“By the decree enforcing the institution of the papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.
“Pa dekri k ap fè respekte enstitisyon papote a an vyolasyon lalwa Bondye a, nasyon nou an ap separe tèt li nèt ak jistis. Lè Pwotestantis la va lonje men li atravè gwo twou a pou l pran men pouvwa women an, lè li va lonje men li sou abis la pou l mete men ak espirityalis, lè, anba enfliyans inyon trip sa a, peyi nou an va rejte tout prensip Konstitisyon li kòm yon gouvènman pwotestan ak repibliken, epi l ap pran dispozisyon pou pwopagasyon manti ak ilizyon papal yo, lè sa a nou ka konnen tan an rive pou aksyon mèvèye Satan an, e ke lafen an toupre.”
“As the approach of the Roman armies was a sign to the disciples of the impending destruction of Jerusalem, so may this apostasy be a sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return. The people of God will then be plunged into those scenes of affliction and distress which prophets have described as the time of Jacob’s trouble. The cries of the faithful, persecuted ones ascend to heaven. And as the blood of Abel cried from the ground, there are voices also crying to God from martyrs’ graves, from the sepulchers of the sea, from mountain caverns, from convent vaults: ‘How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?’
“Menm jan pwòch lame Women yo te yon siy pou disip yo konsènan destriksyon Jerizalèm ki t ap vini an, konsa tou apostazi sa a kapab yon siy pou nou ke limit pasyans Bondye a rive, ke mezi inikite nasyon nou an plen, e ke zanj mizèrikòd la prèt pou pran vòl li, pou l pa janm retounen ankò. Lè sa a, pèp Bondye a pral plonje nan sèn afliksyon ak detrès sa yo pwofèt yo dekri kòm tan twoub Jakòb la. Kri moun fidèl yo, moun yo pèsekite yo, monte rive nan syèl la. E menm jan san Abèl la te rele soti atè a, konsa tou gen vwa k ap rele Bondye soti nan tonm mati yo, soti nan tonm lanmè a, soti nan kavèn mòn yo, soti nan kavò kouvan yo: ‘Jiska kilè, O Senyè, ou menm ki sen e ki veritab, ou p ap jije ni vanje san nou sou moun ki rete sou latè yo?’”
“The Lord is doing His work. All heaven is astir. The Judge of all the earth is soon to arise and vindicate His insulted authority. The mark of deliverance will be set upon the men who keep God’s commandments, who revere His law, and who refuse the mark of the beast or of his image.
“Senyè a ap fè travay Li. Tout syèl la an mouvman. Jij tout tè a pral leve talè pou defann otorite Li yo te meprize a. Mak delivrans lan pral mete sou moun ki kenbe kòmandman Bondye yo, ki gen lalwa Li an gwo respè, epi ki refize mak bèt la oswa mak imaj li a.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 451, 452.
“Bondye te revele sa ki gen pou rive nan dènye jou yo, pou pèp Li a ka pare pou kanpe kont tanpèt opozisyon ak kòlè a. Moun ki te resevwa avètisman konsènan evènman ki devan yo pa dwe chita ap tann tanpèt k ap vini an ak kalm, pandan y ap bay tèt yo konsolasyon ke Senyè a va pwoteje fidèl Li yo nan jou detrès la. Nou dwe tankou moun k ap tann Seyè yo, pa nan yon tann parese, men nan travay serye, avèk yon lafwa ki pa brannen. Se pa tan kounye a pou nou kite lespri nou yo vin anvayi ak bagay ki gen enpòtans segondè. Pandan lèzòm ap dòmi, Satan ap travay avèk aktivite pou ranje keksoz yon fason pou pèp Senyè a pa jwenn ni mizèrikòd ni jistis. Mouvman dimanch la kounye a ap avanse nan fènwa. Dirijan yo ap kache vrè kestyon an, e anpil nan moun ki mete tèt yo ansanm ak mouvman an pa wè poukont yo menm kote kouran kache a ap mennen. Deklarasyon li yo dou epi, an aparans, kretyen; men lè li va pale, li va revele lespri dragon an. Se devwa nou pou nou fè tout sa ki nan pouvwa nou pou anpeche danje yo menase a. Nou dwe chèche retire prejije lè nou prezante tèt nou devan pèp la nan limyè ki kòrèk la. Nou dwe mete devan yo vrè kestyon ki an litij la, konsa nou va poze pwotestasyon ki pi efikas kont mezi yo pran pou limite libète konsyans lan. Nou dwe fouye Ekriti yo epi kapab bay rezon ki fè nou gen lafwa nou an. Pwofèt la di: ‘Mechan yo va aji avèk mechanste; e okenn nan mechan yo p ap konprann; men moun saj yo va konprann.’” Temwayaj, volim 5, 451, 452.
When the “Sunday movement” “shall speak it will reveal the spirit of the dragon.” The four paragraphs identify that at the Sunday law the United States “will disconnect herself fully from righteousness.” At the Sunday law “the time has come for the marvelous working of Satan.” At the Sunday law the threefold union is accomplished. At the Sunday law the United States “repudiates every principle of its Constitution as a Protestant republican government”, and they also “make provision for the propagation of papal falsehoods and delusions.” That Sunday law is a “sign to us that the limit of God’s forbearance is reached, that the measure of our nation’s iniquity is full, and that the angel of mercy is about to take her flight, never to return.” That sign was typified by the warning given by Jesus identifying the abomination of desolation spoken of by Daniel the prophet. It is there that the prayer given by the martyrs of the fifth seal ask, “How long, O Lord, holy and true, dost Thou not judge and avenge our blood on them that dwell on the earth?” is accomplished. It is also at that waymark that the foolish and wise virgins manifest their characters.
