In order for there to be a voice in the wilderness, there must be a wilderness. In July of 2023, a voice began to sound identifying that the Lion of the tribe of Judah was then unsealing the revelation of Himself as set forth in chapter one of the book of Revelation. The disappointment of Sabbath, July 18, 2020, began the three and a half days of Revelation eleven that ended on Sabbath, December 30, 2023. That Sabbath, for the first time since July 2020, Future for America spoke publicly on a zoom meeting.
Pou kapab genyen yon vwa nan dezè a, fòk genyen yon dezè. Nan mwa Jiyè 2023, yon vwa te kòmanse fè tande li, pandan li t ap idantifye ke Lyon tribi Jida a te lè sa a ap retire sele sou revelasyon Li menm, jan sa tabli nan premye chapit liv Revelasyon an. Desepsyon Saba 18 Jiyè 2020 la te kòmanse twa jou edmi Revelasyon onz la, ki te fini nan jou Saba 30 Desanm 2023. Jou Saba sa a, pou premye fwa depi Jiyè 2020, Future for America te pale an piblik nan yon reyinyon Zoom.
From that point on, the Revelation of Jesus Christ has been opening progressively. It started with a revelation of the word “truth,” that was then seen to represent a framework of three steps outlined by the first, thirteenth and twenty-second letters of the Hebrew alphabet, when brought together form the word “truth.” The three steps represented in the framework of the word “truth” was an old truth, placed in a new setting.
Depi nan pwen sa a, Revelasyon Jezikri a ap louvri pwogresivman. Li te kòmanse avèk yon revelasyon sou mo “verite” a, ki apre sa yo te wè kòm yon reprezantasyon yon kad twa etap, jan premye, trèzyèm, ak venn-dezyèm lèt alfabè ebre a trase yo; lè yo mete yo ansanm, yo fòme mo “verite” a. Twa etap yo reprezante nan kad mo “verite” a se te yon ansyen verite, mete nan yon nouvo kad.
For years we have shown the three steps of the courtyard, holy place and Most Holy Place, were parallel to the three works of the Holy Spirit as He convicts of sin in the courtyard, manifests righteousness in the holy place and judges in the Most Holy Place. We have identified these three steps are manifested throughout God’s Word, but all those understandings were magnified with the framework of “truth,” as of 2023. Taking an old truth and placing it in a new framework of truth is what Christ does as He progressively unseals His Word. The “wilderness” that ended in 2023, represents a prophetic “time of the end,” when a prophecy is unsealed. That prophecy is the revelation of Jesus Christ, who is the “Truth.”
Pandan plizyè ane, nou te montre twa etap yo: lakou a, kote ki sen an, ak Kote ki Trè Sen an, te paralèl ak twa zèv Sentespri a, jan Li konvenk sou peche nan lakou a, manifeste jistis nan kote ki sen an, epi jije nan Kote ki Trè Sen an. Nou te idantifye ke twa etap sa yo manifeste atravè tout Pawòl Bondye a, men tout konpreyansyon sa yo te vin agrandi nan kad “verite” a, apati ane 2023. Pran yon ansyen verite epi mete l nan yon nouvo kad verite se sa Kris la fè pandan L ap, pwogresivman, retire sele sou Pawòl Li a. “Dezè” a ki te fini an 2023 reprezante yon “tan lafen” pwofetik, lè yon pwofesi vin retire anba sele. Pwofesi sa a se revelasyon Jezikri a, ki se “Verite” a.
“In the time of the Savior, the Jews had so covered over the precious jewels of truth with the rubbish of tradition and fable, that it was impossible to distinguish the true from the false. The Savior came to clear away the rubbish of superstition and long-cherished errors, and to set the jewels of God’s word in the framework of truth. What would the Savior do if he should come to us now as he did to the Jews? He would have to do a similar work in clearing away the rubbish of tradition and ceremony. The Jews were greatly disturbed when he did this work. They had lost sight of the original truth of God, but Christ brought it again to view. It is our work to free the precious truths of God from superstition and error. What a work is committed to us in the gospel!” Review and Herald, June 4, 1889.
