The final controversy I wish to bring together with the other historical arguments over the symbol of Rome within Advent history is the book of Joel. That controversy took place after September 11, 2001, and without considering the circumstances of that period a few subtle points might very well be missed. To place those circumstances into context requires a consideration of the Millerite history. On August 11, 1840 the time prophecy of Revelation chapter nine, verse fifteen was fulfilled.
Dènye konfli mwen vle mete ansanm ak lòt agiman istorik yo konsènan senbòl Wòm nan istwa Advantis la se liv Joèl la. Konfli sa a te fèt apre 11 septanm 2001, epi san yo pa pran an konsiderasyon sikonstans peryòd sa a, li ta trè fasil pou yo rate kèk pwen sibtil. Pou mete sikonstans sa yo nan kontèks yo, sa mande pou yo konsidere istwa Millerit la. Nan dat 11 dawout 1840, pwofesi tan an nan Revelasyon chapit nèf, vèsè kenz, te akonpli.
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:15.
Epi kat zanj yo te lage, yo menm ki te pare pou yon èdtan, yon jou, yon mwa, ak yon ane, pou yo touye twazyèm pati moun yo. Revelasyon 9:15.
The verse identifies the “hour, and a day, and a month, and a year,” as equating to three hundred ninety-one years and fifteen days. The four angels represented when Islam rose to power and brought warfare against Rome, beginning on July 27, 1449. The starting point was determined by employing the ending point of another time prophecy of one hundred and fifty years. The first time prophecy of one hundred and fifty years was set forth in the history of the first woe, which is also the fifth trumpet of Revelation chapter nine. When the one-hundred-and-fifty-year prophecy concluded on July 27, 1449, the time prophecy we are now considering began, and three hundred and ninety-one years and fifteen days later the prophecy ended on August 11, 1840.
Vèsè a idantifye “lè a, ak yon jou, ak yon mwa, ak yon ane,” kòm sa ki egal ak twasan katreven-onz ane ak kenz jou. Kat zanj yo te reprezante lè Islam te monte sou pouvwa epi li te pote lagè kont Wòm, sa ki te kòmanse 27 jiyè 1449. Pwen depa a te detèmine lè yo te sèvi ak pwen final yon lòt pwofesi tan ki te dire san senkant ane. Premye pwofesi tan sa a ki te dire san senkant ane te prezante nan istwa premye malè a, ki se tou senkyèm twonpèt Revelasyon chapit nèf la. Lè pwofesi san senkant ane a te fini 27 jiyè 1449, pwofesi tan n ap konsidere kounye a te kòmanse, epi twasan katreven-onz ane ak kenz jou apre, pwofesi a te fini 11 dawou 1840.
William Miller had understood the powers of Revelation nine to represent Islam, and prior to the date of August 11, 1840, a Millerite named Josiah Litch set forth a prediction based upon the prophecy identifying that in 1840, the Ottoman Supremacy would cease. Ten days before August 11, 1840, Litch fine-tuned and updated his prediction to identify not simply the year the prophecy would be fulfilled, but the very year, day and month. Sister White comments on the effect of Litch’s prediction upon the religious world of the Millerites when the event was fulfilled.
William Miller te konprann pouvwa yo ki nan Revelasyon nèf la kòm yon reprezantasyon Islam, e anvan dat 11 out 1840 la, yon Millerit yo te rele Josiah Litch te prezante yon prediksyon ki te baze sou pwofesi a, kote li te idantifye ke an 1840, Sipremasi Otoman an t ap sispann. Dis jou anvan 11 out 1840, Litch te rafine epi mete prediksyon li a ajou pou idantifye non sèlman ane kote pwofesi a t ap akonpli, men menm ane a, jou a ak mwa a. Sè White fè kòmantè sou efè prediksyon Litch la te genyen sou mond relijye Millerit yo lè evènman an te akonpli.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Nan ane 1840, yon lòt akonplisman remakab nan pwofesi te soulve yon enterè toupatou. De zan pi bonè, Josiah Litch, youn nan prensipal predikatè k ap preche dezyèm avènman an, te pibliye yon eksplikasyon sou Revelasyon 9, kote li te anonse davans tonbe Anpi Otoman an. Dapre kalkil li yo, pouvwa sa a te dwe ranvèse... nan dat 11 dawout 1840, lè yo ka atann pouvwa Otoman an nan Konstantinòp pou l kraze. E mwen kwè se sa menm y ap jwenn ki rive.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Nan menm tan an menm ki te espesifye a, Latiki, pa mwayen anbasadè li yo, te aksepte pwoteksyon pouvwa alye Ewòp yo, e konsa li te mete tèt li anba kontwòl nasyon kretyen yo. Evènman an te akonpli prediksyon an egzakteman. Lè sa te vin konnen, foul moun te vin konvenki de kòrèk prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte yo, epi yo te bay mouvman advent la yon bèl elan. Gason ki te gen konesans ak pozisyon te mete tèt yo ansanm ak Miller, ni nan preche ni nan pibliye opinyon li yo, e depi 1840 rive 1844 travay la te pwopaje rapidman.” The Great Controversy, 334, 335.
