The prophetic line which illustrates the testing represented by the formation of the image of the beast in the United States runs parallel with the three waymarks that represent the line of the Constitution. They run parallel to each other and they contribute specific information that addresses the other line. How is it that those who pass the image of the beast test will then be prepared to walk in the light that proceeds from the throne-room of God, during the time of persecution that begins at the Sunday law in the United States? What is it about the test of the formation of the image of the beast that seals the wise virgins into an experience which allows them to navigate through the period of persecution that begins at the Sunday law, when national apostasy is followed by national ruin, and Satan begins his marvelous works?

Liy pwofetik ki ilistre eprèv la ki reprezante pa fòmasyon imaj bèt la Ozetazini mache an paralèl ak twa repè yo ki reprezante liy Konstitisyon an. Yo mache an paralèl youn ak lòt, epi yo bay enfòmasyon espesifik ki adrese lòt liy lan. Kijan moun sa yo ki pase eprèv imaj bèt la pral alò prepare pou yo mache nan limyè ki soti nan sal twòn Bondye a, pandan tan pèsekisyon an ki kòmanse ak lwa dimanch Ozetazini? Ki sa ki genyen nan eprèv fòmasyon imaj bèt la ki sele vyèj saj yo nan yon eksperyans ki pèmèt yo travèse peryòd pèsekisyon an ki kòmanse ak lwa dimanch lan, lè apostazi nasyonal la swiv pa destriksyon nasyonal, epi Satan kòmanse zèv mèvèy li yo?

“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.” Testimonies, volume 9, 16.

“Li enposib pou bay okenn ide sou eksperyans pèp Bondye a ki va vivan sou tè a lè laglwa selès ak yon repete pèsekisyon tan pase yo 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 li pretann li se Bondye, pral fè tout kalite mirak, pou twonpe, si sa posib, menm eli yo.” Testimonies, volim 9, 16.

Sister White comments on the message Christ presented in the synagogue in Capernaum recorded in John chapter six. Her comments are in The Desire of Ages, in the chapter titled The Crisis in Galilee. There she emphasizes that Christ made no effort to prevent the rebellion that occured in John six, though He knew full well He would lose more disciples then than at any other time in His ministry among men.

Sè White fè kòmantè sou mesaj Kris te prezante nan sinagòg Kapènawòm nan, jan sa anrejistre nan Jan chapit sis. Kòmantè li yo jwenn nan The Desire of Ages, nan chapit ki rele The Crisis in Galilee. La a li mete anfaz sou lefèt ke Kris pa t fè okenn efò pou anpeche rebelyon ki te fèt nan Jan sis la, byenke Li te konnen trè byen Li t ap pèdi plis disip lè sa a pase nan nenpòt lòt moman nan ministè Li pami lèzòm.

“When Jesus presented the testing truth that caused so many of His disciples to turn back, He knew what would be the result of His words; but He had a purpose of mercy to fulfill. He foresaw that in the hour of temptation every one of His beloved disciples would be severely tested. His agony in Gethsemane, His betrayal and crucifixion, would be to them a most trying ordeal. Had no previous test been given, many who were actuated by merely selfish motives would have been connected with them. When their Lord was condemned in the judgment hall; when the multitude who had hailed Him as their king hissed at Him and reviled Him; when the jeering crowd cried, ‘Crucify Him!’—when their worldly ambitions were disappointed, these self-seeking ones would, by renouncing their allegiance to Jesus, have brought upon the disciples a bitter, heart-burdening sorrow, in addition to their grief and disappointment in the ruin of their fondest hopes. In that hour of darkness, the example of those who turned from Him might have carried others with them. But Jesus brought about this crisis while by His personal presence He could still strengthen the faith of His true followers.

“Lè Jezi te prezante verite eprèv la ki te fè anpil nan disip Li yo vire do tounen, Li te konnen ki rezilta pawòl Li yo t ap bay; men Li te gen yon objektif mizèrikòd pou Li akonpli. Li te wè davans ke, nan lè tantasyon an, chak youn nan disip byenneme Li yo t ap sibi yon eprèv sevè. Agoni Li nan Jetsemane, trayizon Li ak krisifiksyon Li, t ap, pou yo, yon eprèv ki pi difisil anpil. Si pa t gen okenn eprèv anvan ki te bay, anpil moun ki t ap aji sèlman anba mòbif egoyis t ap rete makonnen avèk yo. Lè Seyè yo a te kondane nan sal jijman an; lè foul moun ki te salye Li kòm wa yo a t ap sifle sou Li epi joure Li; lè foul moun k ap pase Jezi nan betiz yo t ap rele: ‘Kloure Li sou kwa a!’—lè anbisyon monn yo te genyen yo te vin kraze, moun sa yo k ap chèche pwòp enterè pa yo t ap, lè yo renonse a fidelite yo anvè Jezi, fè disip yo pote yon lapenn anmè, ki t ap peze sou kè yo, anplis doulè ak desepsyon yo nan destriksyon espwa ki te pi chè pou yo yo. Nan lè fènwa sa a, egzanp moun ki te vire do ba Li yo te ka mennen lòt yo avèk yo. Men Jezi te fè kriz sa a rive pandan, pa prezans pèsonèl Li, Li te ka toujou fòtifye lafwa vrè disip Li yo.

“Compassionate Redeemer, who in the full knowledge of the doom that awaited Him, tenderly smoothed the way for the disciples, prepared them for their crowning trial, and strengthened them for the final test!” The Desire of Ages, 394.