“Nan tan Sovè a, Jwif yo te tèlman kouvri bijou presye verite yo ak fatra tradisyon ak fab, sa te vin enposib pou distenge sa ki vrè ak sa ki fo. Sovè a te vini pou retire fatra sipèstisyon ak erè yo te cheri depi lontan, epi pou mete bijou pawòl Bondye yo nan kad verite a. Kisa Sovè a ta fè si li ta vin jwenn nou kounye a menm jan li te vin jwenn Jwif yo? Li ta gen pou l fè yon travay menm jan an, pou l retire fatra tradisyon ak seremoni. Jwif yo te anpil boulvèse lè li te fè travay sa a. Yo te pèdi de vi verite orijinal Bondye a, men Kris te fè l parèt ankò devan yo. Se travay pa nou pou nou delivre verite presye Bondye yo anba sipèstisyon ak erè. Ala yon travay ki konfye nou nan levanjil la!” Review and Herald, 4 jen 1889.
It “is our work to free the precious truths of God from superstition and error,” and “set the jewels of God’s Word in the framework of truth.” In 2023 the Lord introduced the framework of truth, in the structure represented by the word “truth.” That framework brings to view the “original” truths “of God.”
Se travay nou “pou nou delivre verite presye Bondye yo anba sipèstisyon ak erè,” epi “mete bijou Pawòl Bondye a yo nan kad verite a.” An 2023, Seyè a te prezante kad verite a, nan estrikti mo “verite” a reprezante. Kad sa a fè parèt verite “orijinal” “Bondye” yo.
“The dust and rubbish of error have buried the precious jewels of truth, but the Lord’s workers can uncover these treasures, so that thousands will look upon them with delight and awe. Angels of God will be beside the humble worker, giving grace and divine enlightenment, and thousands will be led to pray with David, ‘Open thou mine eyes that I may behold wondrous things out of thy law.’ Truths that have been for ages unseen and unheeded, will blaze forth from the illuminated pages of God’s holy word. The churches generally that have heard, refused, and trampled upon the truth, will do more wickedly; but ‘the wise,’ those who are honest, will understand. The book is open, and the words of God reach the hearts of those who desire to know his will. At the loud cry of the angel from heaven who joins the third angel, thousands will awake from the stupor that has held the world for ages, and will see the beauty and value of the truth.” Review and Herald, December 15, 1885.
“Pousyè ak fatra erè yo te antere bijou presye verite yo, men travayè Senyè a kapab dekouvri trezò sa yo, pou dè milye va gade yo ak plezi ak sezisman. Zanj Bondye yo pral bò kote travayè imil la, y ap bay gras ak limyè diven, epi dè milye va mennen pou yo priye ansanm ak David: ‘Louvri je m, pou m ka wè bèl mèvèy ki nan lalwa ou a.’ Verite ki pandan tout syèk yo pa t wè ni pa t pran an konsiderasyon, pral flanbe soti nan paj eklere Pawòl sen Bondye a. Legliz yo an jeneral, ki te tande verite a, ki te refize l epi ki te pilonnen l anba pye, pral fè plis mechanste toujou; men ‘moun saj yo,’ sa yo ki onèt yo, pral konprann. Liv la ouvè, epi pawòl Bondye yo rive nan kè moun ki anvi konnen volonte li. Lè gwo rèl zanj ki soti nan syèl la, ki vin mete tèt li ansanm ak twazyèm zanj lan, retenti, dè milye pral reveye soti nan etoudisman ki te kenbe mond lan pandan tout syèk yo, epi yo pral wè bote ak valè verite a.” Review and Herald, 15 desanm 1885.
The “Lord’s workers” who are “the wise” and “who are honest” “will understand,” and will “uncover” “treasures, so that thousands will look upon them with delight and awe.” Unfortunately for Laodicean Adventism it is not they who wake up from their stupor at the loud cry of the third angel, for that is the Sunday law, and that is much too late for Adventism to awaken. The eleventh-hour workers awaken from their “stupor” “at the loud cry of the angel who joins the third angel” at the soon-coming Sunday law. Since 2024, “Truths that have been for ages unseen and unheeded,” have been blazing “forth from the illuminated pages of God’s holy word.”