Her endorsement of this event has through the years been attacked repeatedly through a variety of ways by Laodicean Seventh-day Adventists. As with the seven times and “the daily”, to attack this truth is to reject the foundations as represented upon the two sacred tables, and also the authority of the Spirit of Prophecy. The reason Satan has worked to destroy confidence in this history is multifaceted.
Apwobasyon li pou evènman sa a, atravè ane yo, te sibi atak repete pa divès mwayen nan men Advantis Setyèm Jou Laodiseyen yo. Menm jan ak sèt fwa yo ak “sakrifis kontinyèl la”, atake verite sa a se rejte fondasyon yo jan yo reprezante sou de tab sakre yo, epi tou otorite Lespri Pwofesi a. Rezon ki fè Satan te travay pou detwi konfyans nan istwa sa a gen plizyè aspè.
Litch’s prediction employed “the principles of prophetic interpretation adopted by Miller.” Miller was given insight to the element of prophetic time, and any who doubt that Miller’s message was based upon prophetic time, only needs to review the 1843 and 1850 pioneer charts to confirm that this was true. Before August 11, 1840, those opposing Miller’s prediction of the return of Christ would argue that prophetic time could not be employed to understand when Christ would return. They often used the Bible’s statement about not knowing the day nor hour, to resist his message and work.
Prediksyon Litch la te sèvi ak “prensip entèpretasyon pwofetik Miller te adopte yo.” Yo te bay Miller konpreyansyon sou eleman tan pwofetik la, e nenpòt moun ki doute ke mesaj Miller la te baze sou tan pwofetik, bezwen sèlman revize tablo pyonye 1843 ak 1850 yo pou konfime ke sa te vre. Anvan 11 dawou 1840, moun ki t ap opoze prediksyon Miller konsènan retou Kris la te konn plede ke tan pwofetik pa t kapab itilize pou konprann ki lè Kris t ap retounen. Souvan yo te sèvi ak deklarasyon Labib la ki di yo pa konnen ni jou a ni lè a, pou reziste mesaj li ak travay li.
But of that day and hour knoweth no man, no, not the angels of heaven, but my Father only. But as the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, And knew not until the flood came, and took them all away; so shall also the coming of the Son of man be. Then shall two be in the field; the one shall be taken, and the other left. Matthew 24:36–40.
Men pèsonn pa konnen jou ak lè sa a, non, menm zanj ki nan syèl la pa konnen li, men se Papa m sèlman. Men, jan sa te ye nan tan Noe a, se konsa tou vini Pitit lòm nan va ye. Paske, menm jan nan jou ki te anvan delij la, yo t ap manje, yo t ap bwè, yo t ap marye, e yo t ap bay an maryaj, jouk jou Noe te antre nan lach la, epi yo pa t konnen anyen jouk lè delij la te vini, li te pote yo tout ale; se konsa tou vini Pitit lòm nan va ye. Lè sa a, de moun va nan jaden an; yonn va pran, e lòt la va rete. Matye 24:36–40.
In spite of this passage the Millerites found too much biblical evidence to support their predictions and carried on and operated upon a principle later identified by Sister White.
Malgre pasaj sa a, Millerit yo te jwenn twòp prèv biblik pou soutni prediksyon yo, epi yo te kontinye aji selon yon prensip Sè White te idantifye pita.
