“There are in the Scriptures some things which are hard to be understood and which, according to the language of Peter, the unlearned and unstable wrest unto their own destruction. We may not, in this life, be able to explain the meaning of every passage of Scripture; but there are no vital points of practical truth that will be clouded in mystery. When the time shall come, in the providence of God, for the world to be tested upon the truth for that time, minds will be exercised by His Spirit to search the Scriptures, even with fasting and with prayer, until link after link is searched out and united in a perfect chain. Every fact which immediately concerns the salvation of souls will be made so clear that none need err or walk in darkness.

“Gen kèk bagay nan Ekriti yo ki difisil pou konprann e ke, dapre pawòl Pyè, moun ki san konesans ak moun ki pa fèm yo tòde pou pwòp destriksyon pa yo. Nou pa ka, nan lavi sa a, toujou rive eksplike sans chak pasaj nan Ekriti yo; men pa gen okenn pwen esansyèl nan verite pratik ki pral rete kouvri nan mistè. Lè lè a va rive, dapre pwovidans Bondye, pou mond lan sibi eprèv sou verite ki pou tan sa a, Lespri Li va fè lespri moun yo travay pou fouye Ekriti yo, menm avèk jèn ak lapriyè, jiskaske lyen apre lyen fin dekouvri epi reyini nan yon chèn pafè. Chak reyalite ki gen rapò dirèk ak delivrans nanm yo va vin tèlman klè, ke pèsonn p ap bezwen fè erè ni mache nan tenèb.”

“As we have followed down the chain of prophecy, revealed truth for our time has been clearly seen and explained. We are accountable for the privileges that we enjoy and for the light that shines upon our pathway. Those who lived in past generations were accountable for the light which was permitted to shine upon them. Their minds were exercised in regard to different points of Scripture which tested them. But they did not understand the truths which we do. They were not responsible for the light which they did not have. They had the Bible, as we have; but the time for the unfolding of special truth in relation to the closing scenes of this earth’s history is during the last generations that shall live upon the earth.

“Pandan nou suiv chèn pwofesi a, verite revele pou tan pa nou an te parèt aklè e li te eksplike avèk presizyon. Nou gen responsablite pou privilèj nou jwi yo ak pou limyè ki klere sou chemen nou. Moun ki te viv nan jenerasyon pase yo te responsab pou limyè yo te pèmèt klere sou yo a. Lespri yo te egzèse konsènan divès pwen nan Ekriti yo ki te mete yo anba eprèv. Men yo pa t konprann verite nou konprann yo. Yo pa t responsab pou limyè yo pa t genyen an. Yo te gen Bib la, menm jan ak nou; men tan pou devlopman verite espesyal ki gen rapò ak dènye sèn istwa tè sa a se pandan dènye jenerasyon k ap viv sou latè yo.

“Special truths have been adapted to the conditions of the generations as they have existed. The present truth, which is a test to the people of this generation, was not a test to the people of generations far back. If the light which now shines upon us in regard to the Sabbath of the fourth commandment had been given to the generations in the past, God would have held them accountable for that light.” Testimonies, volume 2, 692, 693.

«Verite espesyal yo te adapte ak kondisyon jenerasyon yo jan yo te egziste. Verite prezan an, ki se yon tès pou pèp jenerasyon sa a, pa t yon tès pou pèp jenerasyon ki byen lwen nan tan pase yo. Si limyè ki kounye a ap klere sou nou konsènan Saba katriyèm kòmandman an te bay jenerasyon ki te viv nan tan pase yo, Bondye t ap kenbe yo responsab pou limyè sa a.» Testimonies, volim 2, 692, 693.

New and Old

Nouvo ak Ansyen

“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.

“Nan chak laj gen yon nouvo devlopman verite a, yon mesaj Bondye bay pèp jenerasyon sa a. Ansyen verite yo tout esansyèl; nouvo verite a pa endepandan de ansyen an, men li se yon dewoulman li. Se sèlman lè ansyen verite yo konprann nou kapab konprann nouvo a. Lè Kris te vle louvri devan disip li yo verite rezirèksyon li a, li te kòmanse ‘nan Moyiz ak tout pwofèt yo’ epi li te ‘eksplike yo, nan tout Ekriti yo, bagay ki te konsène li menm.’ Lik 24:27. Men se limyè ki klere nan nouvo dewoulman verite a ki bay ansyen an glwa. Moun ki rejte oswa neglije nouvo a pa vrèman posede ansyen an. Pou li, li pèdi fòs vital li epi li vin sèlman yon fòm san lavi.”

“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.

“Gen moun ki fè pwofesyon yo kwè epi anseye verite Ansyen Testaman an, pandan yo rejte Nouvo Testaman an. Men, lè yo refize resevwa ansèyman Kris la, yo montre yo pa kwè sa patriyach ak pwofèt yo te pale a. ‘Si nou te kwè Moyiz,’ Kris te di, ‘nou t ap kwè nan Mwen tou; paske li te ekri konsènan Mwen.’ Jan 5:46. Se poutèt sa, pa gen okenn vrè pisans nan ansèyman yo menm sou Ansyen Testaman an.”

“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.

“Anpil moun ki fè konnen yo kwè nan levanjil la e yo anseye li, tonbe nan yon erè ki sanble. Yo mete Ekriti Ansyen Testaman an sou kote, sa Kris te deklare konsa: ‘Se yo menm k ap rann temwayaj sou Mwen.’ Jan 5:39. Lè yo rejte Ansyen an, an reyalite yo rejte Nouvo a; paske toude se pati yon sèl antye ki pa ka separe. Pèsonn pa ka prezante lalwa Bondye kòrèkteman san levanjil la, ni levanjil la san lalwa a. Lalwa a se levanjil la pran kò, e levanjil la se lalwa a devwale. Lalwa a se rasin nan; levanjil la se flè santi bon an ak fwi li pote a.”

“The Old Testament sheds light upon the New, and the New upon the Old. Each is a revelation of the glory of God in Christ. Both present truths that will continually reveal new depths of meaning to the earnest seeker.” Christ’s Object Lessons, 128.

