We are addressing a portion of Isaiah’s vision which begins in chapter seven and continues on to the end of chapter twelve. We are doing so for in 1850 “the Lord stretched forth his hand a second time, to gather” His remnant people. We are putting the waymarks of 1844 to 1863 in place. ‘1850’ and the second gathering is one of those waymarks.
N ap trete yon pòsyon nan vizyon Ezayi a ki kòmanse nan chapit sèt e ki kontinye jouk nan fen chapit douz la. N ap fè sa paske an 1850 “Seyè a lonje men l yon dezyèm fwa, pou rasanble” rès pèp li a. N ap mete repè yo an plas soti nan 1844 rive 1863. ‘1850’ ak dezyèm rasanbleman an se youn nan repè sa yo.
Once the vision of Isaiah begins in verse one of chapter seven any time an expression similar to “in that day” is a reference, it is to be placed into the established prophetic setting of chapter seven. A key to rightly dividing the vision is to understand that prophecy operates upon the principles of repeat and enlarge, and this rule is active in the vision.
Depi vizyon Ezayi a kòmanse nan vèsè premye chapit sèt la, chak fwa yon ekspresyon ki sanble ak “nan jou sa a” parèt kòm yon referans, fòk yo mete l nan kad pwofetik chapit sèt la ki deja tabli. Youn nan kle pou byen separe vizyon an se konprann ke pwofesi fonksyone selon prensip repete epi elaji, e règ sa a an aksyon nan vizyon an.
The various prophetic truths that are identified in the vision of Isaiah, beginning in chapter six are to be approached from the perspective that “first and foremost”, Isaiah is representing a soul that has been anointed at 9/11 to proclaim that the latter rain has arrived. In that sanctified context, chapter seven of Isaiah illustrates the very fear which was represented by the prophet in chapter six when he asked the question, ‘“how long” he would need to give the message of 9/11 to an apostate church that ‘had eyes but refused to see and ears but refused to hear’?
Diferan verite pwofetik ki idantifye nan vizyon Ezayi a, kòmanse nan chapit sis, dwe abòde selon pèspektiv ke, “an premye e anvan tout bagay”, Ezayi ap reprezante yon nanm ki te resevwa onksyon nan 9/11 pou pwoklame ke dènye lapli a rive. Nan kontèks sa a ki sanktifye, chapit sèt nan Ezayi montre menm laperèz pwofèt la te reprezante nan chapit sis la, lè li te poze kesyon an, ‘“konbyen tan” li t ap bezwen bay mesaj 9/11 la bay yon legliz aposta ki “te gen je men ki te refize wè, epi zòrèy men ki te refize tande”?
In the vision the wicked and foolish king Ahaz is the symbol of a Laodicean that will not receive the warning of the latter rain message as presented by the watchmen who confront the wicked and foolish Ahaz represented by Isaiah and his sons.
Nan vizyon an, wa mechan ak sòt la, Achaz, se senbòl yon Laodiseyen ki pa vle resevwa avètisman mesaj lapli ta a jan siveyan yo prezante l, yo menm ki konfwonte Achaz mechan ak sòt la, jan Ezayi ak pitit gason l yo reprezante l.
9/11 arrived in the prophetic history of Daniel eleven verse forty, so when Isaiah is located at 9/11 in chapter six, he is located prophetically within verse forty of Daniel eleven, but more significantly he is located within the ‘hidden history of verse forty.’ The hidden history of verse forty began when the verse was fulfilled in 1989 with the collapse of the Soviet Union. From 1989 unto the Sunday law of verse forty-one is the ‘hidden history of verse forty’ that is unsealed by the Lion of the tribe of Judah in that very ‘hidden history.’ What this identifies in our consideration of Isaiah representing a latter rain messenger after 9/11 is that one part of the latter rain message which Isaiah is proclaiming is—Daniel eleven, verses forty-one through forty-five.
9/11 te rive nan istwa pwofetik Dànyèl onz, vèsè karant; konsa, lè yo plase Ezayi nan 9/11 nan chapit sis, yo plase li pwofetikman andedan vèsè karant Dànyèl onz; men sa ki pi enpòtan toujou, yo plase li andedan “istwa kache vèsè karant” lan. Istwa kache vèsè karant lan te kòmanse lè vèsè a te akonpli an 1989 avèk efondreman Inyon Sovyetik la. Depi 1989 jouk rive nan lwa dimanch vèsè karant-en an, se “istwa kache vèsè karant” lan, ke Lyon branch fanmi Jida a desele nan menm “istwa kache” sa a. Sa sa idantifye nan konsiderasyon nou konsènan Ezayi kòm yon mesaje lapli ta apre 9/11, se ke youn nan pati mesaj lapli ta a ke Ezayi ap pwoklame se—Dànyèl onz, vèsè karant-en rive karant-senk.
Standing prophetically at 9/11 Isaiah in chapter ten, is presenting a warning that the very next event to happen is the “unrighteous decree” which is the Sunday law, and is represented in verse forty-one of Daniel eleven. Isaiah’s illustration of the latter rain message is set within the ‘hidden history’ of verse forty-post 9/11. The fulfillment of verse forty in 1989 places Isaiah after 1989, at 9/11 where he is anointed with coal from off the alter. Isaiah represents a messenger whose message includes the last six verses of Daniel eleven.
Kanpe pwofetikman nan 9/11, Ezayi nan chapit dis ap prezante yon avètisman ke evènman ki vin rive tousuit apre a se “dekrè enjis” la, ki se lwa dimanch lan, e ki reprezante nan vèsè karant-yon nan Danyèl onz. Ilistrasyon Ezayi a sou mesaj lapli ta a plase anndan “istwa kache” vèsè karant apre 9/11. Akonplisman vèsè karant lan an 1989 mete Ezayi apre 1989, nan 9/11 kote li wen ak chabon ki soti sou lotèl la. Ezayi reprezante yon mesaje ki gen nan mesaj li sis dènye vèsè Danyèl onz yo.
