“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 sensè mwen ap tann avèk antisipasyon tan lè evènman jou Pannkòt yo va repete avèk menm plis pouvwa 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 vin klere avèk laglwa li.’ Lè sa a, menm jan sa te ye nan sezon Pannkòt la, pèp la va tande verite a yo pale avè l, 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 lavi nouvo nan chak nanm ki, avèk senserite, 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 vwa pral ranpli ak pouvwa pou pwoklame bèl mèvèy verite ki nan Pawòl Bondye a. Lang ki bege a pral delye, epi moun ki timid yo pral vin fò pou rann yon temwayaj kouraj sou verite a. Se pou Senyè a ede pèp Li a pirifye tanp nanm nan anba tout salte, epi pou yo kenbe yon lyen tèlman pwòch avèk Li, pou yo kapab patisipe nan dènye lapli a lè l va vide. Review and Herald, 20 jiyè 1886.
Pentecost, when considered as a feast of the Lord cannot be separated from Passover, the feast of unleavened bread, the first fruit offering and the feast of weeks. Pentecost is a period of time, though it is also a point in time. This is why it is called “the Pentecostal season.” The season began with Christ’s death, burial and resurrection. After His ascension Christ began forty days of personal instruction that was followed by ten days in the upper room where unity was accomplished. 9/11 began a period that ends at the Sunday law in the United States. That Sunday law is represented by the day of Pentecost as a point in time; a point in time that has been preceded by a period of time which began at 9/11. From 9/11 unto the Sunday law the “Pentecostal season” is repeated.
Lapannkòt, lè yo konsidere l kòm yon fèt Seyè a, pa kapab separe ak Pak la, fèt pen san ledven an, ofrann premye fwi yo ak fèt semèn yo. Lapannkòt se yon peryòd tan, byenke li se tou yon pwen nan tan. Se poutèt sa yo rele l “sezon pentkotis la.” Sezon an te kòmanse avèk lanmò Kris la, antèman li ak rezirèksyon li. Apre asansyon li, Kris te kòmanse karant jou ansèyman pèsonèl, epi sa te swiv pa dis jou nan sal anwo a kote inite te reyalize. 9/11 te kòmanse yon peryòd ki fini nan lwa dimanch Ozetazini. Lwa dimanch sa a reprezante pa jou Lapannkòt la kòm yon pwen nan tan; yon pwen nan tan ki te vin apre yon peryòd tan ki te kòmanse nan 9/11. Depi 9/11 rive jouk lwa dimanch lan, “sezon pentkotis la” repete.
Peter explained that the miraculous phenomenon of “tongues of fire,” was not drunken folly, but a fulfillment of the book of Joel because a controversy was brought against the message. “Tongues” represent the presentation of a message, and the fire represents the Holy Spirit. The message of Pentecost represents a combination of divinity (God is a consuming fire) with the humanity of the tongue. Just as Peter represents the one hundred and forty-four thousand during the time of the latter rain, so too the quibbling Jews represent a former covenant people who are being passed by at the very point in time when the latter rain is falling.
Pyè te esplike ke fenomèn mirakile “lang dife” yo pa t yon foli moun sou, men yon akonplisman liv Jowèl la, paske yo te leve yon konfli kont mesaj la. “Lang” yo reprezante prezantasyon yon mesaj, epi dife a reprezante Lespri Sen an. Mesaj Pannkot la reprezante yon konbinezon divinite a (Bondye se yon dife k ap devore) ak limanite lang lan. Menm jan Pyè reprezante san karannkat mil yo pandan tan lapli dènye a, konsa tou Jwif k ap diskite yo reprezante yon pèp ansyen alyans ki y ap pase sou kote, jis nan moman menm kote lapli dènye a ap tonbe.
And they were all filled with the Holy Ghost, and began to speak with other tongues, as the Spirit gave them utterance. And there were dwelling at Jerusalem Jews, devout men, out of every nation under heaven. Now when this was noised abroad, the multitude came together, and were confounded, because that every man heard them speak in his own language. And they were all amazed and marvelled, saying one to another, Behold, are not all these which speak Galilaeans? And how hear we every man in our own tongue, wherein we were born? Parthians, and Medes, and Elamites, and the dwellers in Mesopotamia, and in Judaea, and Cappadocia, in Pontus, and Asia, Phrygia, and Pamphylia, in Egypt, and in the parts of Libya about Cyrene, and strangers of Rome, Jews and proselytes, Cretes and Arabians, we do hear them speak in our tongues the wonderful works of God. And they were all amazed, and were in doubt, saying one to another, What meaneth this? Others mocking said, These men are full of new wine. 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. Acts 2:4–15.
Epi yo tout te ranpli ak Sentespri a, epi yo te kòmanse pale nan lòt lang, jan Lespri a t ap ba yo pawòl pou yo di. Te gen moun k ap viv Jerizalèm, Jwif, moun devwe, ki te soti nan tout nasyon anba syèl la. Lè nouvèl sa a gaye, foul la te rasanble, epi yo te boulvèse, paske chak moun te tande yo pale nan pwòp lang pa yo. Yo tout te sezi e yo t ap sezi anpil, yonn t ap di lòt: Gade, èske tout moun sa yo k ap pale yo pa Galileyen? Kijan fè nou chak tande yo nan pwòp lang nou, lang kote nou te fèt la? Pati, Med, Elamit, moun k ap viv Mezopotami, Jide, Kapadòs, Pon, ak Azi, Friji ak Panfili, an Ejip, ak nan pati Libi ki bò Sirèn, ak etranje ki soti Wòm, Jwif ak moun ki te vin tounen Jwif, Kretwa ak Arab, nou tande yo ap pale nan lang pa nou bèl mèvèy Bondye yo. Epi yo tout te sezi, yo te nan dout, yonn t ap di lòt: Kisa sa vle di? Men lòt moun, pandan yo t ap pase yo nan betiz, te di: Mesye sa yo plen diven dous. 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 byen, epi koute pawòl mwen yo: Paske mesye sa yo pa sou, jan nou sipoze a, paske se sèlman twazyèm èdtan jounen an. Travay 2:4–15.
