We addressed the “burden of the valley of vision” of Isaiah twenty-two in a recent article. There we identified the “valley of vision” as a geographical symbol of the distinction between the Laodiceans and Philadelphians in the “last days.” That which bound the foolish Laodicean virgins into bundles for the fires of destruction were the “archers.” The archers of biblical prophecy represent Islam.
Nan yon atik resan, nou te trete “chay vale vizyon an” nan Ezayi vennnde. La, nou te idantifye “vale vizyon an” kòm yon senbòl jewografik distenksyon ki genyen ant Laodiseyen yo ak Filadèlfyen yo nan “dènye jou yo.” Sa ki te mare vyèj sòt Laodiseyen yo an pakèt pou dife destriksyon yo se te “banza yo.” Banza yo nan pwofesi biblik la reprezante Islam.
And God said unto Abraham, Let it not be grievous in thy sight because of the lad, and because of thy bondwoman; in all that Sarah hath said unto thee, hearken unto her voice; for in Isaac shall thy seed be called. And also of the son of the bondwoman will I make a nation, because he is thy seed. And Abraham rose up early in the morning, and took bread, and a bottle of water, and gave it unto Hagar, putting it on her shoulder, and the child, and sent her away: and she departed, and wandered in the wilderness of Beersheba. And the water was spent in the bottle, and she cast the child under one of the shrubs. And she went, and sat her down over against him a good way off, as it were a bowshot: for she said, Let me not see the death of the child. And she sat over against him, and lift up her voice, and wept. And God heard the voice of the lad; and the angel of God called to Hagar out of heaven, and said unto her, What aileth thee, Hagar? fear not; for God hath heard the voice of the lad where he is. Arise, lift up the lad, and hold him in thine hand; for I will make him a great nation. And God opened her eyes, and she saw a well of water; and she went, and filled the bottle with water, and gave the lad drink. And God was with the lad; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:12–21.
Epi Bondye di Abraram: Pa kite sa fè ou lapenn poutèt ti gason an ak poutèt sèvant ou a; nan tou sa Sara di ou, koute vwa li; paske se nan Izarak desandans ou va rele. Men, m ap fè pitit gason sèvant lan tounen yon nasyon tou, paske li se desandans ou. Abraram leve granmaten, li pran pen ak yon kannari dlo, li bay Aga yo, li mete l sou zepòl li, ansanm ak timoun nan, epi li voye l ale. Li pati, li t ap moute desann nan dezè Bècheba. Lè dlo ki te nan kannari a fini, li lage timoun nan anba youn nan touf bwa yo. Apre sa, li ale, li chita yon bon distans anfas li, tankou longè yon kout banza; paske li te di: Mwen pa vle wè timoun nan mouri. Li chita anfas li, li leve vwa li, li kriye. Bondye tande vwa ti gason an; epi zanj Bondye a rele Aga depi nan syèl la, li di l: Kisa ou genyen, Aga? Ou pa bezwen pè; paske Bondye tande vwa ti gason an kote li ye a. Leve, pran ti gason an, kenbe l byen nan men ou; paske m ap fè l tounen yon gwo nasyon. Lè sa a, Bondye louvri je li, li wè yon pi dlo; li ale, li plen kannari a ak dlo, li bay ti gason an bwè. Bondye te avèk ti gason an; li grandi, li rete nan dezè a, epi li vin yon moun ki konn tire banza. Jenèz 21:12–21.
Ishmael, the son of Hagar was to become the father of the nation of Islam and he was represented as “an archer.” The first mention of Ishmael identifies his role in biblical prophecy.
Ishmayèl, pitit gason Aga a, te gen pou l vin papa nasyon Islam nan, e yo te reprezante l kòm “yon achè.” Premye mansyone Ishmayèl la idantifye wòl li nan pwofesi biblik.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Zanj Seyè a di li konsa: Gade, ou ansent, epi w ap fè yon pitit gason, e w ap rele non li Izmayèl; paske Seyè a tande mizè ou. E li pral yon nonm sovaj; men li pral leve kont tout moun, e men tout moun pral leve kont li; e li pral rete anfas tout frè li yo. Jenèz 16:11, 12.