“‘No man knoweth the day nor the hour’ was the argument most often brought forward by rejecters of the advent faith. The scripture is: ‘Of that day and hour knoweth no man, no not the angels of heaven, but My Father only.’ Matthew 24:36. A clear and harmonious explanation of this text was given by those who were looking for the Lord, and the wrong use made of it by their opponents was clearly shown. The words were spoken by Christ in that memorable conversation with His disciples upon Olivet after He had for the last time departed from the temple. The disciples had asked the question: ‘What shall be the sign of Thy coming, and of the end of the world?’ Jesus gave them signs, and said: ‘When ye shall see all these things, know that it is near, even at the doors.’ Verses 3, 33. One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming. And the parable in the same chapter, contrasting the faithful and the unfaithful servant, and giving the doom of him who said in his heart, ‘My Lord delayeth His coming,’ shows in what light Christ will regard and reward those whom He finds watching, and teaching His coming, and those denying it. ‘Watch therefore,’ He says. ‘Blessed is that servant, whom his Lord when He cometh shall find so doing.’ Verses 42, 46. ‘If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:3.” The Great Controversy, 370.
« “Nul ne connaît ni le jour ni l’heure” était l’argument le plus souvent avancé par ceux qui rejetaient la foi en l’avènement. Le texte de l’Écriture est celui-ci : “Pour ce qui est du jour et de l’heure, personne ne le sait, non pas même les anges des cieux, mais mon Père seul.” Matthieu 24:36. Une explication claire et harmonieuse de ce passage fut donnée par ceux qui attendaient le Seigneur, et l’usage erroné qu’en faisaient leurs adversaires fut clairement démontré. Ces paroles furent prononcées par le Christ dans cet entretien mémorable qu’Il eut avec Ses disciples sur le mont des Oliviers, après qu’Il eut quitté le temple pour la dernière fois. Les disciples avaient posé cette question : “Quel sera le signe de Ton avènement et de la fin du monde ?” Jésus leur donna des signes, et dit : “Quand vous verrez toutes ces choses, sachez qu’Il est proche, à la porte même.” Versets 3, 33. Une parole du Sauveur ne doit pas être invoquée pour en détruire une autre. Bien que nul ne connaisse ni le jour ni l’heure de Son avènement, il nous est enseigné et prescrit de savoir quand il est proche. Il nous est encore enseigné que mépriser Son avertissement, et refuser ou négliger de savoir quand Son avènement est proche, nous sera aussi fatal qu’il le fut pour ceux qui vivaient aux jours de Noé de ne pas savoir quand le déluge allait venir. Et la parabole du même chapitre, qui met en contraste le serviteur fidèle et le serviteur infidèle, et qui prononce la sentence de celui qui dit en son cœur : “Mon maître tarde à venir”, montre sous quel jour le Christ considérera et récompensera ceux qu’Il trouvera veillant et enseignant Son avènement, et ceux qui le nient. “Veillez donc”, dit-Il. “Heureux ce serviteur que son maître, à son arrivée, trouvera faisant ainsi.” Versets 42, 46. “Si donc tu ne veilles pas, je viendrai sur toi comme un voleur, et tu ne sauras à quelle heure je viendrai sur toi.” Apocalypse 3:3. » The Great Controversy, 370.
When Litch’s prediction was fulfilled men “of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” Miller’s message was empowered when his rules of prophetic interpretation were confirmed as valid rules. In response to the fulfillment of the time prophecy, not only was Miller’s rule's confirmed, and many then joined the Millerite movement, but just as prophetically significant was that it was the primary rule of Miller’s rules that had been confirmed. Also, the fact that the confirmation was accomplished by the application of a prophecy of the second of three woes, which are also the fifth, sixth and seventh trumpet.
Lè prediksyon Litch la te akonpli, mesye “ki te gen konesans ak pozisyon te ini ak Miller, ni nan predikasyon ni nan pibliye opinyon li yo, e depi 1840 rive 1844 travay la te gaye rapidman.” Mesaj Miller la te resevwa pouvwa lè règ li yo sou entèpretasyon pwofetik yo te konfime kòm règ ki valab. An repons ak akonplisman pwofesi tan an, non sèlman règ Miller yo te konfime, e anpil moun te antre nan mouvman Millerit la, men sa ki te menm gen plis enpòtans pwofetik se ke se te règ prensipal pami règ Miller yo ki te konfime. Epitou, lefètke konfimasyon an te reyalize pa aplikasyon yon pwofesi sou dezyèm nan twa malè yo, ki se tou senkyèm, sizyèm ak setyèm twonpèt yo.
The empowerment of Miller’s message became one of the most significant waymarks of the Millerite reform movement. It had been typified by Jesus’ baptism. It marked that the final testing process of the former covenant people (the Protestants) had begun. It became the focus of Satan’s attack against the overall Millerite movement and message.