Peter is explaining Pentecost as a fulfillment of the book of Joel. He is doing so prophetically when the entire world is represented, for the passage states the audience came “out of every nation under heaven.” At 9/11 the earth was lightened with Christ’s glory and then again at the Sunday law the one hundred and forty-four thousand will perfectly reflect the glory of Christ as they are lifted up as an ensign before the entire world. The Pentecostal period began at 9/11 and it ends at the Sunday law.
Pyè ap eksplike Pannkòt la kòm yon akonplisman liv Joèl la. Li ap fè sa nan yon sans pwofetik, lè tout lemonn reprezante, paske pasaj la di odyans lan te soti “nan tout nasyon ki anba syèl la.” Nan 9/11 tè a te vin klere avèk glwa Kris la, epi apre sa ankò, nan lwa dimanch lan, san karannkat mil yo pral reflete glwa Kris la avèk pèfeksyon pandan yo leve kòm yon drapo devan tout lemonn. Peryòd Pannkòt la te kòmanse nan 9/11 e li fini nan lwa dimanch lan.
“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost.
“Pa gen youn nan nou k ap janm resevwa sele Bondye a toutotan karaktè nou yo gen yon sèl tach oswa yon sèl salte sou yo. Se sou nou menm sa depann pou nou korije defo ki nan karaktè nou yo, pou nou netwaye tanp nanm nan anba tout salte. Lè sa a, dènye lapli a va tonbe sou nou menm jan premye lapli a te tonbe sou disip yo nan Jou Pannkòt la.
“We are too easily satisfied with our attainments. We feel rich and increased with goods and know not that we are ‘wretched, and miserable, and poor, and blind, and naked.’ Now is the time to heed the admonition of the True Witness: ‘I counsel thee to buy of Me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.’ …
“Nou twò fasil pou nou satisfè ak sa nou rive jwenn yo. Nou santi nou rich e ogmante ak byen, epi nou pa konnen nou se ‘malere, mizèrab, pòv, avèg, ak toutouni.’ Kounye a se moman pou nou koute avètisman Temwen Fidèl la: ‘Mwen konseye ou achte nan men Mwen lò ki pase nan dife, pou ou ka vin rich; epi rad blan, pou ou ka abiye, pou wont toutouni ou pa parèt; epi pase medikaman sou je ou, pou ou ka wè.’ …”
“It is now that we must keep ourselves and our children unspotted from the world. It is now that we must wash our robes of character and make them white in the blood of the Lamb. It is now that we must overcome pride, passion, and spiritual slothfulness. It is now that we must awake and make determined effort for symmetry of character. ‘Today if ye will hear His voice, harden not your hearts.’ We are in a most trying position, waiting, watching for our Lord’s appearing. The world is in darkness. ‘But ye, brethren,’ says Paul, ‘are not in darkness, that that day should overtake you as a thief.’ It is ever God’s purpose to bring light out of darkness, joy out of sorrow, and rest out of weariness for the waiting, longing soul.
“Se kounye a nou dwe veye sou tèt pa nou ak sou pitit nou yo, pou nou rete san tach devan mond lan. Se kounye a nou dwe lave rad karaktè nou epi fè yo vin blan nan san Ti Mouton an. Se kounye a nou dwe venk ògèy, pasyon, ak parès espirityèl. Se kounye a nou dwe leve, epi fè efò detèmine pou amoni karaktè. ‘Jodi a, si nou tande vwa Li, pa fè kè nou di.’ Nou nan yon pozisyon ki trè difisil, n ap tann, n ap veye aparisyon Seyè nou an. Mond lan nan tenèb. ‘Men nou menm, frè m yo,’ Pòl di, ‘nou pa nan tenèb, pou jou sa a pa rive sou nou tankou yon vòlè.’ Se toujou objektif Bondye pou fè limyè soti nan tenèb, lajwa soti nan lapenn, ak repo soti nan fatig pou nanm k ap tann, k ap swaf la.”
“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.
“Kisa n ap fè, frè m yo, nan gwo travay preparasyon an? Moun ki ap ini ak lemonn ap resevwa fòm lemonn nan epi yo ap prepare pou mak bèt la. Moun ki pa mete konfyans nan tèt yo, ki ap imilye tèt yo devan Bondye epi ki ap pirifye nanm yo lè yo obeyi verite a, se yo menm ki ap resevwa fòm syèl la epi ki ap prepare pou sele Bondye a sou fwon yo. Lè dekrè a va soti epi mak la va enprime, karaktè yo ap rete pwòp e san tach pou letènite.”
“Now is the time to prepare. The seal of God will never be placed upon the forehead of an impure man or woman. It will never be placed upon the forehead of the ambitious, world-loving man or woman. It will never be placed upon the forehead of men or women of false tongues or deceitful hearts. All who receive the seal must be without spot before God—candidates for heaven. Go forward, my brethren and sisters. I can only write briefly upon these points at this time, merely calling your attention to the necessity of preparation. Search the Scriptures for yourselves, that you may understand the fearful solemnity of the present hour.” Testimonies, volume 5, 214, 216.
“Koulye a se tan pou nou prepare. So Bondye a p ap janm mete sou fwon okenn gason oswa fanm ki pa pwòp. Li p ap janm mete sou fwon okenn gason oswa fanm ki anbisye, ki renmen lemonn. Li p ap janm mete sou fwon gason oswa fanm ki gen langaj fo oswa kè twonpè. Tout moun ki resevwa so a dwe san tach devan Bondye—kandida pou syèl la. Kontinye vanse, frè m ak sè m yo. Mwen kapab sèlman ekri yon ti jan sou pwen sa yo kounye a, sèlman pou m atire atansyon nou sou nesesite preparasyon an. Chèche Ekriti yo pou tèt pa nou, pou nou ka konprann solanite ki fè tranble a nan lè prezan an.” Testimonies, volim 5, 214, 216.
Here Sister White identifies Pentecost as a point in time, aligning with the Sunday law in the United States, “when the decree goes forth.” Yet, though she marks the Sunday law and Pentecost as a point in time, her message calling for preparation identifies a period that precedes the Sunday law as typified by the Pentecostal season. The Sunday law is the seventh-day Sabbath test, and the period from 9/11 unto the Sunday law can be identified as the symbolic “day of the Lord’s preparation.” Preparation precedes the test.