“Ansyen Testaman an bay limyè sou Nouvo Testaman an, e Nouvo a sou Ansyen an. Chak ladan yo se yon revelasyon glwa Bondye nan Kris la. Toude prezante verite ki pral san rete revele nouvo pwofondè siyifikasyon bay moun k ap chèche avèk senserite.” Christ’s Object Lessons, 128.

Present truth is by definition the “revealed truth” for a specific period of time that is “clearly seen and explained.” The generation living at the time when “present truth” is revealed are held “accountable” to accept that truth or die. The combined truths which make up the “present testing truth” for “this generation,” are represented in “the unfolding of special” truths “in relation to the closing scenes of this earth’s history.” Truth, and therefore “present truth” is typified by the New Testament in relation to the Old Testament. Truth is established upon two witnesses and truth has a beginning and an end, a literal and a spiritual, an ancient and a modern, an alpha and an omega, a first and a last.

Verite prezan se, dapre definisyon, “verite revele” pou yon peryòd tan espesifik ki “byen klè parèt epi esplike.” Jenerasyon k ap viv nan moman kote “verite prezan” revele a, yo jwenn yo “responsab” pou yo aksepte verite sa a, sinon yo mouri. Verite konbine yo ki fòme “verite eprèv prezan an” pou “jenerasyon sa a,” yo reprezante nan “devlopman verite espesyal” yo “an relasyon ak dènye sèn yo nan istwa tè sa a.” Verite, e konsa “verite prezan” tou, se Nouvo Testaman an ki tipifye li an relasyon ak Ansyen Testaman an. Verite tabli sou de temwen, epi verite gen yon kòmansman ak yon fen, yon literal ak yon espirityèl, yon ansyen ak yon modèn, yon alfa ak yon omega, yon premye ak yon dènye.

The Millerite foundation of the first angel’s message is the “old” in relation to the “present truth” message of the third angel. Those who are “rejecting the Old,” “virtually reject the New” for both are parts of an inseparable whole.”

Fondasyon milerit premye mesaj zanj lan se “ansyen” an an rapò ak mesaj “verite prezan” twazyèm zanj lan. Moun ki “rejte Ansyen an” “an reyalite rejte Nouvo a,” paske toude se pati nan yon antye endisolisab.

“I saw the necessity of the messengers, especially, watching and checking all fanaticism wherever they might see it rise. Satan is pressing in on every side, and unless we watch for him, and have our eyes open to his devices and snares, and have on the whole armor of God, the fiery darts of the wicked will hit us. There are many precious truths contained in the Word of God, but it is ‘present truth’ that the flock needs now. I have seen the danger of the messengers running off from the important points of present truth, to dwell upon subjects that are not calculated to unite the flock and sanctify the soul. Satan will here take every possible advantage to injure the cause.

“Mwen te wè nesesite pou mesaje yo, an patikilye, veye epi tcheke tout fanatism nenpòt kote yo ta wè l ap leve. Satan ap peze sou nou de tout kote, e sof si nou veye kont li, epi si je nou pa louvri sou riz li ak pyèj li yo, epi si nou pa mete tout zam Bondye a sou nou, flèch dife mechan an ap frape nou. Gen anpil verite presye ki nan Pawòl Bondye a, men se ‘verite pou tan sa a’ twoupo a bezwen kounye a. Mwen te wè danje ki genyen lè mesaje yo kite pwen enpòtan verite pou tan sa a, pou yo rete sou sijè ki pa fèt pou ini twoupo a epi sanktifye nanm nan. Se la Satan ap pran tout avantaj posib pou l blese kòz la.”

“But such subjects as the sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus, are perfectly calculated to explain the past Advent movement and show what our present position is, establish the faith of the doubting, and give certainty to the glorious future. These, I have frequently seen, were the principal subjects on which the messengers should dwell.” Early Writings, 63.

“Men sijè tankou tanp lan, an rapò ak 2300 jou yo, kòmandman Bondye yo ak lafwa Jezi a, yo fèt pafètman pou esplike mouvman Advantis ki te pase a epi montre ki pozisyon nou ye kounye a, pou tabli lafwa moun k ap doute yo, epi pou bay sètitid konsènan avni gloriye a. Mwen te wè souvan ke se sa yo ki te sijè prensipal kote mesaje yo ta dwe rete.” Early Writings, 63.

The “sanctuary, in connection with the 2300 days, the commandments of God and the faith of Jesus” are the key to explain the “past Advent movement” of the Millerites and in so doing, to explain “perfectly” “what our present position is.” Those who are “doubting” the “past Advent movement,” are “doubting” what gives “certainty to the glorious future.” What gives certainty to the future is the past.

“Tanp lan, an rapò ak 2300 jou yo, kòmandman Bondye yo ak lafwa Jezi a” se kle pou eksplike “mouvman Advantis pase a” Millerit yo, epi lè yo fè sa, pou eksplike “parfètman” “ki pozisyon nou ye kounye a.” Moun ki ap “doute” “mouvman Advantis pase a,” ap “doute” sa ki bay “asirans pou lavni gloriye a.” Sa ki bay lavni an asirans se pase a.

The book of Joel is a message of present testing truth. This is confirmed by multiple witnesses. Joel is identified as “present truth” by the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus.

Liv Joèl la se yon mesaj verite pou eprèv prezan. Sa konfime pa plizyè temwen. Lespri Pwofesi a idantifye Joèl kòm “verite prezan”, ki, dapre Jan nan liv Revelasyon an, se temwayaj Jezi a.

The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Revelation 1:1, 2.

Revelasyon Jezikri a, Bondye te bay li, pou montre sèvitè li yo bagay ki gen pou rive talè konsa; epi li te voye l, e li te fè l konnen pa mwayen zanj li bay sèvitè li Jan: Li menm ki te rann temwayaj konsènan pawòl Bondye a, ak konsènan temwayaj Jezikri a, epi konsènan tout bagay li te wè yo. Revelasyon 1:1, 2.