Lè “mouvman dimanch” lan “pral pale, li pral revele lespri dragon an.” Kat paragraf yo idantifye ke, nan lwa dimanch lan, Etazini “pral separe tèt li nèt ak jistis.” Nan lwa dimanch lan, “tan an rive pou travay mèvèye Satan an.” Nan lwa dimanch lan, inyon an twa fwa a akonpli. Nan lwa dimanch lan, Etazini “rejeté tout prensip Konstitisyon li kòm yon gouvènman repibliken pwotestan”, epi yo tou “pran dispozisyon pou pwopagasyon fo doktrin ak alisinasyon papal yo.” Lwa dimanch sa a se yon “siy pou nou ke limit pasyans Bondye a rive, ke mezi inikite nasyon nou an plen, epi ke zanj mizèrikòd la prèt pou pran vòl li, pou l pa janm retounen ankò.” Siy sa a te prefigire pa avètisman Jezi te bay la, lè li te idantifye abominasyon dezolasyon an, jan pwofèt Dànyèl te pale de li a. Se la lapriyè mati yo anba senkyèm sele a ki mande, “Jiska kilè, O Seyè, sen e veritab, ou p ap jije epi vanje san nou sou moun ki rete sou tè a?” jwenn akonplisman li. Se tou nan etap repè sa a ke vyèj san konprann yo ak vyèj saj yo manifeste karaktè yo.
At the Sunday law, the United States “repudiates every principle of its Constitution.” The period of time when this work was accomplished began with the Patriot Act in 2001. 2001 until the Sunday law represents a progressive work of repudiating the Constitution. That progressive work corresponds to the line of prophecy where the formation of the image of the beast is accomplished. The line of the image of the beast may appear a bit more complicated, but the complication is worth understanding. What complicates the line of the image of the beast is that it represents two lines.
Nan lwa dimanch la, Etazini “rejte tout prensip Konstitisyon li a.” Peryòd tan kote travay sa a te akonpli a te kòmanse avèk Patriot Act la an 2001. Depi 2001 rive jouk nan lwa dimanch la reprezante yon travay pwogresif k ap rejte Konstitisyon an. Travay pwogresif sa a koresponn ak liy pwofesi kote fòmasyon imaj bèt la akonpli. Liy imaj bèt la ka parèt yon ti jan pi konplike, men konplikasyon an vo pou yo konprann li. Sa ki konplike liy imaj bèt la, se lefètke li reprezante de liy.
For the earth beast the two lines are the horns of Republicanism and Protestantism. Those two horns come together into a church-state relationship and thus fulfill the formation of the image of the beast. The line of the formation of the image of the beast therefore has two lines within the one line, for the Republican and Protestant horns run parallel to one another through history, but their individual lines also have their own prophetic testimony to bear. One prophetic line, with two parallel subjects, is more complicated than simply marking the waymarks of political actions that represent the speaking associated with the Constitution.
Pou bèt tè a, de liy yo se kòn Repiblikanis ak Pwotestantis. De kòn sa yo reyini ansanm nan yon relasyon legliz-ak-leta, epi konsa yo akonpli fòmasyon imaj bèt la. Se poutèt sa, liy fòmasyon imaj bèt la gen de liy anndan yon sèl liy, paske kòn Repibliken ak Pwotestan yo mache paralèl youn ak lòt atravè listwa; men liy endividyèl pa yo tou gen pwòp temwayaj pwofetik pa yo pou yo pote. Yon sèl liy pwofetik, avèk de sijè paralèl, pi konplike pase senpleman make pwen repè aksyon politik yo ki reprezante pale ki asosye ak Konstitisyon an.
The two lines of Republican and Protestant horns is further complicated by the prophetic fact that within the Republican horn is the history of the struggle between proslavery Democrats, and antislavery Republicans; and further that within the Protestant horn there is a continual testing process that follows the wise and the foolish virgins within the history of the Protestant horn. Still, it is highly important to settle into these truths.
De liy doub repibliken ek pwotestan kòn yo vin pi konplike toujou pa reyalite pwofetik la ki fè konnen, anndan kòn repibliken an, gen istwa lit ki te fèt ant Demokrat ki te an favè esklavaj ak Repibliken ki te kont esklavaj; epi anplis, anndan kòn pwotestan an, gen yon pwosesis tès ki kontinye san rete, ki swiv saj yo ak vyèj sòt yo andedan istwa kòn pwotestan an. Men, li gen anpil enpòtans pou nou byen tabli nou nan verite sa yo.
Within the line represented by the earth beast’s two horns is the parallel illustration of either forming a character of Christ or a character of Satan, which equates to either forming an image of Christ or an image of the beast, for in this context the “beast” represents a created being in contrast with the Creator. The formation of these attributes is accomplished internally among all men, for when probation closes there are only two classes. The formation is also accomplished externally with the alliance between the papal power and the United Nations.
Nan liy de kòn bèt ki soti sou tè a reprezante a, gen ilistrasyon paralèl swa fòme yon karaktè Kris, swa fòme yon karaktè Satan; sa ki egal ak swa fòme yon imaj Kris, swa fòme yon imaj bèt la, paske nan kontèks sa a “bèt la” reprezante yon èt kreye an kontrast ak Kreyatè a. Fòmasyon atribi sa yo fèt andedan tout lèzòm, paske lè tan gras la fini, gen sèlman de klas. Fòmasyon an fèt tou deyò, nan alyans ki genyen ant pouvwa papal la ak Nasyonzini.