Isit la, Sè White idantifye Pannkòt la kòm yon pwen nan tan, ann amoni ak lwa dimanch nan Etazini yo, “lè dekrè a soti.” Men, byenke li make lwa dimanch lan ak Pannkòt la kòm yon pwen nan tan, mesaj li ki rele pou preparasyon an idantifye yon peryòd ki vini anvan lwa dimanch lan kòm sa sezon Pannkòt la te reprezante pa tip. Lwa dimanch lan se tès saba setyèm jou a, e peryòd ki soti 9/11 rive jouk lwa dimanch lan kapab idantifye kòm “jou preparasyon Senyè a” nan sans senbolik. Preparasyon vini anvan tès la.
The “latter rain will fall upon” the one hundred and forty-four thousand just “as the early rain fell upon the disciples on the Day of Pentecost.” The period represented as the Pentecostal season began with a sprinkling when Christ returned from His ascension.
“Lapli dènyè a pral tonbe sou” san karantkat mil yo menm jan “lapli bonè a te tonbe sou disip yo nan Jou Pannkòt la.” Peryòd yo reprezante kòm sezon Pannkòt la te kòmanse avèk yon ti awozaj lè Kris la te retounen apre asansyon Li.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Epi lè li te fin di sa, li soufle sou yo, epi li di yo: Resevwa Sentespri a. Jan 20:22.
His breath conveys the Holy Spirit and breath is what produces the sound of words. Jesus is the Word and His breath conveys the Holy Spirit through the impartation of His word. The breath is what brought the body of Adam to life, and the breath is what brings Ezekiel’s army of resurrected dead dry bones to life.
Souf li transmèt Sentespri a, epi souf se sa ki pwodui son pawòl yo. Jezi se Pawòl la, epi souf li transmèt Sentespri a atravè kominikasyon pawòl li. Se souf la ki te bay kò Adan lavi, epi se souf la ki bay lavi a lame zo sèch mò yo ki resisite nan Ezekyèl la.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
“ការប្រព្រឹត្តរបស់ព្រះគ្រីស្ទក្នុងការផ្លុំលើសិស្សរបស់ទ្រង់នូវព្រះវិញ្ញាណបរិសុទ្ធ និងក្នុងការប្រទានសេចក្ដីសុខសាន្តរបស់ទ្រង់ដល់ពួកគេ នោះប្រៀបដូចជាតំណក់ទឹកប៉ុន្មានតំណក់ មុនភ្លៀងធ្លាក់យ៉ាងបរិបូរណ៍ដែលត្រូវបានប្រទាននៅថ្ងៃបុណ្យភេនទីកុស្ត៍។” Spirit of Prophecy, volume 3, 243.
At the beginning of the Pentecostal season Christ’s “breath” imparted the Holy Spirit to the disciples, but some doubted.
Nan kòmansman sezon Pannkòt la, “souf” Kris la te bay disip yo Sentespri a, men kèk ladan yo te doute.
But Thomas, one of the twelve, called Didymus, was not with them when Jesus came. The other disciples therefore said unto him, We have seen the Lord. But he said unto them, Except I shall see in his hands the print of the nails, and put my finger into the print of the nails, and thrust my hand into his side, I will not believe. John 2:24, 25.
Men, Toma, youn nan douz yo, yo te rele Didim, pa t avèk yo lè Jezi te vini an. Se poutèt sa lòt disip yo di li: Nou wè Seyè a. Men li di yo: Si mwen pa wè mak klou yo nan men li, si mwen pa mete dwèt mwen nan mak klou yo, epi si mwen pa mete men mwen nan bò kote li, mwen p ap kwè. Jan 20:24, 25.
The Pentecostal period began a period of “testing,” starting with the breath of Christ and Thomas’ controversy of doubt. Thomas’ controversy at the beginning typifies the controversy of the Jews at the ending of the Pentecostal season. Christ imparted His word and the Holy Spirit to the disciples at the beginning, and the disciples imparted the word and the Holy Spirit to the world at the end of the Pentecostal season.
Peryòd Pannkòt la te louvri yon tan « eprèv », kòmanse ak souf Kris la ak konfli dout Toma a. Konfli Toma a nan kòmansman an se yon tip konfli Juif yo nan fen sezon Pannkòt la. Kris la te kominike pawòl Li ak Sentespri a bay disip yo nan kòmansman an, epi disip yo te kominike pawòl la ak Sentespri a bay mond lan nan fen sezon Pannkòt la.
The work that Christ accomplished when He breathed upon the disciples was a second witness to the same work He had just accomplished with the disciples on the road to Emmaus.
Travay Kris te akonpli lè Li te soufle sou disip yo se te yon dezyèm temwayaj konsènan menm travay Li te fèk akonpli avèk disip yo sou wout Emayis.
And it came to pass, that, while they communed together and reasoned, Jesus himself drew near, and went with them. But their eyes were holden that they should not know him. …
Epi sa te rive, pandan yo t ap pale ansanm epi t ap diskite, Jezi menm pwoche, li mache avèk yo. Men, je yo te anpeche pou yo pa t rekonèt li. …
Then he said unto them, O fools, and slow of heart to believe all that the prophets have spoken: Ought not Christ to have suffered these things, and to enter into his glory? And beginning at Moses and all the prophets, he expounded unto them in all the scriptures the things concerning himself. And they drew nigh unto the village, whither they went: and he made as though he would have gone further. But they constrained him, saying, Abide with us: for it is toward evening, and the day is far spent. And he went in to tarry with them. And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. And they said one to another, Did not our heart burn within us, while he talked with us by the way, and while he opened to us the scriptures? Luke 24:15, 16, 25–32.
Lè sa a, li di yo: Ò moun san konprann, e ki pran tan nan kè nou pou nou kwè tout sa pwofèt yo te pale a! Èske Kris la pa t dwe soufri bagay sa yo, epi antre nan glwa li? Epi, kòmanse ak Moyiz ak tout pwofèt yo, li te esplike yo, nan tout Ekriti yo, bagay ki konsène li menm. Yo pwoche bò bouk kote yo t ap ale a; e li te fè kòm si li t ap kontinye pi lwen. Men yo te fòse li, yo di li: Rete avèk nou, paske se vè aswè, e jou a prèske fin pase. E li antre pou l rete avèk yo. Epi, pandan li te chita bò tab la avèk yo, li pran pen, li beni li, li kase li, epi li ba yo li. Lè sa a je yo louvri, epi yo rekonèt li; epi li disparèt devan je yo. Epi yo di youn lòt: Èske kè nou pa t ap boule anndan nou, pandan li t ap pale avèk nou sou chemen an, epi pandan li t ap louvri Ekriti yo ban nou? Lik 24:15, 16, 25–32.
