In the Millerite movement, the increase of knowledge was unsealed and it tested primarily, but not exclusively the professed Protestants in the United States. Sardis, the church coming out of the darkness of papal supremacy was being led to a fuller understanding of the gospel that was to be revealed when the heavenly sanctuary was opened in heaven. In the movement of the third angel the increase of knowledge was unsealed on September 11, 2001 and it tested Laodicean Adventism around the world. For this reason, the truth represented in the last six verses of Daniel eleven, which is the source of the increase of knowledge, was resisted by Laodicean Adventism.
Nan mouvman Millerit la, ogmantasyon konesans lan te dezsele, epi li te mete sitou, men pa sèlman, Pwotestan ki te deklare tèt yo Ozetazini anba eprèv. Sardis, legliz k ap soti nan fènwa sipremasi papal la, t ap kondwi pou rive nan yon konpreyansyon pi konplè sou levanjil la ki te dwe revele lè tanp sen ki nan syèl la te louvri nan syèl la. Nan mouvman twazyèm zanj lan, ogmantasyon konesans lan te dezsele 11 septanm 2001, epi li te mete Advantis Laodise a atravè lemond anba eprèv. Se poutèt sa, verite ki reprezante nan dènye sis vèsè Danyèl onz la, ki se sous ogmantasyon konesans lan, te rankontre rezistans bò kote Advantis Laodise a.
“The few faithful builders upon the true foundation (1 Corinthians 3:10, 11) were perplexed and hindered as the rubbish of false doctrine obstructed the work. Like the builders upon the wall of Jerusalem in Nehemiah’s day, some were ready to say: ‘The strength of the bearers of burdens is decayed, and there is much rubbish; so that we are not able to build.’ Nehemiah 4:10. Wearied with the constant struggle against persecution, fraud, iniquity, and every other obstacle that Satan could devise to hinder their progress, some who had been faithful builders became disheartened; and for the sake of peace and security for their property and their lives, they turned away from the true foundation. Others, undaunted by the opposition of their enemies, fearlessly declared: ‘Be not ye afraid of them: remember the Lord, which is great and terrible’ (verse 14); and they proceeded with the work, everyone with his sword girded by his side. Ephesians 6:17.
“Kèk bildè fidèl sou vrè fondasyon an (1 Corinthians 3:10, 11) te nan gwo konfizyon e yo te jwenn antrav, pandan fatra fo doktrin te bouche travay la. Menm jan ak moun k ap bati sou miray Jerizalèm nan nan tan Neemi an, kèk te prèt pou di: ‘Fòs moun k ap pote chay yo febli, e gen anpil fatra; konsa nou pa kapab bati.’ Nehemiah 4:10. Fatige anba batay san rete kont pèsekisyon, fwod, inikite, ak tout lòt antrav Satan te kapab envante pou anpeche pwogrè yo, kèk ladan yo ki te konn bildè fidèl te vin dekouraje; e poutèt lapè ak sekirite pou byen yo ak pou lavi yo, yo te vire do bay vrè fondasyon an. Gen lòt ankò, ki pa t kite opozisyon lènmi yo fè yo pè, avèk kouraj yo te deklare: ‘Nou pa bezwen pè yo: sonje Seyè a, ki gran e terib la’ (verse 14); epi yo te kontinye travay la, chak moun ak nepe li mare bò kote l. Ephesians 6:17.”
“The same spirit of hatred and opposition to the truth has inspired the enemies of God in every age, and the same vigilance and fidelity have been required in His servants. The words of Christ to the first disciples are applicable to His followers to the close of time: ‘What I say unto you I say unto all, Watch.’ Mark 13:37.” The Great Controversy, 56.
“Menm lespri rayisman ak opozisyon kont verite a te enspire lènmi Bondye yo nan chak epòk, e menm vijilans ak fidelite a te nesesè lakay sèvitè Li yo. Pawòl Kris la te di premye disip yo aplikab pou disip Li yo jouk nan fen tan an: ‘Sa m ap di nou an, se ak tout moun m ap di li, Veye.’ Mak 13:37.” The Great Controversy, 56.