So, the testing time for the formation of the image of the beast began in 2001, and it ends at the Sunday law in the United States. In that period of time the prophetic history of the earth beast’s two horns illustrates an internal and external controversy within their respective horns, whether it be religious or political, and also a struggle between the two horns themselves.
Se konsa, tan eprèv pou fòmasyon imaj bèt la te kòmanse an 2001, e li fini nan lwa dimanch Ozetazini. Pandan peryòd sa a, istwa pwofetik de kòn bèt tè a montre yon konfli entèn ak ekstèn anndan chak kòn pa yo, kit li relijye oswa politik, epi tou yon lit ant de kòn yo menm.
The Sunday law in the United States represents the warning to flee which Jesus identified as “the abomination of desolation.” The Sunday law in the United States is the conclusion of the period that began in 2001. The Patriot Act was the “abomination of desolation spoken of by Daniel”, and identified by Jesus as a sign to flee from a coming destruction.
Lwa dimanch Ozetazini an reprezante avètisman pou nou kouri sove a, ke Jezi te idantifye kòm “abominasyon dezolasyon an.” Lwa dimanch Ozetazini an se konklizyon peryòd ki te kòmanse an 2001. Patriot Act la se te “abominasyon dezolasyon an, pwofèt Dànyèl te pale de li a”, epi Jezi te idantifye li kòm yon siy pou kouri pou chape anba yon destriksyon k ap vini.
The Patriot Act includes the prophetic light of 1888, and the Blair Bill. The Patriot Act then also prophetically contains the typification of the Sunday law, so the period from 2001 begins with a Sunday law as typified by 1888—Blair Bill, 2001—Patriot Act, and it ends with the Sunday law.
Lwa Patriyòt la gen ladan li limyè pwofetik ane 1888 la, ansanm ak Blair Bill la. Konsa, Lwa Patriyòt la genyen tou, nan sans pwofetik, tipifikasyon lwa dimanch lan; se poutèt sa peryòd ki kòmanse an 2001 la kòmanse avèk yon lwa dimanch jan sa te tipifye pa 1888—Blair Bill, 2001—Patriot Act, epi li fini avèk lwa dimanch lan.
The warning to flee the cities in 2001, typifies the warning to flee from Babylon at the Sunday law. The judgment brought upon the United States at the Sunday law typifies the judgment brought upon the entire world when Michael stands up and human probation closes. Christ’s signature as Alpha and Omega is repeatedly represented within the truths represented by the Blair Bill in 1888, and all that 1888 represents, repeating in 2001.
Avètisman pou kouri kite vil yo an 2001 la, se yon tip avètisman pou kouri soti Babilòn nan lè lwa dimanch lan vini. Jijman ki tonbe sou Etazini lè lwa dimanch lan vini se yon tip jijman ki pral tonbe sou lemonn antye lè Mikayèl leve kanpe epi tan gras limanite a fèmen. Siyati Kris la kòm Alfa ak Omega repwodui plizyè fwa nan verite yo ki reprezante pa Blair Bill la an 1888, ansanm ak tout sa 1888 reprezante, pandan sa ap repete an 2001.
2001, which was typified by 1888, represents not only the sign to flee as represented by the abomination of desolation, but it was also represented by 66 AD and the siege of Cestius. The siege of Titus in 70 AD represents the Sunday law in the United States. The Sunday law in the United States is represented by the year 321 and the first Sunday law of Constantine, and 538 represents when the last nation of the earth succumbs to the mark of the beast.
2001, jan sa 1888 te tipifye, pa reprezante sèlman siy pou sove a jan sa abominasyon dezolasyon an te reprezante l la, men li te reprezante tou ane 66 aprè Jezikri ak syèj Sèstiyis la. Syèj Titis la nan ane 70 aprè Jezikri reprezante lwa dimanch lan Ozetazini. Lwa dimanch lan Ozetazini reprezante pa ane 321 ak premye lwa dimanch Konstanten an, epi 538 reprezante lè dènye nasyon sou tè a soumèt anba mak bèt la.
2001 is 1888, Cestius and the year 66 AD. The Sunday law is Titus and the years 70 and 321. 2001 is also the baptism of Jesus, and His descent in Revelation chapter ten on August 11, 1840. All these symbols contribute to the line of the Constitution.
2001 se 1888, Cestius ak ane 66 aprè Jezikri. Lwa dimanch lan se Titus ak ane 70 ak 321. 2001 se batèm Jezi tou, ansanm ak desann Li nan Revelasyon chapit dis, nan dat 11 out 1840. Tout senbòl sa yo kontribye nan liy Konstitisyon an.
The prophetic history of the United States runs parallel to the history of Adventism. In 1798 the papacy received its deadly wound, and 1798 was the time of the end when the portion of the prophecies of Daniel that related to the history of the first and second angels of Revelation fourteen was unsealed. There in 1798, Adventism’s prophetic beginning is marked, and in 1798 the earth-beast with lamblike horns became the sixth kingdom of Bible prophecy.
Istwa pwofetik Etazini mache ann paralèl ak istwa Advantis la. An 1798, papote a te resevwa blesi mòtèl li a, e 1798 te tan lafen an, lè pati nan pwofesi Danyèl yo ki te gen rapò ak istwa premye ak dezyèm zanj Revelasyon katòz la te devwale. Se la an 1798 kòmansman pwofetik Advantis la make, e an 1798 bèt ki soti sou latè a, ki te gen kòn tankou ti mouton, te vin sizyèm wayòm pwofesi Bib la.