Pwisans mesaj Miller la te vin youn nan pi gwo pwen repè mouvman refòm Milerit la. Sa te deja tipifye pa batèm Jezi a. Li te make kòmansman pwosesis dènye tès la pou ansyen pèp alyans lan (Pwotestan yo). Li te vin tounen pwen santral atak Satan kont mouvman ak mesaj Milerit la an jeneral.
“Any question that Satan can arouse in the mind to create doubt in regard to the grand history of the past travels of the people of God will please his satanic majesty and is an offense to God. The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Nenpòt kesyon Satan ka leve nan lespri a pou kreye dout konsènan gran istwa vwayaj pèp Bondye a te fè nan tan pase yo ap fè plezi a majeste satanik li, epi sa se yon ofans devan Bondye. Nouvèl konsènan vini Senyè a byento avèk puisans ak anpil gwo glwa nan mond nou an se laverite, e an 1840 anpil vwa te leve pou pwoklamasyon li.” Manuscript Releases, volim 9, 134.
On September 11, 2001 the third woe arrived into prophetic history. The event confirmed the primary rule of prophetic interpretation adopted by the movement of the third angel that began in 1989. The first truth opened up to the messenger of that reform movement was opened up in 1989, and it was not the last six verses of Daniel eleven. It was the truth that all the reform movements run parallel to each other and are to be brought together line upon line in order to identify the characteristics of the movement of the one hundred and forty-four thousand which is the movement of the third angel. The first public presentation I ever gave was at a camp meeting in 1994, or perhaps 1995. The presentation was not on the last six verses of Daniel eleven, it was on the reform lines running parallel to each other.
Nan dat 11 septanm 2001, twazyèm malè a te rive nan istwa pwofetik. Evènman an te konfime règ prensipal entèpretasyon pwofetik mouvman twazyèm zanj lan te adopte, mouvman ki te kòmanse an 1989. Premye verite ki te louvri devan mesaje mouvman refòm sa a te louvri an 1989, e se pa t dènye sis vèsè Danyèl onz yo. Se te verite ki fè konnen tout mouvman refòm yo mache an paralèl youn ak lòt epi yo dwe rasanble liy sou liy, pou yo ka idantifye karakteristik mouvman san karannkat mil la, ki se mouvman twazyèm zanj lan. Premye prezantasyon piblik mwen te janm bay se te nan yon reyinyon kan an 1994, oswa petèt an 1995. Prezantasyon an pa t sou dènye sis vèsè Danyèl onz yo; li te sou liy refòm yo k ap mache an paralèl youn ak lòt.
When the prophecy of Islam of the third woe was fulfilled on September 11, 2001, it paralleled August 11, 1840. In 1840 a prophecy of the first and second woes confirmed the message of the Millerites, and on September 11, 2001 a prophecy of the third woe confirmed the message of Future for America. The recognition of that fact brought a multitude into the movement, where it had previously been primarily one individual. The message of the movement and the messenger then became under attack, just as the history of 1840 had become the focus of satanic attack through the decades that followed.
Lè pwofesi sou Islam nan twazyèm malè a te akonpli nan 11 septanm 2001, li te koresponn ak 11 dawout 1840. An 1840, yon pwofesi sou premye ak dezyèm malè yo te konfime mesaj Milerit yo, epi nan 11 septanm 2001, yon pwofesi sou twazyèm malè a te konfime mesaj Future for America. Rekonesans reyalite sa a te fè yon foul moun antre nan mouvman an, tandiske anvan sa li te sitou yon sèl moun. Lè sa a, mesaj mouvman an ansanm ak mesaje a te vin anba atak, menm jan istwa 1840 la te vin sant atak satanik pandan deseni ki te vin apre yo.
Those who joined the movement of Future for America adopted the rules of prophetic interpretation assembled by the messenger of that history. One of those rules, perhaps the most significant of those rules was and is a triple application of prophecy. The messenger had come to understand that certain prophetic truths were illustrated upon three specific fulfillments. Believing that the Millerite history was repeated in the history of the one hundred and forty-four thousand it was seen that August 11, 1840 typified September 11, 2001, and that the other sacred reform lines also possessed that very same waymark.
Moun ki te antre nan mouvman Future for America a te adopte règ entèpretasyon pwofetik mesaje istwa sa a te rasanble yo. Youn nan règ sa yo, petèt pi enpòtan pami yo, te e li toujou se yon aplikasyon trip pwofesi a. Mesaje a te vin konprann ke sèten verite pwofetik te ilistre sou twa akonplisman espesifik. Paske yo te kwè ke istwa Millerit la te repete nan istwa san karant-kat mil yo, yo te wè ke 11 dawout 1840 te yon tip pou 11 septanm 2001, e ke lòt liy refòm sakre yo tou te posede menm mak chemen sa a.