The presentation of the message of the last six verses of Daniel began in the environment of the self-supporting ministries of Laodicean Adventism, and was thereafter confronted with the famous theologians (the learned) of Laodicean Adventism as time progressed. The weapons that were employed in an attempt to discredit the message, invariably produced a greater light and clarity of the verses that were under scrutiny and attack. Those attacks ultimately led to prophetic understandings that had not been previously recognized, but were then established and found to be part of the advancing light of the third angel.
Prezantasyon mesaj sis dènye vèsè yo nan Danyèl la te kòmanse nan mitan ministè endepandan ki soutni tèt yo nan Advantis Laodiseyen an, epi apre sa, avèk pwogrè tan an, li te vin konfwonte ak teyolojyen renome yo (moun save yo) nan Advantis Laodiseyen an. Zam yo te sèvi avè yo nan yon tantativ pou diskredite mesaj la te, san manke, pwodui yon pi gwo limyè ak plis klète sou vèsè ki te anba egzamen ak atak yo. Atak sa yo, finalman, te mennen nan konpreyansyon pwofetik ki pa t rekonèt anvan sa, men ki te lè sa a etabli e yo te jwenn yo fè pati limyè pwogresif twazyèm zanj lan.
The Millerites only recognized four kingdoms of Bible prophecy, but shortly after 1844, it was understood that the United States was the earth beast of Revelation thirteen, and that understanding clarified that the papacy was not simply a part of the Roman kingdom, but it was actually the fifth kingdom of Bible prophecy.
Millerites yo te rekonèt sèlman kat wayòm nan pwofesi Bib la, men yon ti tan apre 1844, yo te vin konprann ke Etazini se te bèt ki soti sou tè a nan Revelasyon trèz, e konpreyansyon sa a te fè klè ke papote a pa t sèlman yon pati nan wayòm women an, men li te an reyalite senkyèm wayòm pwofesi Bib la.
“Under the symbols of a great red dragon, a leopard-like beast, and a beast with lamblike horns, the earthly governments which would especially engage in trampling upon God’s law and persecuting His people, were presented to John. The war is carried on till the close of time. The people of God, symbolized by a holy woman and her children, were represented as greatly in the minority. In the last days only a remnant still existed. Of these John speaks as they ‘which keep the commandments of God, and have the testimony of Jesus Christ.’
“Anba senbòl yon gwo dragon wouj, yon bèt ki sanble ak leyopa, ak yon bèt ki gen kòn tankou ti mouton, yo te prezante bay Jan gouvènman tè a ki t ap espesyalman angaje yo nan pilonnen lalwa Bondye a epi pèsekite pèp Li a. Lagè a kontinye jouk nan fen tan an. Pèp Bondye a, ki te senbolize pa yon fanm sen ak pitit li yo, te reprezante kòm yo te anpil nan minorite a. Nan dènye jou yo, se sèlman yon rès ki te toujou egziste. Se de sa yo Jan pale lè li di yo se sila yo “ki kenbe kòmandman Bondye yo, epi ki gen temwayaj Jezikri a.”
“Through paganism, and then through the Papacy, Satan exerted his power for many centuries in an effort to blot from the earth God’s faithful witnesses. Pagans and papists were actuated by the same dragon spirit. They differed only in that the Papacy, making a pretense of serving God, was the more dangerous and cruel foe. Through the agency of Romanism, Satan took the world captive. The professed church of God was swept into the ranks of this delusion, and for more than a thousand years the people of God suffered under the dragon’s ire. And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.
“Atravè paganis la, epi apre sa atravè Papote a, Satan te egzèse pouvwa li pandan anpil syèk nan yon efò pou efase temwen fidèl Bondye yo sou latè. Pègan yo ak papis yo te anime pa menm lespri dragon an. Yo te diferan sèlman nan sa a: Papote a, pandan li t ap pran pòz sèvi Bondye, te lènmi ki pi danjere e ki pi mechan an. Atravè mwayen womanis la, Satan te fè mond lan vin kaptif. Legliz Bondye a ki t ap fè pwofesyon lafwa te baleye pou antre nan ran delizyon sa a, epi pandan plis pase mil ane pèp Bondye a te soufri anba kòlè dragon an. E lè Papote a, yo te wete fòs li, te oblije sispann pèsekisyon an, Jan te wè yon nouvo pouvwa k ap monte pou repete vwa dragon an, epi pou kontinye menm travay mechan ak blasfematwa a. Pouvwa sa a, dènye a ki dwe fè lagè kont legliz la ak lalwa Bondye a, te senbolize pa yon bèt ki te gen kòn tankou ti mouton.”