The “testimony” of John (which he bore “record of”), was portrayed in three parts. He recorded the “word of God,” the “testimony of Jesus” and the “things that he saw.” In the first two verses of Revelation, John represents one who has been given the gift of the “spirit of prophecy.” That gift includes a special revelation of God’s Word, and it also includes special revelations conveyed to the prophet through the words of Christ; (either by Christ directly or through his angelic representatives) and the gift also includes truth presented through the medium of dreams and visions. The spirit of prophecy is the testimony of Christ which is conveyed to the prophet and it bears the same authority as if an angel or Christ spoke the words.

“Temwayaj” Jan an (li te “rann temwayaj” sou li) te prezante an twa pati. Li te ekri “pawòl Bondye a,” “temwayaj Jezi a,” ak “bagay li te wè yo.” Nan de premye vèsè Liv Revelasyon an, Jan reprezante yon moun ki te resevwa don “lespri pwofesi a.” Don sa a gen ladan l yon revelasyon espesyal sou Pawòl Bondye a, epi li gen ladan l tou revelasyon espesyal yo kominike bay pwofèt la atravè pawòl Kris la; (swa pa Kris la dirèkteman oswa atravè reprezantan zanj li yo) epi don an gen ladan l tou verite yo prezante pa mwayen rèv ak vizyon. Lespri pwofesi a se temwayaj Kris la yo transmèt bay pwofèt la, epi li pote menm otorite a tankou si yon zanj oswa Kris la te pale pawòl yo.

And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.

Epi mwen tonbe nan pye li pou m adore li. Men li di m: Gade, pa fè sa; mwen se yon konpayon nan sèvis avè w, ansanm ak frè ou yo ki genyen temwayaj Jezi a. Adore Bondye; paske temwayaj Jezi a se lespri pwofesi a. Revelasyon 19:10.

Gabriel identifies that he is a fellowservant with John, and he is not to be worshipped. Gabriel also identifies that the “brethren” that are represented by John “have the testimony of Jesus,” which is the “spirit of prophecy.” The “brethren” which John represents are the one hundred and forty-four thousand, and the brethren all have the “spirit of prophecy.”

Gabriyèl fè konnen li se yon sèvitè ansanm ak Jan, e yo pa dwe adore li. Gabriyèl fè konnen tou “frè” Jan reprezante yo “gen temwayaj Jezi a,” ki se “lespri pwofesi a.” “Frè” Jan reprezante yo se san karannkat mil yo, e tout frè yo gen “lespri pwofesi a.”

“And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.

“Epi yo leve granmaten, yo sòti pou yo ale nan dezè Tekoa a; epi pandan yo t ap sòti, Jozafa kanpe, li di: Koute mwen, o Jida, ak nou menm, moun ki rete Jerizalèm; mete konfyans nou nan SENYÈ a, Bondye nou an, konsa n ap fèm; mete konfyans nou nan pwofèt li yo, konsa n ap pwospere. 2 Kwonik 20:20.”

“‘Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’

«Kwè nan Senyè, Bondye nou an, konsa n ap kanpe fèm; kwè nan pwofèt li yo, konsa n ap pwospere.»

“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’ Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’

“Ezayi 8:20. ‘Nan lalwa ak nan temwayaj la; si yo pa pale dapre pawòl sa a, se paske pa gen okenn limyè nan yo.’ Men de tèks yo mete devan pèp Bondye a isit la: de kondisyon pou siksè. Lalwa Jewova li menm te pale a, ansanm ak lespri pwofesi a, se de sous sajès pou gide pèp Li a nan chak eksperyans. Detewonòm 4:6. ‘Sa a se sajès nou ak entèlijans nou devan je nasyon yo, ki va di: Se sèten, gran nasyon sa a se yon pèp ki saj e ki gen bon konprann.’”

“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.

«Lwa Bondye a ak Lespri Pwofesi a mache men nan men pou gide epi konseye legliz la; e chak fwa legliz la rekonèt sa lè li obeyi lwa Li a, lespri pwofesi a te voye pou gide li nan chemen verite a.»

“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.

“Revelasyon 12:17. ‘Epi dragon an te fache kont fanm lan, epi li ale fè lagè ak rès pitit li yo, sa yo ki kenbe kòmandman Bondye yo, epi ki gen temwayaj Jezikri a.’ Pwofesi sa a montre aklè ke legliz rès la pral rekonèt Bondye nan lalwa Li, epi li pral gen don pwofetik la. Obeyisans anvè lalwa Bondye a, ansanm ak lespri pwofesi a, te toujou fè diferans ant vrè pèp Bondye a ak lòt yo, e tès la anjeneral bay sou manifestasyon ki prezan kounye a.”

“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.

“Nan jou Jeremi yo, pèp la pa t gen okenn kestyon konsènan mesaj Moyiz, Eli, oswa Elize a; men yo te mete an kestyon epi yo te mete sou kote mesaj Bondye te voye bay Jeremi an, jiskaske fòs ak pouvwa li te vin gaspiye, e pa t rete okenn remèd ankò sinon pou Bondye mennen yo ale an kaptivite. ”

“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.

“Menm jan an tou, nan tan Kris la, pèp la te aprann ke mesaj Jeremi an te verite, e yo te pran tèt yo pou yo kwè ke si yo te viv nan tan zansèt yo, yo t ap aksepte mesaj li a; men, an menm tan an, yo t ap rejte mesaj Kris la, sila a tout pwofèt yo te ekri osijè li.”

“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.

“Pandan mesaj twazyèm zanj lan t ap leve nan mond lan, li menm ki gen pou l revele lalwa Bondye a bay legliz la nan tout plenitid li ak pouvwa li, don pwofetik la te retabli tou menm lè a. Don sa a te jwe yon wòl trè enpòtan nan devlopman ak nan pwogrè mesaj sa a.

“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 33, 34.

“Kòm diferans opinyon yo te leve konsènan entèpretasyon Ekriti yo ak metòd travay yo, ki gen tandans souke lafwa moun ki kwè nan mesaj la epi mennen nan dezinyon nan travay la, Lespri pwofesi a te toujou voye limyè sou sitiyasyon an. Li te toujou pote inite nan panse ak amoni nan aksyon nan kò moun ki kwè yo. Nan chak kriz ki te leve pandan devlopman mesaj la ak kwasans travay la, sila yo ki te rete fèm bò kote lalwa Bondye a ak limyè Lespri pwofesi a te ranpòte laviktwa, epi travay la te pwospere nan men yo.” Loma Linda Messages, 33, 34.