“Travayè Senyè a” ki se “moun saj yo” e “ki onèt” yo “va konprann,” epi yo va “dekouvri” “trezò, pou plizyè milye moun gade yo avèk plezi ak sezisman.” Malerezman pou Advantis Laodise a, se pa yo menm ki leve soti nan “letaji” yo a nan gran rèl twazyèm zanj lan, paske sa se lwa dimanch lan, e sa twò ta nèt pou Advantis la leve. Travayè onzyèm èdtan yo leve soti nan “letaji” yo a “nan gran rèl zanj ki vin mete tèt li ansanm ak twazyèm zanj lan” nan lwa dimanch ki pral vini talè a. Depi 2024, “Verite ki pandan plizyè syèk te rete envizib e neglije,” ap klere “soti nan paj eklere Pawòl sen Bondye a.”
In Isaiah 22:22 Eliakim is given a key, and in Matthew 16 Peter is given the keys to the kingdom.
Nan Ezayi 22:22, yo bay Elyakim yon kle; epi nan Matye 16, yo bay Pyè kle Wayòm nan.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
M’ap mete kle kay kay David la sou zepòl li; konsa, lè li louvri, pèsonn p ap ka fèmen; epi lè li fèmen, pèsonn p ap ka louvri. Ezayi 22:22.
The “key” is given to Philadelphia, for that is the only other place in the Scriptures the key of opening and shutting is referenced.
“kle” a bay Filadèlfi, paske se sèl lòt kote nan Ekriti yo kote yo mansyone kle ouvri ak fèmen an.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7, 8.
Epi pou zanj legliz ki nan Filadèlfi a, ekri: Men sa Sila ki sen an, Sila ki veritab la, Sila ki gen kle David la, Sila ki louvri epi pesonn pa fèmen, e ki fèmen epi pesonn pa louvri, di: Mwen konnen zèv ou yo. Gade, mwen mete devan ou yon pòt ki louvri, e pesonn pa kapab fèmen li; paske ou gen yon ti fòs, ou kenbe pawòl mwen, epi ou pa t nye non mwen. Revelasyon 3:7, 8.
At the last interaction with the quibbling Jews, Christ raised a question that the Jews could not answer.
Nan dènye echanj li te genyen ak Jwif k ap fè chikan yo, Kris la te soulve yon kestyon Jwif yo pa t kapab reponn.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Pandan Farizyen yo te reyini ansanm, Jezi mande yo, li di: Kisa nou panse de Kris la? Pitit kiyès li ye? Yo di li: Pitit David. Li di yo: Kijan, donk, David, pa Lespri a, rele li Seyè, lè li di: Senyè a di a Seyè mwen an: Chita adwat mwen, jouk mwen mete lènmi ou yo anba pye ou? Si, donk, David rele li Seyè, kijan li fè pitit li?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
E pesonn pa t kapab reponn li yon mo; e depi jou sa a, pèsonn pa t oze poze li okenn lòt kesyon ankò. Matye 22:41–46.
The Jews were unable to understand the prophetic relationship of David and Christ, for they lacked the prophetic keys to understand the biblical language of line upon line. Christ ended His interaction with the Jews by identifying their blindness was based upon their inability to correctly divide the Word of truth. He had identified that if you understood Moses, you would understand Christ, but they did not understand the Scriptures they claimed to uphold and defend.
Juif yo pa t kapab konprann relasyon pwofetik ant David ak Kris la, paske yo te manke kle pwofetik yo pou yo konprann langaj biblik la, liy sou liy. Kris la te fini entèraksyon Li avèk Juif yo lè Li te fè konnen avègman yo te chita sou enkapasite yo pou yo separe Pawòl verite a kòrèkteman. Li te fè konnen ke si nou te konprann Moyiz, nou t ap konprann Kris la; men yo pa t konprann Ekriti yo menm yo te pretann soutni ak defann.
The “key” of the “house of David” was given to the Millerites, who were the church of Philadelphia. The “key” was a reformatory movement that was represented by open and shut doors. From 1798 unto 1863 the Millerite movement went from the experience of Philadelphia unto the experience of Laodicea, while going from a movement unto a church. A door opened and a door closed on April 19, 1844, as a door opened and a door closed on October 22, 1844, as a door opened and a door closed in 1863.