“But the stern tracing of the prophetic pencil reveals a change in this peaceful scene. The beast with lamblike horns speaks with the voice of a dragon, and ‘exerciseth all the power of the first beast before him.’ Prophecy declares that he will say to them that dwell on the earth that they should make an image to the beast, and that “he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads; and that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.” Thus Protestantism follows in the steps of the Papacy.” Signs of the Times, November 1, 1899.
“Men trasé sevè kreyon pwofetik la revele yon chanjman nan sèn pasifik sa a. Bèt ki gen kòn tankou ti mouton an pale ak vwa yon dragon, epi li ‘egzèse tout pouvwa premye bèt la devan li.’ Pwofesi a deklare ke li pral di moun ki abite sou tè a pou yo fè yon imaj pou bèt la, e ke ‘li fè tout moun, piti kou gran, rich kou pòv, lib kou esklav, resevwa yon mak nan men dwat yo oswa sou fwon yo; epi pou pèsonn pa ka achte ni vann, sof sila a ki gen mak la, oswa non bèt la, oswa nimewo non li.’ Konsa, Pwotestantis la suiv tras Papote a.” Signs of the Times, November 1, 1899.
When the last six verses of Daniel eleven were unsealed, it was recognized that the entire sequence illustrated in those six verses, were addressing the interactions of the three powers Sister White just identified as “paganism,” the “Papacy” and “Protestantism.” The enemy argued that the “glorious land” of verse forty-one was a symbol of either Protestantism or the Seventh-day Adventist church, but the “glorious land” is the United States, and in verse forty-one the king of the north (the papacy) conquers the United States at the soon coming Sunday law. The satanic error that identifies the “glorious land” as anything other than the United States is designed to prevent men and women from recognizing that the next prophetic event after the collapse of the Soviet Union in 1989, in the period represented in the last six verses of Daniel eleven, is the soon coming Sunday law.
Lè sis dènye vèsè Danyèl onz yo te devwale, yo te rekonèt ke tout sekans ki ilistre nan sis vèsè sa yo t ap trete entèraksyon twa pisans Sè White te sot idantifye kòm “payenis,” “Papote a,” ak “Pwotestantis.” Lènmi an te soutni ke “bèl peyi a” nan vèsè karantèn yon an te yon senbòl swa Pwotestantis, swa legliz Advantis Setyèm Jou a; men “bèl peyi a” se Etazini, e nan vèsè karantèn yon an wa nò a (Papote a) konkeri Etazini nan lwa dimanch ki pral vini byento a. Erè satanik ki idantifye “bèl peyi a” kòm nenpòt lòt bagay pase Etazini fèt pou anpeche gason ak fanm rekonèt ke pwochen evènman pwofetik la apre efondreman Inyon Sovyetik la an 1989, nan peryòd ki reprezante nan sis dènye vèsè Danyèl onz yo, se lwa dimanch la ki pral vini byento a.
For Seventh-day Adventists, this means that verse forty-one is identifying the close of probation for God’s church, and the last thing Laodicean Adventism wants to hear, is that their probationary time is running out! The Lord led the argument to a point where it was recognized that when pagan Rome took control of the world at the Battle of Actium in 31 BC, it had to first conquer three geographical powers as represented in Daniel chapter eight.
Pou Advantis Setyèm Jou yo, sa vle di vèsè karant-e-yonn nan ap idantifye fen tan gras legliz Bondye a, e dènye bagay Advantis Laodiseyen an ta vle tande, se ke tan gras pa yo a ap rive nan bout li! Senyè a te mennen agiman an jis nan yon pwen kote yo te rekonèt ke lè Wòm payen an te pran kontwòl mond lan nan Batay Aktyòm nan an 31 anvan Jezikri, li te dwe anvan sa konkeri twa pouvwa jewografik jan yo reprezante yo nan chapit uit liv Danyèl la.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. Daniel 8:9.