The book of Joel is directly identified as “present truth” within the Spirit of Prophecy, which according to John in the book of Revelation is the testimony of Jesus. It is also endorsed directly within the Word of God. Both the Bible and Spirit of Prophecy directly apply the book of Joel to the last days.

Liv Joèl la idantifye dirèkteman kòm “verite prezan” anndan Lespri Pwofesi a, ki, dapre Jan nan liv Revelasyon an, se temwayaj Jezi a. Li apwouve tou dirèkteman anndan Pawòl Bondye a. Ni Bib la ni Lespri Pwofesi a aplike liv Joèl la dirèkteman ak dènye jou yo.

“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. …

“Chak nan ansyen pwofèt yo te pale mwens pou pwòp epòk pa yo pase pou pa nou an, konsa pwofetize yo a gen fòs pou nou. ‘Koulye a, tout bagay sa yo te rive yo kòm egzanp; epi yo ekri yo pou avètisman nou, sou nou menm fen mond lan rive.’ 1 Corinthiens 10:11. ‘Se pa t pou tèt pa yo, men se te pou nou yo t ap sèvi bagay sa yo, bagay yo anonse nou kounye a pa moun ki te preche levanjil la ban nou avèk Sentespri ki te desann soti nan syèl la; bagay sa yo menm zanj yo anvi gade ladan yo.’ 1 Pierre 1:12. …”

“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.

“Labib la te rasanble epi mare ansanm trezò li yo pou dènye jenerasyon sa a. Tout gwo evènman yo ak tranzaksyon solanèl istwa Ansyen Testaman an te repete, epi yo ap repete tèt yo, nan legliz la nan dènye jou sa yo.” Selected Messages, liv 3, 338, 339.

The prophecy of Joel is “in force” “upon” those “whom the ends of the world are come.” “In force” is simply emphasizing that “present truth” is always a test, and those who fail the test are represented by such biblical characters as Judas.

Pwofesi Joèl la “an vigè” “sou” moun sa yo “sou ki bout mond lan rive.” “An vigè” la senpleman mete anfaz sou lefèt ke “verite prezan” toujou se yon tès, epi moun ki echwe tès la yo reprezante pa pèsonaj biblik tankou Jida.

“Lesson after lesson fell unheeded on the ears of Judas. How many today follow in his steps. In the light of God’s law, selfish men see their evil characters, but fail to make the required reformation, and go on from one state of sin to another.

«Leson apre leson te tonbe san okenn atansyon sou zòrèy Jida. Konbyen jodi a k ap mache sou tras li yo. Nan limyè lalwa Bondye a, moun egoyis yo wè move karaktè pa yo, men yo pa fè refòm yo dwe fè a, epi yo kontinye pase soti nan yon eta peche al nan yon lòt.»

“The lessons of Christ are applicable to our own time and generation. He said, ‘Neither pray I for these alone, but for them also which shall believe on me through their word.’ The same testimony is brought to us in these last days as was brought to Judas. The same lessons which he failed to make practical in his life come to men who hear, and yet make a like failure, because they do not put away their sin.” Review and Herald, March 17, 1891.

“Leson Kris yo aplikab pou pwòp epòk pa nou ak jenerasyon pa nou an. Li te di: ‘Mwen pa lapriyè pou sa yo sèlman, men tou pou moun ki va kwè nan mwen grasa pawòl yo.’ Menm temwayaj ki te pote bay Jida a, se li menm yo pote ban nou nan dènye jou sa yo. Menm leson li pa t rive mete an pratik nan lavi li vin jwenn moun ki tande yo, men ki fè menm echèk la, paske yo pa abandone peche yo.” Review and Herald, 17 mas 1891.

John throughout the book of Revelation typifies God’s last day people, and in being banished to Patmos John represents those who are persecuted in the Sunday law crisis. He states why he was incarcerated.

Jan, pandan tout liv Revelasyon an, senbolize pèp Bondye nan dènye jou yo; epi lè yo te depòte Jan sou Patmos, li reprezante sila yo ki sibi pèsekisyon nan kriz lwa dimanch lan. Li di poukisa yo te mete l nan prizon.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Mwen menm Jan, ki se frè nou tou, ak konpayon nou nan tribilasyon an, nan wayòm nan, ak nan pasyans Jezikri a, mwen te sou zile yo rele Patmos la, poutèt pawòl Bondye a, ak poutèt temwayaj Jezikri a. Revelasyon 1:9.

John was persecuted for the Bible and the Spirit of Prophecy. Why are the one hundred and forty-four thousand persecuted because of the Spirit of Prophecy? The first truth the prophet Joel identifies is the apostasy of the Seventh-day Adventist church. When the apostle Peter identified that Pentecost was a fulfillment of the book of Joel, Peter did so in response to the Jews attacking the manifestation of “tongues.” The Jews, who then typified Seventh-day Adventists in the last days, were arguing that Peter and those proclaiming the message were “drunk.” Seventh-day Adventists will fight against the message of the latter rain as did the Jews of Peter’s time. They do so for those who are proclaiming the “present truth” testing message of the latter rain have the “old” foundational truths, for new truth is always based upon old truth. Jeremiah called for God’s people in the time of the latter rain to walk in the old paths and hearken to the sound of the watchman’s trumpet, but they refuse. The foundational “old” truth message is symbolically represented by the “seven times” of Leviticus twenty-six, which sets forth the covenant relationship in terms of the Sabbath for the land.