Yo te bay Millerit yo “kle” “kay David” la, yo menm ki te legliz Filadèlfi a. “Kle” a se te yon mouvman refòm ki te reprezante pa pòt ki louvri ak pòt ki fèmen. Depi 1798 rive 1863, mouvman Millerit la te pase soti nan eksperyans Filadèlfi pou rive nan eksperyans Laodise, pandan l t ap pase soti nan yon mouvman pou vin yon legliz. Yon pòt te louvri e yon pòt te fèmen 19 avril 1844, menm jan yon pòt te louvri e yon pòt te fèmen 22 oktòb 1844, menm jan yon pòt te louvri e yon pòt te fèmen an 1863.
Eliakim had a key, but Peter was given “keys.” The key in the singular was the shut door of 1844.
Elyakim te gen yon kle, men Pyè te resevwa “kle” yo. Kle a nan sengilye a se te pòt fèmen an nan 1844.
“The subject of the sanctuary was the key which unlocked the mystery of the disappointment of 1844. It opened to view a complete system of truth, connected and harmonious, showing that God’s hand had directed the great advent movement and revealing present duty as it brought to light the position and work of His people.” The Great Controversy, 423.
“Sijè tanp lan se te kle ki te louvri mistè desepsyon ane 1844 la. Li te louvri devan je yo yon sistèm laverite ki konplè, ki mare ansanm e ki annamoni, pandan li te montre ke men Bondye te dirije gwo mouvman avènman an epi li te revele devwa prezan an lè li te mete an limyè pozisyon ak travay pèp Li a.” The Great Controversy, 423.
The subject of the sanctuary was the key that unlocked the shut door of 1844, but Peter was also given the keys of the kingdom.
Sijè tanp lan te kle ki te louvri pòt ki te fèmen an an 1844, men Pyè te resevwa tou kle wayòm nan.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Epi Jezi reponn li, li di: Benediksyon pou ou, Simon Barjona; paske se pa chè ak san ki te revele sa ba ou, men se Papa mwen ki nan syèl la. E mwen menm tou, mwen di ou: ou se Pyè, e se sou wòch sa a m ap bati legliz mwen an; e pòtay lanfè yo p ap gen fòs sou li. M ap ba ou kle wayòm syèl la; e tou sa ou va mare sou tè a va mare nan syèl la; e tou sa ou va demare sou tè a va demare nan syèl la. Matye 16:17–19.
Line upon line, Philadelphia, the last covenant bride as represented by Peter, is given the key of the house of David as well as the keys to the kingdom of heaven. The key of the house of David is the last subject Jesus interacted with the Pharisees over.
An liy apre liy, Filadèlfi, dènye Lamarye alyans lan jan Pyè te reprezante li a, resevwa kle kay David la ansanm ak kle wayòm syèl la. Kle kay David la se dènye sijè Jezi te pale avèk Farizyen yo sou li.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The Son of David. He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Pandan Farizyen yo te rasanble ansanm, Jezi poze yo kesyon sa a, li di: Kisa nou panse konsènan Kris la? Pitit kiyès li ye? Yo reponn li: Pitit David. Li di yo: Kijan sa fè David, pa Lespri a, rele li Seyè, lè li di: Seyè a te di ak Seyè mwen an: Chita sou bò dwat mwen, jouk lè m fè lènmi ou yo tounen ban pou pye ou? Si David rele li Seyè, kijan li fè pitit li?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
E pesonn pa t kapab reponn li yon sèl mo; ni, depi jou sa a, pesonn pa t gen odas poze li okenn lòt kesyon ankò. Matye 22:41–46.
The subject of David and his Lord is exactly where Peter begins at Pentecost in the upper room at the third hour. The subject that closed the door of interaction between the Pharisees and Christ is the key Peter used to open the door of the upper room at Pentecost.
Sijè David ak Seyè li a se egzakteman kote Pyè kòmanse nan Pannkòt la, nan chanm anwo a, nan twazyèm èdtan an. Sijè ki te fèmen pòt tout echanj ant Farizyen yo ak Kris la se kle Pyè te sèvi pou louvri pòt chanm anwo a nan Pannkòt la.