Just as Jesus “sat with meat” in Emmaus, He thereafter ate with the disciples. In both instances eating is represented. Together they identify that the beginning of the Pentecostal period is marked by the breath of the Holy Spirit and also by eating. The opening events produces a controversy between a class who believes and a class who doubts. The eating, the impartation of the Holy Spirit and the opening of the Scriptures include that Christ began His instruction with “Moses and all the prophets.” Christ’s teaching was conveyed by taking the prophetic line of Moses and aligning it with the lines of all the prophets, here a little and there a little.
Menm jan Jezi “te chita ap manje” nan Emayis, apre sa Li te manje avèk disip yo. Nan toude ka yo, manje a reprezante. Ansanm, yo idantifye ke kòmansman peryòd Pannkotis la make pa souf Sentespri a epi tou pa manje. Evènman ouvèti yo pwodui yon konfli ant yon klas ki kwè ak yon klas ki doute. Manje a, kominikasyon Sentespri a, ak ouvèti Ekriti yo gen ladan yo lefèt ke Kris te kòmanse ansèyman Li ak “Moyiz ak tout pwofèt yo.” Ansèyman Kris la te transmèt lè Li te pran liy pwofetik Moyiz la epi Li te aliyen li ak liy tout pwofèt yo, isit la yon ti kras epi la yon ti kras.
On 9/11 the breath of the four winds of Ezekiel blew upon the dead dry bones of chapter thirty-seven. At that time, as typified by the angel who descended on August 11, 1840 and empowered the first angel’s message, the angel of Revelation eighteen descended with a message that must be eaten, as did the disciples eat at the beginning of the Pentecostal period. The unwillingness of Thomas to believe identifies that when the message is introduced a shaking is marked.
Nan 9/11, souf kat van Ezekyèl la te soufle sou zo chèch mò yo nan chapit trant-sèt la. Nan moman sa a, jan sa te prefigire pa zanj ki te desann 11 out 1840 e ki te bay fòs a mesaj premye zanj lan, zanj Revelasyon dizwit la te desann avèk yon mesaj ki dwe manje, menm jan disip yo te manje nan kòmansman peryòd Pannkòt la. Refi Toma te genyen pou l kwè a idantifye ke lè mesaj la prezante, yon soukous make.
Speaking of the fall of the Twin Towers on 9/11 we are told that the Lord arose to “shake terribly the nations.” It is important to remember that a “shaking” among God’s people is accomplished by those who are fighting against a message of truth. There are “shakings” that are external, but internal shakings within the church occur in the environment of a message being presented.
An palan de tonbe De Twa Tou yo nan 11 Septanm nan, yo di nou ke Senyè a leve pou “souke nasyon yo avèk gwo terè.” Li enpòtan pou nou sonje ke yon “souke” pami pèp Bondye a fèt pa moun ki ap konbat kont yon mesaj verite. Gen “souke” ki ekstèn, men soukman anndan legliz la rive nan kontèks kote yon mesaj ap prezante.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
“Mwen te mande siyifikasyon souke mwen te wè a, epi yo te montre m ke li t ap koze pa temwayaj dwat la, konsèy Temwen Vrè a bay moun Lawodise yo te fè parèt. Sa pral gen efè li sou kè moun k ap resevwa li a, epi sa pral mennen li leve estanda a byen wo epi vide verite dwat la. Gen kèk ki p ap sipòte temwayaj dwat sa a. Yo pral leve kanpe kont li, e se sa ki pral lakòz yon souke pami pèp Bondye a.”
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.” Early Writings, 271.
“Mwen te wè ke temwayaj Temwen Fidèl la pa t menm koute mwatye jan li te dwe ye a. Temwayaj solanèl sa a, sou li sò legliz la pandye, yo te konsidere li tankou yon bagay ki pa enpòtan, si menm yo pa t neglije l nèt ale. Temwayaj sa a dwe pwodui yon repantans pwofon; tout moun ki resevwa li toutbon va obeyi li epi yo va pirifye.” Early Writings, 271.
The internal “shaking” is caused by those who resist the presentation of the Laodicean message. Sister White identifies Jones and Waggoner’s message of 1888 as the Laodicean message.
“Sekous” entèn lan lakòz pa moun ki reziste prezantasyon mesaj Laodise a. Sè White idantifye mesaj Jones ak Waggoner an 1888 la kòm mesaj Laodise a.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Mesaj A. T. Jones ak E. J. Waggoner te pote ban nou an se mesaj Bondye pou legliz Lawodise a, e malè pou nenpòt moun ki fè konnen li kwè verite a, men ki pa reflete bay lòt moun reyon Bondye bay yo.” The 1888 Materials, 1053.
The resistance to the Laodicean message produces a shaking and Sister White aligns the message of 1888 with the descent of the angel of Revelation eighteen.
Rezistans kont mesaj Lawodise a pwodui yon soukous, epi Sè White mete mesaj 1888 la an akò ak desand zanj ki nan Revelasyon dizwit la.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
« Yon mank volonte pou abandone opinyon yo te deja fòme davans, epi pou aksepte verite sa a, te nan rasin yon gwo pati nan opozisyon ki te parèt nan Minneapolis kont mesaj Senyè a atravè Frè Waggoner ak Jones. Lè li te eksite opozisyon sa a, Satan te reyisi fèmen, nan yon gwo mezi, devan pèp nou an, pisans espesyal Sentespri a ke Bondye te swaf pou l te kominike yo. Lènmi an te anpeche yo jwenn efikasite sa a ki ta ka te pa yo nan pote verite a bay mond lan, jan apot yo te pwoklame li apre jou Lapannkòt la. Limyè ki dwe klere tout tè a avèk glwa li te rankontre rezistans, e pa aksyon pwòp frè nou yo li te, nan yon gwo mezi, rete lwen mond lan. » Selected Messages, liv 1, 235.