“Rédempteur compatissant, qui, dans la pleine connaissance de la destinée fatale qui L’attendait, aplanit avec tendresse le chemin pour les disciples, les prépara à l’épreuve suprême qui devait les couronner, et les fortifia pour le test final !” The Desire of Ages, 394.

The Sunday law is the final test where character is manifested. Before the final test Christ, who never changes, allows a test by which His people’s eternal destiny will be decided. It is a test they must pass before they are sealed, and before their probation closes at the Sunday law. It is a prophetic test that prepares the wise virgins “for their crowning trial, and strengthens them for the final test!” Their “crowning trial” is their crowning test, for the wise virgins are those who are “purified, made white and tried.” The final test is their crowning trial, and in that testing time, the wise virgins “will walk in light proceeding from the throne of God”. What is it within the testing process represented as “the formation of the image of the beast” that prepares the wise virgins for the crowning trial and allows them to walk in the light proceeding from the throne of God. What is the light that proceeds from the throne of God?

Lwa dimanch lan se dènye eprèv kote karaktè a revele. Anvan dènye eprèv la, Kris la, ki pa janm chanje, pèmèt yon eprèv pa mwayen ki sò etènèl pèp Li a pral deside. Se yon eprèv yo dwe pase anvan yo sele yo, e anvan tan gras yo fini nan lwa dimanch lan. Se yon eprèv pwofetik ki prepare vyèj saj yo “pou eprèv kouwònman yo, e ki fòtifye yo pou dènye eprèv la!” “Eprèv kouwònman” yo a se eprèv siprèm yo, paske vyèj saj yo se sila yo ki “pirifye, blanchi epi pase anba eprèv.” Dènye eprèv la se eprèv kouwònman yo, e nan tan eprèv sa a, vyèj saj yo “pral mache nan limyè k ap soti bò twòn Bondye a”. Ki sa ki anndan pwosesis eprèv la, ki reprezante kòm “fòmasyon imaj bèt la”, ki prepare vyèj saj yo pou eprèv kouwònman an epi ki pèmèt yo mache nan limyè k ap soti bò twòn Bondye a? Ki sa limyè ki soti bò twòn Bondye a ye?

And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.

E lè li te louvri setyèm sele a, te gen silans nan syèl la pandan anviwon demi èdtan. E mwen te wè sèt zanj yo ki te kanpe devan Bondye; e yo te ba yo sèt twonpèt. E yon lòt zanj vini, li kanpe bò lotèl la, li te gen yon lansanwa an lò; e yo te ba li anpil lansan, pou l te ofri li ansanm ak lapriyè tout sen yo sou lotèl an lò ki te devan twòn nan. E lafimen lansan an, ki te monte ansanm ak lapriyè sen yo, leve devan Bondye soti nan men zanj lan. E zanj lan pran lansanwa a, li ranpli li ak dife lotèl la, epi li voye l sou tè a: e te gen vwa, ak loraj, ak zèklè, ak yon tranblemanntè. Revelasyon 8:1–5.

In the last days, in the period where the parable of the ten virgins is being fulfilled and the one hundred and forty-four thousand are being sealed, the seventh seal is unsealed and it identifies fire being cast to the earth in answer to the prayers of the saints. The fire that is cast down in the final and perfect fulfillment of the parable of the ten virgins is the message of the midnight cry, as typified by the outpouring of the Holy Spirit at the Exeter camp meeting, and the outpouring of the Holy Spirit at Pentecost, which was there represented as fire. Notice Sister White’s commentary on the message of the midnight cry.

Nan dènye jou yo, nan peryòd kote parabòl dis vyèj yo ap akonpli epi san karannkat mil yo ap resevwa sele a, setyèm sele a louvri, e li montre yo voye dife sou tè a kòm repons a lapriyè sen yo. Dife yo voye desann nan akonplisman final e pafè parabòl dis vyèj yo se mesaj rèl minwi a, jan sa te prefigire pa vide Sentespri a nan reyinyon kan Exeter la, ak pa vide Sentespri a nan Lapannkòt, ki te reprezante la a tankou dife. Remake kòmantè Sè White fè sou mesaj rèl minwi a.

“Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259.

“Moun ki te rejte premye mesaj la pa t kapab resevwa okenn benefis nan dezyèm nan; ni yo pa t resevwa benefis nan rèl minwi a, ki te pou prepare yo pou yo antre avèk Jezi pa lafwa nan kote ki pi sen an nan tanp ki nan syèl la. Epi, lè yo te rejte de premye mesaj sa yo, yo te tèlman fè konprann yo vin fènwa, yo pa kapab wè okenn limyè nan mesaj twazyèm zanj lan, ki montre chemen an pou antre nan kote ki pi sen an. Mwen te wè ke menm jan Jwif yo te kloure Jezi sou kwa a, konsa legliz nominal yo te kloure mesaj sa yo sou kwa a, e se poutèt sa yo pa gen okenn konesans sou chemen ki mennen nan kote ki pi sen an, epi yo pa kapab resevwa benefis nan entèsesyon Jezi fè la. Menm jan ak Jwif yo, ki te ofri sakrifis initil yo, yo menm tou yo ofri priyè initil yo nan konpatiman Jezi te kite a; epi Satan, ki pran plezi nan twonpri a, pran yon aparans relijye, epi li mennen lespri moun sa yo ki deklare yo kretyen yo vin jwenn li menm, pandan li ap aji ak pisans li, ak siy li yo, ak mèvèy manti yo, pou l mare yo fèm nan pyèj li.” Early Writings, 259.