The nation of Islam will “be against every man,” and “every man’s hand” will be “against him.” The word translated as “wild” is the wild Arabian ass, so from the outset of Ishmael as a symbol of prophecy he is associated with the “horse family,” and he will bring every nation of the world together against his nation.
Nasyon Islam nan pral “kont tout moun,” e “men tout moun” pral “kont li.” Mo ki tradui kòm “sovaj” la se bourik sovaj Arabi a; konsa, depi nan kòmansman Ismayèl kòm yon senbòl pwofetik, li asosye ak “fanmi cheval la,” epi li pral mete tout nasyon sou latè ansanm kont nasyon pa li a.
The Millerites identified that the three woes of Revelation nine represent the prophetic history of Islam and in so doing they visually portrayed Islam as a horse on both of the two sacred tables of Habakkuk. Those charts were “directed by the hand of the Lord” and were prophesied of in Habakkuk chapter two. To reject the truth that Islam is represented by the three woes of Revelation chapter eight and verse thirteen is to reject the Spirit of Prophecy and Habakkuk. It is a rejection of both the Bible and the Spirit of Prophecy.
Milerit yo te idantifye ke twa malè ki nan Revelasyon nèf la reprezante istwa pwofetik Islam nan, e konsa yo te montre Islam vizyèlman kòm yon chwal sou toude de tab sakre Abakik yo. Tablo sa yo te “dirije pa men Senyè a” e yo te pwofetize konsènan yo nan Abakik chapit de. Rejte verite ki di Islam reprezante pa twa malè ki nan Revelasyon chapit uit, vèsè trèz la, se rejte Lespri Pwofesi a ak Abakik. Sa se yon rejè ni Bib la ni Lespri Pwofesi a.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Mwen gade, epi mwen tande yon zanj k ap vole nan mitan syèl la, li t ap di avèk yon gwo vwa: Malè, malè, malè pou moun ki rete sou tè a, poutèt lòt son twonpèt twa zanj yo, ki poko sonnen! Revelasyon 8:13.
To reject truth is to be bound for the fires of destruction, and Adventism began their progressive rejection of truth in 1863. Islam is the issue that brings all the nations of the world together during the third woe. This unity was illustrated on September 11, 2001, which, as the first waymark of the seven thunders, must also represent the last waymark of the seven thunders. The last waymark of the seven thunders in the “last days” is the Sunday law, then the third woe comes quickly. The power that angers the nations is Islam, and in the last days Islam angered the nations on September 11, 2001, but they were simultaneously “held in check.” At that time the latter rain began to sprinkle in advance of the full outpouring that takes place when the bride makes herself ready.
Rejte laverite se mare chimen pou dife destriksyon yo, e Advantis te kòmanse rejè pwogresif laverite a an 1863. Islam se kestyon ki reyini tout nasyon latè pandan twazyèm malè a. Inite sa a te ilistre 11 septanm 2001, ki, kòm premye repè sèt loraj yo, dwe reprezante tou dènye repè sèt loraj yo. Dènye repè sèt loraj yo nan “dènye jou” yo se lwa dimanch lan; lè sa a, twazyèm malè a vini vit. Pwisans ki fè nasyon yo fache a se Islam, e nan dènye jou yo Islam te fè nasyon yo fache 11 septanm 2001, men an menm tan yo te “kenbe an fren.” Nan epòk sa a, dènye lapli a te kòmanse tonbe an gout davans anvan gwo vide total la ki fèt lè lamarye a pare tèt li.
“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 tan sa a, pandan travay delivrans lan ap rive nan fen li, twoub pral vini sou tè a, e nasyon yo pral fache, men yo pral kenbe an fren pou yo pa anpeche travay twazyèm zanj lan. Nan tan sa a, ‘lapli ta a,’ oswa rafrechisman ki soti nan prezans Seyè a, pral vini pou bay fòs a gwo 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.
On September 11, 2001 the judgment of the living began, the nations were angered by the attack of Islam against the United States and the latter rain began to fall. Judgment begins with the house of God and the judgment of the house of God ends at the Sunday law crisis, then the judgment of God’s other flock begins. Much is involved with this most important truth, but these truths are well documented in the series, Habakkuk’s Tables. It was important to place these things in the article here before we return to the narrative of Revelation eleven.