For David is not ascended into the heavens: but he saith himself, The Lord said unto my Lord, Sit thou on my right hand, Until I make thy foes thy footstool. Therefore let all the house of Israel know assuredly, that God hath made that same Jesus, whom ye have crucified, both Lord and Christ.
Paske David pa t monte nan syèl yo; men li menm li di: Senyè a di ak Seyè mwen an: Chita adwat mwen, jouk lè m fè lènmi ou yo tounen yon ban pou pye ou. Se poutèt sa, se pou tout kay Izrayèl la konnen avèk sètitid ke Bondye fè menm Jezi sa a, nou menm nou te kloure sou kwa a, tounen ni Seyè ni Kris la.
Now when they heard this, they were pricked in their heart, and said unto Peter and to the rest of the apostles, Men and brethren, what shall we do?
Lè yo tande sa, kè yo te transperse, epi yo di Pyè ak rès apot yo: Mesye, frè nou yo, kisa nou dwe fè?
Then Peter said unto them, Repent, and be baptized every one of you in the name of Jesus Christ for the remission of sins, and ye shall receive the gift of the Holy Ghost. For the promise is unto you, and to your children, and to all that are afar off, even as many as the Lord our God shall call. And with many other words did he testify and exhort, saying, Save yourselves from this untoward generation. Then they that gladly received his word were baptized: and the same day there were added unto them about three thousand souls. Acts 2:34–41.
Lè sa a, Pyè di yo: Repanti, epi se pou chak moun nan nou batize nan non Jezikri pou padon peche yo; epi n ap resevwa don Sentespri a. Paske pwomès la se pou nou, ak pou pitit nou yo, ak pou tout moun ki byen lwen, sètadi tout moun Seyè a, Bondye nou an, va rele. E avèk anpil lòt pawòl toujou, li t ap rann temwayaj epi li t ap egzòte yo, li t ap di: Sove tèt nou anba jenerasyon mechan sa a. Lè sa a, moun ki te resevwa pawòl li a avèk kè kontan yo te batize; e menm jou sa a, yo te ajoute anviwon twa mil nanm avèk yo. Travay 2:34–41.
Peter had the keys to bind or loose, and when he did so, heaven was in agreement with Peter’s action. Peter represents Divinity and humanity working together to unseal the truths of God’s Word. When those truths are unsealed, they are represented as knowledge.
Pyè te gen kle pou mare oswa lage, e lè li te fè sa, syèl la te dakò ak aksyon Pyè a. Pyè reprezante Divinite ak limanite k ap travay ansanm pou ouvri verite Pawòl Bondye a. Lè verite sa yo ouvri, yo reprezante kòm konesans.
“The key of knowledge in Christ’s day had been taken away by those who should have held it to unlock the treasure house of wisdom in the Old Testament Scriptures. The rabbis and teachers had virtually shut up the kingdom of heaven from the poor and the afflicted, and left them to perish. In His discourses Christ did not bring many things before them at once, lest He might confuse their minds. He made every point clear and distinct. He did not disdain the repetition of old and familiar truths in prophecies if they would serve His purpose to inculcate ideas.
“Kle konesans lan, nan tan Kris la, te retire pa sila yo ki te dwe kenbe li pou louvri trezò sajès ki nan Ekriti Ansyen Testaman yo. Raben yo ak anseyan yo te, an reyalite, fèmen wayòm syèl la devan pòv yo ak moun ki aflije yo, epi yo te kite yo peri. Nan diskou li yo, Kris pa t mete anpil bagay devan yo anmenmtan, pou l pa t twouble lespri yo. Li te rann chak pwen klè e byen distenk. Li pa t meprize repete verite ansyen ak verite yo te deja konnen nan pwofesi yo, si yo te kapab sèvi objektif li pou enstile ide yo.”
“Christ was the originator of all the ancient gems of truth. Through the work of the enemy these truths had been displaced. They had been disconnected from their true position, and placed in the framework of error. Christ’s work was to readjust and establish the precious gems in the framework of truth. The principles of truth which had been given by Himself to bless the world had, through Satan’s agency, been buried and had apparently become extinct. Christ rescued them from the rubbish of error, gave them a new, vital force, and commanded them to shine as precious jewels, and stand fast forever.