Jan te sibi pèsekite poutèt Bib la ak Lespri Pwofesi a. Poukisa san karannkat mil yo sibi pèsekisyon poutèt Lespri Pwofesi a? Premye verite pwofèt Jowèl idantifye se apostazi legliz Advantis Setyèm Jou a. Lè apot Pyè te idantifye ke Pannkòt la te yon akonplisman liv Jowèl la, Pyè te fè sa an repons ak Jwif yo ki t ap atake manifestasyon “lang” yo. Jwif yo, ki lè sa a te tipifye Advantis Setyèm Jou yo nan dènye jou yo, t ap plede di ke Pyè ak sila yo ki t ap pwoklame mesaj la te “sou.” Advantis Setyèm Jou yo pral goumen kont mesaj lapli ta a menm jan Jwif yo te fè nan tan Pyè a. Yo fè sa paske sila yo k ap pwoklame mesaj eprèv “verite prezan” lapli ta a genyen ansyen verite fondamantal yo, paske tout nouvo verite toujou chita sou ansyen verite. Jeremi te rele pèp Bondye a nan tan lapli ta a pou yo mache nan ansyen chemen yo epi koute son twonpèt gad la, men yo refize. Mesaj ansyen verite fondamantal la reprezante senbolikman pa “sèt fwa” Levitik ventsis yo, ki tabli relasyon alyans lan an tèm de Saba a pou peyi a.

“I saw the nominal church and nominal Adventists, like Judas, would betray us to the Catholics to obtain their influence to come against the truth. The saints then will be an obscure people, little known to the Catholics; but the churches and nominal Adventists who know of our faith and customs (for they hated us on account of the Sabbath, for they could not refute it) will betray the saints and report them to the Catholics as those who disregard the institutions of the people; that is, that they keep the Sabbath and disregard Sunday.

“Mwen wè legliz nominal la ak Advantis nominal yo, menm jan ak Jida, t ap trayi nou bay Katolik yo pou yo jwenn enfliyans yo, pou vin opoze ak verite a. Lè sa a, sen yo pral yon pèp ki pa parèt anpil, Katolik yo ap konnen yo trè piti; men legliz yo ak Advantis nominal yo, ki konnen lafwa nou ak koutim nou yo (paske yo te rayi nou poutèt Saba a, paske yo pa t kapab demanti li), pral trayi sen yo epi denonse yo bay Katolik yo kòm moun ki meprize enstitisyon pèp la; sa vle di, yo kenbe Saba a epi yo meprize dimanch.”

“Then the Catholics bid the Protestants to go forward, and issue a decree that all who will not observe the first day of the week, instead of the seventh day, shall be slain. And the Catholics, whose numbers are large, will stand by the Protestants. The Catholics will give their power to the image of the beast. And the Protestants will work as their mother worked before them to destroy the saints. But before their decree bring or bear fruit, the saints will be delivered by the Voice of God.” Spalding and Magan, 1, 2.

“Lè sa a, Katolik yo pral mande Pwotestan yo pou yo avanse, epi yo pral pibliye yon dekrè ki di tout moun ki pa vle obsève premye jou semèn nan olye de setyèm jou a, dwe mouri. Epi Katolik yo, ki gen anpil moun, pral pran pozisyon bò kote Pwotestan yo. Katolik yo pral bay pouvwa yo bay imaj bèt la. Epi Pwotestan yo pral aji menm jan manman yo te aji anvan yo pou detwi sen yo. Men, anvan dekrè yo a rive pote oswa bay fwi, sen yo pral delivre pa Vwa Bondye.” Spalding and Magan, 1, 2.

Twice Sister White identifies the “nominal church” and the “nominal Adventists,” while drawing a distinction between the two “nominal groups” and the “Catholics.” The “nominal church” and the “nominal Adventists,” “hated” those represented by Peter and John “on account of the Sabbath, for they could not refute it.” The nominal church and Catholics cannot “refute” the seventh-day Sabbath truth, and “nominal Adventists” cannot “refute” the “seven times” of Leviticus twenty-six, which is the Sabbath commandment of the land. The nominal church and Catholics cannot “refute” the fact that the seventh-day Sabbath is a “foundational” biblical truth, and “nominal Adventists” cannot “refute” the fact that the “seven times” of Leviticus twenty-six is a “foundational” Millerite truth.

De fwa Sè White idantifye “legliz nominal” la ak “Advantis nominal” yo, pandan l ap trase yon distenksyon ant de “gwoup nominal” sa yo ak “Katolik” yo. “Legliz nominal” la ak “Advantis nominal” yo “te rayi” sila yo Pyè ak Jan te reprezante yo “akoz Saba a, paske yo pa t kapab demanti li.” Legliz nominal la ak Katolik yo pa kapab “demanti” verite Saba setyèm jou a, epi “Advantis nominal” yo pa kapab “demanti” “sèt fwa” Levitik vennsis la, ki se kòmandman Saba peyi a. Legliz nominal la ak Katolik yo pa kapab “demanti” lefèt ke Saba setyèm jou a se yon verite biblik “fondamantal,” epi “Advantis nominal” yo pa kapab “demanti” lefèt ke “sèt fwa” Levitik vennsis la se yon verite Milèrit “fondamantal.”

John’s captivity on Patmos represents the one hundred and forty-four thousand who uphold both the Bible and the Spirit of Prophecy, and who are especially persecuted from outside over the seventh-day Sabbath and persecuted from inside over the seventh-year Sabbath for the land. For this reason, John’s testimony of why he was being persecuted in verse nine is followed with verse ten’s Sabbath and the message from the past (“behind”) from the “great voice” as of a “trumpet.”

Anprizònman Jan sou Patmos la reprezante san karannkat mil yo ki soutni ni Bib la ni Lespri Pwofesi a, e ki sibi pèsekisyon espesyalman soti deyò poutèt saba setyèm jou a epi yo sibi pèsekisyon soti anndan poutèt saba setyèm ane a pou tè a. Se poutèt sa, temwayaj Jan bay sou rezon ki fè yo t ap pèsekite l nan vèsè nèf la suiv ak saba vèsè dis la ansanm ak mesaj ki soti nan tan pase a (“dèyè”) ki soti nan “gran vwa” a tankou yon “twonpèt.”

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:9, 10.

Mwen Jan, ki se frè nou tou, ak konpayon nou nan tribilasyon, nan wayòm nan, ak nan pasyans Jezikri a, mwen te sou zile yo rele Patmos la, poutèt pawòl Bondye a, ak poutèt temwayaj Jezikri a. Mwen te nan Lespri a nan jou Senyè a, epi mwen tande dèyè mwen yon gwo vwa, tankou son yon twonpèt. Revelasyon 1:9, 10.