In the Millerite history the test of the message of the midnight cry “was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” The message of the midnight cry that is now being developed is also represented as the testing of the formation of the image of the beast. They are both the test that leads to the close of probation where character is manifested. When the Millerites entered into the Most Holy Place by faith, their faith was once again tested. The faith of the one hundred and forty-four thousand will be tested at the Sunday law, but they are promised that they will be safe, for they will walk “in the light proceeding from” the seventh seal, which was opened when the message of the midnight cry began to be unsealed in July of 2023.

Nan istwa Millerit la, eprèv mesaj rèl minwi a “te pou prepare yo pou yo antre avèk Jezi, pa lafwa, nan kote ki pi sen an nan tanp sen ki nan syèl la.” Mesaj rèl minwi a ki ap devlope kounye a reprezante tou kòm eprèv fòmasyon imaj bèt la. Toude se eprèv ki mennen nan fen tan gras la, kote karaktè revele. Lè Millerit yo te antre nan Kote ki Pi Sen an pa lafwa, lafwa yo te ankò sibi eprèv. Lafwa san karant-kat mil yo pral sibi eprèv nan lwa dimanch lan, men yo resevwa pwomès ke yo pral an sekirite, paske yo pral mache “nan limyè ki soti nan” setyèm sele a, ki te louvri lè mesaj rèl minwi a te kòmanse devwale an Jiyè 2023.

The message that was unsealed at that time is established through the methodology of line upon line, which is the methodology of the latter rain. The latter rain began to sprinkle in 2001, and the final testing of Adventism began. In July of 2023 the final period in the testing process that concludes at the Sunday law began when the message of the midnight cry, which is also the latter rain, which is also the increase of knowledge that is produced when the seventh seal is removed, and is also the unsealing of the seven thunders as well as the Revelation of Jesus Christ. All the lines that represent an unsealing of prophetic light are identified as being unsealed in the hidden history of verse forty of Daniel chapter eleven.

Mesaj ki te desele nan epòk sa a tabli atravè metodoloji liy sou liy, ki se metodoloji lapli denye a. Lapli denye a te kòmanse ap voye ti gout li yo an 2001, e tès final Advantis la te kòmanse. Nan mwa Jiyè 2023, dènye peryòd nan pwosesis tès la, ki fini nan lwa dimanch lan, te kòmanse lè mesaj rèl minwi a, ki se tou lapli denye a, ki se tou ogmantasyon konesans ki pwodui lè setyèm sele a retire, e ki se tou deseleyaj sèt loraj yo ansanm ak Revelasyon Jezikri a. Tout liy ki reprezante yon deseleyaj limyè pwofetik yo idantifye kòm yo te desele nan istwa kache vèsè karant nan Danyèl chapit onz.

In that hidden history the line of the Constitution’s three primary waymarks is represented. It is the line when church and state come together to form the image of the beast. It contains a prophetic line that addresses the presidents of the United States which illustrate the dynamics of the political struggles that occur in the history of the Republican horn of the earth-beast. That line includes the parallel histories of both major political parties of the United States. That line is closely related to the horn of apostate Protestantism from its beginning in 1844, until it usurps the control of the civil government at the Sunday law.

Nan istwa kache sa a, liy twa prensipal repè Konstitisyon an reprezante. Se liy la lè legliz ak leta mete tèt yo ansanm pou fòme imaj bèt la. Li genyen yon liy pwofetik ki pale ak prezidan Etazini yo, ki ilistre dinamik batay politik ki fèt nan istwa kòn repibliken bèt-latè a. Liy sa a gen ladan l istwa paralèl toude gwo pati politik Etazini yo. Liy sa a gen yon relasyon sere avèk kòn Pwotestantis aposta a depi nan kòmansman li an 1844, jouk lè li uzirpe kontwòl gouvènman sivil la nan lwa dimanch la.

The prophetic role of apostate Protestantism includes the witness of the Hasmonaean Dynasty as a symbol of apostate Protestantism. In the backdrop of the line of the horn of apostate Protestantism you also have the line of the Laodicean Seventh-day Adventist church. From the line of Laodicean Adventism you have the line of the one hundred and forty-four thousand. That hidden history also has the line of Islam of the third woe. Russia has a line, the United Nations has a line and of course, the papal power has a line.

Wòl pwofetik Pwotestantis apostazi a gen ladan temwayaj Dinasti Asmone an kòm yon senbòl Pwotestantis apostazi. Nan kontèks liy kòn Pwotestantis apostazi a, ou genyen tou liy legliz Advantis Setyèm Jou Lawodise a. Soti nan liy Advantis Lawodise a, ou genyen liy san karannkat mil yo. Istwa kache sa a genyen tou liy Islam nan twazyèm malè a. Larisi gen yon liy, Nasyonzini an gen yon liy, epi natirèlman, pouvwa papal la gen yon liy.

If a student of prophecy applies himself as a Berean living in the last days, he will feed upon the lines that are identified in the hidden history of verse forty. The student of prophecy will take the book out of the angel’s hand and eat it. Then when the final test of the Sunday law arrives, he will not only have come to understand the message of the midnight cry that was unsealed, but he will fully understand how the image of the beast was formed in the United States.

