pandan jijman final yo ap reprezante.
Woe unto them that call evil good, and good evil; that put darkness for light, and light for darkness; that put bitter for sweet, and sweet for bitter! Woe unto them that are wise in their own eyes, and prudent in their own sight! Woe unto them that are mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward, and take away the righteousness of the righteous from him! Therefore as the fire devoureth the stubble, and the flame consumeth the chaff, so their root shall be as rottenness, and their blossom shall go up as dust: because they have cast away the law of the Lord of hosts, and despised the word of the Holy One of Israel. Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:20–26.
Malè pou moun ki rele sa ki mal bon, epi sa ki bon mal; ki fè fènwa pase pou limyè, epi limyè pou fènwa; ki fè anmè pase pou dous, epi dous pou anmè! Malè pou moun ki saj nan pwòp je pa yo, epi ki pridan nan pwòp lide pa yo! Malè pou moun ki vanyan pou bwè diven, epi ki gen fòs pou melanje bwason fò: ki jistifye mechan an pou rekonpans, epi ki wete jistis moun ki jis la nan men li! Se poutèt sa, menm jan dife devore pay sèch la, epi flanm nan boule pay la nèt, konsa rasin yo va tankou pouriti, epi flè yo va monte tankou pousyè: paske yo rejte lalwa Seyè ki gen tout pouvwa a, epi yo meprize pawòl Sentespri Izrayèl la. Se poutèt sa kòlè Seyè a limen kont pèp li a, epi li lonje men li kont yo, epi li frape yo: epi mòn yo tranble, epi kadav yo te chire an miyèt moso nan mitan lari yo. Malgre tout sa, kòlè li pa detounen, men li toujou lonje men li. Epi l ap leve yon banyè pou nasyon yo ki byen lwen, epi l ap sifle pou yo depi nan dènye bout latè a: epi gade, yo va vini byen vit avèk prese. Ezayi 5:20–26.
God’s ensign (the one hundred and forty-four thousand) is lifted up as the ensign at the soon coming Sunday law, which is when “the anger of the Lord is kindled against his people”, and He stretches “forth his hand against them”, and “smites them”, and “their carcases will be torn in the midst of the streets.” The midst of the streets are the streets of Jerusalem when the destroying angels of Ezekiel chapter nine, are commanded to go forth “and smite: let not your eye spare, neither have ye pity: 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. Then they began at the ancient men which were before the house.” Ezekiel’s “ancient men”, who Sister White states are those who were to be the guardians of the people, are Isaiah’s “drunkards of Ephraim” who “turn things upside down” in chapters twenty-eight and twenty-nine.
Drapo Bondye a (san karant-kat mil yo) leve kòm drapo a lè lwa dimanch ki pral vini byento a parèt, se lè “kòlè Seyè a limen kont pèp li a”, epi Li lonje “men li sou yo”, epi Li “frape yo”, epi “kadav yo pral chire an miyèt moso nan mitan lari yo.” Mitan lari yo se lari Jerizalèm yo lè zanj destriktè yo nan Ezekyèl chapit nèf resevwa lòd pou yo sòti “epi frape: pa kite je nou epanye, ni pa gen pitye: touye nèt granmoun kou jèn, ni jenn fi, ni timoun piti, ni fanm; men pa pwoche bò kote okenn moun ki gen mak la sou li; epi kòmanse nan sanktyè mwen an. Lè sa a yo te kòmanse ak ansyen yo ki te devan kay la.” “Ansyen yo” nan Ezekyèl la, ke Sè White deklare se moun ki te dwe gadyen pèp la, se “tafyatè Efrayim yo” nan Ezayi ki “vire tout bagay tèt anba” nan chapit vennuit ak vennnèf.
In chapter five they are those who are “mighty to drink wine, and men of strength to mingle strong drink: Which justify the wicked for reward.” With the publication of the book Questions on Doctrine, the ancient men drank from the cup of apostate Protestantism, and presented the false gospel of justification that claims men cannot be sanctified, that Christ is our Substitute, but not our Example. In doing so, the book justified the wicked, for the reward of being accepted among the fallen churches of apostate Protestantism. The passage is identifying their ultimate judgment, and the reason for that judgment is that they “despised the word of the Holy One of Israel.” They did this by rejecting the understanding of “the daily,” presented by those who gave the judgment hour cry, and by drinking from the cup of apostate Protestantism.