Isaiah states directly that he and his children are for signs and wonders. In chapter seven verse three Isaiah and his son are by the conduit from the upper pool on the highway by the fuller’s field. Isaiah is presenting the message of the latter rain which he was anointed to proclaim in chapter six, and he is standing at three symbols of the latter rain as well as with his child Shearjashub. The upper pool’s conduit is a prophetic allusion to the two pipes filled with the golden oil that Zechariah identifies and Sister White comments on so often, identify the message that comes from the conduit of the upper pool in the message of the latter rain.
Ezayi deklare dirèkteman ke li menm ak pitit li yo se pou siy ak mèvèy. Nan chapit sèt, vèsè twa, Ezayi ak pitit gason li a bò kanal pisin siperyè a, sou gran chemen ki bò chan plenon an. Ezayi ap prezante mesaj lapli dèyè a, ke li te resevwa onksyon pou pwoklame nan chapit sis la, epi li kanpe bò kote twa senbòl lapli dèyè a ansanm ak pitit li a, Shearjashub. Kanal pisin siperyè a se yon alizyon pwofetik ak de tiyo ki plen ak lwil an lò Zakari idantifye, epi Sè White fè kòmantè sou yo souvan; yo idantifye mesaj ki soti nan kanal pisin siperyè a nan mesaj lapli dèyè a.
Isaiah’s conduit connects with Zechariah’s two pipes, and Ellen White’s commentary ties Zechariah together with the parable of the ten virgins. Isaiah is humbled into the dust in chapter six when he sees the glory of the Lord. He agrees to carry the message represented in verse three as the message that lightens the earth with God’s glory. And he is purified with a coal off the altar and then is standing at the pool that is created by the water from the upper pool. In chapter twenty-eight Isaiah defines the latter rain message as “line upon line” and in verse three the upper pool represents several lines of prophecy.
Kondi Izayi a konekte ak de tuyaux Zakari yo, epi kòmantè Ellen White la mare Zakari ansanm ak parabòl dis vyèj yo. Izayi bese jouk nan pousyè a nan chapit sis lè li wè laglwa Senyè a. Li dakò pote mesaj ki reprezante nan vèsè twa a kòm mesaj ki klere tè a ak laglwa Bondye. Epi yo pirifye li ak yon chabon ki soti sou lotèl la, apre sa li kanpe bò pisin ki fòme pa dlo ki soti nan pisin anwo a. Nan chapit vennuit, Izayi defini mesaj dènye lapli a kòm “liy sou liy”, epi nan vèsè twa a, pisin anwo a reprezante plizyè liy pwofesi.
Isaiah, representing a soul at 9/11 would only be standing where the golden oil comes down from the upper pool if that soul had asked for the good way which leads to Jeremiah’s old path, which is Isaiah’s “highway (path) by the fuller’s field” where Jeremiah’s “rest” is found. Isaiah’s latter rain message is based not only upon the line of the ten virgins, Zechariah’s line of two golden pipes, Jeremiah’s line of the old path, and Isaiah is also standing at “the fuller’s field” where the Messenger of the Covenant is purifying and purging the sons of Levi as silver and gold.
Ezayi, ki reprezante yon nanm nan 9/11, pa t ap kanpe kote lwil an lò a desann soti nan pisin anwo a, sof si nanm sa a te mande chemen ki bon an, ki mennen nan ansyen santye Jeremi an, ki se “gran chemen (santye) bò chan plenisè a” nan Ezayi, kote “repo” Jeremi an jwenn. Mesaj lapli dèyè Ezayi a pa chita sèlman sou liy dis vyèj yo, sou liy de tib an lò Zakari yo, sou liy ansyen santye Jeremi an; men Ezayi kanpe tou nan “chan plenisè a,” kote Mesaje Alyans lan ap pirifye epi rafine pitit gason Levi yo tankou ajan ak lò.
It is a very easy prophetic task to bring other lines into verse three of chapter seven. The oil of Zechariah and the ten virgins connects to Jacob’s ladder and the first two verses of Revelation for they are all addressing the communication process between God and man. Jeremiah’s old path includes the “watchman” that sound the trumpet which the wicked and foolish king Ahaz refuses to hear. That trumpet pulls all the trumpets of prophecy, as well as the prophetic watchmen into Isaiah’s “highway” where Isaiah and his son stand to convey a message to the leader of Laodicea.
Se yon travay pwofetik ki trè fasil pou mennen lòt liy yo antre nan vèsè twa nan chapit sèt la. Lwil Zakari a ak dis vyèj yo konekte ak nechèl Jakòb la ak de premye vèsè Liv Revelasyon an, paske yo tout ap pale sou pwosesis kominikasyon ant Bondye ak lèzòm. Ansyen chemen Jeremi an gen ladan l “gad la” ki sonnen twonpèt la, yon twonpèt mechan ak wa sòt Achaz refize tande. Twonpèt sa a rale tout twonpèt pwofesi yo, ansanm ak gad pwofetik yo, antre nan “gran chimen” Ezayi a, kote Ezayi ak pitit gason l kanpe pou transmèt yon mesaj bay chèf Lawodise a.
Isaiah and his son Shearjashub, which means “a remnant shall return” are standing together and they are illustrating the proclamation of the latter rain message that arrived at 9/11. They go to meet wicked king Ahaz and as father and son they represent a symbol of alpha and omega the primary rule of “line upon line” methodology. “Line upon line” is the rule that was typified by the Millerite “day/year” principle.
Ezayi ak pitit gason l lan, Cheya-Jachoub, ki vle di “yon rès ap tounen,” kanpe ansanm, e yo ap ilistre pwoklamasyon mesaj lapli ta a ki te rive nan 9/11. Yo ale rankontre wa mechan Akaz, epi antanke papa ak pitit gason yo reprezante yon senbòl alfa ak omega, règ prensipal metodoloji “liy sou liy” la. “Liy sou liy” se règ ki te prefigire pa prensip Millerit “jou/ane” a.
On August 11, 1840 a prophecy of Islam of the second woe of Revelation nine was fulfilled and the Millerite “day/year” principle was confirmed, thus empowering Miller’s prediction about 1843 that was based upon the day/year principle. On September 11, 2001 a prophecy of Islam of the third woe of Revelation nine, ten and eleven was fulfilled and the principle of alpha (8-11-1840) and omega (9/11) was confirmed as the mighty angel of Revelation eighteen descended when the great buildings of New York came down—just as the mighty angel of Revelation ten had came down on August 11, 1840 when the alpha that typified the omega was fulfilled.