1798 was preceded by three prophetic waymarks associated with the line of the earth beast, and therefore with the speaking of the United States, and the Constitution of the United States. Those three waymarks were the Declaration of Independence, spoken in 1776, then the Constitution in 1789, and then the Alien and Sedition Acts of 1798.
1798 te vini apre twa siy pwofetik ki makonnen ak liy bèt ki soti sou tè a, e poutèt sa tou ak pawòl Etazini, ansanm ak Konstitisyon Etazini. Twa siy sa yo se te Deklarasyon Endepandans lan, yo te pwoklame an 1776, apre sa Konstitisyon an an 1789, epi ansuit Lwa sou Etranje ak Sedisyon yo an 1798.
Those three waymarks address the prophetic line of the Constitution and mark the beginning of the sixth kingdom of Bible prophecy. The Sunday law is the end of the sixth kingdom of Bible prophecy’s reign, and therefore there must be of prophetic necessity three waymarks that precede the end, as typified by the three waymarks that preceded the beginning.
Twa pwen repè sa yo konsène liy pwofetik Konstitisyon an epi yo make kòmansman sizyèm wayòm pwofesi biblik la. Lwa dimanch lan se fen rèy sizyèm wayòm pwofesi biblik la; se poutèt sa, pa nesesite pwofetik, dwe genyen twa pwen repè ki vini anvan fen an, jan sa te tipifye pa twa pwen repè ki te vini anvan kòmansman an.
In 2001, at the fall of the towers, the Patriot Act, is typified by the Blair Bill of 1888, along with the manifest rebellion of Adventism’s leadership at the Minneapolis General Conference. A rebellion which an angel told Sister White was typified by the rebellion against Moses by Korah, Dathan and Abiram is also typified by the baptism of Christ in 27 AD, the restraint of Islam on August 11, 1840 and the Declaration of Independence in 1776, as well as the “abomination of desolation, spoken by Daniel the prophet” as a sign to flee from the coming wrath, as represented by Cestius and 66 AD.
Nan lane 2001, nan moman tonbe gwo fò won yo, Patriot Act la se yon antitip Blair Bill ane 1888 la, ansanm ak rebelyon ouvèt lidèchip Advantis la nan Konferans Jeneral Minneapolis la. Yon rebelyon ke yon zanj te fè Sè White konnen te yon antitip rebelyon Kora, Datan ak Abiram te fè kont Moyiz la, se tou yon antitip batèm Kris la nan ane 27 aprè Jezikri, restriksyon Islam nan 11 dawout 1840 ak Deklarasyon Endepandans lan nan 1776, ansanm ak “abominasyon dezolasyon an, jan pwofèt Danyèl te pale de li a” kòm yon siy pou sove anba kòlè k ap vini an, jan Cestius ak ane 66 aprè Jezikri reprezante sa.
If you can still remember that the line of prophecy we are now considering is the line of the Constitution of the United States, all of the aforementioned prophetic lines contribute to and establish the prophetic theme represented by the line of the Constitution. Yet the line which appears to be the most interconnected line is the line of the formation of the image of the beast. The image of the beast is an image of the papal beast, which is represented as a beast with a woman reigning over the beast, which is the combination of church and state with the church in control of the relationship. In order for the United States to form an image to the beast, apostate Protestantism must so control the government to the point where the government will pass and enforce religious statutes, and ultimately the Sunday law.
Si nou ka toujou sonje ke liy pwofesi n ap konsidere kounye a se liy Konstitisyon Etazini an, tout liy pwofetik ki mansyone pi wo yo patisipe nan sa epi yo tabli tèm pwofetik ki reprezante pa liy Konstitisyon an. Men, liy ki sanble pi konekte pase tout lòt yo se liy fòmasyon imaj bèt la. Imaj bèt la se yon imaj bèt papal la, ki reprezante kòm yon bèt sou ki yon fanm ap gouvène, sa vle di konbinezon legliz ak leta, avèk legliz la ki kontwole relasyon an. Pou Etazini fòme yon imaj pou bèt la, pwotestantis apostazi a dwe rive kontwole gouvènman an tèlman, jiska pwen kote gouvènman an ap vote epi fè respekte lwa relijye yo, e finalman lwa dimanch la.
As the process of forming the image of the beast is accomplished, the Constitution, written with a premier principle which Thomas Jefferson penned as “separation of church and state,” is to be overturned. When the Protestant horn has the power to direct the Republican horn to enforce religious mandates, the very heart of the Constitution is torn apart, thus you have the prophetic relationship between the line of the Constitution and the line of the image of the beast.
Lè pwosesis fòmasyon imaj bèt la rive akonpli, Konstitisyon an, ki te ekri avèk yon prensip fondamantal Thomas Jefferson te fòmile kòm “separasyon Legliz ak Leta,” dwe ranvèse. Lè kòn pwotestan an gen pouvwa pou dirije kòn repibliken an pou fè obligasyon relijye yo aplike, se kè menm Konstitisyon an yo dechire; konsa, nou genyen relasyon pwofetik ki egziste ant liy Konstitisyon an ak liy imaj bèt la.
The period where the image of the beast is formed began in 2001, with the Patriot Act, and it ends at the Sunday law, when the mark of the beast is enforced. During that period the latter rain is sprinkled, for the latter rain begins to fall when the mighty angel of Revelation eighteen descends and lightens the earth with His glory, which, according to Sister White, would occur when the great buildings of New York City were brought down by a touch of the Lord.