The evidence of the repetition of every sacred reform line in the line of the third angel was then opened up by the Lion of the tribe of Judah. It was seen that just as the Millerite history fulfilled the parable of the ten virgins to the very letter, so too did the history of Future for America.
Prèv repetisyon chak liy refòm sakre nan liy twazyèm zanj lan te vin louvri devan nou pa Lyon branch fanmi Jida a. Li te parèt klè ke menm jan istwa Millerit la te akonpli parabòl dis vyèj yo jouk nan dènye detay la, konsa tou istwa Future for America te fè sa.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Yo souvan voye m al gade parabòl dis vyèj yo, senk ladan yo ki te saj, epi senk ki te sòt. Parabòl sa a te ak pral akonpli jis nan pi piti detay li, paske li gen yon aplikasyon espesyal pou tan sa a; epi, menm jan ak mesaj twazyèm zanj lan, li te akonpli epi l ap kontinye rete verite prezan jouk nan fen tan an.» Review and Herald, 19 out 1890.
The seven thunders of Revelation ten were recognized to identify that the experience of the Millerites from August 11, 1840 to October 22, 1844, and also the history of September 11, 2001 unto the soon-coming Sunday law.
Sèt loraj yo nan Revelasyon dis la te rekonèt kòm sa ki idantifye eksperyans Millerit yo soti 11 dawou 1840 rive 22 oktòb 1844, epi tou istwa 11 septanm 2001 jiska lwa dimanch ki pral vini talè a.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Limyè espesyal yo te bay Jan, ki te eksprime nan sèt loraj yo, se te yon deskripsyon evènman ki t ap rive anba mesaj premye ak dezyèm zanj yo....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Apre sèt loraj sa yo te fè tande vwa yo, lòd la vini bay Jan menm jan ak Dànyèl konsènan ti liv la: ‘Sele bagay sa yo sèt loraj yo te pwononse.’ Sa yo gen rapò ak evènman k ap vini yo, ki pral devwale nan lòd pa yo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It was recognized that Sister White directly said that the movement of the third angel runs parallel with the movement of the first and second angels.
Li te rekonèt ke Sè White te di dirèkteman mouvman twazyèm zanj lan mache an paralèl ak mouvman premye ak dezyèm zanj yo.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Bondye te bay mesaj Revelasyon 14 yo plas pa yo nan liy pwofesi a, e travay yo pa dwe sispann jouk nan fen istwa tè sa a. Mesaj premye ak dezyèm zanj yo toujou verite pou tan sa a, e yo dwe mache an paralèl ak sa a ki swiv la. Twazyèm zanj lan pwoklame avètisman li avèk yon gwo vwa. ‘Apre bagay sa yo,’ Jan te di, ‘mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa, e tè a te klere ak laglwa li.’ Nan liminasyon sa a, limyè tout twa mesaj yo ini ansanm.” The 1888 Materials, 803, 804.
The movement of the first and second angels runs parallel with the movement of the third angel. The prophecy that empowered the movement of the first and second angel, was empowered by a fulfillment of a time prophecy of the first and second woe, and the empowerment of the movement of the third angel was empowered by a fulfillment of a prophecy of the third woe.
Mouvman premye ak dezyèm zanj yo mache paralèl ak mouvman twazyèm zanj lan. Pwofesi ki te bay mouvman premye ak dezyèm zanj lan fòs, te resevwa fòs li nan akonplisman yon pwofesi tan sou premye ak dezyèm malè yo; epi fòs ki te bay mouvman twazyèm zanj lan te soti nan akonplisman yon pwofesi konsènan twazyèm malè a.
As with August 11, 1840, when the message of Future for America was confirmed “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted” by Future for America, and “a wonderful impetus was given to the advent movement.” “Men of learning and position united” with Future for America, “both in preaching and in publishing” the prophetic message of Future for America. The specific rule of Future for America which clearly confirmed September 11, 2001 as a fulfillment of prophecy was a “triple application of prophecy.”