Epi soti nan youn nan yo te parèt yon ti kòn, ki te vin grandi anpil anpil, sou bò sid, sou bò lès, ak sou peyi bèl la. Danyèl 8:9.
It was an established fact that the “south”, “east” and “the pleasant land” represented the three geographical areas that pagan Rome took control of, as it ascended the throne of the earth as the fourth kingdom of Bible prophecy. In conjunction with this fact was that papal Rome also had to overcome three geographical powers, as it ascended the throne of the earth as the fifth kingdom of Bible prophecy, as represented in Daniel chapter seven.
Se te yon reyalite byen etabli ke “sid la”, “lès la” ak “peyi agreyab la” te reprezante twa zòn jewografik ke Wòm payen an te pran anba kontwòl li, pandan li t ap monte sou twòn tè a kòm katriyèm wayòm nan pwofesi Bib la. An rapò ak reyalite sa a, Wòm papal la tou te oblije venk twa pouvwa jewografik, pandan li t ap monte sou twòn tè a kòm senkyèm wayòm nan pwofesi Bib la, jan sa reprezante nan chapit sèt liv Danyèl la.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Mwen t ap gade kòn yo, epi gade, yon lòt ti kòn leve nan mitan yo; devan li, yo derasinen twa nan premye kòn yo. Epi gade, nan kòn sa a te gen je tankou je moun, ak yon bouch k ap pale gwo bagay. Danyèl 7:8.
In the controversy that waged over the “glorious land” of verse forty-one the Lord identified that there were three manifestations of Rome in prophecy. Pagan Rome, which was followed by papal Rome and then there was Rome of the last days, that we called “modern Rome”. Based upon two sound and established truths of prophecy, the first being that God never changes, and the other that truth is established upon the testimony of two witnesses, we concluded without wavering that the three obstacles for the king of the north in the last six verses of Daniel chapter eleven had to represent three modern geographical powers.
Nan konfli ki te dewoule sou “peyi gloriye” a nan vèsè karant-yon an, Senyè a te fè konnen te gen twa manifestasyon Wòm nan pwofesi. Wòm payen, ki te swiv pa Wòm papal, epi apre sa te gen Wòm nan dènye jou yo, ke nou te rele “Wòm modèn”. Sou baz de verite pwofetik ki solid e byen tabli, premye a se ke Bondye pa janm chanje, epi lòt la se ke verite tabli sou temwayaj de temwen, nou te rive, san ezitasyon, nan konklizyon ke twa obstak pou wa nò a nan sis dènye vèsè chapit onz nan liv Danyèl la te dwe reprezante twa pisans jeyografik modèn.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Jezikri menm yè, jodi a, e pou tout tan. Ebre 13:8.
It is also written in your law, that the testimony of two men is true. John 8:17.
Li ekri tou nan lalwa nou an, ke temwayaj de moun se verite. Jan 8:17.
This recognition confirmed what we had already concluded, for we had been identifying the “glorious land” as a geographical power (the United States), and rejected the foolish idea that it represented a church, which is a spiritual power. We formed this position based upon the belief which has always been confirmed, that there are no accidents in God’s Word. It is clear upon many witnesses that God’s church in the last days is a mountain.
Rekonesans sa a te konfime sa nou te deja konkli, paske nou te deja idantifye “peyi bèl pouvwa a” kòm yon pouvwa jeyografik (Etazini), e nou te rejte lide sòt la ki ta fè kwè li reprezante yon legliz, ki se yon pouvwa espirityèl. Nou te pran pozisyon sa a sou baz konviksyon ki toujou jwenn konfimasyon an, ke pa gen okenn aksidan nan Pawòl Bondye a. Sa klè sou temwayaj anpil temwen ke legliz Bondye a nan dènye jou yo se yon mòn.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Epi sa pral rive nan dènye jou yo: mòn kay Senyè a va tabli sou tèt mòn yo, e l ap leve pi wo pase ti mòn yo; epi tout nasyon yo va koule vin jwenn li. Anpil pèp va ale, y ap di: Vini non, ann monte sou mòn Senyè a, nan kay Bondye Jakòb la; l ap anseye nou chemen li yo, e n ap mache nan santye li yo; paske se soti nan Siyon lalwa a va soti, epi pawòl Senyè a soti Jerizalèm. Ezayi 2:2, 3.