Peryòd kote imaj bèt la ap fòme a te kòmanse an 2001, avèk Patriot Act la, epi li fini nan lwa dimanch lan, lè mak bèt la vin aplike ak fòs. Pandan peryòd sa a, lapli ta a ap vide sou moun, paske lapli ta a kòmanse tonbe lè zanj pwisan an nan Revelasyon dizwit la desann epi klere tè a avèk laglwa Li; sa ki, dapre Sè White, t ap rive lè gwo bilding Vil New York yo ta tonbe anba yon manyen Senyè a.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
“Lapli dèyè a gen pou l tonbe sou pèp Bondye a. Yon zanj pwisan gen pou l desann sot nan syèl la, epi tout tè a gen pou l klere ak laglwa li.” Review and Herald, 21 avril 1891.
The period of the sprinkling of the latter rain represents a period of time when the wheat and tares of Adventism’s last generation are being sifted and purged. That sifting and purging ends at the Sunday law, and the wise virgins who possess the oil when the crisis of the Sunday law arrives, are sealed and then the Holy Spirit is poured out without measure until Michael stands up and human probation closes.
Peryòd aspèsyon lapli dèyè a reprezante yon tan kote ble ak move zèb dènye jenerasyon Advantis yo ap sibi tami ak pirifikasyon. Tami ak pirifikasyon sa a fini nan lwa dimanch lan, epi vyèj saj yo ki posede lwil la lè kriz lwa dimanch lan rive, yo sele; apre sa, Sentespri a vide san mezi jiskaske Mikaèl leve kanpe epi tan gras limanite a fèmen.
During the formation of the image of the beast in the United States the latter rain will be sprinkling, and during the formation of the image of the beast in the world the latter rain will be poured out without measure.
Pandan fòmasyon imaj bèt la Ozetazini, lapli ta a pral ap tonbe an ti gout; epi pandan fòmasyon imaj bèt la nan lemonn, lapli ta a pral vide san mezi.
In 2001 the testing of the Laodicean Seventh-day Adventist church began, as typified by the Protestants of August 11, 1840, and by ancient Israel when Christ was baptized.
An 2001, tès legliz Advantis Setyèm Jou Lawodiseyen an te kòmanse, jan sa te prefigire pa Pwotestan yo nan 11 dawout 1840, epi pa ansyen Izrayèl lè Kris la te batize.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
“Tan eprèv la prèske rive sou nou, paske gran rèl twazyèm zanj lan deja kòmanse nan revelasyon jistis Kris la, Redanmtè ki padone peche yo. Sa a se kòmansman limyè zanj la, zanj ki gen glwa li ki pral ranpli tout tè a.” Selected Messages, liv 1, 362.
The final testing process for the former covenant people begins when the light of the angel of Revelation eighteen begins to present His message. His message is also represented in the first three verses of chapter eighteen of Revelation, and those three verses were, according to Sister White fulfilled when the great buildings of New York City came down.
Dènye pwosesis tès la pou pèp ansyen alyans lan kòmanse lè limyè zanj ki nan Revelasyon dizwit la kòmanse prezante mesaj Li a. Mesaj Li a reprezante tou nan premye twa vèsè chapit dizwit nan Revelasyon an, e twa vèsè sa yo te, dapre Sè White, akonpli lè gwo batiman Vil New York yo te tonbe.
The testing process then began, as represented by John in chapter ten of Revelation. The test was whether you would take the little book that was in the angel’s hand, and then eat it. During this testing period, while the latter rain is being sprinkled it is falling only upon those who choose to take the little book and eat it.
Apre sa, pwosesis eprèv la te kòmanse, jan Jan prezante l nan chapit dis nan Revelasyon. Tès la te sa: èske ou t ap pran ti liv ki te nan men zanj lan, epi answit manje li. Pandan peryòd eprèv sa a, pandan lapli denye sezon an ap vide sou moun yo, li tonbe sèlman sou sila yo ki chwazi pran ti liv la epi manje li.
“Many have in a great measure failed to receive the former rain. They have not obtained all the benefits that God has thus provided for them. They expect that the lack will be supplied by the latter rain. When the richest abundance of grace shall be bestowed, they intend to open their hearts to receive it. They are making a terrible mistake. The work that God has begun in the human heart in giving His light and knowledge must be continually going forward. Every individual must realize his own necessity. The heart must be emptied of every defilement and cleansed for the indwelling of the Spirit. It was by the confession and forsaking of sin, by earnest prayer and consecration of themselves to God, that the early disciples prepared for the outpouring of the Holy Spirit on the Day of Pentecost. The same work, only in greater degree, must be done now. Then the human agent had only to ask for the blessing, and wait for the Lord to perfect the work concerning him. It is God who began the work, and He will finish His work, making man complete in Jesus Christ. But there must be no neglect of the grace represented by the former rain. Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 506, 507.