John represents those who at 9/11 heard the trumpet voice of the angel of Revelation eighteen calling for God’s people to return to Jeremiah’s “old paths.” That great voice was also the warning of the seventh trumpet, which is also the third woe.

Jan reprezante moun sa yo ki, nan 11/9, te tande vwa twonpèt zanj Revelasyon dizwit la k ap rele pèp Bondye a pou yo retounen sou “ansyen chemen” Jeremi yo. Gran vwa sa a te tou avètisman setyèm twonpèt la, ki se tou twazyèm malè a.

Sister White recorded that the “Bible has accumulated and bound up together its treasures for this last generation.” The book of Joel is one of the biblical “treasures” that is present truth in the “last days.” At the time of Pentecost Peter identified that it was the book of Joel that was then being fulfilled. Peter, as with Joel, “spoke less for” the time period of Pentecost than for our “time.” The time period of Pentecost was the early rain for the Christian Dispensation. Pentecost marks the beginning of the Christian Dispensation, and in so doing it illustrates the end of the Christian Dispensation. The end of the Christian Dispensation is the time of the latter rain as typified by Pentecost. Peter is therefore a symbol of God’s people in the end of the Christian Dispensation who identify the fulfillment of the outpouring of the Holy Spirit by employing the book of Joel to do so.

Sè White te ekri ke “Labib la rasanble epi mare ansanm trezò li yo pou dènye jenerasyon sa a.” Liv Joèl la se youn nan “trezò” biblik yo ki se verite prezan nan “dènye jou yo.” Nan tan Pannkòt la, Pyè te idantifye se liv Joèl la ki t ap akonpli lè sa a. Pyè, menm jan ak Joèl, “te pale mwens pou” peryòd Pannkòt la pase pou “tan” pa nou an. Peryòd Pannkòt la se te premye lapli a pou Dispansasyon Kretyen an. Pannkòt make kòmansman Dispansasyon Kretyen an, e konsa li ilistre fen Dispansasyon Kretyen an. Fen Dispansasyon Kretyen an se tan dènye lapli a, jan Pannkòt te prefigire li. Se poutèt sa, Pyè se yon senbòl pèp Bondye a nan fen Dispansasyon Kretyen an, ki idantifye akonplisman vide Sentespri a lè yo sèvi ak liv Joèl la pou fè sa.

But Peter, standing up with the eleven, lifted up his voice, and said unto them, Ye men of Judaea, and all ye that dwell at Jerusalem, be this known unto you, and hearken to my words: For these are not drunken, as ye suppose, seeing it is but the third hour of the day. But this is that which was spoken by the prophet Joel; And it shall come to pass in the last days, saith God, I will pour out of my Spirit upon all flesh: and your sons and your daughters shall prophesy, and your young men shall see visions, and your old men shall dream dreams: And on my servants and on my handmaidens I will pour out in those days of my Spirit; and they shall prophesy: And I will shew wonders in heaven above, and signs in the earth beneath; blood, and fire, and vapour of smoke: The sun shall be turned into darkness, and the moon into blood, before that great and notable day of the Lord come: And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved. Acts 2:14–21.

Men Pyè, kanpe ansanm ak onz yo, leve vwa li, li di yo: Nou menm mesye Jide yo, ak nou tout ki rete Jerizalèm, se pou nou konnen sa, epi koute pawòl mwen yo: Paske moun sa yo pa sou, jan nou sipoze a, paske se sèlman twazyèm èdtan jounen an. Men, se sa pwofèt Joèl te pale a; Epi sa pral rive nan dènye jou yo, Bondye di, m ap vide nan Lespri mwen sou tout chè: pitit gason nou yo ak pitit fi nou yo pral pwofetize, jenn gason nou yo pral wè vizyon, granmoun gason nou yo pral fè rèv: Epi sou sèvitè mwen yo ak sou sèvant mwen yo, nan jou sa yo, m ap vide nan Lespri mwen; epi yo pral pwofetize: Epi m ap fè mèvèy nan syèl la anwo, ak siy sou tè a anba; san, ak dife, ak vapè lafimen: Solèy la pral tounen fènwa, lalin lan pral tounen san, anvan gran e bèl jou Senyè a vini: Epi sa pral rive, nenpòt moun ki va rele non Senyè a pral sove. Travay 2:14–21.

To be a successful student of prophecy requires a settled understanding that the end of the world is illustrated “line upon line” within the historical narrative of Scripture. Connected with this truth is that the prophets themselves represent God’s people in the last days. Joel places his book in the last days for it announces the approach of the “day of the Lord.”

Pou yon moun kapab vin yon elèv pwofesi ki reyisi, li nesesè pou li gen yon konpreyansyon byen tabli ke fen mond lan ilistre “liy sou liy” nan narasyon istorik Ekriti yo. Ki mare ak verite sa a se lefèt ke pwofèt yo menm reprezante pèp Bondye a nan dènye jou yo. Jowèl mete liv li a nan dènye jou yo, paske li anonse pwoche “jou Senyè a.”

Blow ye the trumpet in Zion, and sound an alarm in my holy mountain: let all the inhabitants of the land tremble: for the day of the Lord cometh, for it is nigh at hand. Joel 2:1.

Souflez twonpèt la nan Siyon, epi fè son alam nan mòn sen mwen an; se pou tout moun ki rete nan peyi a tranble; paske jou Seyè a ap vini, paske li toupre anpil. Jowèl 2:1.

A “trumpet” as a symbol, among other meanings, represents a warning message. As a symbol a trumpet may represent a period of time or a point in time, or both—based upon context. A trumpet also represents judgment. The feast of trumpets, ten days before the Day of Atonement was a warning of approaching judgment.