“Kris se te orijinatè tout ansyen pyè presyez verite yo. Pa mwayen travay lènmi an, verite sa yo te deplase. Yo te separe ak vrè pozisyon pa yo, epi yo te mete yo nan ankadreman erè a. Travay Kris la se te pou re-ajiste epi tabli pyè presyez yo nan ankadreman verite a. Prensip verite yo, ke Li menm te bay pou beni lemonn, te, pa mwayen aksyon Satan an, antere e yo te sanble vin disparèt. Kris te delivre yo anba dekonm erè a, Li te ba yo yon fòs nouvo, vivan, epi Li te kòmande yo pou yo klere tankou bijou presyez, epi pou yo rete fèm pou tout tan.”
“Christ Himself could use any of these old truths without borrowing the smallest particle, for He had originated them all. He had cast them into the minds and thoughts of each generation, and when He came to our world He rearranged and vitalized the truths which had become dead, making them more forcible for the benefit of future generations. It was Jesus Christ who had the power of rescuing the truths from the rubbish, and again giving them to the world with more than their original freshness and power.” Manuscript Releases, volume 13, 240, 241.
“Kris Li menm te kapab sèvi ak nenpòt nan ansyen verite sa yo san Li pa t bezwen prete menm pi piti patikil la, paske se Li menm ki te bay yo tout orijin yo. Se Li menm ki te mete yo nan lespri ak panse chak jenerasyon, epi lè Li te vini nan mond nou an, Li te reòdone epi revivifye verite ki te vin mouri yo, pandan Li t ap fè yo vin pi pisan pou byen jenerasyon k ap vini yo. Se Jezikri ki te gen pouvwa pou delivre verite yo anba fatra a, epi remèt yo ankò bay mond lan avèk plis pase frechè ak puisans orijinal yo.” Manuscript Releases, volim 13, 240, 241.
Peter’s keys were to bind and to loose, and Peter represents the last Christian bride, who are the one hundred and forty-four thousand. The binding message of Peter represented in the witness of the one hundred and forty-four thousand is the sealing. The loosing message of Peter in the witness of the one hundred and forty-four thousand is Islam of the third woe.
Kle Pyè yo te pou mare epi pou lage, e Pyè reprezante dènye lamarye kretyen an, ki se san karannkat mil yo. Mesaj mare Pyè a, jan li parèt nan temwayaj san karannkat mil yo, se sele a. Mesaj lage Pyè a nan temwayaj san karannkat mil yo se Islam twazyèm malè a.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.
“Mwen wè twazyèm zanj lan apre sa. Zanj ki t ap akonpaye m nan di: ‘Travay li a redoutab. Misyon li a terib. Se zanj sa a ki pou separe ble a ak move zèb yo, epi sele, oswa mare, ble a pou granje selès la. Bagay sa yo ta dwe okipe tout lespri a, tout atansyon an.’” Early Writings, 119.
The wheat that are bound are represented by the first fruit wheat offering of Pentecost, that as a wave offering would represent the lifting up of the ensign of the one hundred and forty-four thousand. The sealing of God’s people is Peter’s internal message, that occurs during the history of Islam of the third woe that is progressively loosed from 9/11 onward.
Ble ki mare yo ansanm yo reprezante pa ofrann premye fwi ble Pannkot la; antanke yon ofrann balanse, sa ta reprezante leve drapo siy la pou san karannkat mil yo. Sele pèp Bondye a se mesaj entèn Pyè a, ki rive pandan istwa Islam lan nan twazyèm malè a, ki lage pwogresivman depi 11 Septanm e annapre.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Apre bagay sa yo, mwen wè kat zanj kanpe sou kat kwen tè a, yo t ap kenbe kat van tè a, pou van an pa soufle ni sou tè a, ni sou lanmè a, ni sou okenn pyebwa. Epi mwen wè yon lòt zanj k ap monte soti bò solèy leve, li te gen sele Bondye vivan an; epi li rele byen fò bay kat zanj yo, sa yo te bay pouvwa pou fè tè a ak lanmè a mal, li di: Pa fè tè a mal, ni lanmè a, ni pyebwa yo, jouk nou fin sele sèvitè Bondye nou an sou fwon yo. Revelasyon 7:1–3.
