We are now in the testing period of the image of the beast, and the first prophetic controversy in Adventism’s history is now being repeated. In July of 2023, Michael the archangel descended to awaken Ezekiel’s dead dry bones, who were lying slain in the street of that great city of Sodom and Egypt. There in chapter eleven of Revelation, they are brought out of their sleep of death by the impartation of the Spirit. In chapter thirty-seven of Ezekiel, the message of the four winds is identified as the message that turns the dead dry bones, which is identified as the whole house of Israel, into the Lord’s army. The prophet Daniel represents John’s two slain witnesses, and he also represents those in the valley of dead dry bones as well as the wise virgins in the parable.
Kounyeya a nou nan peryòd eprèv imaj bèt la, e premye konfli pwofetik nan istwa Adventis la ap repete kounyeya. Nan mwa Jiyè 2023, Mikayèl, arkanj la, desann pou reveye zo sèk mò Ezekyèl yo, ki te kouche mouri nan lari gwo vil sa a, Sodòm ak Lejip. Se la, nan chapit onz Revelasyon an, yo sòti nan dòmi lanmò yo pa kominikasyon Lespri a. Nan chapit trannsèt Ezekyèl la, mesaj kat van yo idantifye kòm mesaj ki fè zo sèk mò yo, ki idantifye kòm tout kay Izrayèl la, tounen lame Senyè a. Pwofèt Danyèl la reprezante de temwen Jan yo ki te mouri yo, epi li reprezante tou sila yo ki nan vale zo sèk mò yo ansanm ak vyèj saj yo nan parabòl la.
When the Millerites fulfilled the parable, they recognized that their experience was represented in the parable. The one hundred and forty-four thousand will also need to recognize that they had been in the tarrying time. Like Daniel in chapter nine, they will need to recognize that they have been scattered into the enemies’ land as represented by the seven times of Leviticus twenty-six, and also understand Nebuchadnezzar’s secret image of beasts.
Lè Milerit yo te akonpli parabòl la, yo te rekonèt ke eksperyans pa yo te reprezante nan parabòl la. San karannkat mil yo pral bezwen tou rekonèt ke yo te nan tan reta a. Menm jan ak Danyèl nan chapit nèf la, yo pral bezwen rekonèt ke yo te gaye nan peyi lènmi yo, jan sèt fwa Levitik vennsis la reprezante sa, epi tou konprann imaj sekrè bèt Nèbikadneza a.
In each of these lines a prophetic test from God’s Word is represented. The two witnesses dead in the street are filled with the Spirit as they are resurrected. Ezekiel’s dead bones needed to hear a prophetic message. Daniel had been studying the writings of Moses and Jeremiah when he was awakened to his scattered condition. In chapter two Daniel and the three worthies were metaphorically awakened to the fact that they had been placed under a death decree, and then the prophetic light which had been hidden and then unsealed rescued Daniel and his three friends. The virgins of the parable are awakened by a “cry” at midnight. The Millerites were awakened when Christ removed His hand from the figures on the chart. In all six witnesses it is a prophetic message that awakens the dead or sleeping ones. It then produces a testing where two classes are manifested at the conclusion of the testing process.
Nan chak nan liy sa yo, yon tès pwofetik ki soti nan Pawòl Bondye a reprezante. De temwen yo, ki te mouri nan lari a, ranpli avèk Lespri a pandan yo resisite. Zo mò Ezekyèl yo te bezwen tande yon mesaj pwofetik. Danyèl t ap etidye ekriti Moyiz ak Jeremi lè li te reveye sou kondisyon li ki te gaye a. Nan chapit de a, Danyèl ak twa mesye ki te gen anpil valè yo te reveye an sans metaforik sou lefèt ke yo te mete yo anba yon dekrè lanmò; epi limyè pwofetik la, ki te kache epi answit desegele, te sove Danyèl ak twa zanmi li yo. Vyèj parabòl la yo reveye pa yon “rèl” a minwi. Millerit yo te reveye lè Kris te retire men Li sou figi ki te sou tablo a. Nan tout sis temwen yo, se yon mesaj pwofetik ki reveye moun ki mouri oswa sila yo k ap dòmi yo. Lè sa a, li pwodui yon tès kote de klas manifeste nan konklizyon pwosesis tès la.
Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, it is Ezekiel’s message of the four winds, and of Moses’ scattering of seven times in Leviticus twenty-six. It is the message of the resurrection that is brought by Michael the archangel. It is the message of Nebuchadnezzar’s secret dream of the image of beasts.