Nan dat 11 Septanm 2001, jijman moun vivan yo te kòmanse; nasyon yo te fache poutèt atak Islam te fè kont Etazini, epi dènye lapli a te kòmanse tonbe. Jijman an kòmanse ak kay Bondye a, epi jijman kay Bondye a fini nan kriz lwa dimanch lan; apre sa, jijman lòt twoupo Bondye a kòmanse. Anpil bagay antre nan verite sa a ki gen pi gwo enpòtans lan, men verite sa yo byen dokimante nan seri a, Habakkuk’s Tables. Li te enpòtan pou mete bagay sa yo nan atik la isit la anvan nou retounen nan naratif Revelasyon onz la.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Menm lè a, te gen yon gwo tranblemanntè; yon dizyèm pati nan vil la tonbe, epi nan tranblemanntè a sèt mil moun te peri; rès la te vin sezi avèk gwo laperèz, epi yo te bay glwa a Bondye syèl la. Dezyèm malè a pase; epi gade, twazyèm malè a ap vini vit. Revelasyon 11:13, 14.
The “great earthquake” that marked the overturning of the nation of France in the French Revolution represents the overturning of the United States at the Sunday law. National apostasy is to be followed by national ruin, and when the United States is ruined the entire earth will be shaken to its core, thus the symbol of the “earthquake.” At that point “the third woe cometh quickly.” Islam is identified on the two sacred tables as the first and second woe of Revelation nine, and if the first woe is Islam and the second woe is Islam, then the third woe must be Islam, for upon the testimony of two a thing is established. The United States will be struck again by Islam at the Sunday law.
«Gwo tranblemanntè» ki te make ranvèsman nasyon Lafrans lan pandan Revolisyon fransè a, reprezante ranvèsman Etazini yo nan lwa dimanch lan. Apostasie nasyonal dwe swiv pa destriksyon nasyonal, e lè Etazini yo fin kraze, tout tè a ap souke jis nan rasin li; se poutèt sa senbòl «tranblemanntè» a. Lè sa a, «twazyèm malè a vini vit». Yo idantifye Islam sou de tab sakre yo kòm premye ak dezyèm malè Revelasyon nèf la; epi si premye malè a se Islam e dezyèm malè a se Islam, alò twazyèm malè a dwe Islam, paske sou temwayaj de moun yon bagay tabli. Etazini yo pral frape ankò pa Islam nan lwa dimanch lan.
Speaking of Ezekiel’s valley of bones Sister White records the following.
Ap pale de vizyon vale zo yo nan Ezekyèl la, Sè White ekri sa ki annapre a.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Zanj yo ap kenbe kat van yo, yo reprezante tankou yon chwal fache k ap chèche kase kòd li pou l lage kò l epi kouri sou tout fas tè a, pandan l ap pote destriksyon ak lanmò sou chemen li.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Èske n ap dòmi menm sou rebò mond etènèl la? Èske n ap toudi, frèt, epi mouri? O, si nou te ka genyen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ka kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, epi pòtay la sere. Men, lè nou pase nan pòtay sere a, lajè li pa gen limit.” Manuscript Releases, volim 20, 217.
The message of the “four winds” that raises the two prophets of Revelation eleven is the message of the angry horse of Bible prophecy, as represented throughout the biblical testimony, but also as visually represented upon the two sacred tables of Habakkuk. The message that brings Elijah and Moses to their feet is the message of the third woe that comes quickly after they are raised to their feet, for when the Sunday law arrives and Islam strikes again Moses and Elijah are lifted up as the ensign to the nations.
Mesaj “kat van” ki leve de pwofèt ki nan Revelasyon onz yo, se mesaj chwal fache a nan pwofesi Bib la, jan sa reprezante toupatou nan temwayaj biblik la, men tou jan sa reprezante vizyèlman sou de tab sakre Abakik yo. Mesaj ki fè Eli ak Moyiz kanpe sou pye yo se mesaj twazyèm malè a, ki vini byen vit apre yo fin kanpe sou pye yo; paske lè lwa dimanch la rive epi Islam frape ankò, yo leve Moyiz ak Eli kòm drapo a pou nasyon yo.
The third woe of Islam is also the seventh trumpet. The beginning of the sounding of the seventh trumpet was on October 22, 1844, when the judgment began.