Those who proposed that the “glorious land” is a church, and more often than not they claimed it is the Seventh-day Adventist church, did so because, Daniel identifies the land as “glorious,” and their shallow reasoning concluded, that because the “glorious holy mountain” in verse forty-five is most certainly God’s last day church, therefore the “glorious land” must also be the church. After all, they both contain the adjective “glorious.”
Moun ki te pwopoze ke “peyi ki gen bèlte a” se yon legliz, e pi souvan pase pa yo te deklare se Legliz Advantis Setyèm Jou a, te fè sa paske Danyèl idantifye peyi a kòm “bèl”; epi rezònman sipèfisyèl yo te rive nan konklizyon ke, paske “mòn sen ki gen bèlte a” nan vèsè karannsenk la se san dout legliz Bondye nan dènye jou yo, kidonk “peyi ki gen bèlte a” dwe legliz la tou. Apre tou, toude genyen adjektif “bèl” la.
There are no mistakes in God’s word, and when Daniel uses “land,” in connection with the word “glorious,” and four verses later he uses “holy mountain,” in connection with the word “glorious,” Daniel was identifying a purposeful distinction between a land and a mountain. The literal glorious land is Judah, and it is in the city of Jerusalem that God’s temple was erected. Jerusalem, or the temple, can be understood as God’s church, but the territory where Jerusalem is located is the land of Judah. Many truths were established as knowledge increased in the advancing light of the third angel, but we are here simply laying out the background of prophecy identifying three manifestations of Rome.
Pa gen okenn erè nan pawòl Bondye a; e lè Dànyèl sèvi ak mo “peyi” an ansanm ak mo “bèl pouvwa,” epi kat vèsè pi devan li sèvi ak “mòn sen” an ansanm ak mo “bèl pouvwa,” Dànyèl t ap make yon distenksyon entansyonèl ant yon peyi ak yon mòn. Peyi literal bèl pouvwa a se Jida, e se nan vil Jerizalèm tanp Bondye a te bati. Yo ka konprann Jerizalèm, oswa tanp lan, kòm legliz Bondye a; men teritwa kote Jerizalèm ye a se peyi Jida. Anpil verite te tabli pandan konesans t ap ogmante nan limyè k ap pwogrese twazyèm zanj lan, men isit la nou sèlman ap prezante fondasyon pwofesi a ki idantifye twa manifestasyon Wòm.
When we recognized that pagan and papal Rome provided two witnesses that established the prophetic characteristics of modern Rome, we recognized a principle of interpretation that I called the “triple application of prophecy.” There were others who had employed similar ideas of a threefold repetition of certain prophecies, but the definition we came to recognize was the definition we still use. It is significant to understand that the prophetic rule of the triple application of prophecy, that is so often applied by Future for America, was realized during the argument of the last six verses of Daniel eleven, but what is just as significant is that the argument led to the first recognition that the triple application of prophecy was concerning Rome. In Millerite history one of the arguments was whether Antiochus Epiphanes was “the robbers” of Daniel’s people, or was “the robbers” Rome, as the Millerites understood. The reason this is significant is because Rome, as “the robbers” of Daniel’s people, are who would “established the vision” in Daniel eleven, verse fourteen.