Dapre liy sa yo, li tabli ke lè san karannkat mil yo reveye nan dènye jou yo, se mesaj Ezekyèl la konsènan kat van yo, ansanm ak dispèsyon sèt fwa Moyiz la nan Levitik venntsis. Se mesaj rezirèksyon an ke Mikal, chèf zanj lan, pote. Se mesaj rèv sekrè Nebikadneza a konsènan estati bèt yo.
The virgins are tested based upon whether they have oil, which is identified as “the messages of God’s spirit.” The Millerites were awakened when they realized they were identified within God’s prophetic Word, and also when they saw the same evidence that first led them to predict 1843 actually predicted October 22, 1844. Based upon these lines, it is established that when the one hundred and forty-four thousand are awakened in the last days, they will be awakened to a prophetic testing message which produces two classes of worshippers.
Vyèj yo pase anba tès selon si yo gen lwil, ki idantifye kòm « mesaj Lespri Bondye a ». Milerit yo te reveye lè yo te rann yo kont yo te idantifye nan Pawòl pwofetik Bondye a, epi tou lè yo te wè menm prèv ki te premye mennen yo pou yo te predi 1843 la te an reyalite anonse 22 oktòb 1844. Sou baz liy sa yo, li etabli ke lè san karannkat mil yo pral reveye nan dènye jou yo, yo pral reveye pou yon mesaj pwofetik tès ki pwodui de kategori adoratè.
All of these lines find their perfect and final fulfillment in the period of prophetic testing represented by the formation of the image to and of the beast. That test is finished when probation closes upon the virgins at the Sunday law. Therefore, the image of the beast testing process that is repeatedly represented as a test that manifests who have understood the message that was unsealed, is represented by all these prophetic lines. In Daniel twelve the wise who understand the increase of knowledge navigate a three-step testing process represented as being made pure, white and tried. Those three steps are the steps of conviction brought by the Holy Spirit, representing a conviction of sin, righteousness and judgment. Those three steps are the courtyard, the holy place and the Most Holy Place. Those three steps are also represented in the three angels of Revelation fourteen as well as in the experience of Daniel and the three worthies in chapter one. There they first passed a dietary test, then a visual test and finally they passed the third test given by the king of the north—represented by Nebuchadnezzar.
Tout cela trouve son accomplissement parfait et final dans la période d’épreuve prophétique représentée par la formation de l’image à la bête et de la bête. Cette épreuve s’achève lorsque le temps de grâce prend fin pour les vierges au moment de la loi du dimanche. Par conséquent, le processus d’épreuve de l’image de la bête, qui est à maintes reprises présenté comme une épreuve manifestant ceux qui ont compris le message qui avait été descellé, est représenté par toutes ces lignes prophétiques. Dans Daniel douze, les sages qui comprennent l’accroissement de la connaissance traversent un processus d’épreuve en trois étapes, représenté comme étant purifiés, blanchis et éprouvés. Ces trois étapes sont celles de la conviction produite par le Saint-Esprit, représentant une conviction de péché, de justice et de jugement. Ces trois étapes sont le parvis, le lieu saint et le lieu très saint. Ces trois étapes sont aussi représentées dans les trois anges d’Apocalypse quatorze, ainsi que dans l’expérience de Daniel et des trois compagnons au chapitre un. Là, ils passèrent d’abord une épreuve alimentaire, puis une épreuve visuelle, et enfin ils réussirent la troisième épreuve donnée par le roi du nord — représenté par Nebucadnetsar.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:17–20.
Kanta pou kat timoun sa yo, Bondye te ba yo konesans ak ladrès nan tout kalite etid ak sajès; epi Danyèl te gen konpreyansyon nan tout vizyon ak rèv. Epi, lè jou wa a te fikse pou yo te mennen yo devan li yo te rive nan bout yo, chèf enik yo mennen yo devan Nebikadneza. Wa a pale avèk yo; e, pami yo tout, pa t jwenn okenn ki te tankou Danyèl, Ananya, Mizaèl ak Azarya; se poutèt sa yo te kanpe devan wa a. Epi, nan tout kestyon sajès ak konpreyansyon wa a te poze yo, li te jwenn yo dis fwa pi siperyè pase tout majisyen ak astrolog ki te nan tout wayòm li a. Danyèl 1:17–20.