Nan dat 11 dawout 1840, yon pwofesi konsènan Islam nan dezyèm malè a nan Revelasyon nèf te akonpli, epi prensip milerit « yon jou pou yon ane » a te konfime; konsa sa te bay fòs ak validasyon prediksyon Miller te fè sou ane 1843 la, ki te baze sou prensip yon jou pou yon ane a. Nan dat 11 septanm 2001, yon pwofesi konsènan Islam nan twazyèm malè a nan Revelasyon nèf, dis ak onz te akonpli, epi prensip alfa (11-8-1840) ak omega (9/11) a te konfime, pandan zanj pisan an nan Revelasyon dizwit t ap desann lè gwo batiman New York yo te tonbe—menm jan zanj pisan an nan Revelasyon dis la te desann nan dat 11 dawout 1840 lè alfa a, ki te tipifye omega a, te akonpli.
Not only do Isaiah and his son represent the primary principle of “line upon line,” but they represent the Elijah message which represents a message that is portrayed with the relationship of a father and his children. The Elijah message which is proclaimed just before the great and terrible day of the Lord, identifies a message that arrives just before God’s executive judgment begins. God’s executive judgments represent a period that is “the great and terrible day of the Lord.” That period begins at the Sunday law and continues on to the seven last plagues. The period begins with the Sunday law and ends with the seven last plagues. The Elijah message is therefore premised upon the principle of alpha and omega, coupled with the warning of approach of the close of probation. With the message of Elijah is also the various prophetic lines that are based upon Elijah, for Elijah, according to Jesus represented John the Baptist and both Elijah and John, according to Sister White represented William Miller, and together Elijah and John the Baptist represent both the one hundred and forty-four thousand (Elijah), and the great multitude in Revelation seven (John).
Non sèlman Ezayi ak pitit gason li a reprezante prensip fondamantal « liy sou liy », men yo reprezante tou mesaj Eli a, ki se yon mesaj yo montre atravè relasyon yon papa ak pitit li yo. Mesaj Eli a, ki pwoklame jis anvan gran e terib jou Seyè a, idantifye yon mesaj ki rive jis anvan jijman egzekitif Bondye a kòmanse. Jijman egzekitif Bondye yo reprezante yon peryòd ki se « gran e terib jou Seyè a ». Peryòd sa a kòmanse nan lwa dimanch lan epi li kontinye rive jouk sèt dènye kalamite yo. Peryòd la kòmanse ak lwa dimanch lan epi li fini ak sèt dènye kalamite yo. Se poutèt sa, mesaj Eli a chita sou prensip alfa ak omega a, ansanm ak avètisman sou pwòch fen tan gras la. Avèk mesaj Eli a gen tou divès liy pwofetik ki baze sou Eli, paske Eli, dapre Jezi, te reprezante Jan Batis; epi toude Eli ak Jan, dapre Sè White, te reprezante William Miller; epi ansanm, Eli ak Jan Batis reprezante ni san karannkat mil yo (Eli), ni gran foul la nan Revelasyon sèt (Jan).
Isaiah and his son are standing at the old paths, which are the foundations and they are receiving the golden oil, for they are wise virgins who are going through the purification process of the fuller that was fulfilled on October 22, 1844, typifying the Sunday law. Isaiah and the remnant who return, (for that is what his son’s Shearjashub’s name means), represent the remnant that “return” to the old paths at 9/11. The father remnant relationship, which is also the alpha and omega relationship, which is also the Elijah “hearts of the fathers and children” relationship identifies that Father Miller and his relationship to a remnant movement of the first angel was the alpha movement of Philadelphia. In the alpha movement Father Miller was identified as Elijah and John the Baptist who Jesus identified as the messenger who prepared the way for the Messenger of the Covenant. All of those prophetic fulfillments in the alpha history of the first and second angels is repeated in the history of the omega of the third angel.
Ezayi ak pitit gason l lan kanpe sou ansyen chemen yo, ki se fondasyon yo, epi yo ap resevwa lwil an lò a, paske yo se vyèj saj k ap pase atravè pwosesis pirifikasyon fuller la, ki te akonpli 22 oktòb 1844, kòm yon tip lwa dimanch lan. Ezayi ak rès la ki retounen, (paske se sa non pitit gason l lan, Shearjashub, vle di), reprezante rès la ki “retounen” sou ansyen chemen yo nan 9/11. Relasyon papa ak rès la, ki se relasyon alfa ak omega a tou, ki se relasyon Eli a tou, “kè papa yo ak pitit yo,” idantifye ke Papa Miller ak relasyon li ak yon mouvman rès premye zanj lan te mouvman alfa Filadèlfi a. Nan mouvman alfa a, yo te idantifye Papa Miller kòm Eli ak Jan Batis, ke Jezi te idantifye kòm mesaje ki te prepare chemen an pou Mesaje Alyans lan. Tout akonplisman pwofetik sa yo nan istwa alfa premye ak dezyèm zanj yo repete nan istwa omega twazyèm zanj lan.
There are more important facts about Isaiah’s illustration in the vision, but here we are simply identifying that Isaiah is specifically identifying the various truths that make up the heart of the latter rain message of 9/11. All of these lines we have just discussed, and of course many more are located in verse three of chapter seven.
Gen plis reyalite enpòtan konsènan ilistrasyon Ezayi a nan vizyon an, men isit la nou senpleman ap idantifye ke Ezayi ap idantifye espesyalman divès verite ki fòme kè mesaj lapli denye a nan 9/11. Tout liy sa yo nou fèk diskite yo, e byenantandi anpil lòt ankò, yo chita nan vèsè twa nan chapit sèt la.
In verse eight prophetic truth intensifies as it identifies the key that unlocks the “hidden history of verse forty” and amazingly that key is identified within the very same verse that the beginning of both 2520-year time prophecies are marked.
Nan vèsè uit la, verite pwofetik la vin pi entans pandan li idantifye kle ki louvri “istwa kache vèsè karant lan,” e yon bagay etonan se ke kle sa a idantifye nan menm vèsè kote kòmansman toude pwofesi tan 2520 ane yo make.