The doubt of Thomas at the beginning of the Pentecostal season, typifying the rebellion against the message that arrived on the day of Pentecost, typified the shaking that occurred when the leadership of Seventh-day Adventism stood up and resisted the message to the Laodicean church as presented by Jones and Waggoner in 1888. In 1888 the mighty angel of Revelation eighteen descended to lighten the earth with His glory, but due in large part to unwillingness of those leaders to set aside preconceived opinions the rebellion of Korah, Dathan and Abiram was repeated. Thomas, the Jews at Pentecost, Korah’s rebellion in the time of Moses, the rebellion of 1888 all typify 9/11 when, according to Joel—a trumpet was to be blown. That trumpet, according to Isaiah was blown to identify the sins of God’s people, thus typifying 1888 and the message to Laodicea. Jeremiah’s watchman, who blows the trumpet to return to the “old paths” aligns with Isaiah lifting up his voice as a trumpet. Jeremiah’s watchmen are Habakkuk’s watchmen who asks the question about what will be his position in the argument or debate of his history?
Dout Toma a nan kòmansman sezon Pannkòt la, ki te prefigire rebelyon kont mesaj ki te rive jou Pannkòt la, te prefigire tou soukous ki te fèt lè dirijan Advantis Setyèm Jou yo leve kanpe pou reziste mesaj la bay legliz Laodise a jan Jones ak Waggoner te prezante li an 1888. An 1888, zanj pisan nan Revelasyon dizwit la desann pou klere tè a ak glwa Li; men, an gran pati akòz pa t vle dirijan sa yo mete sou kote opinyon yo te deja fòme, rebelyon Kore, Datan ak Abiram nan te repete. Toma, Jwif yo nan Pannkòt, rebelyon Kore a nan tan Moyiz, rebelyon 1888 la—tout yo prefigire 9/11 lè, dapre Joèl, yo te dwe kònen yon twonpèt. Twonpèt sa a, dapre Ezayi, te kònen pou idantifye peche pèp Bondye a, konsa li te prefigire 1888 ak mesaj la bay Laodise a. Gadyen Jeremi an, ki kònen twonpèt la pou retounen nan “ansyen chemen yo,” aliyen ak Ezayi k ap leve vwa li tankou yon twonpèt. Gadyen Jeremi yo se gadyen Abakouk yo, li menm ki poze kestyon an konsènan ki pozisyon pa li pral ye nan agiman oswa deba istwa pa li a?
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. Habakkuk 2:1.
Mwen pral kanpe sou pòs veye mwen, m ap mete tèt mwen sou gwo fò won an; m ap veye pou m wè sa l ap di m, ak sa m pral reponn lè y ap repwoche m. Abakik 2:1.
The word “reproved” means “rebuked or argued with” and it infers a question, for the next verse provides an answer.
Mo “repwouve” a vlé di “reprimande ouswa diskite avèk,” e li sipoze yon kesyon, paske vèsè ki vin apre a bay yon repons.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Epi Senyè a reponn mwen, li di m: Ekri vizyon an, epi fè l klè sou tab yo, pou moun k ap li l la ka kouri. Habakik 2:2.
The “debate” or shaking that began in fulfillment of Millerite history was the message of William Miller and his rules of prophetic interpretations versus the theologians of Protestantism. The debate in Millerite history began with the confirmation of the Millerite message on August 11, 1840 when no “less a personage than Jesus Christ” descended with a little book that John was to take and eat. The argument of the watchmen of Habakkuk, the doubts of Thomas, the rebellion of 1888, the rebellion of Korah, the argument of drunkenness at Pentecost all witness to a debate which began at 9/11. The controversy which is debated is over the message of the latter rain, which began to sprinkle on 9/11.
“Deba” oswa soukous ki te kòmanse nan akonplisman istwa Millerit la se te mesaj William Miller ak règ li yo pou entèpretasyon pwofetik yo, anfas teyolojyen Pwotestantis yo. Deba a nan istwa Millerit la te kòmanse avèk konfimasyon mesaj Millerit la nan 11 dawout 1840, lè pa t “gen pèsonaj ki pi piti pase Jezikri” ki te desann ak yon ti liv Jan te dwe pran epi manje. Diskisyon gad yo nan Abakouk la, dout Toma yo, rebelyon 1888 la, rebelyon Kore a, diskisyon sou tafya a nan Pannkòt la, tout rann temwayaj sou yon deba ki te kòmanse nan 9/11. Kontwovès la y ap debat la se sou mesaj lapli dènyè a, ki te kòmanse voye ti gout sou 9/11.
The answer in Habakkuk that led the Millerites to produce the 1843 chart connects with the development of two classes of worshippers represented Korah and associates versus Moses, by Thomas and the other disciples; the Jews argument of drunkenness at Pentecost, the leadership of Adventism in 1888; the Protestants versus the Millerites in 1844 and the foolish and wise virgins of October 22, 1844.
Repons ki nan Abakouk la, ki te mennen Milerit yo pou pwodui tablo 1843 a, lye ak devlopman de klas adoratè yo, jan yo reprezante pa Kore ak asosye li yo anfas Moyiz; pa Toma ak lòt disip yo; agiman Jwif yo konsènan sou rés nan Pannkot la; dirijan Advantis yo an 1888; Pwotestan yo anfas Milerit yo an 1844; epi vyèj saj ak vyèj sòt yo nan 22 oktòb 1844.
On 9/11 Christ breathed upon His disciples the Holy Spirit as a few drops before the full outpouring at the Sunday law. He then opened their understanding to the prophetic message beginning, “line upon line” with Moses by leading those disciples back to Jeremiah’s old paths where they were anointed to blow a warning trumpet. Christ breath at 9/11 came from Ezekiel’s and John’s four winds and it was the Laodicean message, which is the “straight testimony” which causes a shaking as it is resisted. 1888 typifies the rebellion of Korah, Dathan and Abiram, for it was not only the message which was being rejected, but also the chosen watchmen that were giving the trumpet a certain sound.
Nan dat 9/11 la, Kris te soufle sou disip li yo Sentespri a tankou kèk gout anvan vide total la nan lwa dimanch lan. Apre sa, li te louvri entèlijans yo pou mesaj pwofetik la, kòmanse “liy sou liy” ak Moyiz, lè li te mennen disip sa yo tounen sou ansyen chemen Jeremi yo, kote yo te wen pou sonnen twonpèt avètisman an. Souf Kris la nan 9/11 la te soti nan kat van Ezekyèl ak Jan yo, e se te mesaj Lawodise a, ki se “temwayaj dwat” la, ki lakòz yon soukous pandan y ap reziste li. 1888 la tipifye rebelyon Kore, Datan ak Abiram, paske se pa t sèlman mesaj la yo t ap rejte, men tou, gadyen yo te chwazi yo ki t ap bay twonpèt la yon son ki sèten.