“Anpil moun, nan yon gwo mezi, pa rive resevwa premye lapli a. Yo pa t jwenn tout benediksyon Bondye te konsa prepare pou yo. Yo atann yo pou mank sa a va konble pa dènye lapli a. Lè pi gwo abondans lagras la va vide sou yo, yo gen entansyon louvri kè yo pou resevwa li. Yo ap fè yon erè terib. Travay Bondye te kòmanse nan kè lèzòm lè Li bay limyè ak konesans Li a dwe kontinye avanse san rete. Chak moun dwe rann li kont pwòp nesesite pa l. Kè a dwe vide de tout salte epi pirifye pou Lespri a rete ladan l. Se pa konfesyon ak abandònman peche, pa lapriyè sensè, ak pa konsakrasyon tèt yo bay Bondye, premye disip yo te prepare pou vide Lespri Sen an nan Jou Pannkòt la. Menm travay sa a, men nan yon pi gwo degre, dwe fèt kounye a. Lè sa a, ajan imen an te sèlman bezwen mande benediksyon an, epi tann Senyè a pou Li te fin pèfeksyone travay ki te konsène li. Se Bondye ki te kòmanse travay la, e Li va fini travay Li, fè moun vin konplè nan Jezi Kris la. Men pa dwe gen okenn neglijans anvè lagras premye lapli a reprezante a. Se sèlman sila yo k ap viv selon limyè yo resevwa ki va resevwa plis limyè. Si nou pa avanse chak jou nan manifestasyon vèti kretyèn aktif yo, nou p ap rekonèt manifestasyon Lespri Sen an nan dènye lapli a. Li ka ap tonbe sou kè toutotou nou, men nou p ap disène ni resevwa li.” Testimonies to Ministers, 506, 507.
Those who ate the message of 2001 were receiving a message appropriate for that period, but they were to be tested in order to manifest if they truly internalized the message into an experience prepared for the seal of God. In that period the latter rain is therefore represented as sprinkling, for the wheat and tares are still together. Therefore, Sister White says, “It may be falling on hearts all around us, but we shall not discern or receive it.” When the wise are separated from the foolish, the latter rain is then poured out without measure, as it was at Pentecost, which typifies the Sunday law.
Moun ki te manje mesaj 2001 la t ap resevwa yon mesaj ki te apwopriye pou peryòd sa a, men yo te dwe pase anba yon tès pou fè parèt si yo te vrèman entegre mesaj la anndan yo kòm yon eksperyans ki prepare pou sele Bondye a. Nan peryòd sa a, lapli ta a, kidonk, reprezante kòm yon ti awozaj, paske ble a ak move zèb yo toujou ansanm. Se poutèt sa, Sè White di: “Li ka ap tonbe sou kè toutotou nou, men nou p ap disène li ni resevwa li.” Lè saj yo separe ak moun sòt yo, lè sa a lapli ta a vide san mezi, jan sa te fèt nan Pannkòt la, ki se yon tip lwa dimanch lan.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Ankò, parabòl sa yo anseye ke pap gen okenn tan pwobasyon apre jijman an. Lè travay levanjil la fin akonpli, separasyon ant bon yo ak mechan yo vini tousuit apre sa, e sò chak gwoup fikse pou tout tan.” Christ’s Object Lessons, 123.
The period of the sprinkling of the latter rain, followed by a period when the latter rain is poured out without measure, are also illustrated as two periods where judgment is accomplished upon God’s people. The first period of judgment upon God’s people began with the house of God on September 11, 2001, and at the Sunday law judgment is then accomplished for God’s other flock who are responding to or rejecting the loud cry of the third angel that begins at the Sunday law in the United States, and ends when Michael stands up, and human probation closes.
Peryòd aspèsyon lapli dènye a, ki swiv pa yon peryòd kote lapli dènye a vide san mezi, yo prezante tou kòm de peryòd kote jijman akonpli sou pèp Bondye a. Premye peryòd jijman sou pèp Bondye a te kòmanse ak kay Bondye a nan dat 11 septanm 2001; epi, nan jijman lwa dimanch la, jijman an vin akonpli pou lòt twoupo Bondye a ki swa ap reponn a swa ap rejte gran rèl twazyèm zanj lan, ki kòmanse nan lwa dimanch Ozetazini, epi ki fini lè Mikaèl leve kanpe, e tan gras limanite a fèmen.
The two periods of the latter rain, which are also the two periods of the judgment which begins with the house of God, and then moves to God’s other flock, are also the two periods of the formation of the image of the beast.
De peryòd lapli ta a, ki se tou de peryòd jijman an ki kòmanse avèk kay Bondye a epi answit pase sou lòt twoupo Bondye a, se tou de peryòd fòmasyon imaj bèt la.
Within the first of those two prophetic periods, when judgment is brought upon God’s church and also the United States, is the very same history where the Republican horn and the Protestant horn are both judged. Right where Laodicean Adventism is spewed out of the mouth of the Lord, the United States fills its probationary cup, and national ruin is brought upon the nation, and Satan then appears and begins his marvelous work. The one hundred and forty-four thousand are sealed and lifted up as an ensign at the Sunday law.
Nan premye nan de peryòd pwofetik sa yo, lè jijman vini sou legliz Bondye a epi tou sou Etazini, se menm istwa a menm kote tou de kòn Repibliken an ak kòn Pwotestan an resevwa jijman. Jis la kote Adventis Laodiseyen an vomi soti nan bouch Senyè a, Etazini ranpli gode pwobasyon li, epi destriksyon nasyonal tonbe sou nasyon an; epi lè sa a Satan parèt e li kòmanse travay mèvèy li a. San karant-kat mil yo sele epi yo leve kòm yon drapo nan lwa dimanch la.
We are informed that it is impossible to give any idea of “the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended.”
Yo fè nou konnen li enposib pou bay okenn ide sou “eksperyans pèp Bondye a ki pral vivan sou tè a lè glwa selès ak yon repetisyon pèsekisyon tan pase yo melanje.”
“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.” Testimonies, volume 9, 16.