Those four winds that are restrained during the binding of God’s people were released at 9/11, and then restrained by George Bush the lesser. The external message of Peter is Islam, and the loosening and the restraining if Islam is the external message that runs through the sealing time. Peter’s humanity is connected with Divinity, for the keys given to him represent agreement between heaven and earth.
Kat van sa yo ki te kenbe pandan tan sele pèp Bondye a te lage nan 11 septanm, epi apre sa George Bush pitit la te kenbe yo ankò. Mesaj ekstèn Pyè a se Islam, epi lage a ansanm ak restrennman Islam nan se mesaj ekstèn ki travèse tan sele a. Limanite Pyè a konekte ak Divinite a, paske kle yo te ba li yo reprezante akò ant syèl la ak tè a.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.
Fènwa mechan mechan an antoure sila yo ki neglije lapriyè. Tantasyon lènmi an ap soufle an kachèt sedui yo pou yo peche; e tout sa rive paske yo pa sèvi ak privilèj Bondye ba yo nan enstitisyon diven lapriyè a. Poukisa pitit gason ak pitit fi Bondye yo ta ezite priye, lè lapriyè se kle nan men lafwa pou louvri depo syèl la, kote yo sere resous san limit Toupisans lan? San lapriyè san rete ak vijilans dilijan, nou an danje pou nou vin neglijan epi pou nou devye kite chemen ki dwat la. Advèsè a ap chèche san rete pou bouche chemen ki mennen nan twòn gras la, pou nou pa rive, pa siplikasyon sensè ak pa lafwa, jwenn gras ak fòs pou reziste tantasyon.
“There are certain conditions upon which we may expect that God will hear and answer our prayers. One of the first of these is that we feel our need of help from Him. He has promised, ‘I will pour water upon him that is thirsty, and floods upon the dry ground.’ Isaiah 44:3. Those who hunger and thirst after righteousness, who long after God, may be sure that they will be filled. The heart must be open to the Spirit’s influence, or God’s blessing cannot be received.
“Gen sèten kondisyon ki dwe prezan pou nou ka atann Bondye tande epi reponn priyè nou yo. Youn nan premye yo se pou nou santi bezwen nou genyen pou èd ki soti nan men Li. Li te pwomèt: ‘M ap vide dlo sou moun ki swaf, ak gwo kouran dlo sou tè ki sèk la.’ Ezayi 44:3. Moun ki grangou ak swaf jistis, ki gen yon gwo dezi pou Bondye, ka sèten yo pral ranpli. Kè a dwe louvri pou enfliyans Lespri a; sinon, benediksyon Bondye a pa ka resevwa.”
“Our great need is itself an argument and pleads most eloquently in our behalf. But the Lord is to be sought unto to do these things for us. He says, ‘Ask, and it shall be given you.’ And ‘He that spared not His own Son, but delivered Him up for us all, how shall He not with Him also freely give us all things?’ Matthew 7:7; Romans 8:32.
“Gwo bezwen nou an se li menm yon agiman, e li plede avèk plis elokans an favè nou. Men, se pou nou chèche Seyè a pou l fè bagay sa yo pou nou. Li di: ‘Mande, epi y ap ba nou.’ Epi, ‘Li menm ki pa t epaye pwòp Pitit li a, men ki te livre li pou nou tout, ki jan li pa ta va, ansanm avèk li, bay nou tout bagay gratis tou?’ Matye 7:7; Women 8:32.”
“If we regard iniquity in our hearts, if we cling to any known sin, the Lord will not hear us; but the prayer of the penitent, contrite soul is always accepted. When all known wrongs are righted, we may believe that God will answer our petitions. Our own merit will never commend us to the favor of God; it is the worthiness of Jesus that will save us, His blood that will cleanse us; yet we have a work to do in complying with the conditions of acceptance.