Lè nou te rekonèt ke Wòm payèn ak Wòm papal te bay de temwen ki te etabli karakteristik pwofetik Wòm modèn nan, nou te rekonèt yon prensip entèpretasyon ke mwen te rele “aplikasyon trip pwofesi a”. Te gen lòt moun ki te itilize lide ki sanble sou yon repetisyon an twa fwa nan sèten pwofesi, men definisyon nou te rive rekonèt la se definisyon nou toujou itilize a. Li enpòtan pou konprann ke règ pwofetik aplikasyon trip pwofesi a, ke Future for America aplike souvan konsa, te vin parèt pandan agiman sou sis dènye vèsè Danyèl onz yo; men sa ki egalman enpòtan, se ke agiman an te mennen nan premye rekonesans ke aplikasyon trip pwofesi a te konsène Wòm. Nan istwa Millerit la, youn nan agiman yo se te si Antiochus Épiphane te “vòlè yo” nan pèp Danyèl la, oswa si se Wòm ki te “vòlè yo”, jan Millerit yo te konprann sa. Rezon ki fè sa enpòtan, se paske Wòm, antanke “vòlè yo” nan pèp Danyèl la, se sila yo ki t ap “etabli vizyon an” nan Danyèl onz, vèsè katòz.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Epi nan tan sa yo, anpil moun pral leve kont wa sid la; anplis, vòlè pami pèp ou a pral leve tèt yo pou etabli vizyon an; men y ap tonbe. Danyèl 11:14.
The first time we understood a triple application of prophecy it was recognized by the fact that there are three manifestations of Rome in Bible prophecy. Rome established the vision of the advancing light of the third angel, as it did in Millerite history. In Millerite history it was the understanding that paganism and papalism were the powers that trampled down the sanctuary and host that became the framework of truth upon which Miller constructed “all” of his prophetic understandings. The last six verses of Daniel eleven, established a framework of truth that Future for America has built all its prophetic applications upon. That framework is the three desolating powers of the dragon, the beast and the false prophet that lead the world to Armageddon.
Premye fwa nou te konprann yon aplikasyon trip pwofesi a, sa te rekonèt grasa lefètke gen twa manifestasyon Wòm nan pwofesi biblik. Wòm te tabli vizyon limyè pwogresif twazyèm zanj lan, menm jan li te fè sa nan listwa Millerit la. Nan listwa Millerit la, se te konpreyansyon ke payanis ak papalis se te pouvwa ki t ap pilonnen Tanp lan ak lame a, ki te vin tounen kad verite a sou ki Miller te konstwi “tout” konpreyansyon pwofetik li yo. Sis dènye vèsè Danyèl onz yo te tabli yon kad verite ke Future for America te bati tout aplikasyon pwofetik li yo sou li. Kad sa a se twa pouvwa dezolan yo: dragon an, bèt la, ak fo pwofèt la, ki mennen mond lan nan Amagedòn.
That framework is based upon the recognition that pagan Rome followed by papal Rome provide two witnesses that establishes modern Rome, and that modern Rome is the threefold union of the dragon of spiritualism (the United Nations), the beast of Catholicism (the papacy), and the false prophet of apostate Protestantism (the United States). That framework is what we identify as a triple application of prophecy. Over the following articles we will discuss the various triple applications of prophecy that have been recognized, and which make up the framework of the advancing light of the three angels.
Kad sa a chita sou rekonesans ke Wòm payen, epi ansuit Wòm papal, bay de temwen ki tabli Wòm modèn, e ke Wòm modèn se inyon an twa pati sa a: dragon espirityalis la (Nasyonzini), bèt katolis la (papòt la), ak fo pwofèt pwotestantis aposta a (Etazini). Se kad sa a nou idantifye kòm yon aplikasyon trip pwofesi a. Nan atik ki pral swiv yo, nou pral diskite divès aplikasyon trip pwofesi yo ki deja rekonèt, e ki fòme kad limyè k ap avanse twa zanj yo.
We will look at the triple application of three manifestations of Rome, which identify the political and religious structure of modern Rome, which Sister White called churchcraft and statecraft. That structure is recognized by bringing the prophetic characteristics of pagan Rome together with the prophetic characteristics of papal Rome for the purpose of identifying and establishing the characteristics in modern Rome.
N ap egzamine aplikasyon trip la nan twa manifestasyon Wòm yo, ki idantifye estrikti politik ak relijye Wòm modèn nan, ke Sè White te rele konplo legliz ak konplo leta. Estrikti sa a rekonèt lè yo mete ansanm karakteristik pwofetik Wòm payen an ak karakteristik pwofetik Wòm papal la, nan bi pou idantifye epi etabli karakteristik sa yo nan Wòm modèn nan.