Si yon etidyan pwofesi aplike tèt li tankou yon Bereyen k ap viv nan dènye jou yo, li pral nouri tèt li ak liy ki idantifye nan istwa kache vèsè karant lan. Etidyan pwofesi a pral pran liv la soti nan men zanj lan epi manje l. Lè sa a, lè dènye tès lalwa dimanch lan rive, non sèlman li pral vin konprann mesaj rèl minwi a ki te sele louvri a, men li pral konprann nèt kijan imaj bèt la te fòme Ozetazini.

The light of the seventh seal proceeds from the throne and in the context of the parable of the ten virgins it is the message of the midnight cry. The message of the midnight cry is what prepares the wise virgins for the period when the persecutions of the past are repeated.

Limyè setyèm sele a soti nan twòn nan, epi nan kontèks parabòl dis vyèj yo, li se mesaj rèl minwi a. Mesaj rèl minwi a se sa ki prepare vyèj saj yo pou peryòd kote pèsekisyon tan lontan yo repete.

“In reviewing our past history, having traveled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment, and with confidence in Christ as leader. We have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.” Testimonies to Ministers, 31.

“Lè m ap revize istwa pase nou an, apre m fin suiv chak etap pwogrè ki mennen nou rive nan pozisyon nou genyen kounye a, mwen kapab di: Lwanj pou Bondye! Lè m wè sa Bondye fè, mwen ranpli ak etonnman, epi ak konfyans nan Kris la kòm dirijan. Nou pa gen anyen pou nou pè pou lavni, sof si nou ta bliye fason Senyè a te kondwi nou, ak ansèyman Li nan istwa pase nou an.” Testimonies to Ministers, 31.

The Lord is leading His people in the testing process that began in July 2023. His leading included opening up the prophetic Word in relation to the hidden history of verse forty. That history identifies how the image of the beast is formed in the United States, and of course much more than simply that element of end-time events. When we find ourselves in the crowning trial at the Sunday law, when the persecutions of the past are beginning to repeat, we “have nothing to fear for the future except as we shall forget the way the Lord has led us, and His teaching in our past history.”

Seyè a ap dirije pèp Li a nan pwosesis eprèv la ki te kòmanse an jiyè 2023. Direksyon Li te bay la te enkli ouvèti Pawòl pwofetik la an relasyon ak istwa kache vèsè karant lan. Istwa sa a idantifye kijan imaj bèt la fòme Ozetazini, epi natirèlman li kouvri anpil plis pase senpleman eleman sa a nan evènman tan lafen yo. Lè nou rive nan eprèv final ki pote kouwòn nan, nan moman lwa dimanch lan, lè pèsekisyon tan pase yo kòmanse repete, nou “pa gen anyen pou nou pè pou lavni an eksepte si nou ta bliye fason Seyè a te dirije nou, ak ansèyman Li nan istwa pase nou an.”

At the Sunday law the “past history” will be repeated in the period of the formation of the image of the beast in the United States. The Lion of the tribe of Judah has unsealed the final message and led His people to the hidden history of verse forty. There He taught His people to not simply understand His prophetic Word, but also the privilege and responsibility to attain an experience qualified to be among those of His people who were to be His representatives in the final crisis.

Nan lwa dimanch lan, “istwa pase a” pral repete pandan peryòd fòmasyon imaj bèt la Ozetazini. Lyon tribi Jida a louvri dènye mesaj la epi li mennen pèp Li a nan istwa kache vèsè karant lan. La a, Li te anseye pèp Li a pou yo pa sèlman konprann Pawòl pwofetik Li a, men tou privilèj ak responsablite pou yo rive genyen yon eksperyans ki kalifye yo pou yo pami sa yo nan pèp Li a ki te dwe reprezantan Li nan kriz final la.

One of the prophetic characteristics of those people is that they know how to walk by the light proceeding from the throne. That light is the light of the hidden history of verse forty, which describes in minute detail the religious, political, social and economic dynamics involved in erecting the image of the beast in the United States. The light which is recognized concerning this sacred history is produced through the application of line upon line, from here a little and there a little, and it is the light that describes the history when the persecutions of the past are once again initiated.

Youn nan karakteristik pwofetik pèp sa a se ke yo konnen kijan pou yo mache nan limyè k ap soti bò twòn nan. Limyè sa a se limyè istwa kache vèsè karant lan, ki dekri ak anpil presizyon dinamik relijye, politik, sosyal ak ekonomik ki antre an jwèt nan leve imaj bèt la Ozetazini. Limyè yo rekonèt konsènan istwa sakre sa a pwodui atravè aplikasyon liy sou liy, yon ti kras isit la epi yon ti kras lòtbò a, e se limyè ki dekri istwa a lè pèsekisyon pase yo rekòmanse ankò.

Those who understand the increase of knowledge are the wise, and the increase of knowledge is upon the formation of the image of the beast, and the wise will understand the history of the formation of the image of the beast in the world in advance of the arrival of that history. Jesus, as Alpha and Omega, always illustrates the end of a thing with the beginning of a thing.

Moun ki konprann ogmantasyon konesans lan se saj yo, e ogmantasyon konesans lan konsène fòmasyon imaj bèt la; e saj yo pral konprann davans istwa fòmasyon imaj bèt la nan mond lan anvan istwa sa a rive. Jezi, antanke Alfa ak Omega, toujou ilistre fen yon bagay pa kòmansman yon bagay.