Sister White penned that the, “shaking I had seen” “would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans.” The 1888 message was that straight testimony, and both 1888 and 9/11 mark the descent of the angel of Revelation eighteen.
Sè White te ekri ke, “sekous mwen te wè a” “t ap koze pa temwayaj dwat la, konsèy Temwen Vrè a bay moun Lawodise yo te fè parèt.” Mesaj 1888 la se te temwayaj dwat sa a, epi ni 1888 ni 9/11 make desant zanj Revelasyon dizwit la.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Yon temwayaj dwat dwe pote bay legliz nou yo ak enstitisyon nou yo, pou reveye sila yo k ap dòmi.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Lè yo kwè nan pawòl Senyè a epi yo obeyi li, y ap fè pwogrè ki fiks. Ann wè kounye a gwo bezwen nou genyen an. Senyè a pa ka sèvi avèk nou jiskaske li soufle lavi nan zo sèch yo. Mwen te tande pawòl sa yo te di: ‘San gwo mouvman pwofon Lespri Bondye a sou kè a, san enfliyans li ki bay lavi, laverite vin tounen yon lèt mouri.’” Review and Herald, 18 novanm 1902.
At 9/11 the Laodicean message reached its perfect fulfillment as the last call to God’s former covenant people began to be sounded. It is then that Sister White notes, “A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.” The Laodicean message began when the angel of Revelation eighteen descended at 9/11, which means that at 9/11 the message to Laodicean Seventh-day Adventists was and is to “awake.” Joel commanded the drunkards to awake in verse five of chapter one. 9/11 marks the arrival of the final testing period for Adventism and it represents Joel’s command to awake. The beginning of the Pentecostal season starts with an awakening of God’s people at 9/11 and ends with the fulfillment of the parable of the ten virgins just before the Sunday law.
Nan dat 11 Septanm nan, mesaj Lawodise a te rive nan akonplisman pafè li kòm dènye apèl la bay ansyen pèp alyans Bondye a te kòmanse fè tande. Se lè sa a Sè White fè remake: “Yon temwayaj dwat dwe pote bay legliz nou yo ak enstitisyon nou yo, pou leve sa yo k ap dòmi yo.” Mesaj Lawodise a te kòmanse lè zanj Revelasyon dizwityèm lan te desann nan 11 Septanm nan, sa ki vle di ke nan 11 Septanm nan mesaj la pou Advantis Setyèm Jou Lawodise yo te ye epi li toujou ye: “reveye.” Joèl te bay moun sou yo lòd pou yo reveye nan vèsè senk chapit youn nan. 11 Septanm nan make rive dènye peryòd eprèv la pou Advantis la, e li reprezante lòd Joèl la pou reveye. Kòmansman sezon Lapannkòt la kòmanse avèk yon reveyman pèp Bondye a nan 11 Septanm nan epi li fini avèk akonplisman parabòl dis vyèj yo jis anvan lwa dimanch la.
The awakening at 9/11 is a call to the final generation of a covenant people who are in apostasy. The awakening just before the Sunday law closes the door on the former covenant people. The beginning and the ending are the same and in July of 2023 the two witnesses of Revelation eleven were awakened to the rebellion of the prediction of July 18, 2020. The middle awakening is represented by rebellion, which identifies 9/11 as the first letter of the Hebrew alphabet, July 18, 2020 as the thirteenth letter and the Sunday law as the twenty-second and last letter of the Hebrew alphabet. The twenty-second letter represents the combination of divinity with humanity that is finalized in the last of those three awakenings.
Reveye 9/11 la se yon apèl pou dènye jenerasyon yon pèp alyans ki nan apostazi. Reveye ki fèt jis anvan lwa dimanch la fèmen pòt la sou ansyen pèp alyans lan. Kòmansman an ak fen an se menm bagay la, e nan mwa Jiyè 2023 de temwen yo nan Revelasyon onz yo te reveye konsènan rebelyon prediksyon 18 Jiyè 2020 la. Reveye nan mitan an reprezante pa rebelyon, sa ki idantifye 9/11 kòm premye lèt alfabè ebre a, 18 Jiyè 2020 kòm trèzyèm lèt la, epi lwa dimanch la kòm venn-dezyèm ak dènye lèt alfabè ebre a. Venn-dezyèm lèt la reprezante konbinezon divinite ak limanite ki vin finalman akonpli nan dènye nan twa reveye sa yo.
The Lord “breathes life into the dry bones” at 9/11, just as He breathed the Holy Spirit on the disciples at the beginning of the Pentecostal period. The disciples after His ascension represent those who received the Holy Spirit, and who thereafter had their understanding of the prophetic Word opened up through the methodology of “line upon line.” The reception of the Holy Spirit occurred while eating a meal, for to spiritually eat requires that you eat the flesh and drink the blood of Jesus, who is the Word.
Seyè a “soufle lavi nan zo sèch yo” nan 9/11, menm jan Li te soufle Sentespri a sou disip yo nan kòmansman peryòd Lapannkòt la. Disip yo apre asansyon Li a reprezante sila yo ki te resevwa Sentespri a, epi ki, apre sa, te wè konpreyansyon yo sou Pawòl pwofetik la louvri atravè metodoloji “liy sou liy.” Resepsyon Sentespri a te fèt pandan y ap manje yon repa, paske pou manje espirityèlman, fòk ou manje chè Jezi epi bwè san Li, Li menm ki Pawòl la.
The rebels who joined with Korah, Dathan and Abiram represent (as do the leadership of Adventism in 1888) the class who cause the shaking by opposing the trumpet message identifying the sins of God’s people, and while also calling for a return to the old paths, the foundational truths represented by the “seven times” of Leviticus twenty-six. The trumpet is calling for both revival and reformation. The first of Miller’s prophetic jewels, and also the first to be rejected by Adventism represents the beginning and ending of the Millerite movement. The beginning and ending of the message of the first angel as proclaimed by the Millerites is marked by Moses’ “seven times.” In the beginning it was accepted, at the end it was rejected. Due to that rejection Ezekiel presents Adventism as a valley of dead dry bones. The period from 1863 unto the Sunday law in the United States is the valley of vision, according to Isaiah twenty-two, but it is a valley of dead dry bones according to Ezekiel. Both of those prophetic valleys align with Joel’s valley of Jehoshaphat, which Joel also identifies as the valley of decision.