Nan chapit senk, yo se moun ki “vanyan pou bwè diven, ak moun ki gen fòs pou melanje bwason fò: ki fè mechan yo pase pou jis pou rekonpans.” Lè liv Questions on Doctrine te pibliye, ansyen mesye yo te bwè nan gode Pwotestantis aposta a, epi yo te prezante fo levanjil jistifikasyon an ki fè konnen moun pa ka sanktifye, ke Kris se Ranplasman nou, men pa Egzanp nou. Lè yo te fè sa, liv la te fè mechan yo pase pou jis, pou rekonpans aksepte yo pami legliz tonbe yo nan Pwotestantis aposta a. Pasaj la ap idantifye jijman final yo, e rezon jijman sa a se paske yo “te meprize pawòl Sen Izrayèl la.” Yo te fè sa lè yo te rejte konpreyansyon sou “chak jou a,” sa yo ki te bay rèl lè jijman an te prezante a, epi lè yo te bwè nan gode Pwotestantis aposta a.
In the passage they turn what is sweet to bitter, and what is bitter to sweet. The message that is in the angel’s hand when He descends is sweet, but the conclusion of the message is bitter. They argue the true latter rain message that begins when the angel descends is bitter, and at the conclusion they identify a sweet false peace and safety message, for they can’t help themselves from turning things upside down.
Nan pasaj la, yo fè sa ki dous tounen anmè, epi sa ki anmè tounen dous. Mesaj ki nan men zanj lan lè Li desann lan se dous, men konklizyon mesaj la se anmè. Yo soutni vrè mesaj lapli denye a, ki kòmanse lè zanj lan desann, se anmè; epi nan konklizyon an yo idantifye yon fo mesaj dous sou lapè ak sekirite, paske yo pa ka anpeche tèt yo vire bagay yo tèt anba.
The passage where this sin is represented is at the close of their corporate probationary time. Therefore, it is appropriate to see that their actions of identifying the satanic work of paganism as the work of Christ is a prophetic parallel to the unpardonable sin, which is identifying the work of the Holy Spirit as the work of Satan. Placing the “lie” into the third generation of Adventism provided the foundational logic of their false latter rain message, and ultimately brings a strong delusion upon them. The very passage where Miller came to understand the correct meaning of “the daily” is where they are portrayed as being overthrown.
Pasaj kote peche sa a reprezante a se nan fen tan pwobasyon kolektif yo. Se poutèt sa, li apwopriye pou nou wè aksyon yo, lè yo idantifye travay satanik paganism lan kòm travay Kris la, kòm yon paralèl pwofetik ak peche ki pa padonab la, ki se idantifye travay Sentespri a kòm travay Satan. Mete “manti” a nan twazyèm jenerasyon Advantis la te bay lojik fondamantal mesaj fo lapli ta yo a, epi finalman li pote yon gwo ilizyon sou yo. Menm pasaj kote Miller te rive konprann sans kòrèk “le quotidien” an se kote yo dekri kòm moun y ap chavire.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:3–12.
Pa kite pèsonn twonpe nou nan okenn fason; paske jou sa a p ap vini, si pa gen apostazi a ki vini anvan, epi nonm peche a pa parèt, pitit pèdisyon an; li menm ki opoze tèt li, epi ki leve tèt li pi wo pase tout sa yo rele Bondye, oswa tout sa yo adore; konsa, kòm Bondye, li chita nan tanp Bondye a, li montre tèt li tankou si se li menm ki Bondye. Èske nou pa sonje, lè m te toujou avèk nou, mwen te di nou bagay sa yo? Epi kounye a nou konnen sa k ap kenbe l la, pou l ka parèt nan tan pa l. Paske mistè mechanste a deja ap travay; se sèlman moun ki kounye a ap anpeche a k ap kontinye anpeche, jouk lè yo retire l nan chemen an. Lè sa a, mechan sa a va parèt, li menm Seyè a va detwi avèk souf bouch li, e li va disparèt avèk ekla vini li a. Se li menm ki vini dapre aksyon Satan, avèk tout pouvwa, siy, ak mèvèy mansonjè, epi avèk tout sediksyon lenjistis nan moun k ap peri yo; paske yo pa t resevwa lanmou verite a, pou yo te ka sove. Se poutèt sa, Bondye va voye sou yo yon gwo ilizyon, pou yo kwè manti a; pou yo tout ka kondane, yo menm ki pa t kwè verite a, men ki te pran plezi nan lenjistis. 2 Tesalonisyen 2:3–12.