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son.
Paske tèt Siri se Damas, e tèt Damas se Rezin; epi nan swasantsenk ane, Efrayim pral kraze, pou l pa yon pèp ankò. E tèt Efrayim se Samari, e tèt Samari se pitit gason Remalya a.
If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Si nou pa kwè, sètènman nou p ap vin fèm. Ezayi 7:8, 9.
Isaiah’s illustration of the latter rain message includes Moses’ “seven times,” for the sixty-five-year prophecy of verse eight identifies the starting point for both the northern and southern kingdoms of Israel’s scattering of 2520 years. In the very same verse, the key that turns the three prophetic lines of Daniel eleven verse forty’s collapse of the Soviet Union in 1989, together with verse ten of Daniel eleven, along with verse eight of Isaiah eight. With these three lines (Isaiah 8:8, Daniel 11:10, 40). The key is the “heads” of verses eight and nine. When the key of the “heads” is applied to those three parallel verses the door to the history of the Ukrainian War and soon coming World War III is unlocked. When that prophetic door is unlocked, verse eleven through sixteen of Daniel eleven are then seen to be parallel history to verse forty of Daniel eleven post 1989’s collapse of the Soviet Union. The unlocking of the “hidden history of verse forty” is a truth that is one of a select few that are identified as being unsealed in connection with the unsealing of the Revelation of Jesus Christ just before probation closes.
Egzanp Ezayi a konsènan mesaj lapli dènye a gen ladan l “sèt fwa” Moyiz la, paske pwofesi swasanndisenk ane ki nan vèsè uit la idantifye pwen depa pou dispèsyon 2520 an toude wayòm Izrayèl yo, nò a ak sid la. Nan menm vèsè sa a menm, gen kle ki louvri twa liy pwofetik yo: efondreman Inyon Sovyetik la an 1989 nan Danyèl 11 vèsè 40, ansanm ak vèsè 10 nan Danyèl 11, ansanm ak vèsè 8 nan Ezayi 8. Avèk twa liy sa yo (Ezayi 8:8, Danyèl 11:10, 40), kle a se “tèt” ki nan vèsè uit ak nèf yo. Lè kle “tèt” yo aplike sou twa vèsè paralèl sa yo, pòt istwa lagè Ikrèn nan ak Twazyèm Gè Mondyal la ki pral vini talè a vin louvri. Lè pòt pwofetik sa a louvri, lè sa a yo wè vèsè 11 jiska 16 nan Danyèl 11 kòm yon istwa paralèl ak vèsè 40 nan Danyèl 11 apre efondreman Inyon Sovyetik la an 1989. Dekouvèt “istwa kache vèsè 40 la” se yon verite ki fè pati yon ti gwoup verite chwazi yo idantifye kòm verite ki debloke an rapò ak ouvèti Revelasyon Jezikri a jis anvan tan gras la fèmen.
Verse one of chapter eight of Isaiah begins with the word, “Moreover,” identifying that chapter eight is to go over the top of chapter seven. Beyond the first word being “moreover,” chapter eight verse three is tied together with verse three of chapter seven as a second witness that the two chapters are to be applied line upon line. Both verse ‘threes’ identify one of Isaiah’s sons, whose names both speak to the prophetic message within the story. Shearjashub means ‘a remnant shall return’ and Mahershalalhashbaz means ‘quick to the spoil.’ Shearjashub is first mentioned, then Mahershalalhashbaz (which is the longest name in the Bible). The alpha represented by “1” is smaller, and in this case even identified as a “remnant,” and the omega represented by “22” is larger, and is represented by the largest name in the Bible while symbolizing the Sunday law’s rapid movements.
Vèsè premye nan chapit uit liv Ezayi a kòmanse ak mo sa a: “Anplis,” sa ki montre chapit uit la dwe pase anlè chapit sèt la. Anplis lefètke premye mo a se “anplis,” vèsè twa nan chapit uit la mare ansanm ak vèsè twa nan chapit sèt la kòm yon dezyèm temwen ki montre de chapit yo dwe aplike liy sou liy. Toude vèsè “twa” yo idantifye youn nan pitit gason Ezayi yo, e non yo toude pale konsènan mesaj pwofetik ki nan istwa a. Shearjashub vle di “yon rès pral retounen,” epi Mahershalalhashbaz vle di “prese pou pran piye a.” Shearjashub mansyone an premye, apre sa Mahershalalhashbaz (ki se non ki pi long nan Bib la). Alfa a, ki reprezante pa “1,” pi piti, e nan ka sa a li menm idantifye kòm yon “rès,” tandiske omega a, ki reprezante pa “22,” pi gwo, e li reprezante pa non ki pi long nan Bib la pandan li senbolize mouvman rapid lwa dimanch la.
The alpha remnant, represented by Shearjashub is with his father Isaiah in verse three. Together they are an alpha and an omega, and they are standing in a place which is made up of three distinct references to the latter rain.
Rès alfa a, ki reprezante pa Shearjashub, ansanm ak papa l, Ezayi, nan vèsè twa. Ansanm, yo se yon alfa ak yon omega, epi yo kanpe nan yon kote ki fòme ak twa referans diferan sou lapli dènye a.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Lè sa a, SENYÈ a di Ezayi: Ale kounye a al rankontre Akaz, ou menm ansanm ak Cheya-Jachoub, pitit gason ou, nan bout kannal pisin anwo a, sou gran chemen jaden foulon an. Ezayi 7:3.
Isaiah is a symbol of the one hundred and forty-four thousand and in representing the call of 9/11, Isaiah is also representing the call of July 2023. At 9/11 Isaiah is a Laodicean represented by Jacob the supplanter, who was going to take Esau’s birthright as Adventism is spewed out of the mouth of the Lord, and in 2023 Isaiah represents Israel the overcomer. Isaiah represents one who was presenting God’s message who is awakened to the fact that he is a Laodicean and then has a coal purify him into a Philadelphian.