Twazyèm malè Islam lan se tou setyèm twonpèt la. Kòmansman sonnen setyèm twonpèt la te fèt 22 oktòb 1844, lè jijman an te kòmanse.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Men, nan jou vwa setyèm zanj lan, lè li pral kòmanse kònen twonpèt la, mistè Bondye a va rive akonpli, jan li te fè konnen sa bay sèvitè li yo, pwofèt yo. Revelasyon 10:7.
The “days of the voice of the seventh angel” is the days of the investigative judgment, that began on October 22, 1844. Then the judgment of the dead commenced. Once the third woe comes quickly the sounding of the seventh trumpet is again marked. This sounding is not the beginning of the investigative judgment, but the end of the judgment of the house of God, and the beginning of the judgment of God’s other flock.
«jou vwa setyèm zanj lan» yo se jou jijman ankèt la, ki te kòmanse 22 oktòb 1844. Lè sa a, jijman mò yo te kòmanse. Depi twazyèm malè a vini vit, son setyèm twonpèt la make ankò. Son sa a pa kòmansman jijman ankèt la, men fen jijman kay Bondye a, ak kòmansman jijman lòt twoupo Bondye a.
And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. Revelation 11:15–17.
Epi setyèm zanj lan kònen twonpèt li; epi te gen gwo vwa nan syèl la, ki t ap di: Wayòm monn sa a vin tounen wayòm Seyè nou an ak Kris li a; e li va gouvène pou tout tan tout tan. E vennkat ansyen yo, ki te chita devan Bondye sou twòn yo, tonbe fas atè, epi yo adore Bondye, yo t ap di: Nou rann ou gras, O Seyè Bondye Toupisan, ou menm ki la, ki te la, e ki gen pou vini an; paske ou pran gran pisans ou a pou ou, e ou kòmanse gouvènen. Revelasyon 11:15–17.
The “mystery of God” is Christ in us, the hope of glory that is finished in the time period when Moses and Elijah stand up and are resurrected through a message from the Word of God that identifies Islam. If the message is received it binds a soul for the heavenly garner, but for those who reject the message it is the message of the archers of Islam that bind them in bundles to be burned in the fires of destruction. The message of the seventh trumpet seals the one hundred and forty-four thousand in advance of them being lifted up as an ensign to bring in God’s other flock. The two resurrected prophets must first be sealed before the world can be warned.
“Mystère Bondye a” se Kris la nan nou, espwa laglwa a, ki rive nan akonplisman li nan peryòd tan kote Moyiz ak Eli leve kanpe epi yo resisite atravè yon mesaj ki soti nan Pawòl Bondye a ki idantifye Islam. Si mesaj la resevwa, li mare yon nanm pou granje selès la; men pou sila yo ki rejte mesaj la, se mesaj banza Islam yo ki mare yo an pakèt pou yo boule nan dife destriksyon an. Mesaj setyèm twonpèt la sele san karant-kat mil yo anvan yo leve yo kòm yon drapo pou fè antre lòt twoupo Bondye a. De pwofèt ki resisite yo dwe dabò sele anvan mond lan kapab resevwa avètisman an.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Travay Sentespri a se pou konvenk lemonn konsènan peche, konsènan jistis, ak konsènan jijman. Lemonn nan ka resevwa avètisman sèlman lè li wè moun ki kwè verite a sanktifye pa mwayen verite a, k ap aji selon prensip ki wo e ki sen, e k ap montre, nan yon sans ki wo e elve, liy demakasyon ki separe sila yo ki kenbe kòmandman Bondye yo ak sila yo ki pilonnen yo anba pye yo. Sanktifikasyon Lespri a make diferans ki genyen ant sila yo ki gen sele Bondye a ak sila yo ki obsève yon fo jou repo. Lè eprèv la vini, sa ki mak bèt la ye a va parèt aklè. Se obsèvans dimanch. Moun ki, apre yo fin tande verite a, kontinye konsidere jou sa a kòm sen, pote siyati nonm peche a, li menm ki te panse pou chanje tan ak lalwa. Bible Training School, 1 desanm 1903.”
When the one hundred and forty-four thousand are lifted up as an ensign unto the nations, the nations will be angry. The power that angers the nations in Bible prophecy is Islam. Islam will strike the United States again at the Sunday law.