It is worth noting that the passage where Sister White identifies that God’s people will walk in light proceeding from the throne is the conclusion of the first chapter in Testimonies, volume nine. The chapter begins on page eleven, so the chapter begins at nine-eleven and it ends describing the Sunday law. It describes the period where the image of the beast is formed and the one hundred and forty-four thousand are manifested, but only if you have the faith to see that chapter in such a fashion.

Li merite pou nou remake ke pasaj kote Sè White idantifye pèp Bondye a kòm moun ki pral mache nan limyè k ap sòti nan twòn nan se konklizyon premye chapit nan Testimonies, volim nèf la. Chapit la kòmanse nan paj onz; konsa, chapit la kòmanse nan nèf-onz epi li fini pandan l ap dekri lwa dimanch lan. Li dekri peryòd kote imaj bèt la fòme e kote san karant-kat mil yo manifeste, men sèlman si ou gen lafwa pou wè chapit sa a nan yon fason konsa.

Being the first section of volume nine, it opens with that identification, and employs the title, For the Coming of the King. It is clearly referencing not only the Second Coming of Christ, but also the parable of the ten virgins, for the section title then quotes Paul.

Antanke premye seksyon nan nevyèm volim nan, li louvri avèk idantifikasyon sa a, epi li sèvi ak tit la, Pou Vini Wa a. Sa klèman fè referans non sèlman ak Dezyèm Vini Kris la, men tou ak parabòl dis vyèj yo, paske tit seksyon an alò site Pòl.

“Section 1—For the Coming of the King

“Seksyon 1—Pou Vini Wa a

“‘Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.”

« Car encore un peu, bien peu de temps, et celui qui doit venir viendra, et il ne tardera pas. » Hébreux 10:37.

The following two verses are left off, but they contribute to the light in the passage.

De vèsè ki vin apre yo pa ladan yo, men yo kontribye nan limyè ki nan pasaj la.

For yet a little while, and he that shall come will come, and will not tarry. Now the just shall live by faith: but if any man draw back, my soul shall have no pleasure in him. But we are not of them who draw back unto perdition; but of them that believe to the saving of the soul. Hebrews 10:37–39.

Car encore un peu, un peu de temps: celui qui doit venir viendra, et il ne tardera pas. Or, le juste vivra par la foi; mais si quelqu’un se retire, mon âme ne prend point plaisir en lui. Quant à nous, nous ne sommes pas de ceux qui se retirent pour se perdre, mais de ceux qui ont la foi pour le salut de l’âme. Hébreux 10:37–39.

Paul was referring to Habakkuk where the faithful wise virgins are contrasted with those who Paul says “draw back unto perdition.” Habakkuk said it this way:

Pòl t ap fè referans ak Abakouk, kote vyèj saj ki fidèl yo opoze ak sila yo Pòl di ki “retire kò yo pou yo pèdi nèt.” Abakouk te di sa konsa:

Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.

Gade, nanm li ki gonfle ak ògèy la pa dwat nan li; men, moun jis la va viv pa lafwa li. Abakik 2:4.

Habakkuk’s tarrying time is the tarrying time of the ten virgins, and the chapter of the coming King, in connection with Paul’s words from Hebrews, identifies the perfect fulfillment and application of this chapter in the period of the sealing of the one hundred and forty-four thousand. That period began on September 11, 2001 and ends at the Sunday law, which is Laodicean Adventism’s last crisis, which in the parable of the ten virgins is the manifestation of character at the Sunday law. The last paragraphs of the chapter address the Sunday law, and the chapter begins by addressing September 11, 2001.

Tan reta Abakouk la se tan reta dis vyèj yo, epi chapit konsènan Wa k ap vini an, an rapò ak pawòl Pòl yo nan Ebre, idantifye akonplisman pafè ak aplikasyon chapit sa a nan peryòd sele san karant-kat mil yo. Peryòd sa a te kòmanse 11 septanm 2001 epi li fini nan lwa dimanch la, ki se dènye kriz Adventis layodise a, ki nan parabòl dis vyèj yo se manifestasyon karaktè a nan lwa dimanch la. Dènye paragraf chapit la pale de lwa dimanch la, epi chapit la kòmanse lè li pale de 11 septanm 2001.

“The Last Crisis

« Dènye Kriz la »

“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.

“N ap viv nan tan lafen an. Siy tan yo k ap akonpli byen vit yo deklare vini Kris la toupre anpil. Jou n ap viv ladan yo grav e enpòtan. Lespri Bondye a ap retire li piti piti, men avèk sètitid, sou tè a. Flewo ak jijman yo deja ap tonbe sou moun ki meprize gras Bondye a. Kalami sou tè ak sou lanmè, eta sosyete a ki pa estab, avètisman lagè yo, se siy ki pote gwo sans. Yo anonse davans evènman k ap pwoche ki gen pi gwo grandè.”

“The agencies of evil are combining their forces and consolidating. They are strengthening for the last great crisis. Great changes are soon to take place in our world, and the final movements will be rapid ones.

“Ajans mechanste yo ap mete fòs yo ansanm epi yo ap rasanble yo. Yo ap vin pi fò pou dènye gwo kriz la. Gwo chanjman pral byento fèt nan mond nou an, e dènye mouvman yo pral fèt avèk anpil rapidite.