Yon “twonpèt”, kòm yon senbòl, pami lòt sans li yo, reprezante yon mesaj avètisman. Kòm senbòl, yon twonpèt ka reprezante yon peryòd tan oswa yon moman presi nan tan, oswa toude—dapre kontèks la. Yon twonpèt reprezante jijman tou. Fèt Twonpèt yo, dis jou anvan Jou Ekspyasyon an, te yon avètisman konsènan jijman ki t ap pwoche.

The “day of the Lord” represents either a point in time or a period of time, based upon the context of the passage where the “day of the Lord” is employed. The “day of the Lord” can be a symbol of the executive judgment represented as the seven last plagues, or it can be the executive judgment at the end of the thousand-year millennium. In either case, the trumpet is identifying God’s executive judgment. The “day of the Lord” therefore can represent the point where God’s punishment is delivered or the period of time when God’s punishments are delivered.

“jou Seyè a” reprezante swa yon pwen nan tan, swa yon peryòd tan, selon kontèks pasaj kote yo sèvi ak ekspresyon “jou Seyè a.” “Jou Seyè a” kapab yon senbòl jijman egzekitif la, jan sèt dènye kalamite yo reprezante l, oswa li kapab jijman egzekitif la nan fen mil an milenyòm nan. Nan toude ka yo, twonpèt la ap idantifye jijman egzekitif Bondye a. Se poutèt sa, “jou Seyè a” kapab reprezante pwen kote pinisyon Bondye a delivre, oswa peryòd tan kote pinisyon Bondye yo delivre.

A “trumpet” as with the “day of the Lord” can represent a point and a period of time as witnessed to in the historical points and periods represented by the seven trumpets of Revelation eight and nine. The “day of the Lord” that Joel is representing with the “trumpet” that is to be blown—is both a point in time and also a period of time which begins when the judgment of the dead ended and the judgment of the living began. On 9/11, a trumpet was blown marking the arrival of the judgment of the living as a point in time, and also marking 9/11 as the beginning of the period of the judgment of the living.

Yon “twonpèt,” menm jan ak “jou Senyè a,” kapab reprezante yon pwen ak yon peryòd tan, jan sa temwaye nan pwen ak peryòd istorik sèt twonpèt yo nan Revelasyon uit ak nèf reprezante. “Jou Senyè a” Joel ap reprezante avèk “twonpèt” ki dwe sonnen an—se ni yon pwen nan tan, ni tou yon peryòd tan ki kòmanse lè jijman mò yo te fini epi jijman vivan yo te kòmanse. Nan 11/9, yo te sonnen yon twonpèt ki make rive jijman vivan yo kòm yon pwen nan tan, epi ki make tou 11/9 kòm kòmansman peryòd jijman vivan yo.

Therefore also now, saith the Lord, turn ye even to me with all your heart, and with fasting, and with weeping, and with mourning: And rend your heart, and not your garments, and turn unto the Lord your God: for he is gracious and merciful, slow to anger, and of great kindness, and repenteth him of the evil. Who knoweth if he will return and repent, and leave a blessing behind him; even a meat offering and a drink offering unto the Lord your God? Blow the trumpet in Zion, sanctify a fast, call a solemn assembly. Joel 2:12–15.

Se poutèt sa tou kounyeya, konsa Seyè a di, tounen vin jwenn mwen ak tout kè nou, avèk jèn, avèk kriye, ak avèk dèy. Chire kè nou, pa rad nou; epi tounen vin jwenn Seyè a, Bondye nou an; paske li gen gras ak mizèrikòd, li pa fè kòlè vit, li gen anpil bonte, e li repanti de mal li te pral voye a. Ki moun ki konnen si li p ap tounen, si li p ap repanti, epi kite yon benediksyon dèyè li, menm yon ofrann manje ak yon ofrann bwason pou Seyè a, Bondye nou an? Kònen twonpèt la nan Siyon, mete yon jèn apa, rele yon asanble solanèl. Joel 2:12–15.

This is the second time Joel commands that a trumpet be blown. The “trumpets” in Joel are both warnings of the approaching executive judgment of the seven last plagues, and are set within the context of the Laodicean call for repentance and the imminent close of probation.

Sa a se dezyèm fwa Joel bay lòd pou yo sonnen yon twonpèt. “Twonpèt” yo nan Joel la se ni avètisman konsènan jijman egzekitif sèt dènye flewo yo ki ap pwoche, ni yo plase nan kontèks apèl Laodiseyen an pou repantans ak fen tan gras la ki toupre.

Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.

Rele byen fò, pa epaye; leve vwa ou tankou yon twonpèt, epi fè pèp mwen an wè transgresyon yo, ak kay Jakòb la peche yo. Ezayi 58:1.

Isaiah, Joel, John and Peter are all representing the one hundred and forty-four thousand of the last days, as does Jeremiah who identifies when the trumpet is to be sounded.

Ezayi, Jowèl, Jan ak Pyè tout ap reprezante san karannkat mil yo nan dènye jou yo, menm jan ak Jeremi, ki idantifye ki lè twonpèt la dwe sonnen.

Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.

Men sa Seyè a di: Kanpe nan chemen yo, gade, epi mande pou ansyen santye yo, kote bon chemen an ye a; mache ladan l, epi n ap jwenn repo pou nanm nou. Men yo te di: Nou p ap mache ladan l. Mwen te mete gad sou nou tou, mwen te di: Koute son twonpèt la. Men yo te di: Nou p ap koute. Jeremi 6:16, 17.

The trumpet sounded in these last days at 9/11, and the latter rain then began to fall upon those who chose the good way and walked therein. It is then that the angel of Revelation eighteen descended.

Twonpèt la sonnen nan dènye jou sa yo nan 9/11, epi lapli denye a lè sa a te kòmanse tonbe sou moun ki te chwazi bon chemen an epi ki te mache ladan l. Se lè sa a zanj Revelasyon dizwit la te desann.

“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.

“Lapli dènye a gen pou l tonbe sou pèp Bondye a. Yon zanj pwisan gen pou l desann soti nan syèl la, epi tout tè a gen pou l klere ak glwa li.” Review and Herald, 21 Avril 1891.

When the great buildings of New York were brought down on 9/11, the mighty angel descended and the latter rain began to fall.