The prophets speak more of the last days than any other preceding sacred history, and this is true of this passage. The bedrock of Miller’s increase of knowledge, is also the bedrock of the increase of knowledge that arrived in 1989, for the correct understanding of the prophetic history associated with “the daily,” describes the history of verses forty and forty-one of Daniel eleven. What this means is that if a student of prophecy does not understand the role of paganism and its prophetic relationship to papal Rome, then the student will be unable to recognize that the work of first restraining the rise of the papacy, and then the work of placing the papacy on the throne of the earth was accomplished by paganism, and that work typifies the role of the earth beast of Revelation thirteen who at first restrains the papacy, but then changes and puts it on the throne of the earth. The role of the earth beast of Revelation thirteen is represented as the future for America.
Pwofèt yo pale plis sou dènye jou yo pase sou nenpòt lòt istwa sakre ki te vini anvan, e sa a se laverite tou pou pasaj sa a. Fondasyon prensipal ogmantasyon konesans Miller la se tou fondasyon ogmantasyon konesans ki te rive an 1989 la, paske bon konpreyansyon istwa pwofetik ki asosye ak “sakrifis tout tan an” dekri istwa vèsè karant ak karant-yon nan Dànyèl onz. Sa vle di ke si yon etidyan pwofesi pa konprann wòl paganism nan ak relasyon pwofetik li ak Wòm papal la, etidyan an p ap kapab rekonèt ke travay ki te fèt an premye pou anpeche leve papote a, epi apre sa travay ki te mete papote a sou twòn tè a, se paganism ki te akonpli li; e travay sa a se yon tip ki montre wòl bèt tè a nan Revelasyon trèz la, ki an premye anpeche papote a, men apre sa li chanje epi li mete l sou twòn tè a. Wòl bèt tè a nan Revelasyon trèz la prezante kòm lavni Amerik la.
We will continue our consideration of the unsealing of the light of the Hiddekel River in our next article.
N ap kontinye egzamen nou sou ouvèti limyè Rivyè Hiddékèl la nan atik k ap vini an.
“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 pi lwen pase sa ki parèt deyò, ki li kè tout moun, di konsènan sila yo ki te resevwa anpil limyè: ‘Yo pa aflije ni sezi poutèt kondisyon moral ak espirityèl yo.’ Wi, yo chwazi pwòp chemen pa yo, e nanm yo pran plezi nan bagay abominab yo. Mwen menm tou, m ap chwazi ilizyon yo, e m ap fè sa yo pè a tonbe 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, e yo te chwazi sa ki pa t fè M plezi.’ ‘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.’
“Pwofesè selès la te mande: ‘Ki ilizyon ki ta ka sedwi lespri a pi fò pase pretansyon ke nou ap bati sou bon fondasyon an e ke Bondye apwouve zèv nou yo, pandan ke an reyalite nou ap fè anpil bagay selon politik monn nan epi nou ap peche kont Jewova? O, se yon gwo twonpri, yon ilizyon ki atiran, ki pran posesyon lespri yo lè moun ki te deja konnen verite a konfonn fòm pyete a ak lespri ak pisans li; lè yo sipoze yo rich, yo vin gen anpil byen e yo pa bezwen anyen, tandiske an reyalite yo bezwen tout bagay.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Bondye pa chanje atitid Li anvè sèvitè fidèl Li yo ki ap kenbe rad yo san tach. Men anpil moun ap rele: ‘Lapè ak sekirite,’ pandan destriksyon toudenkou ap vini sou yo. Sòf si gen yon repantans pwofon, sòf si lèzòm imilye kè yo pa mwayen konfesyon epi resevwa verite a jan li ye nan Jezi, yo p ap janm antre nan syèl la. Lè pirifikasyon va fèt nan mitan nou, nou p ap rete alèz ankò, ap vante tèt nou kòmkwa nou rich, nou vin ogmante ak byen, e nou pa bezwen anyen.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Kilès ki kapab di avèk verite: ‘Lò pa nou an pase nan dife; rad pa nou yo pa tache ak lemonn’? Mwen te wè Enstriktè nou an ap lonje dwèt sou rad sa yo yo rele jistis la. Lè Li rache yo sou yo, Li te mete aklè salte ki te kache anba yo. Lè sa a, Li di m: ‘Èske ou pa wè kijan yo te kouvri salte yo ak pouriti karaktè yo avèk pretansyon? “Ki jan vil fidèl la vin tounen yon pwostitye!” Kay Papa m nan vin tounen yon kay komès, yon kote prezans ak glwa diven an pati kite! Se poutèt sa ki fè gen feblès, e fòs la manke.’” Testimonies, volim 8, 249, 250.