We will look at the triple application of three manifestations of Babylon as represented by Nimrod, Nebuchadnezzar and Belshazzar, which identify the arrogance of the man of sin who is seated in the temple of God proclaiming that he is God, which Isaiah identified as the “haughty Assyrian.” The papal arrogance, which is a subject of Bible prophecy, is recognized by bringing the prophetic characteristics of Babel together with the prophetic characteristics of Babylon for the purpose of identifying and establishing the characteristics of modern Babylon.
Nou pral egzamine aplikasyon trip la nan twa manifestasyon Babilòn yo jan yo reprezante pa Nimwòd, Nebikadneza ak Bèlchaza, ki idantifye awogans nonm peche a ki chita nan tanp Bondye a, pandan li ap pwoklame ke li se Bondye, sa Ezayi te idantifye kòm “Asiryen ògeye a.” Awogans papal la, ki se yon sijè pwofesi biblik, rekonèt lè yo mete ansanm karakteristik pwofetik Babèl yo ak karakteristik pwofetik Babilòn yo, nan bi pou idantifye epi etabli karakteristik Babilòn modèn nan.
We will look at the triple application of three manifestations of Elijah as represented by Elijah and John the Baptist which identify “the voice crying in the wilderness” in the last days. The voice crying in the wilderness in the last days represents a specific watchman which is a movement, and identifies a double witness in a movement that has a similar beginning and ending. We are informed that there cannot be a third angel without a first and second, so at one level it is impossible to separate the movement of the first angel from the movement of the third, and both movements are represented by a watchman that was typified by Elijah and John the Baptist.
Nou pral egzamine aplikasyon trip la nan twa manifestasyon Eli yo, jan Eli ak Jan Batis reprezante yo, ki idantifye “vwa moun k ap rele nan dezè a” nan dènye jou yo. Vwa moun k ap rele nan dezè a nan dènye jou yo reprezante yon gad presi ki se yon mouvman, epi li idantifye yon temwayaj doub nan yon mouvman ki gen yon kòmansman ak yon finisman ki sanble. Yo fè nou konnen pa ka gen yon twazyèm zanj san yon premye ak yon dezyèm, konsa, nan yon nivo, li enposib pou separe mouvman premye zanj lan ak mouvman twazyèm lan, epi toude mouvman yo reprezante pa yon gad ki te tipifye pa Eli ak Jan Batis.
“By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 105.
“Pa plim ak vwa nou dwe fè pwoklamasyon an sonnen, pandan n ap montre lòd yo, ansanm ak aplikasyon pwofesi yo ki mennen nou rive nan mesaj twazyèm zanj lan. Pa ka gen yon twazyèm san premye a ak dezyèm nan. Se mesaj sa yo nou dwe bay mond lan nan piblikasyon, nan diskou, pandan n ap montre, nan liy istwa pwofetik la, bagay ki te fèt yo ak bagay ki pral fèt yo.” Selected Messages, liv 2, 105.
We will look at the triple application of three manifestations of the messenger that prepares the way for the Messenger of the Covenant to suddenly come to his temple as represented by John the Baptist and William Miller. The final watchman is a subject of prophecy which is recognized by bringing the prophetic characteristics of John the Baptist and William Miller together to identify the final fulfillment of Malachi chapter three.
N ap egzamine aplikasyon trip la nan twa manifestasyon mesaje a ki prepare chemen an pou Mesaje Alyans lan vini toudenkou nan tanp li, jan Jan Batis ak William Miller te reprezante sa. Dènye vijilan an se yon sijè pwofesi yo rekonèt lè yo mete ansanm karakteristik pwofetik Jan Batis ak William Miller pou idantifye akonplisman final chapit twa Malachi a.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. Malachi 3:1.
Gade, mwen pral voye mesaje mwen an, e li va prepare chemen an devan mwen; epi Seyè a, sila nou ap chèche a, va vini toudenkou nan tanp li a, wi, mesaje alyans lan, sila nou pran plezi ladan l lan: gade, li va vini, se konsa SENYÈ ki gen tout lame yo di. Malachi 3:1.