Rebèl yo ki te mete tèt yo ansanm ak Koré, Datan ak Abiram yo reprezante (menm jan ak dirijan Advantis yo an 1888) klas moun ki lakòz soukous la lè yo opoze mesaj twonpèt la k ap idantifye peche pèp Bondye a, epi pandan y ap rele tou pou yon retou nan ansyen chemen yo, verite fondamantal yo ki reprezante pa “sèt fwa” Levitik ventsis la. Twonpèt la ap rele pou ni revèy ni refòm. Premye bijou pwofetik Miller la, epi tou premye sa Advantis yo te rejte a, reprezante kòmansman ak fen mouvman Millerit la. Kòmansman ak fen mesaj premye zanj lan jan Millerit yo te pwoklame l la make pa “sèt fwa” Moyiz yo. Nan kòmansman an yo te aksepte l, nan fen an yo te rejte l. Akòz rejè sa a, Ezekyèl prezante Advantis yo tankou yon vale zo mò ki sèch. Peryòd ki soti nan 1863 rive jis nan lwa dimanch Ozetazini an se vale vizyon an, dapre Ezayi ventde, men li se yon vale zo mò ki sèch dapre Ezekyèl. Toude vale pwofetik sa yo aliyen ak vale Jozafa Joel la, ke Joel idantifye tou kòm vale desizyon an.
With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost? We’ll try to clarify these concepts in the following articles.
Avèk konsèp sa yo byen etabli, yo ka poze kesyon an: kijan sa fè ke, nan 11/9, liv Jowèl la te vin mesaj Pyè te idantifye nan Pannkòt la? N ap eseye klere konsèp sa yo nan atik k ap vini yo.
“(Written November 5, 1892, from Adelaide, South Australia, to ‘Dear Nephew and Niece, Frank and Hattie [Belden].’)
“(Ekri 5 novanm 1892, soti Adelaide, Sid Ostrali, pou ‘Chè neve ak nyès, Frank ak Hattie [Belden].’)”
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Lè ou va resevwa limyè Sentespri a, ou va wè tout mechanste sa a ki te fèt Minneapolis la jan li ye a, jan Bondye wè li. Si mwen pa janm wè ou ankò nan monn sa a, konnen byen ke mwen padonnen ou lapenn, detrès, ak chay nanm ou te fè m pote san okenn rezon. Men poutèt nanm ou, poutèt Sila a ki te mouri pou ou, mwen vle pou ou wè epi konfese erè ou yo. Ou te mete tèt ou ansanm ak moun ki t ap reziste Lespri Bondye a. Ou te gen tout prèv ou te bezwen pou konnen Senyè a t ap travay atravè Frè Jones ak Waggoner; men ou pa t resevwa limyè a; epi apre santiman ou te kite pran plas, apre pawòl ou te di kont verite a, ou pa t santi ou pare pou konfese ke ou te fè sa ki mal, ke mesye sa yo te gen yon mesaj ki soti nan Bondye, e ke ou te meprize ni mesaj la ni mesaje yo.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Mwen pa t janm wè anvan pami pèp nou an yon konfyans pwòp tèt li ki tèlman fèm ansanm ak yon repiyans pou resevwa epi rekonèt limyè, jan sa te parèt nan Minneapolis. Yo te montre m ke pa t gen menm youn nan gwoup moun ki te nouri lespri ki te parèt nan reyinyon sa a ki t ap janm resevwa ankò limyè klè pou disène valè presye verite yo te voye ba yo soti nan syèl la, jiskaske yo te imilye ògèy yo epi yo te konfese ke se pa t Lespri Bondye ki t ap aji sou yo, men lespri yo ak kè yo te ranpli ak prejije. Senyè a te vle pwoche bò kote yo, pou beni yo epi geri yo anba glisad pa yo, men yo pa t vle koute. Se menm lespri ki te enspire Kore, Datan, ak Abiram ki t ap aji sou yo. Mesye sa yo ann Izrayèl te pran desizyon pou reziste tout prèv ki t ap montre yo yo te nan erè, epi yo te kontinye, toujou pi lwen, nan chemen dezafeksyon yo, jouk anpil lòt te detounen pou mete tèt yo ansanm avèk yo.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
“Kim moun sa yo te ye? Se pa t fèb yo, se pa t inyoran yo, se pa t moun ki pa t resevwa limyè yo. Nan rebelyon sa a, te gen de san senkant chèf ki te gen renon nan mitan kongregasyon an, moun yo te byen konnen. Ki temwayaj yo te bay? ‘tout kongregasyon an sen, chak moun ladan yo, e Senyè a nan mitan yo: poukisa, donk, nou menm nou leve tèt nou anlè kongregasyon Senyè a?’ [Numbers 16:3]. Lè Kora ak konpayon li yo te peri anba jijman Bondye, pèp la, ke yo te twonpe, pa t wè men Senyè a nan mirak sa a. Tout kongregasyon an, nan denmen maten, te akize Moyiz ak Arawon, yo di: ‘Se nou ki touye pèp Senyè a’ [verse 41], epi epidemi an te tonbe sou kongregasyon an, e plis pase katòz mil te peri.
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Lè m te pran desizyon kite Minneapolis, zanj Senyè a te kanpe bò kote m e li te di: ‘Se pa konsa; Bondye gen yon travay pou ou fè nan kote sa a. Pèp la ap reyaji menm jan ak rebelyon Kore, Datan, ak Abiram. Mwen mete ou nan pozisyon ki dwat pou ou, pozisyon sa a moun ki pa nan limyè a pap rekonèt; yo pap koute temwayaj ou; men Mwen va avèk ou; gras ak pisans Mwen va soutni ou. Se pa ou yo ap meprize, men mesaje yo ak mesaj Mwen voye bay pèp Mwen an. Yo montre mepri pou pawòl Senyè a. Satan avèg je yo e li detounen jijman yo; e sof si chak nanm repanti de peche sa a, endepandans sa a ki pa sen e ki ap fè Lespri Bondye a joure, yo pral mache nan fènwa. M ap retire gwo lanp lan nan plas li sof si yo repanti epi yo konvèti, pou M ka geri yo. Yo bouche vizyon espirityèl yo. Yo pa t vle pou Bondye manifeste Lespri Li ak pisans Li; paske yo gen yon lespri mokri ak degou pou pawòl Mwen. Lejèsite, frivolite, rizib, ak blag ap pratike chak jou. Yo pa mete kè yo pou chèche Mwen. Yo ap mache nan etensèl pwòp dife pa yo limen an, e sof si yo repanti yo pral kouche nan lapenn. Men sa Senyè a di: Kanpe nan pòs devwa ou; paske Mwen avèk ou, e Mwen pap kite ou ni abandone ou.’ Pawòl sa yo ki soti nan Bondye, mwen pa t oze neglije yo.