Lè san karannkat mil yo va leve kòm yon drapo bay nasyon yo, nasyon yo va fache. Pouvwa ki fè nasyon yo fache nan pwofesi Bib la se Islam. Islam pral frape Etazini ankò lè lwa dimanch la vini.
And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:18, 19.
Epi nasyon yo te fache, epi kòlè ou vini, ansanm ak tan pou mò yo, pou yo ka jije yo, e pou w bay sèvitè ou yo, pwofèt yo, ak sen yo, ansanm ak moun ki gen lakrentif pou non ou, piti kou gran, rekonpans yo; epi pou w detwi moun sa yo ki detwi tè a. Epi tanp Bondye a te louvri nan syèl la, e yo te wè nan tanp li a lach alyans li a; epi te gen zèklè, vwa, loraj, yon tranblemanntè, ak yon gwo lagrèl. Revelasyon 11:18, 19.
After this series of prophetic events, John presents the church who are to be the ensign.
Apre seri evènman pwofetik sa yo, Jan prezante legliz la ki dwe sèvi kòm drapo.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars. And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1.
Epi yon gwo mèvèy parèt nan syèl la: yon fanm ki te abiye ak solèy la, lalin lan anba pye li, e sou tèt li te gen yon kouwòn douz zetwal. Epi li menm ki te ansent t ap rele byen fò, li t ap soufri nan tranche ak nan doulè pou l akouche. Revelasyon 12:1.
Here the church that was slain, trampled down, resurrected, and thereafter is taken up into heaven as God’s ensign is shining with the glory of the sun. They are standing upon the moon, representing the shadow of the twelve stars upon their crown. The shadow is the twelve tribes of ancient Israel that typified and reflected the twelve disciples that are the twelve stars in her crown. The beginning of ancient Israel is typifying the end of ancient Israel in the illustration.
Isit la, legliz ki te touye, pilonnen anba pye, resisite, epi apre sa yo monte l nan syèl la pandan drapo Bondye a ap klere ak glwa solèy la. Yo kanpe sou lalin nan, ki reprezante lonbraj douz zetwal yo sou kouwòn yo. Lonbraj la se douz tribi Izrayèl tan lontan yo ki te prefigire e te reflete douz disip yo ki se douz zetwal ki nan kouwòn li. Kòmansman Izrayèl tan lontan an ap prefigire fen Izrayèl tan lontan an nan ilistrasyon an.
The woman is about to bring forth a child, which identifies the birth of Christ at the end of ancient Israel, but now represents the birth of the Gentiles that come out of Babylon and join the one hundred and forty-four thousand. As soon as Elijah and Moses are lifted up as the ensign, she delivers God’s other flock who will respond to the ensign.
Fanm nan prèt pou l akouche yon timoun; sa idantifye nesans Kris la nan fen ansyen Izrayèl, men kounye a li reprezante nesans Janti yo ki soti Babilòn epi ki vin mete tèt yo ansanm ak san karannkat mil yo. Le pli vit Eli ak Moyiz leve kòm drapo a, li akouche lòt bann mouton Bondye yo, ki pral reponn a drapo a.
The “world can only be warned” by seeing the one hundred and forty-four thousand lifted up as an ensign during the crisis that begins at the Sunday law in the United States. Those who come out of Babylon and stand with the one hundred and forty-four thousand are represented as the great multitude. Those two groups located in Revelation seven are represented by Moses and Elijah at the mount of Transfiguration, and God’s triumphant church that is resurrected and lifted up as an ensign come together with God’s other flock that are still then in Babylon during that final time of crisis.
“Monn nan kapab sèlman resevwa avètisman” lè yo wè san karannkat mil yo leve kòm yon drapo pandan kriz la ki kòmanse ak lwa dimanch nan Etazini. Moun ki soti Babilòn epi ki kanpe ansanm ak san karannkat mil yo reprezante kòm gwo foul la. De gwoup sa yo ki chita nan Revelasyon sèt yo reprezante pa Moyiz ak Eli sou mòn Transfigirasyon an, epi legliz triyonfan Bondye a, ki resisite epi ki leve kòm yon drapo, reyini ansanm ak lòt twoupo Bondye a ki toujou lè sa a nan Babilòn pandan dènye tan kriz sa a.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:5–14.