Menm jan ak 11 out 1840, lè mesaj Future for America te konfime, “anpil moun te vin konvenki sou koreksyon prensip entèpretasyon pwofetik yo te adopte” pa Future for America, epi “yon bèl elan te bay mouvman adven an.” “Gason ki gen konesans ak pozisyon te ini” ak Future for America, “ni nan preche ni nan pibliye” mesaj pwofetik Future for America a. Règleman espesifik Future for America ki te konfime aklè 11 septanm 2001 kòm yon akonplisman pwofesi se te yon “aplikasyon trip pwofesi.”
When we accept the foundational view of Islam of the first and second woes, as represented on both sacred charts, in conjunction with the written testimony of those who taught the message, we recognize specific prophetic characteristics associated with the first woe, and the second woe. The Bible repeatedly teaches, in a variety of ways, that truth is established upon the testimony of two. The prophetic characteristics of the first woe, combined with the prophetic characteristics of the second woe, establishes the prophetic characteristics of the third woe. The triple application of Islam is so specific in identifying the arrival of the third woe on September 11, 2001, that it is impossible not to see, though most choose to close their eyes to the evidence.
Lè nou aksepte konpreyansyon fondamantal Islam lan konsènan premye ak dezyèm malè yo, jan sa reprezante sou toude tablo sakre yo, ansanm ak temwayaj ekri moun ki te anseye mesaj la, nou rekonèt karakteristik pwofetik presi ki asosye ak premye malè a, ak dezyèm malè a. Bib la repete anseye, nan divès fason, ke verite tabli sou temwayaj de moun. Karakteristik pwofetik premye malè a, ansanm ak karakteristik pwofetik dezyèm malè a, tabli karakteristik pwofetik twazyèm malè a. Aplikasyon trip Islam lan tèlman presi nan idantifye rive twazyèm malè a nan 11 septanm 2001, ke li enposib pou pa wè sa, byenke pifò chwazi fèmen je yo devan prèv la.
The triple application of prophecy firmly established that the third woe arrived on September 11, 2001. It was then seen that the rule had been directly associated with the second angel’s message, which in the time of the Millerites and also in the time of the one hundred and forty-four thousand is the period when the Holy Spirit is poured out. Both histories are a fulfillment of the parable of the ten virgins, and in the parable the message of the Midnight Cry is where the distinction between the wise and foolish is manifested, and it is where the message of the second angel is empowered.
Aplikasyon pwopetik trip la te etabli avèk fèmte ke twazyèm malè a te rive 11 septanm 2001. Lè sa a, yo te wè ke règ la te dirèkteman asosye avèk mesaj dezyèm zanj lan, ki nan tan Millerit yo epi tou nan tan san karannkat mil yo se peryòd kote Sentespri a vide. Toude istwa yo se yon akonplisman parabòl dis vyèj yo, epi nan parabòl la mesaj Rèl Minwi a se kote distenksyon ant saj yo ak moun sòt yo vin parèt, epi se la mesaj dezyèm zanj lan resevwa pisans.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Près de la fin du message du second ange, je vis une grande lumière venant du ciel briller sur le peuple de Dieu. Les rayons de cette lumière paraissaient éclatants comme le soleil. Et j’entendis les voix des anges s’écrier : ‘Voici, l’Époux vient ; sortez à sa rencontre !’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Sa a se te rèl a minwi a, ki te gen pou bay pouvwa a mesaj dezyèm zanj lan. Zanj yo te voye soti nan syèl la pou reveye sen yo ki te dekouraje yo epi prepare yo pou gwo travay ki te devan yo a. Moun ki te gen plis talan yo pa t premye moun ki te resevwa mesaj sa a. Zanj yo te voye bay moun imil ak konsakre yo, epi yo te pouse yo leve rèl la: ‘Men Veterinè a ap vini; soti al rankontre Li!’” Early Writings, 238.
In the history of the first and second angels, the outpouring of the Holy Spirit is accomplished by the Midnight Cry joining the second angels’ message. This is repeated in the history of the third angel.
Nan istwa premye ak dezyèm zanj yo, efizyon Sentespri a reyalize lè Kri Minwi a vini ini ak mesaj dezyèm zanj lan. Sa repete nan istwa twazyèm zanj lan.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 195.