Ezayi se yon senbòl san karannkat mil yo, e lè l ap reprezante apèl 9/11 la, Ezayi ap reprezante tou apèl Jiyè 2023 a. Nan 9/11, Ezayi se yon Lawodiseyen, Jakòb, moun ki pran plas lòt la, reprezante, li menm ki te pral pran dwa nesans Ezaou a, pandan Advantis la ap vomi sòti nan bouch Seyè a; epi an 2023, Ezayi reprezante Izrayèl, sila ki genyen batay la. Ezayi reprezante yon moun ki t ap prezante mesaj Bondye a, ki vin reveye sou lefèt ke li se yon Lawodiseyen, epi apre sa yon chabon pirifye l pou fè l tounen yon Filadèlfyen.
“Isaiah had a wonderful view of God’s glory. He saw the manifestation of God’s power, and after beholding His majesty, a message came to him to go and do a certain work. He felt wholly unworthy for the work. What made him esteem himself unworthy? Did he think himself unworthy before he had a view of God’s glory?—No; he imagined himself in a righteous state before God; but when the glory of the Lord of hosts was revealed to him, when he beheld the inexpressible majesty of God, he said, ‘I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips; for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphim unto me, having a living coal in his hands, which he had taken with the tongs from off the altar, and he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ This is the work that as individuals we need to have done for us. We want the living coal from off the altar placed upon our lips. We want to hear the word spoken, ‘Thine iniquity is taken away, and thy sin purged’” Review and Herald, June 4, 1889.
“Ezayi te gen yon bèl vizyon sou glwa Bondye. Li te wè manifestasyon pouvwa Bondye a, epi apre li te fin kontanple majeste Li, yon mesaj te vin jwenn li pou l al fè yon sèten travay. Li te santi li totalman endiy pou travay la. Ki sa ki te fè li konsidere tèt li kòm endiy? Èske li te panse tèt li endiy anvan li te gen yon vizyon sou glwa Bondye?—Non; li te imajine tèt li nan yon eta jistis devan Bondye; men lè glwa Senyè lame yo te revele l, lè li te wè majeste Bondye ki pa ka eksprime a, li te di: ‘Mwen pèdi; paske mwen se yon moun ki gen bouch sal, e m ap viv nan mitan yon pèp ki gen bouch sal; paske je m yo wè Wa a, Senyè lame yo. Lè sa a, youn nan serafen yo vole vin jwenn mwen, li te gen yon chabon vivan nan men l, li te pran l ak pens sou lotèl la, epi li mete l sou bouch mwen, epi li di: Gade, sa a manyen bouch ou; mechanste ou wete, e peche ou pirifye.’ Men travay ki bezwen fèt pou nou kòm endividi. Nou vle pou chabon vivan ki soti sou lotèl la mete sou bouch nou. Nou vle tande pawòl sa a ki di: ‘Mechanste ou wete, e peche ou pirifye’” Review and Herald, 4 jen 1889.
How long in Isaiah chapter six is a symbol of 9/11 unto the Sunday law, and chapter six is a representation of 9/11. Chapters seven through nine present the message which Isaiah gave to the apostate leadership of Judah, and the illustration that takes place during the sealing time of the one hundred and forty-four thousand when the drunkards of Ephraim stumble. In the same vision Isaiah records:
Konbyen tan nan Ezayi chapit sis se yon senbòl 9/11 jiska lwa dimanch lan, epi chapit sis se yon reprezantasyon 9/11. Chapit sèt rive nèf prezante mesaj Ezayi te bay lidèchip aposta Jida a, ansanm ak ilistrasyon ki dewoule pandan tan sele san karannkat mil yo lè tafyatè Efrayim yo ap bite. Nan menm vizyon an, Ezayi ekri:
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Gade, mwen menm ak timoun Seyè a ban mwen yo, nou sèvi kòm siy ak kòm mèvèy ann Izrayèl, soti nan men SENYÈ dèzame yo, ki abite sou mòn Siyon an. Ezayi 8:18.
Isaiah and his children are signs within the enigmas found in chapters seven through nine. Chapters seven through nine are the point of reference of the entire vision, in terms of any reference to “that day” or “that time.” Verse eighteen identifies that Isaiah and his sons are signs, and the verses that surround verse eighteen identify the period of time that the signs are to be recognized.
Ezayi ak pitit li yo se siy anndan anigm yo ki jwenn nan chapit sèt rive nèf yo. Chapit sèt rive nèf yo se pwen referans tout vizyon an, konsènan nenpòt referans ak “jou sa a” oswa “tan sa a.” Vèsè dizwit la idantifye ke Ezayi ak pitit gason li yo se siy, epi vèsè ki antoure vèsè dizwit la idantifye peryòd tan kote siy yo dwe rekonèt.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him.
E anpil nan pami yo pral bite, y ap tonbe, y ap kraze, y ap pran nan pèlen, e y ap kaptire. Mare temwayaj la, sele lalwa a nan mitan disip mwen yo. E mwen menm, m ap tann Seyè a, li menm ki kache figi li devan kay Jakòb la, e m ap mete espwa m nan li.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:15–18.
Gade, mwen menm ak timoun Seyè a ban mwen yo, nou sèvi kòm siy ak kòm mèvèy ann Izrayèl, soti nan men Seyè ki gen tout lame yo, ki rete sou mòn Siyon. Ezayi 8:15–18.
Those who “wait upon the Lord” are represented by Isaiah and his two sons. They are those upon whom the Lord had hid “his face,” which is an attribute that those who awaken to the demands of the Leviticus twenty-six prayer, post-July 2023. They awaken to the fact that their confession must include that the Lord had walked contrary to them, which is to say that he hid his face from them.
Moun ki “ap tann Seyè a” yo reprezante pa Ezayi ak de pitit gason li yo. Yo se moun sou ki Seyè a te kache “figi li,” ki se yon atribi moun ki leve konsyans yo devan egzijans lapriyè Levitik vennsis la, apre Jiyè 2023. Yo vin reveye sou reyalite ke konfesyon yo dwe gen ladan li ke Seyè a te mache an opozisyon ak yo, sa vle di li te kache figi li devan yo.
To “bind up the testimony, seal the law” is the sealing of the one hundred and forty-four thousand who are contrasted with “many.” “Many” are called, but few are chosen. Many are contrasted with Isaiah and his two sons, represented as the few. The “many” are the five foolish virgins and for this reason five things happen to them, they “stumble, and fall, and be broken, and be snared, and be taken.” They stumble because they have rejected the latter rain message.