Tande pawòl Senyè a, nou menm ki tranble devan pawòl li a; frè nou yo ki te rayi nou, ki te mete nou deyò poutèt non mwen, te di: Se pou Senyè a glorifye. Men li pral parèt pou lajwa nou, epi yo menm pral wont. Yon vwa bri soti nan vil la, yon vwa soti nan tanp lan, vwa Senyè a k ap rann vanjans bay lènmi li yo. Anvan li te gen tranche, li te akouche; anvan doulè li te vini, li te delivre yon pitit gason. Ki moun ki janm tande yon bagay konsa? Ki moun ki janm wè bagay konsa? Èske tè a ka fè pitit nan yon sèl jou? Oswa èske yon nasyon ka fèt touswit? Paske kou Siyon te gen tranche, li fè pitit li yo vini sou latè. Èske m ta mennen jouk nan nesans, san m pa fè akouchman rive? se sa Senyè a di. Èske m ta fè akouchman rive, epi m ta fèmen vant lan? se sa Bondye pa w la di. Fè kè nou kontan ak Jerizalèm, epi rejwi avèk li, nou tout ki renmen li; rejwi ak anpil lajwa avèk li, nou tout ki t ap pran dèy pou li; pou nou ka tete epi nou ka satisfè ak tete konsolasyon li yo; pou nou ka bwè anpil epi nou ka pran plezi nan abondans glwa li. Paske men sa Senyè a di: Gade, m ap lonje lapè sou li tankou yon rivyè, ak glwa nasyon yo tankou yon kouran dlo k ap debòde; lè sa a nou pral tete, y ap pote nou sou bò li, epi y ap souke nou dousman sou jenou li. Menm jan yon moun manman li konsole li, konsa m ap konsole nou; epi se nan Jerizalèm nou pral resevwa konsolasyon. Lè nou va wè sa, kè nou va rejwi, epi zo nou yo va fleri tankou zèb; men Senyè a pral fè konnen men li sou sèvitè li yo, ak endiyasyon li sou lènmi li yo. Ezayi 66:5–14.
Those that are born when they ascend to heaven are those who have been cast out by their brethren that hated them. Their brethren that hated them and rejoiced in their death, are those who say they are Jews, but are not. They are those of the synagogue of Satan that will prophetically worship at the feet of the ensign that consists of the “outcasts of Israel.”
Moun ki fèt lè y ap monte nan syèl la se moun frè yo ki te rayi yo te mete deyò. Frè sa yo ki te rayi yo e ki te rejwi nan lanmò yo, se moun ki di yo se Jwif, men yo pa sa. Se yo menm ki fè pati sinagòg Satan an, ki pral pwofetikman adore nan pye drapo a ki fòme ak “moun pèp Izrayèl yo te mete deyò.”
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Li pral leve yon drapo pou nasyon yo, li pral rasanble bann ekzile Izrayèl yo, epi li pral reyini ansanm moun Jida yo ki te gaye yo, soti nan kat kwen tè a. Ezayi 11:12.
“You think that those who worship before the saints’ feet (Revelation 3:9) will at last be saved. Here I must differ with you; for God showed me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out everyone’s true character, they will know that they are forever lost, and overwhelmed with anguish of spirit, they will bow at the saints’ feet.” Word to the Little Flock, 12.
“Ou panse ke moun ki adore devan pye sen yo (Revelasyon 3:9) pral finalman sove. Isit la mwen dwe pa dakò avè w; paske Bondye te montre m ke gwoup sa a se te Advantis ki te fè pwofesyon lafwa, men ki te tonbe lwen verite a, epi ki te ‘kloure Pitit Bondye a ankò pou tèt pa yo, e mete l nan wont devan tout moun.’ E nan ‘lè tantasyon an,’ ki poko vini, pou fè parèt vrè karaktè chak moun, yo pral konnen yo pèdi pou tout tan; epi, anvayi anba gwo kè sere nan lespri yo, yo pral bese devan pye sen yo.” Word to the Little Flock, 12.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Moun ki gen zòrèy, se pou li tande sa Lespri a ap di legliz yo.