“The condition of things in the world shows that troublous times are right upon us. The daily papers are full of indications of a terrible conflict in the near future. Bold robberies are of frequent occurrence. Strikes are common. Thefts and murders are committed on every hand. Men possessed of demons are taking the lives of men, women, and little children. Men have become infatuated with vice, and every species of evil prevails.

“Eta bagay yo nan lemonn nan montre tan twoub yo prèske tonbe sou nou. Jounal chak jou yo chaje ak siy ki montre yon konfli terib pral rive talè konsa. Gwo vòl ak piyaj fèt souvan. Grèv yo vin bagay komen. Vòl ak asasina ap fèt toupatou. Moun ki posede pa demon ap retire lavi gason, fanm, ak timoun piti. Moun vin pran nan foli vis, epi tout kalite mechanste ap domine.

“The enemy has succeeded in perverting justice and in filling men’s hearts with the desire for selfish gain. ‘Justice standeth afar off: for truth is fallen in the street, and equity cannot enter.’ Isaiah 59:14. In the great cities there are multitudes living in poverty and wretchedness, well-nigh destitute of food, shelter, and clothing; while in the same cities are those who have more than heart could wish, who live luxuriously, spending their money on richly furnished houses, on personal adornment, or worse still, upon the gratification of sensual appetites, upon liquor, tobacco, and other things that destroy the powers of the brain, unbalance the mind, and debase the soul. The cries of starving humanity are coming up before God, while by every species of oppression and extortion men are piling up colossal fortunes.

“Lènmi an reyisi pèvèti jistis e ranpli kè lèzòm ak dezi pou benefis egoyis. ‘Jistis rete byen lwen: paske verite tonbe nan lari, e ladwati pa ka antre.’ Ezayi 59:14. Nan gwo vil yo, gen anpil foul moun k ap viv nan povrete ak mizè, prèske san manje, san abri, ak san rad; pandan nan menm vil sa yo gen moun ki gen plis pase sa kè ta ka swete, k ap viv nan liks, k ap depanse lajan yo nan kay ki meble avèk anpil richès, nan dekore kò yo, oswa pi mal toujou, nan satisfè apeti sansyèl yo, nan bweson ki gen alkòl, tabak, ak lòt bagay ki detwi kapasite sèvo a, deregle lespri a, epi avili nanm nan. Rèl limanite k ap mouri grangou yo ap monte devan Bondye, pandan, pa tout kalite opresyon ak ekstòsyon, lèzòm ap anpile fòtin kolosal.”

“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.

“Nan yon okazyon, pandan m te nan Vil New York, nan sezon lannuit la yo te rele m pou m gade bilding k ap monte etaj apre etaj anwo, vè syèl la. Yo te garanti bilding sa yo kòm enkonbistib, epi yo te leve yo pou yo glorifye mèt yo ak konstriktè yo. Pi wo toujou, e pi wo ankò, bilding sa yo t ap monte, e nan yo yo te sèvi ak materyo ki te koute pi chè yo. Moun bilding sa yo te pou yo a pa t ap mande tèt yo: ‘Ki jan nou ka pi byen glorifye Bondye?’ Senyè a pa t nan panse yo.”

“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’

Mwen te panse: “O, si moun sa yo k ap envesti mwayen yo konsa te kapab wè chemen yo jan Bondye wè li! Y ap anpile bèl gwo bilding, men jan planifikasyon ak envansyon yo se foli nan je Souvren linivè a. Yo pa etidye ak tout pouvwa kè ak lespri yo kijan yo ka bay Bondye glwa. Yo pèdi sa devan je yo, premye devwa lèzòm.”

“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.

“Pandan gwo bilding sa yo t ap monte, mèt yo te rejwi ak yon ògèy anbisye, paske yo te gen lajan pou sèvi avè l pou satisfè pwòp tèt yo epi pou pwovoke jalouzi vwazen yo. Anpil nan lajan yo te envesti konsa a te jwenn pa egzijans san pitye, lè yo t ap kraze pòv yo anba pwa yo. Yo te bliye ke nan syèl la yo kenbe yon kont sou chak tranzaksyon biznis; chak mache enjis, chak zak fwod, anrejistre la. Lè a ap vini kote, nan fwod yo ak awogans yo, moun yo pral rive nan yon pwen Senyè a p ap pèmèt yo depase, epi yo pral aprann ke gen yon limit nan andirans Jewova.”

“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.

“Sèn ki te pase devan mwen apre sa a se te yon alam dife. Mesye yo t ap gade gwo bilding ki wo yo, yo te sipoze pa pran dife, epi yo te di: ‘Yo an sekirite nèt.’ Men, bilding sa yo te boule tankou si yo te fèt ak goudwon. Ponpye yo pa t kapab fè anyen pou anpeche destriksyon an. Moun k ap etenn dife yo pa t kapab fè machin ponp yo mache.”

“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.

“Mwen resevwa enstriksyon ke lè tan Senyè a rive, si pa gen okenn chanjman ki fèt nan kè moun ki ògeye ak anbisye yo, lèzòm ap wè ke men ki te pisan pou sove a ap pisan tou pou detwi. Pa gen okenn pouvwa sou latè ki ka anpeche men Bondye. Pa gen okenn materyèl yo ka itilize nan konstriksyon batiman ki va prezève yo kont destriksyon lè tan Bondye fikse a rive pou voye pinisyon sou lèzòm poutèt mepri yo genyen pou lwa Li a ak poutèt anbisyon egoyis yo.”

“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.