“Mare temwanyaj la, poze Lalwa a” se poze so lo san karant-kat mil yo, ki plase an kontrast avek “anpil” la. “Anpil” rele, men i annan zis detrwa ki swazir. “Anpil” la plase an kontrast avek Izai ek son de garson, ki reprezant sa detrwa. “Anpil” la i sa senk vierz fol; e pour sa rezon senk keksoz i arive avek zot: zot “tonbe, e fer en move tonbe, e ganny kase, e ganny pran dan pyez, e ganny kaptire.” Zot tonbe akoz zot in rezet mesaz lapli tar.
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:11–13.
Paske se avèk bouch k ap bègue ak yon lòt lang li pral pale ak pèp sa a. Li te di yo: Men repo a kote nou kapab fè moun ki bouke a repoze; men soulajman an tou. Men yo pa t vle koute. Kidonk, pawòl Seyè a te vin pou yo: lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; isit yon ti kras, la yon ti kras; pou yo te ka ale, tonbe sou do, kraze, pran nan pyèj, epi yo te kaptire. Ezayi 28:11–13.
In the sealing time of chapter eight Isaiah describes the fall of the wicked, typified by Ahaz, and he identifies the same group in verse thirteen of chapter twenty-eight. The reason they “fall” is they reject the latter rain message which was to them “line upon line” and presented by those represented as having stammering lips. The quibbling Jews at Pentecost charged the disciples with drunkenness for they could not understand the message. In their minds it was being presented by stammering lips.
Nan tan sele chapit uit la, Ezayi dekri tonbe mechan yo, ki prefigure pa Akaz, epi li idantifye menm gwoup la nan vèsè trèz chapit vennuit la. Rezon ki fè yo “tonbe” se paske yo rejte mesaj dènye lapli a, ki te pou yo “liy sou liy” e yo te prezante l pa moun ki reprezante tankou moun ki gen bouch k ap bege. Juif k ap chache diskite yo, nan Pannkòt, te akize disip yo dèske yo te sou, paske yo pa t kapab konprann mesaj la. Nan lespri yo, yo t ap prezante l ak bouch k ap bege.
In verse three of chapter seven, Isaiah the prophetic alpha to his son Shearjashub, who in turn is the omega in relation to his father, but also the alpha in the relation to his brother. As representatives of Alpha and Omega they stand where the two golden pipes from the heavenly sanctuary are creating a pool, right at the highway of Jeremiah’s old path in the field where linen gets changed from stains to pure white as the Messenger of the Covenant purifies the sons of Levi, as well as Isaiah and Shearjashub. Once there he presents wicked and foolish king Ahaz with Moses’ old path message of Leviticus twenty-six’s “seven times,” which establishes in the same verse that a “head” is a king, or the kingdom of the king, or the capital city of a kingdom.
Nan vèsè twa nan chapit sèt la, Ezayi se alfa pwofetik la pou pitit gason li a, Cheyar-Yachoub, ki, bò kote pa li, se omega a anrapò ak papa li, men tou alfa a nan relasyon li ak frè li. Antanke reprezantan Alfa ak Omega, yo kanpe kote de tiyo an lò yo soti nan Tanp sen ki nan syèl la ap fòme yon basen, menm sou granchemen ansyen santye Jeremi an nan jaden kote twal len chanje soti nan tach pou vin blan nèt, pandan Mesaje Alyans lan ap pirifye pitit gason Levi yo, ansanm ak Ezayi ak Cheyar-Yachoub. Lè li rive la, li prezante wa mechan ak sòt la, Akaz, mesaj ansyen santye Moyiz la sou “sèt fwa” Levitik vennsis la, ki tabli nan menm vèsè a ke yon “tèt” se yon wa, oswa wayòm wa a, oswa vil kapital yon wayòm.
That key opens the light of God’s Word so that the Ukrainian War that began in 2014 could be seen as a subject of Bible prophecy that is represented as taking place during the sealing time of the one hundred and forty-four thousand and the history of the last three presidents of the United States. The latter rain message is represented by Isaiah in chapters ten and eleven, and it describes the internal and external history of the last six verses of Daniel eleven. The first verse, verse forty, is illustrated by Isaiah in chapters six through nine, and then in chapters ten and eleven the message that was unsealed in 1989’s internal and external histories are set forth. Every major element of the latter rain message is represented in the vision.
Kle sa a ouvri limyè Pawòl Bondye a, pou lagè Ikrèn nan ki te kòmanse an 2014 te kapab wè kòm yon sijè pwofesi biblik ki prezante kòm k ap fèt pandan tan sele san karant-kat mil yo ak istwa twa dènye prezidan Etazini yo. Dènye lapli a reprezante pa Ezayi nan chapit dis ak onz yo, epi li dekri istwa entèn ak ekstèn sis dènye vèsè Danyèl onz la. Premye vèsè a, vèsè karant lan, ilistre pa Ezayi nan chapit sis rive nèf yo, epi apre sa, nan chapit dis ak onz yo, yo mete devan je moun mesaj ki te deziyele an 1989 la ansanm ak istwa entèn ak ekstèn li yo. Chak gwo eleman nan mesaj dènye lapli a reprezante nan vizyon an.
The last verses of chapter ten identify the same prophetic history that the last verses of chapter eleven represent. Chapter ten is the external and eleven is the internal. In the book of Revelation, the seven churches are the internal and the seals are the external. In chapter ten’s final verses, the papal power is shaking its hand against Jerusalem in a parallel passage to the papal power coming to its end with none to help in verse forty-five of Daniel eleven.
Dènye vèsè chapit dis yo idantifye menm istwa pwofetik la ak sa dènye vèsè chapit onz yo reprezante. Chapit dis la se aspè ekstèn nan, epi chapit onz la se aspè entèn nan. Nan liv Revelasyon an, sèt legliz yo se aspè entèn nan, epi sele yo se aspè ekstèn nan. Nan dènye vèsè chapit dis la, pouvwa pap la ap menase Jerizalèm nan nan yon pasaj paralèl ak pouvwa pap la k ap rive nan fen li san pèsonn pou ede l nan vèsè karannsenk nan Danyèl onz.