Lè gwo batiman Nouyòk yo te kraze nan 11 Septanm nan, zanj pisan an desann, epi lapli denye a te kòmanse tonbe.

“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.

“Èske kounye a gen pawòl mwen ta deklare ke New York dwe disparèt anba yon gwo vag lanmè? Sa, mwen pa janm di. Mwen te di, pandan m t ap gade gwo bilding k ap monte la yo, etaj sou etaj, ‘Ala sèn terib ki pral fèt lè Seyè a va leve pou l souke tè a avèk anpil fòs! Lè sa a, pawòl Revelasyon 18:1–3 yo pral akonpli.’ Tout chapit dizwityèm Revelasyon an se yon avètisman konsènan sa k ap vini sou tè a. Men mwen pa resevwa okenn limyè patikilye konsènan sa k ap vini sou New York, eksepte mwen konnen ke yon jou gwo bilding ki la yo pral jete atè anba aksyon pouvwa Bondye k ap vire e k ap chavire tout bagay. Daprè limyè yo ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan Seyè a, yon sèl manyen pouvwa pisan li a, epi gwo estrikti sa yo pral tonbe. Pral gen sèn ki gen yon laterè nou pa ka menm imajine.” Review and Herald, 5 jiyè 1906.

On 9/11 the latter rain began to sprinkle in advance of its full outpouring at the Sunday law.

Nan dat 11 septanm nan, lapli ta a te kòmanse ap vide ti gout davans, anvan plen vide l la nan lwa dimanch la.

“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611, 612.

“Gran zèv levanjil la pa dwe fini ak mwens manifestasyon pouvwa Bondye pase sa ki te make kòmansman li. Pwofesi ki te akonpli nan vide lapli bonè a nan ouvèti levanjil la, yo gen pou yo akonpli ankò nan lapli ta a lè li pral fèmen. Men ‘tan refrijerasyon yo’ apot Pyè t ap tann yo lè li te di: ‘Se poutèt sa, repanti nou, epi konvèti nou, pou peche nou yo efase, lè tan refrijerasyon yo va soti nan prezans Senyè a; epi Li va voye Jezi.’ Travay 3:19, 20.” The Great Controversy, 611, 612.

The perfect fulfillment of the “times of refreshing” occurs when you are living, for the warning is to “repent,” which is impossible to do if you are dead. The “times of refreshing” arrives when the “sins” of living souls might still be “blotted out”. The “times of refreshing” began on 9/11, thus identifying the beginning of the judgment of the living. Pentecost is repeated at the close of the gospel dispensation. When the “times of refreshing” arrived, the events typified at Pentecost began to repeat.

Akonplisman pafè “tan rafrechisman” yo rive pandan ou vivan, paske avètisman an se pou “repanti,” e sa enposib pou fè si ou mouri. “Tan rafrechisman” yo rive lè “peche” nanm vivan yo te ka toujou “efase”. “Tan rafrechisman” yo te kòmanse nan 11/9, konsa sa idantifye kòmansman jijman moun vivan yo. Pannkòt la repete nan fen dispansasyon levanjil la. Lè “tan rafrechisman” yo te rive, evènman ki te senbolize nan Pannkòt yo te kòmanse repete.

“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.

“Se avèk yon anvi ki sensè mwen ap tann avèk anpil espwa lè evènman jou Pannkòt la va repete ak yon pouvwa menm pi gwo pase nan okazyon sa a. Jan di: ‘Mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e tè a te klere ak glwa li.’ Lè sa a, menm jan ak nan tan Pannkòt la, pèp la va tande verite a pale avè yo, chak moun nan pwòp lang pa li.”

“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.

Bondye kapab soufle yon nouvo lavi nan chak nanm ki sensèman anvi sèvi Li, epi Li kapab touche bouch yo ak yon chabon dife ki soti sou lotèl la, epi fè yo vin pale avèk elokans nan lwanj Li. Dè milye de vwa pral ranpli ak pouvwa pou pwoklame bèl verite Pawòl Bondye a. Lang ki bite a pral delye, epi moun ki timid yo pral vin gen fòs pou pote yon temwayaj vanyan pou laverite. Se pou Seyè a ede pèp Li a pirifye tanp nanm nan anba tout salte, epi kenbe yon koneksyon tèlman sere avèk Li, pou yo ka patisipe nan lapli dèyè a lè l pral vide.” Review and Herald, 20 jiyè 1886.

We will continue in the next article.

N ap kontinye nan pwochen atik la.

And the angel that talked with me came again, and waked me, as a man that is wakened out of his sleep, And said unto me, What seest thou? And I said, I have looked, and behold a candlestick all of gold, with a bowl upon the top of it, and his seven lamps thereon, and seven pipes to the seven lamps, which are upon the top thereof: And two olive trees by it, one upon the right side of the bowl, and the other upon the left side thereof.

Epi zanj ki t ap pale avè m nan tounen ankò, li reveye m, tankou yon moun yo reveye soti nan dòmi li. Epi li di m: Kisa ou wè? Mwen reponn: Mwen gade, epi gade, yon gwo lanp an lò nèt, ak yon bòl sou tèt li, ak sèt lanp li yo sou li, ak sèt tiyo pou sèt lanp ki sou tèt li yo. Epi gen de pye oliv bò kote l, youn sou bò dwat bòl la, epi lòt la sou bò goch li.

So I answered and spake to the angel that talked with me, saying, What are these, my lord? Then the angel that talked with me answered and said unto me, Knowest thou not what these be? And I said, No, my lord.

Se konsa, mwen reponn epi mwen pale ak zanj ki t ap pale avè m nan, mwen di: Kisa bagay sa yo ye, mèt mwen? Lè sa a, zanj ki t ap pale avè m nan reponn, li di m: Èske ou pa konnen kisa bagay sa yo ye? Epi mwen di: Non, mèt mwen.

Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Zechariah 4:1–6.

Lè sa a, li reponn epi li pale avè m, li di: Men pawòl Senyè a pou Zowobabèl la, ki di: Se pa avèk fòs, ni avèk pisans, men se avèk Lespri mwen, se sa Senyè dèzame yo di. Zakari 4:1–6.