“Zanj yo te voye pou ede zanj pisan ki te soti nan syèl la, e mwen te tande vwa ki te sanble ap sonnen toupatou: Sòti ladan l, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo; paske peche li yo rive jis nan syèl la, e Bondye sonje inikite li yo. Mesaj sa a te sanble yon adisyon ak twazyèm mesaj la, e li te vin mete ansanm avè l, menm jan rèl minui a te mete ansanm ak mesaj dezyèm zanj lan an 1844. Laglwa Bondye te repoze sou sen ki te gen pasyans, ki t ap tann yo, epi san okenn lakrent yo te bay dènye avètisman solanèl la, yo t ap pwoklame tonbe Babilòn nan, epi yo t ap rele pèp Bondye a pou yo soti ladan l; pou yo te ka chape anba kondanasyon terib li a.” Spiritual Gifts, volim 1, 195.
In terms of a triple application of prophecy, the second angel’s message represents a triple application of prophecy, for the message in either history is Babylon twice fallen.
An tèm de yon aplikasyon trip nan pwofesi a, mesaj dezyèm zanj lan reprezante yon aplikasyon trip nan pwofesi a, paske mesaj la nan chak istwa se Babilòn tonbe de fwa.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Yon lòt zanj swiv, li t ap di: Babilòn tonbe, li tonbe, gwo vil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a. Revelasyon 14:8.
The mighty angel of Revelation ten descended with the fulfillment of a prophecy of the first and second woe on August 11, 1840, and in so doing it typified the descent of the mighty angel of Revelation chapter eighteen on September 11, 2001. That angel who lightens the earth with His glory then made a proclamation.
Zanj puisan ki nan Revelasyon dis la te desann avèk akonplisman yon pwofesi sou premye ak dezyèm malè a, 11 dawout 1840, epi lè li te fè sa, li te prefigire desandan zanj puisan ki nan Revelasyon chapit dizwit la, 11 septanm 2001. Lè sa a, zanj sa a ki klere tè a avèk laglwa Li te fè yon pwoklamasyon.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Epi li rele byen fò ak yon vwa pwisan, li di: Babilòn, gran lavil la, tonbe, li tonbe; e li vin tounen kay demon yo, twou pou tout move lespri, ak kaj pou tout zwazo ki pa pwòp e ki rayisab. Revelasyon 18:2.
The message of the second angel of chapter fourteen, and of the mighty angel of chapter eighteen is identifying that Babylon has twice fallen, and the message is identifying Babylon of the last days. It identifies Babylon of the last days, for the two times Babylon previously fell in the time of Nimrod, and in the time of Nebuchadnezzar unto Belshazzar establishes the prophetic characteristics of the fall of the whore of Revelation seventeen who has written on her forehead, “Babylon the Great.” To identify that fall of Babylon in the last days requires the two witnesses of the two previous falls of Babylon, for the message of the last days is Babylon is fallen, is fallen. When the mighty angel descended when the great buildings of New York City were brought down by a touch of God, by His proclamation He identifies the rule of a triple application of prophecy. The triple application of prophecy that established September 11, 2001 as a fulfillment of God’s prophetic Word was the triple application of the three woes.
Mesaj dezyèm zanj chapit katòz la, ak sa gwo zanj chapit dizwityèm nan, ap idantifye ke Babilòn tonbe de fwa, epi mesaj la ap idantifye Babilòn dènye jou yo. Li idantifye Babilòn dènye jou yo, paske de fwa Babilòn te deja tonbe—nan tan Nimwòd la, epi nan tan Nebikadneza rive jouk Bèlchaza—tabli karakteristik pwofetik tonbe pwostitiye a nan Revelasyon disèt la, ki gen sa ki ekri sou fwon li: “Babilòn Gran an.” Pou idantifye tonbe Babilòn sa a nan dènye jou yo, sa mande de temwen de de tonbe Babilòn ki te vini anvan yo, paske mesaj dènye jou yo se: Babilòn tonbe, li tonbe. Lè gwo zanj lan te desann lè gwo bilding Vil Nouyòk yo te kraze anba yon manyen Bondye, pa pwoklamasyon Li a Li idantifye règ yon aplikasyon trip pwofesi. Aplikasyon trip pwofesi a ki te tabli 11 Septanm 2001 kòm yon akonplisman Pawòl pwofetik Bondye a, se te aplikasyon trip twa malè yo.
At that fulfillment many joined the movement of Future for America, and they were convinced of the principles of prophetic interpretation that had been employed by Future for America. August 11, 1840 repeated, and in so doing the repetition did not confirm the primary rule of Miller, that being that a day represents a year in Bible prophecy, for the primary rule of Future for America was that the Millerite history of the first and second angels’ messages is repeated in the history of the movement of the third angel.