As yet shall he remain at Nob that day: he shall shake his hand against the mount of the daughter of Zion, the hill of Jerusalem. Behold, the Lord, the Lord of hosts, shall lop the bough with terror: and the high ones of stature shall be hewn down, and the haughty shall be humbled. And he shall cut down the thickets of the forest with iron, and Lebanon shall fall by a mighty one. Isaiah 10:32–34.
Jouk jòdi a, li va rete Nòb jou sa a ankò; li va souke men li kont mòn pitit fi Siyon an, kont ti mòn Jerizalèm nan. Gade, Senyè a, SENYÈ dèzame yo, va koupe branch yo ak laterè; sila yo ki wo anpil yo va koupe desann, epi ògeye yo va bese. Li va koupe rakbwa forè a ak fè, epi Liban va tonbe anba men yon vanyan sòlda. Ezayi 10:32–34.
The end of chapter ten is the close of human probation, and that is where the end of Daniel eleven also closes.
Fen chapit dis la make fen tan gras limanite, e se la tou fen Daniel onz fini.
And he shall plant the tabernacles of his palace between the seas in the glorious holy mountain; yet he shall come to his end, and none shall help him. And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. Daniel 11:45, 12:1.
Epi l ap plante tant palè li yo ant lanmè yo sou mòn sen gloriye a; men li va rive nan fen li, e pèsonn p ap ede li. E nan tan sa a, Mikayèl va leve kanpe, gran chèf ki kanpe pou pitit pèp ou a; e pral gen yon tan detrès, tankou pa t janm genyen depi lè te gen yon nasyon jouk nan menm tan sa a: e nan tan sa a pèp ou a va delivre, chak moun yo va jwenn ekri nan liv la. Danyèl 11:45, 12:1.
Chapter ten begins in verse one with the “unrighteous decree” which Sister White identifies as the Sunday law.
Chapit dis la kòmanse nan vèsè youn avèk “dekrè enjis” la, ke Sè White idantifye kòm lwa dimanch la.
Woe unto them that decree unrighteous decrees, and that write grievousness which they have prescribed. Isaiah 10:1.
Malè pou moun ki fè dekrè enjis, e pou sila yo ki ekri opresyon yo te òdone. Ezayi 10:1.
Chapter ten begins at the Sunday law, which aligns with verse forty-one of Daniel chapter eleven, and it ends with a parallel to Michael standing up in the history of verse forty-five of Daniel eleven.
Chapit dis la kòmanse nan lwa dimanch lan, ki koresponn ak vèsè karantyèn nan premye nan Dànyèl chapit onz la, epi li fini ak yon paralèl ak Mikal k ap leve kanpe nan istwa vèsè karantyèn nan senk nan Dànyèl onz.
“An idol sabbath has been set up, as the golden image was set up in the plains of Dura. And as Nebuchadnezzar, the king of Babylon, issued a decree that all who would not bow down and worship this image should be killed, so a proclamation will be made that all who will not reverence the Sunday institution will be punished with imprisonment and death. Thus the Sabbath of the Lord is trampled underfoot. But the Lord has declared, ‘Woe unto them that decree unrighteous decrees, and write grievousness which they have prescribed’ [Isaiah 10:1]. [Zephaniah 1:14–18; 2:1–3, quoted.]” Manuscript Releases, volume 14, 91.
«Yo te tabli yon saba zidòl, menm jan yo te tabli estati an lò a nan plenn Doura yo. Epi menm jan Nebikadneza, wa Babilòn nan, te pibliye yon dekrè ki te di tout moun ki pa t ap bese tèt yo pou adore imaj sa a dwe mouri, konsa tou y ap fè yon pwoklamasyon ki di tout moun ki pa vle rann enstitisyon dimanch lan reverans ap sibi pinisyon prizon ak lanmò. Konsa, yo pilonnen Saba Senyè a anba pye. Men, Senyè a deklare: “Malè pou moun ki fè dekrè enjis, e ki ekri mechanste yo preskri a” [Ezayi 10:1]. [Sefanya 1:14–18; 2:1–3, site.]» Manuscript Releases, volim 14, 91.
In Revelation eleven’s “great earthquake,” representing the Sunday law in verse thirteen, there are three symbols of Islam connected with the “earthquake” that shakes the earth beast of Revelation thirteen, when it speaks as a dragon. In Isaiah chapter ten, the Sunday law is represented as an “unrighteous decree” that has a “woe” pronounced upon it. In Revelation eleven’s “great earthquake” from verse thirteen through to verse eighteen Islam of the third woe is identified with four symbols of Islam and the strike it makes against the United States at the Sunday law; “And the same hour was there a great earthquake,” and “the second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded” “and the nations were angry.”
Nan Revelasyon onz la, “gwo tranblemanntè” a, ki reprezante lwa dimanch lan nan vèsè trèz la, gen twa senbòl Islam ki konekte ak “tranblemanntè” a ki souke bèt tè a nan Revelasyon trèz la lè li pale tankou yon dragon. Nan Ezayi chapit dis la, lwa dimanch lan reprezante kòm yon “dekrè enjis” sou ki yon “malè” pwononse. Nan “gwo tranblemanntè” Revelasyon onz la, depi vèsè trèz rive jouk vèsè dizwit, Islam twazyèm malè a idantifye pa kat senbòl Islam ak kout li frape Etazini an nan moman lwa dimanch lan; “E nan menm lè a te gen yon gwo tranblemanntè,” epi “dezyèm malè a pase; epi, gade, twazyèm malè a ap vini byen vit. E setyèm zanj lan sonnen” “epi nasyon yo te fache.”
Chapter ten is portraying the papal power from verse forty-one in Daniel eleven unto verse forty-five when the papacy comes to its end. Verse forty is not part of the narrative in chapter ten, for Isaiah is illustrating verse forty’s ‘hidden history’ when the latter rain message is presented to an apostate church represented by Ahaz. Chapter eleven’s conclusion is showing the deliverance from the papal power in the same history.