“Satan se yon etidyan Bib ki dilijan. Li konnen tan li kout, e li chèche nan tout pwen pou antrave travay Senyè a sou tè sa a. Li enposib pou bay yon ide sou eksperyans pèp Bondye a ki va vivan sou tè a lè glwa selès ak yon repetisyon pèsekisyon tan pase yo va melanje ansanm. Yo pral mache nan limyè k ap soti nan twòn Bondye a. Pa mwayen zanj yo, pral gen yon kominikasyon konstan ant syèl la ak tè a. Epi Satan, antoure ak zanj mechan yo, pandan l ap pretann li se Bondye, pral fè mirak tout kalite, pou twonpe, si sa posib, menm moun Bondye chwazi yo. Pèp Bondye a p ap jwenn sekirite yo nan fè mirak, paske Satan pral imite mirak ki pral fèt yo. Pèp Bondye a ki pase anba eprèv e ki fin éprouve pral jwenn fòs yo nan siy yo pale de li nan Egzòd 31:12–18. Yo dwe pran pozisyon yo sou pawòl vivan an: ‘Men sa ki ekri.’ Se sèl fondasyon sa a yo ka kanpe sou li avèk sekirite. Moun ki kraze alyans yo ak Bondye ap nan jou sa a san Bondye e san espwa.” Testimonies, volume 9, 16.
The repetition of the persecutions of the past begins at the Sunday law in the United States, for Satan begins his marvelous work at that time, and the wise virgins who have already been “tried and tested,” will then “walk in the light proceeding from the throne of God.” This will be accomplished through the work of angels, for “by means of the angels there will be constant communication between heaven and earth.”
Repetisyon pèsekisyon tan pase yo kòmanse ak lwa dimanch Ozetazini, paske Satan kòmanse travay ekstraòdinè li nan moman sa a; epi vyèj saj yo, ki deja te “pase anba eprèv ak tès,” pral lè sa a “mache nan limyè k ap soti nan twòn Bondye a.” Sa pral akonpli atravè travay zanj yo, paske “pa mwayen zanj yo, pral gen kominikasyon konstan ant syèl la ak tè a.”
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Moun Bondye chwazi yo ki kanpe bò kote Seyè tout tè a, yo gen pozisyon ki te yon fwa bay Satan kòm cheriben k ap kouvri a. Pa mwayen èt sen yo ki antoure twòn li an, Seyè a kenbe yon kominikasyon san rete ak moun ki rete sou tè a. Lwil an lò a reprezante gras Bondye sèvi pou kenbe lanp kwayan yo toujou gen sa pou alimante yo, pou yo pa batbaten epi etenn. Si se pa t pou lwil sen sa a ki vide soti nan syèl la nan mesaj Lespri Bondye a, ajan mechanste yo ta gen kontwòl nèt sou moun.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Bondye jwenn dezonè lè nou pa resevwa kominikasyon li voye ban nou yo. Konsa, nou refize lwil an lò li ta vide nan nanm nou pou yo kominike l bay moun ki nan fènwa yo. Lè apèl la va rive: ‘Gade, Veterinè maryaj la ap vini; soti al kontre li,’ moun ki pa t resevwa lwil sen an, ki pa t pran swen gras Kris la nan kè yo, va jwenn, tankou vyèj sòt yo, yo pa pare pou al kontre Seyè yo a. Yo pa gen, nan tèt pa yo, pouvwa pou jwenn lwil la, e lavi yo kraze nèt. Men si yo mande Sentespri Bondye a, si nou sipliye, jan Moyiz te fè a: ‘Fè m wè glwa ou,’ lanmou Bondye va gaye nan kè nou. Atravè tib an lò yo, lwil an lò a va kominike ban nou. ‘Se pa avèk fòs, ni avèk pouvwa, men se avèk Lespri mwen, di Senyè Lame yo.’ Lè pitit Bondye yo resevwa reyon klere Solèy Jistis la, yo klere tankou limyè nan lemonn.” Review and Herald, 20 Jiyè 1897.
The wise are those who are sealed in Revelation chapter seven and Ezekiel chapter nine, and who are contrasted with the foolish who dishonor the Lord, by refusing “the communications he sends.” The foolish are those “who have broken their covenant with God who will in that day be without God and without hope.” Those two classes were tested and brought to a point where they manifested their character based upon whether they accepted or rejected the message of the hour. The message of the hour since September 11, 2001 has been the message of the latter rain.
Saj yo se moun ki resevwa sele a nan Revelasyon chapit sèt ak Ezekyèl chapit nèf, epi yo mete yo an kontrè ak moun sòt yo ki dezonore Seyè a lè yo refize “kominikasyon li voye yo.” Moun sòt yo se sa yo “ki kase alyans yo avèk Bondye, e ki pral, nan jou sa a, san Bondye e san espwa.” De klas sa yo te pase anba eprèv e yo te mennen rive nan yon pwen kote yo te manifeste karaktè yo selon si yo te aksepte oswa rejte mesaj lè a. Mesaj lè a depi 11 septanm 2001 se mesaj lapli dèyè a.
The message of the latter rain is recognized by the methodology of line upon line as set forth in Isaiah chapter twenty-eight. The methodology of line upon line is God’s appointed method of biblical study, and therefore to reject that methodology is not only to reject the message represented through the application of line upon line, from here a little and there a little, it is also to reject the Giver of the methodology.