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
« Limyè te ap klere nan Battle Creek avèk reyon ki klè e briyan; men kiyès pami moun sa yo ki te pran yon pati nan reyinyon Minneapolis la ki vin jwenn limyè a e ki resevwa richès verite Senyè a te voye ba yo soti nan syèl la? Kiyès ki te mache pa pa ak Chèf la, Jezi Kris? Kiyès ki te fè konfesyon konplè konsènan zel yo ki te mal dirije, avègman yo, jalouzi yo ak move sispisyon yo, opozisyon yo kont verite a? Pa youn menm; e poutèt yo te neglije pandan lontan pou rekonèt limyè a, li kite yo byen dèyè; yo pa t ap grandi nan gras ak nan konesans Kris Jezi, Senyè nou an. Yo pa t rive resevwa gras yo te bezwen an, gras yo te ka genyen an, e ki ta fè yo tounen moun djanm nan eksperyans relijye.»
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Pozisyon yo te pran nan Minneapolis la te sanble yon baryè enfranchisab ki, nan yon gwo mezi, te fèmen yo ansanm ak moun k ap doute yo, moun k ap poze kestyon yo, ansanm ak moun ki rejte verite a ak pouvwa Bondye a. Lè yon lòt kriz va vini, moun ki pandan tout tan sa a te reziste kont prèv sou prèv yo pral ankò pase anba eprèv sou menm pwen kote yo te echwe si klèman an, e li pral difisil pou yo resevwa sa ki soti nan Bondye epi rejte sa ki soti nan pouvwa tenèb yo. Se poutèt sa, sèl chemen ki an sekirite pou yo se mache nan imilite, fè chemen dwat pou pye yo, pou moun enfim yo pa detounen kite chemen an. Sa fè tout diferans lan ak kiyès nou kenbe konpayi, kit se ak moun ki mache avèk Bondye e ki kwè nan Li epi mete konfyans yo nan Li, oswa ak moun ki suiv sa yo sipoze se pwòp sajès pa yo, k ap mache nan etensèl pwòp limen pa yo.”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Tan, swen, ak travay ki te nesesè pou konbat enfliyans moun sa yo ki te travay kont laverite a, se yon pèt terib; paske nou ta ka deja gen plizyè ane davans nan konesans espirityèl; e anpil, anpil nanm ta ka deja te ajoute nan legliz la si moun ki te dwe mache nan limyè a te kontinye chèche konnen Seyè a, pou yo te ka konnen parèt li a prepare tankou maten an. Men, lè fòk yo depanse anpil travay nan mitan menm legliz la pou konbat enfliyans ouvriye ki te kanpe tankou yon miray granit kont laverite Bondye voye bay pèp Li a, monn nan rete nan yon fènwa konparatif.
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.
“Bondye te vle pou gad yo leve kanpe e, ak vwa ini, voye yon mesaj desizif, bay twonpèt la yon son sèten, pou pèp la tout ansanm te ka kouri al pran pòs devwa yo epi jwe pa yo nan gran travay la. Lè sa a, limyè fò, klè, zanj sa a ki lòt la, ki desann soti nan syèl la avèk gwo pouvwa, t ap ranpli tè a ak glwa li. Nou anreta depi plizyè ane; e sila yo ki te kanpe nan avègman epi ki te anpeche avansman menm mesaj Bondye te vle soti nan reyinyon Minneapolis la tankou yon lanp k ap boule, bezwen imilye kè yo devan Bondye epi wè e konprann kijan travay la te antrave pa avègman lespri yo ak dite kè yo.
“Hours have been spent in quibbling over little things; golden opportunities have been wasted while heavenly messengers have grieved, impatient at the delay. The Holy Spirit—there has been so little appreciation of its value or the necessity for every soul to receive it. Those who do receive the heavenly endowment will go forth clad with the armor of righteousness to do battle for God. They will respect the leadings of the Lord and will be filled with gratitude to Him for His mercy. But in many, many places, and on many, many occasions, it could truthfully be said as in Christ’s day of those who profess to be God’s people, that not many mighty works could be done, because of their unbelief. Many who have been bound in fetters of darkness have been respected because God has used them, and their unbelief has aroused doubt and prejudice against the message of truth which angels of heaven were seeking to communicate through human agencies—justification by faith, the righteousness of Christ.” The 1888 Materials, 1066–1070.
“Yo te pase anpil tan ap diskite sou ti bagay san enpòtans; yo gaspiye bèl opòtinite an lò, pandan mesaje selès yo t ap soufri anpil, yo vin enpasyan poutèt reta a. Sentespri a—yo te gen twò piti apresyasyon pou valè li ak pou nesesite pou chak nanm resevwa li. Moun ki resevwa don selès sa a va sòti abiye ak zam jistis la pou mennen konba pou Bondye. Yo va respekte direksyon Senyè a e yo va ranpli ak rekonesans anvè Li pou mizèrikòd Li. Men, nan anpil, anpil kote, e nan anpil, anpil okazyon, yo te kapab di sa avèk verite menm jan nan epòk Kris la konsènan moun ki pretann yo se pèp Bondye a, ke pa t ka fèt anpil gwo zèv, poutèt enkredilite yo. Anpil moun ki te mare nan chenn fènwa yo te resevwa konsiderasyon paske Bondye te sèvi ak yo, e enkredilite yo te leve dout ak prejije kont mesaj verite a ke zanj syèl la t ap chèche kominike atravè ajan imen yo—jistifikasyon pa lafwa, jistis Kris la.” The 1888 Materials, 1066–1070.