Chapit dis la ap dekri pouvwa pap la depi nan vèsè karant-e-yon nan Danyèl onz rive nan vèsè karant-senk, lè papote a rive nan fin li. Vèsè karant pa fè pati naratif la nan chapit dis la, paske Ezayi ap ilistre “istwa kache” vèsè karant lan lè mesaj lapli ta a prezante bay yon legliz aposta Ahaz reprezante. Konklizyon chapit onz la ap montre delivrans anba pouvwa pap la nan menm istwa a.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:15, 16.
Seyè a pral detwi nèt lang lanmè Lejip la; avèk van pwisan li a, li pral souke men li sou larivyè a, li pral frape l pou l tounen sèt kouran, epi l ap fè moun travèse a pye sèk. Epi pral gen yon gran chemen pou rès pèp li a, sa ki va rete yo, depi Asiri; menm jan sa te ye pou Izrayèl nan jou li te soti monte kite peyi Lejip la. Ezayi 11:15, 16.
Isaiah chapter ten is the external and chapter eleven is the internal of the same history. The external and internal parallels abound in God’s Word, and these two parallel chapters represent the warning of the third angel as represented by Isaiah. The warning of the third angel has been summarized in many ways through inspiration, but a very helpful breakdown of the warning of the third angel is that it represents the events connected with the close of probation and it also emphasizes the need of personal preparation. Isaiah ten are the events, and chapter eleven in the preparation.
Izayi chapit dis la se ekstèn nan, e chapit onz la se entèn nan, nan menm istwa a. Ekstèn ak entèn yo gen anpil paralèl nan Pawòl Bondye a, e de chapit paralèl sa yo reprezante avètisman twazyèm zanj lan jan Izayi te prezante li. Avètisman twazyèm zanj lan te rezime nan anpil fason atravè enspirasyon, men yon dekoupaj ki trè itil sou avètisman twazyèm zanj lan se ke li reprezante evènman ki konekte ak fen tan gras la, epi li mete aksan tou sou nesesite preparasyon pèsonèl. Izayi dis la se evènman yo, epi chapit onz la se preparasyon an.
“The events connected with the close of probation and the work of preparation for the time of trouble, are clearly presented. But multitudes have no more understanding of these important truths than if they had never been revealed. Satan watches to catch away every impression that would make them wise unto salvation, and the time of trouble will find them unready.
“Evènman ki gen rapò ak fen tan gras la ak travay preparasyon pou tan detrès la, prezante klèman. Men, anpil moun pa gen plis konpreyansyon sou verite enpòtan sa yo pase si yo pa t janm revele yo. Satan ap veye pou l rache chak enpresyon ki ta fè yo vin saj pou delivrans, epi tan detrès la ap jwenn yo san yo pa pare.
“When God sends to men warnings so important that they are represented as proclaimed by holy angels flying in the midst of heaven, He requires every person endowed with reasoning powers to heed the message. The fearful judgments denounced against the worship of the beast and his image (Revelation 14:9–11), should lead all to a diligent study of the prophecies to learn what the mark of the beast is, and how they are to avoid receiving it. But the masses of the people turn away their ears from hearing the truth and are turned unto fables. The apostle Paul declared, looking down to the last days: ‘The time will come when they will not endure sound doctrine.’ 2 Timothy 4:3. That time has fully come. The multitudes do not want Bible truth, because it interferes with the desires of the sinful, world-loving heart; and Satan supplies the deceptions which they love.
“Lè Bondye voye bay lèzòm avètisman ki tèlman enpòtan, konsa yo reprezante yo tankou zanj sen k ap pwoklame yo pandan y ap vole nan mitan syèl la, Li mande pou chak moun ki gen kapasite pou rezonnen pran mesaj la oserye. Jijman terib yo pwononse kont adorasyon bèt la ak imaj li a (Revelation 14:9–11), ta dwe mennen tout moun nan yon etid dilijan sou pwofesi yo, pou yo aprann ki sa mak bèt la ye, epi kijan yo dwe evite resevwa li. Men, mas pèp la vire zòrèy yo pou yo pa tande verite a, epi yo detounen vin jwenn fab. Apot Pòl te deklare, pandan li t ap gade pi devan sou dènye jou yo: ‘Tan an ap vini lè yo p ap sipòte bon jan doktrin.’ 2 Timothy 4:3. Tan sa a rive nèt. Foul moun yo pa vle verite Bib la, paske li deranje dezi kè pechè a ki renmen lemonn; epi Satan bay manti twonpe yo renmen yo a.”
“But God will have a people upon the earth to maintain the Bible, and the Bible only, as the standard of all doctrines and the basis of all reforms. The opinions of learned men, the deductions of science, the creeds or decisions of ecclesiastical councils, as numerous and discordant as are the churches which they represent, the voice of the majority—not one nor all of these should be regarded as evidence for or against any point of religious faith. Before accepting any doctrine or precept, we should demand a plain ‘Thus saith the Lord’ in its support.
“Men, Bondye va gen yon pèp sou tè a pou soutni Bib la, e Bib la sèlman, kòm règ tout doktrin yo ak fondasyon tout refòm yo. Opinyon moun save yo, dediksyon syans lan, kwayans oswa desizyon konsèy legliz yo, ki osi anpil e ki pa dakò youn ak lòt menm jan ak legliz yo reprezante yo, vwa majorite a — ni youn ni tout bagay sa yo pa ta dwe konsidere kòm prèv pou oswa kont okenn pwen lafwa relijye. Anvan nou aksepte nenpòt doktrin oswa nenpòt prensip, nou dwe mande yon deklarasyon klè: ‘Men sa Senyè a di,’ pou soutni li.”
“Satan is constantly endeavoring to attract attention to man in the place of God. He leads the people to look to bishops, to pastors, to professors of theology, as their guides, instead of searching the Scriptures to learn their duty for themselves. Then, by controlling the minds of these leaders, he can influence the multitudes according to his will.” The Great Controversy, 594, 595.
«Satan ap chèche san rete atire atansyon sou lèzòm nan plas Bondye. Li mennen pèp la pou yo gade sou evèk yo, sou pastè yo, sou pwofesè teyoloji yo, kòm gid yo, olye pou yo fouye Ekriti yo pou aprann devwa yo pa tèt pa yo. Lè sa a, lè li kontwole lespri dirijan sa yo, li kapab enfliyanse foul moun yo dapre volonte pa li.» The Great Controversy, 594, 595.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.