Nan akonplisman sa a, anpil moun te rantre nan mouvman Future for America, e yo te vin konvenki de prensip entèpretasyon pwofetik Future for America te itilize yo. 11 dawout 1840 te repete, e lè sa a li te repete a, repete a pa t konfime règ prensipal Miller la, sètadi ke yon jou reprezante yon ane nan pwofesi Bib la, paske règ prensipal Future for America se te ke istwa Millerit mesaj premye ak dezyèm zanj yo repete nan istwa mouvman twazyèm zanj lan.
It seems self-evident that if the year 1840 became a specific attack of his satanic majesty, as Sister White identifies Satan, then the history of September 11, 2001 would also be subject to a similar attack. Thus, we find conspiracy theories identifying the role of the globalist, or the Jesuits, or the CIA, or the Bushes or some combination of those powers. Those theories, though containing some elements of truth are designed to refute the idea that it was a touch from God that brought down the great buildings of New York City, thus marking the arrival of the third woe into the history of the movement of the one hundred and forty-four thousand.
Li sanble evidan poukont li ke si ane 1840 la te vin tounen yon atak espesifik soti nan majeste satanik li a, jan Sè White idantifye Satan, alò istwa 11 septanm 2001 la ta dwe tou sibi yon atak menm jan an. Konsa, nou jwenn teyori konplo ki idantifye wòl globalis yo, oubyen Jezuit yo, oubyen CIA a, oubyen fanmi Bush la, oswa kèk konbinezon nan pouvwa sa yo. Teyori sa yo, byenke yo genyen kèk eleman verite, fèt pou demanti lide ke se te yon manyen Bondye ki te fè gwo batiman Vil Nouyòk yo tonbe, konsa make rive twazyèm malè a nan istwa mouvman san karannkat mil yo.
“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.
“Koulye a, èske gen pawòl mwen te deklare ki di New York pral ravaje pa yon vag lanmè? Sa, mwen pa janm di li. Mwen te di, pandan m ap gade gwo bilding yo k ap monte la a, etaj sou etaj: ‘Ala sèn terib ki pral fèt lè Seyè a 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 gen okenn limyè espesyal konsènan sa k ap vini sou New York, eksepte sa mwen konnen: yon jou, gwo bilding ki la yo pral kraze anba aksyon pouvwa Bondye k ap vire epi chavire tout bagay. Selon limyè yo te ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan men Seyè a, yon sèl manyen pouvwa pisan li a, epi estrikti masif sa yo pral tonbe. Pral gen sèn ki gen yon terè nou pa kapab menm imajine.” Review and Herald, July 5, 1906.
The conspiracy theories, whether containing no truth or partial truths all undermine the truth that it was God’s providential activity that brought about the events of that date. Those various conspiracy theories are Satan’s attack from the outside of the movement against the truth, but he also worked to undermine the truth from within the movement. One of those internal attacks is based upon a rejection of Rome as the subject of the book of Joel.
Teyori konplo yo, kit yo pa genyen okenn verite ladan yo, kit yo genyen verite pasyèl, tout ap mine verite ki di se te aktivite pwovidansyèl Bondye ki te fè evènman dat sa a rive. Divès teyori konplo sa yo se atak Satan soti deyò mouvman an kont verite a, men li te travay tou pou mine verite a anndan mouvman an. Youn nan atak entèn sa yo baze sou yon rejè Wòm kòm sijè liv Joël la.
We will consider that controversy in the next article.
Nou pral konsidere konfli sa a nan atik k ap vini an.
The word of the Lord that came to Joel the son of Pethuel. Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth. For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. Joel 1:1–6.
Pawòl Senyè a ki te vin jwenn Joèl, pitit gason Petwèl la. Tande sa, nou menm granmoun yo, epi koute byen, nou tout ki rete nan peyi a. Èske sa te rive nan jou pa nou yo, oswa menm nan jou zansèt nou yo? Rakonte pitit nou yo sa, epi se pou pitit nou yo rakonte pitit pa yo; epi pitit pa yo, bay yon lòt jenerasyon. Sa gwo sotrèl la te kite, sotrèl la manje l; sa sotrèl la te kite, cheniy la manje l; epi sa cheniy la te kite, cheni devoran an manje l. Reveye, nou menm tafyatè yo, epi kriye; plenn byen fò, nou tout k ap bwè diven, poutèt diven nouvo a, paske yo retire l nan bouch nou. Paske yon nasyon monte sou peyi mwen an, li fò, li san kantite; dan li se dan lyon, epi li gen gwo dan machwè yon gran lyon. Joèl 1:1–6.