“Pa gen anpil moun, menm pami edikatè ak gason leta, ki konprann kòz ki anba eta sosyete a ye kounye a. Moun ki kenbe ren gouvènman an pa kapab rezoud pwoblèm koripsyon moral, povrete, mizè, ak krim k ap ogmante. Y ap lite pou gremesi pou mete aktivite komèsyal yo sou yon baz ki pi solid. Si lèzòm ta bay plis atansyon a ansèyman Pawòl Bondye a, yo ta jwenn yon solisyon pou pwoblèm k ap boulvèse yo.”

“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.

“Ekriti yo dekri kondisyon mond lan tousuit anvan dezyèm vini Kris la. Konsènan moun ki, pa vòl ak ekstòsyon, ap ranmase gwo richès, men sa ki ekri: ‘Nou ranmase trezò ansanm pou dènye jou yo. Gade, salè travayè yo ki rekòlte jaden nou yo, salè nou kenbe pa fwod, ap rele: e rèl sila yo ki te rekòlte yo antre nan zòrèy Senyè Sabaot la. Nou viv nan plezi sou tè a, e nou lage tèt nou nan debòch; nou nouri kè nou, tankou nan yon jou masak. Nou kondane e nou touye moun ki jis la; li pa reziste nou.’ Jak 5:3–6.”

“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.

“Men, kiyès k ap li avètisman siy tan yo, ki ap akonpli byen vit yo, ap bay yo? Ki enpresyon sa fè sou moun monn nan? Ki chanjman yo wè nan atitid yo? Pa plis pase sa yo te wè nan atitid abitan monn noachik la. Antredilyen yo, plonje nèt nan zafè ak plezi monn nan, ‘pa t konnen anyen jouk Delij la rive, epi li rache yo tout ale.’ Matye 24:39. Yo te resevwa avètisman ki soti nan syèl la, men yo te refize koute. E jodi a, monn nan, ki pa pran okenn konsiderasyon pou vwa avètisman Bondye a, ap kouri prese prese al nan pèdisyon etènèl.”

“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.

“Lemonn antye a boulvèse anba lespri lagè. Pwofesi onzyèm chapit Danyèl la prèske rive nan akonplisman konplè li. Talè konsa, sèn detrès yo pale de yo nan pwofesi yo pral dewoule.”

“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. Because they have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–8.

“‘“Gade, Seyè a ap vide tè a nèt, l ap fè l tounen yon dezè, l ap chavire l, epi l ap gaye moun ki rete ladan l yo toupatou…. Paske yo transgrese lwa yo, yo chanje òdonans lan, yo kraze alyans etènèl la. Se poutèt sa madichon an devore tè a, epi moun ki rete ladan l yo vin dezole…. Kè kontan tanbouren yo sispann, bri moun k ap rejwi yo fini, lajwa gita a sispann.’ Ezayi 24:1–8.

“‘Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down, for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.” Joel 1:15–18, 12.

“‘Malè pou jou a! paske jou Seyè a toupre, e li va vini tankou yon destriksyon ki soti nan Toupisan an…. Grenn nan pouri anba boul tè yo, depo yo rete dezole, galata yo kraze, paske ble a seche. Ki jan bèt yo ap plenn! bann bèf yo nan tèt chaje, paske yo pa gen patiraj; wi, bann mouton yo menm rete dezole.’ ‘Pye rezen an seche, pye fig frans lan depafini; pye grenad la, pye palmis la tou, ak pye pòm nan, wi, tout pyebwa nan chan yo seche: paske kè kontan an seche lwen pitit lèzòm yo.” Joèl 1:15–18, 12.

“‘I am pained at my very heart; … I cannot hold my peace, because thou has heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’ Jeremiah 4:19, 20.

«Kè m ap soufri jouk nan fon li; … mwen pa kapab rete an silans, paske ou tande, o nanm mwen, son twonpèt la, alam lagè a. Dezas sou dezas ap pwoklame; paske tout peyi a fin ravaje.» Jeremi 4:19, 20.

“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Verses 23–26.

“Mwen gade tè a, epi, gade, li te san fòm e vid; e syèl yo, epi yo pa t gen limyè. Mwen gade mòn yo, epi, gade, yo t ap tranble, e tout ti mòn yo t ap brannen fasil. Mwen gade, epi, gade, pa t gen okenn moun, e tout zwazo nan syèl yo te kouri ale. Mwen gade, epi, gade, kote ki te donnen an te tounen yon dezè, e tout vil li yo te kraze nèt.” Vèsè 23–26.

“‘“Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.” Jeremiah 30:7.

« “Malè! paske jou sa a gran anpil, pa gen okenn ki tankou li; se menm tan detrès Jakòb la; men li va sove soti ladan l.” Jeremi 30:7. »

“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

“Se pa tout moun nan mond sa a ki pran pozisyon bò kote lènmi an kont Bondye. Se pa tout ki vin enfidèl. Gen kèk moun fidèl ki rete vre devan Bondye; paske Jan ekri: ‘Men sila yo ki kenbe kòmandman Bondye yo, ak lafwa Jezi.’ Revelasyon 14:12. Talè konsa batay la pral mennen avèk gwo vyolans ant moun ki sèvi Bondye ak moun ki pa sèvi Li. Talè konsa tout sa ki ka souke pral souke, pou bagay ki pa ka souke yo ka rete.

“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.