“Si nous regardons l’iniquité dans nos cœurs, si nous nous attachons à quelque péché connu, le Seigneur ne nous écoutera pas; mais la prière de l’âme repentante et contrite est toujours agréée. Lorsque tous les torts connus ont été réparés, nous pouvons croire que Dieu répondra à nos requêtes. Notre propre mérite ne nous recommandera jamais à la faveur de Dieu; c’est la dignité de Jésus qui nous sauvera, c’est son sang qui nous purifiera; cependant, nous avons une œuvre à accomplir en nous conformant aux conditions de l’acceptation.
“Another element of prevailing prayer is faith. ‘He that cometh to God must believe that He is, and that He is a rewarder of them that diligently seek Him.’ Hebrews 11:6. Jesus said to His disciples, ‘What things soever ye desire, when ye pray, believe that ye receive them, and ye shall have them.’ Mark 11:24. Do we take Him at His word?” Steps to Christ, 94–96.
“Yon lòt eleman nan lapriyè ki genyen pouvwa se lafwa. ‘Moun ki vin bò kote Bondye dwe kwè ke Li egziste, e ke Li se rekonpansè moun ki chèche Li avèk dilijans.’ Ebre 11:6. Jezi te di disip Li yo, ‘Tout bagay nou ta vle, lè n ap lapriyè, kwè ke nou resevwa yo, e n a genyen yo.’ Mak 11:24. Èske nou pran Li nan pawòl Li?” Steps to Christ, 94–96.
“Here is a lesson for young men who profess to be servants of God, bearing His message, who are exalted in their own estimation. They can trace nothing remarkable in their experience, as could Elijah, yet they feel above performing duties which to them appear menial. They will not come down from their ministerial dignity to do needful service, fearing that they will be doing the work of a servant. All such should learn from the example of Elijah. His word locked the treasures of heaven, the dew and rain, from the earth three years. His word alone was the key to unlock heaven and bring showers of rain. He was honored of God as he offered his simple prayer in the presence of the king and the thousands of Israel, in answer to which fire flashed from heaven and kindled the fire upon the altar of sacrifice. His hand executed the judgment of God in slaying eight hundred and fifty priests of Baal; and yet, after the exhausting toil and most signal triumph of the day, he who could bring clouds and rain and fire from heaven was willing to perform the service of a menial and run before the chariot of Ahab in the darkness and in the wind and rain to serve the sovereign whom he had not feared to rebuke to his face because of his sins and crimes. The king passed within the gates. Elijah wrapped himself in his mantle and lay upon the bare earth.” Testimonies, volume 3, 287.
“Men yon leson pou jèn gason ki fè konnen yo se sèvitè Bondye, k ap pote mesaj Li, men ki leve tèt yo twò wo nan pwòp je pa yo. Yo pa ka montre anyen espesyal nan eksperyans pa yo, jan Eli te kapab fè sa; poutan yo santi yo twò gran pou yo fè devwa ki, nan je yo, sanble devwa moun ki pi ba. Yo pa vle desann soti nan diyite ministè yo pou yo rann sèvis ki nesesè, paske yo pè y ap fè travay yon sèvitè. Tout moun konsa ta dwe aprann nan egzanp Eli. Pawòl li te fèmen trezò syèl la, lawouze ak lapli, pou tè a pandan twa zan. Pawòl li sèlman te kle ki te louvri syèl la epi ki te fè gwo lapli tonbe. Bondye te onore li lè li te fè senp priyè pa li a devan wa a ak dè milye Izrayèl yo, e kòm repons, dife te pete soti nan syèl la epi li te limen dife sou lotèl sakrifis la. Men li te egzekite jijman Bondye lè li te touye uit san senkant prèt Baal yo; e poutan, apre travay ki te fin kraze fòs li yo ak triyonf ki pi remakab jou a, li menm ki te kapab fè nwaj, lapli, ak dife soti nan syèl la, te dispoze rann sèvis yon moun ki pi ba epi kouri devan charyo Akab la nan fènwa a, nan van an ak nan lapli a, pou sèvi chèf li pa t pè reprann anfas poutèt peche li yo ak krim li yo. Wa a pase anndan pòtay yo. Eli vlope kò li nan manto li epi li kouche atè toutouni.” Testimonies, volume 3, 287.