We will look at the triple application of the three manifestations of Islam as represented by the prophetic characteristics of Islam of the first and second woes of Revelation chapters eight and nine, which identify the prophetic characteristics of Islam of the third Woe identified in Revelation chapters ten and eleven.
Nou pral egzamine aplikasyon trip la nan twa manifestasyon Islam lan jan yo reprezante pa karakteristik pwofetik Islam lan nan premye ak dezyèm malè yo nan Revelasyon chapit uit ak nèf, ki idantifye karakteristik pwofetik Islam lan nan twazyèm Malè a ki idantifye nan Revelasyon chapit dis ak onz.
We will continue these things in the next article.
N ap kontinye bagay sa yo nan atik ki vin apre a.
“Allow no one to be brains for you, allow no one to do your thinking, your investigating, and your praying. This is the instruction we need to take to heart today. Many of you are convinced that the precious treasure of the kingdom of God and of Jesus Christ is in the Bible which you hold in your hand. You know that no earthly treasure is attainable without painstaking effort. Why should you expect to understand the treasures of the word of God without diligently searching the Scriptures?
“Pa kite pèsonn panse pou nou, pa kite pèsonn fè refleksyon nou, rechèch nou, ak lapriyè nou. Men enstriksyon nou bezwen pran nan kè nou jodi a. Anpil nan nou gen konviksyon ke trezò presye wayòm Bondye a ak Jezikri a nan Bib la nou kenbe nan men nou an. Nou konnen pa gen okenn trezò sou tè a yo ka jwenn san efò ki mande anpil swen ak pèsistans. Poukisa nou ta espere konprann trezò pawòl Bondye a san nou pa fouye Ekriti yo avèk dilijans?”
“It is proper and right to read the Bible; but your duty does not end there; for you are to search its pages for yourselves. The knowledge of God is not to be gained without mental effort, without prayer for wisdom in order that you may separate from the pure grain of truth the chaff with which men and Satan have misrepresented the doctrines of truth. Satan and his confederacy of human agents have endeavored to mix the chaff of error with the wheat of truth. We should diligently seek for the hidden treasure, and seek wisdom from heaven in order to separate human inventions from the divine commands. The Holy Spirit will aid the seeker for great and precious truths which relate to the plan of redemption. I would impress upon all the fact that a casual reading of the Scriptures is not enough. We must search, and this means the doing of all the word implies. As the miner eagerly explores the earth to discover its veins of gold, so you are to explore the word of God for the hidden treasure that Satan has so long sought to hide from man. The Lord says, ‘If any man willeth to do His will, he shall know of the teaching.’ John 7:17.” Fundamentals of Christian Education, 307.
“Li apwopriye e li dwat pou li Bib la; men devwa nou pa fini la; paske nou dwe fouye paj li yo pa nou menm. Konesans Bondye pa jwenn san efò lespri, san lapriyè pou sajès, pou nou kapab separe pay la ak grenn verite ki pwòp la, pay sa a kote lèzòm ak Satan te defòme doktrin verite yo. Satan ak konfederasyon ajan imen li yo te fè jefò pou melanje pay erè a ak ble verite a. Nou dwe chèche avèk dilijans trezò kache a, epi chèche sajès ki soti nan syèl la pou nou kapab separe envansyon lèzòm ak kòmandman Bondye yo. Sentespri a va ede moun k ap chèche gwo verite ki gen anpil valè yo, verite ki gen rapò ak plan redanmsyon an. Mwen ta vle fè tout moun byen konprann lefèt ke yon lekti sipèfisyèl nan Ekriti yo pa sifi. Nou dwe fouye, e sa vle di fè tout sa pawòl sa a vle di. Menm jan minè a ap fouye tè a avèk anpil anvi pou l dekouvri venn lò li yo, konsa nou dwe fouye pawòl Bondye a pou trezò kache a ke Satan depi lontan ap chèche kache pou lèzòm. Seyè a di: ‘Si yon moun vle fè volonte Li, l ap konnen si ansèyman an soti nan Bondye.’ Jan 7:17.” Fundamentals of Christian Education, 307.