Mesaj lapli dèyè a rekonèt pa metodoloji liy sou liy la jan sa prezante nan Ezayi chapit vennuit la. Metodoloji liy sou liy la se metòd Bondye tabli pou etid biblik, e se poutèt sa rejte metodoloji sa a se pa sèlman rejte mesaj ki reprezante atravè aplikasyon liy sou liy, ti kras isit la ak ti kras laba a, men se tou rejte Sila a ki bay metodoloji a.
Because of the inspired parameters revealed in the testing process that leads to the sealing of the one hundred and forty-four thousand, it is apparent that the only way a child of God can navigate through the history where “celestial glory and a repetition of the persecutions of the past are blended,” is to be in an experience where the light from the throne of God can be recognized. It must be recognized, or it is useless, and we are lost.
Akoz paramèt enspire yo ki te revele nan pwosesis eprèv la ki mennen nan sele san karannkat mil yo, li parèt klè ke sèl fason yon pitit Bondye ka travèse listwa kote “glwa selès ak yon repetisyon pèsekisyon tan pase yo melanje ansanm,” se pou li nan yon eksperyans kote limyè ki soti nan twòn Bondye a kapab rekonèt. Li dwe rekonèt; sinon li pa sèvi anyen, epi nou pèdi.
“We must not wait for the latter rain. It is coming upon all who will recognize and appropriate the dew and showers of grace that fall upon us. When we gather up the fragments of light, when we appreciate the sure mercies of God, who loves to have us trust Him, then every promise will be fulfilled. [Isaiah 61:11 quoted.] The whole earth is to be filled with the glory of God.” The Seventh-day Adventist Bible Commentary, volume 7, 984.
“Nou pa dwe tann lapli dènyè a. L ap vini sou tout moun ki va rekonèt epi resevwa lawouze ak gwo lapli gras ki tonbe sou nou. Lè nou ranmase moso limyè yo, lè nou apresye mizèrikòd sèten Bondye yo, li menm ki renmen wè nou mete konfyans nou nan Li, lè sa a chak pwomès ap akonpli. [Ezayi 61:11 site.] Tout tè a dwe ranpli ak laglwa Bondye.” The Seventh-day Adventist Bible Commentary, volim 7, 984.
In the period that began when the angel of Revelation eighteen fills the whole earth with His glory, beginning on September 11, 2001, the latter rain has only come “upon” those “who” have “recognized and appropriated the dew and showers of grace that” is “falling upon us.” The “great mistake” identified earlier by Sister White, was when the foolish virgins thought they could wait until the latter rain was poured out without measure, for then they thought they could catch up. Not so, only those who are growing in their understanding of God’s prophetic Word receive more light.
Nan peryòd ki te kòmanse lè zanj Revelasyon dizwit la ranpli tout tè a avèk glwa Li, apati 11 septanm 2001, lapli dènyè a vini sèlman “sou” sila yo “ki” “rekonèt e resevwa lawouze ak gwo lapli gras la k ap” “tonbe sou nou.” “Gwo erè” Sè White te idantifye pi bonè a, se te lè vyèj sòt yo te panse yo te ka tann jiskaske lapli dènyè a ta vide san mezi, paske lè sa a yo te panse yo t ap ka ratrape. Se pa konsa; sèlman sila yo k ap grandi nan konpreyansyon yo sou Pawòl pwofetik Bondye a resevwa plis limyè.
As we conclude this article, the point I wish to identify is in connection with the purpose of the testing time we are now in. If we are to “walk in the light proceeding from the throne of God” in the time when the persecutions of the past are repeated, we will need to master the prophetic Word in advance of the crisis.
Pandan n ap fini atik sa a, pwen mwen vle idantifye a se an rapò ak objektif tan eprèv n ap travèse kounye a. Si nou dwe “mache nan limyè k ap soti nan twòn Bondye a” nan tan kote pèsekisyon tan pase yo ap repete, n ap bezwen metrize Pawòl pwofetik la anvan kriz la rive.
In chapter one, Daniel and the three worthies had already perfected their education before they went in to be tested by Nebuchadnezzar. For forty days Christ opened the prophetic Word to the understanding of the disciples in advance of the ten days where the disciples perfected their unity. Then came Pentecost, which typifies the Sunday law.
Nan chapit youn nan, Danyèl ak twa diyitè yo te deja mennen fòmasyon yo rive nan pèfeksyon anvan yo te antre devan Nebikadneza pou yo pase tès la. Pandan karant jou, Kris te louvri Pawòl pwofetik la pou lespri disip yo te ka konprann li, anvan dis jou kote disip yo te mennen inite yo rive nan pèfeksyon. Apre sa te vini Pannkòt, ki se yon tip lwa dimanch la.
In Daniel chapter three, Shadrach, Meshach and Abednego informed Nebuchadnezzar they needed no extra time, for they were already settled as to what they were to do in the Sunday law testing time. Their faithfulness was magnified when they walked in the furnace with Christ, and the message they had already settled into before the test was carried to all the then-known world by all the visiting dignitaries that witnessed the miracle in the furnace.
Nan Danyèl chapit twa, Chadrach, Mechak ak Abednego te fè Nebikadneza konnen yo pa t bezwen okenn tan anplis, paske yo te deja byen fikse sou sa yo te dwe fè nan tan eprèv lwa dimanch lan. Fidelite yo te vin parèt ak plis grandè lè yo te mache nan fou a ak Kris la, epi mesaj yo te deja tabli ladan l anvan eprèv la te pote bay tout mond yo te konnen lè sa a, pa tout diyitè vizitè ki te temwen mirak ki te fèt nan fou a.
We will continue these thoughts in the next article.
Nou pral kontinye refleksyon sa yo nan pwochen atik la.