“ساتան យល់ដឹងព្រះគម្ពីរយ៉ាងខិតខំ។ គាត់ដឹងថា ពេលវេលារបស់គាត់ខ្លី ហើយគាត់ព្យាយាមនៅគ្រប់ចំណុចដើម្បីប្រឆាំងនឹងព្រះរាជកិច្ចរបស់ព្រះអម្ចាស់លើផែនដីនេះ។ មិនអាចពិពណ៌នាឲ្យបានគំនិតណាមួយអំពីបទពិសោធន៍របស់ប្រជាជនរបស់ព្រះ ដែលនឹងនៅរស់លើផែនដី នៅពេលសិរីរុងរឿងស្ថានសួគ៌ និងការធ្វើឡើងវិញនៃការបៀតបៀនកាលពីអតីតកាល ត្រូវបានលាយបញ្ចូលគ្នា។ ពួកគេនឹងដើរក្នុងពន្លឺដែលចេញមកពីបល្ល័ង្ករបស់ព្រះ។ តាមរយៈពួកទេវតា នឹងមានការទំនាក់ទំនងជានិច្ចរវាងស្ថានសួគ៌ និងផែនដី។ ហើយសាតាន ដែលត្រូវបានហ៊ុំព័ទ្ធដោយទេវតាអាក្រក់ ហើយអះអាងខ្លួនថាជាព្រះ នឹងធ្វើអព្ភូតហេតុនានាគ្រប់យ៉ាង ដើម្បីបោកបញ្ឆោត បើអាចធ្វើបាន សូម្បីតែអ្នកដែលបានជ្រើសតាំងផងដែរ។ ប្រជាជនរបស់ព្រះនឹងមិនរកឃើញសុវត្ថិភាពរបស់ពួកគេក្នុងការធ្វើអព្ភូតហេតុនោះឡើយ ពីព្រោះសាតាននឹងក្លែងបន្លំអព្ភូតហេតុទាំងឡាយដែលនឹងត្រូវបានធ្វើ។ ប្រជាជនរបស់ព្រះដែលបានឆ្លងកាត់ការសាកល្បង និងការពិនិត្យស្រាវជ្រាវ នឹងរកឃើញអំណាចរបស់ពួកគេនៅក្នុងទីសម្គាល់ដែលបាននិយាយទុកក្នុង និក្ខមនំ 31:12–18។ ពួកគេត្រូវតែឈរយ៉ាងមាំលើព្រះបន្ទូលដ៏មានព្រះជន្មរស់៖ ‘មានសេចក្តីចែងទុកហើយ។’ នេះគឺជាមូលដ្ឋានតែមួយគត់ ដែលពួកគេអាចឈរយ៉ាងមានសុវត្ថិភាពបាន។ អ្នកទាំងឡាយដែលបានបំពានសេចក្តីសញ្ញារបស់ខ្លួនជាមួយព្រះ នៅថ្ងៃនោះ នឹងគ្មានព្រះ និងគ្មានសេចក្តីសង្ឃឹមឡើយ។”

“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

“Moun k ap adore Bondye yo pral espesyalman distenge pa konsiderasyon yo pou katriyèm kòmandman an, paske sa a se siy pouvwa kreyatè Bondye a ak temwayaj ki soutni dwa Li sou reverans ak omaj lèzòm dwe rann Li. Mechan yo pral distenge pa efò yo pou kraze memoryal Kreyatè a epi pou leve enstitisyon Wòm nan anlè. Nan kestyon konfli a, tout lakretyente pral divize an de gwo kategori: sila yo ki kenbe kòmandman Bondye yo ak lafwa Jezi, epi sila yo ki adore bèt la ak imaj li a, epi ki resevwa mak li a. Malgre legliz ak leta pral mete pouvwa yo ansanm pou fòse tout moun, ‘ni piti ni gran, rich kou pòv, moun lib kou esklav,’ resevwa mak bèt la, poutan pèp Bondye a p ap resevwa li. Revelasyon 13:16. Pwofèt Patmos la wè ‘sila yo ki te genyen batay la sou bèt la, sou imaj li a, sou mak li a, ak sou nonb non li an, kanpe sou lanmè an vè a, avèk gita Bondye yo,’ epi y ap chante chan Moyiz la ak Ti Mouton an. Revelasyon 15:2.”

“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 11–17.

“Eprèv redoutab ak eprèv difisil ap tann pèp Bondye a. Lespri lagè a ap souke nasyon yo depi yon bout tè a rive nan lòt la. Men, nan mitan tan detrès k ap vini an,—yon tan detrès tankou pa t janm genyen depi lè te gen yon nasyon,—pèp Bondye chwazi yo ap rete san brannen. Satan ak lame pa l la pa ka detwi yo, paske zanj ki gen anpil fòs ap pwoteje yo.” Testimonies, volume 9, 11–17.

The one hundred and forty-four thousand, who are “God’s tried and tested people” His “chosen people” “will stand unmoved” when “the persecutions of the past” are repeated. The light they will “walk in” is the light of the message of the seventh seal, which is the midnight cry, which is the light identifying the formation of the image of the beast.

San karannkat-kat mil yo, ki se “pèp Bondye pase anba eprèv epi yo jwenn yo fidèl”, “pèp li chwazi a”, “va rete fèm san brannen” lè “pèsekisyon tan pase yo” va repete. Limyè y ap “mache ladan li” a se limyè mesaj setyèm so a, ki se rèl minui a, ki se limyè ki idantifye fòmasyon imaj bèt la.