The last of three tests for Daniel and the three worthies was a test carried out by Nebuchadnezzar, thus typifying the final prophetic test Daniel and the three worthies typify is about Babylon, for Nebuchadnezzar was the king, which in Isaiah chapter seven, verses eight and nine establishes a king, a capital of a nation and a “head” which are interchangeable symbols. The “head” is representing the head of Modern Babylon in the last days. That “head” in the last days is the whore of Revelation seventeen, who has written upon her forehead, “MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH.”
Dènye nan twa tès yo pou Danyèl ak twa mesye vanyan yo se te yon tès Nebikadneza te fè pase yo; konsa, sa montre dènye tès pwofetik Danyèl ak twa mesye vanyan yo prefigire a konsène Babilòn, paske Nebikadneza te wa a; e sa, nan Ezayi chapit sèt, vèsè uit ak nèf, tabli yon wa, yon kapital yon nasyon, ak yon “tèt” kòm senbòl ki ka ranplase youn lòt. “Tèt” la reprezante tèt Babilòn Modèn nan dènye jou yo. “Tèt” sa a nan dènye jou yo se pwostitiye a nan Revelasyon disèt la, ki gen sa ki ekri sou fwon li: “MISTÈ, GRAN BABILÒN NAN, MANMAN PWOSTITIYE YO AK ABOMINASYON LATÈ YO.”
The one hundred and forty-four thousand’s last prophetic test is associated with a correct or incorrect understanding of the “head” of modern Babylon in the last days. Their last test also includes understanding that modern Babylon and Modern Rome are interchangeable symbols, and therefore modern Babylon’s “head” is the same “head” in either line, for they are interchangeable symbols.
Dènye tès pwofetik san karannkat mil yo gen rapò ak yon konpreyansyon kòrèk oswa enkòrèk sou “tèt” Babilòn modèn nan dènye jou yo. Dènye tès yo gen ladan tou konpreyansyon ke Babilòn modèn ak Wòm modèn se senbòl ki ka ranplase youn lòt, e se poutèt sa “tèt” Babilòn modèn nan se menm “tèt” la nan toude liy yo, paske yo se senbòl ki ka ranplase youn lòt.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
«Le monde est rempli de tempêtes, de guerre et de discorde. Cependant, sous un seul chef — la puissance papale — les peuples s’uniront pour s’opposer à Dieu dans la personne de Ses témoins.» Testimonies, volume 7, 182.
Daniel and the three worthies illustrate that the final prophetic test, for it is always a test upon prophecy, is a test over the subject of Rome, for the head in the last days is the papal power, who is typified by Nebuchadnezzar, the first head of Babylon, who personally tested Daniel and the three worthies. The controversy typified by Daniel and the three worthies, is also prefigured by the first controversy in the foundational history of Adventism, as represented upon the 1843 chart, which was directed by the hand of the Lord, and was not to be altered. The controversy represented upon the 1843 chart was based upon identifying Antiochus Epiphanes or pagan Rome as the power who established the vision in verse fourteen of Daniel chapter eleven.
Danyèl ak twa diy yo montre ke dènye tès pwofetik la, paske se toujou yon tès sou pwofesi, se yon tès sou sijè Wòm nan; paske tèt la nan dènye jou yo se pouvwa papal la, ki tipifye pa Nebikadneza, premye tèt Babilòn nan, ki pèsonèlman te mete Danyèl ak twa diy yo anba eprèv. Kontwovès ki tipifye pa Danyèl ak twa diy yo, prefigire tou pa premye kontwovès la nan istwa fondatè Adventis la, jan sa reprezante sou tablo 1843 a, ki te dirije pa men Senyè a, epi ki pa t dwe chanje. Kontwovès ki reprezante sou tablo 1843 a te chita sou idantifikasyon Antyòchis Epifàn oswa Wòm payen kòm pouvwa ki te etabli vizyon an nan vèsè katòz nan chapit onz Danyèl la.
In the history of the last days the one hundred and forty-four thousand will be tested upon their prophetic understanding. Prophetic understanding is established by the several lines of prophecy that uphold the final test as prophetic in nature. The test will be progressive and will reach its conclusion with a manifestation of two classes of worshippers.
Nan istwa dènye jou yo, san karannkat mil yo pral sibi yon tès konsènan konpreyansyon pwofetik yo. Konpreyansyon pwofetik la tabli pa plizyè liy pwofesi ki soutni lefèt ke dènye tès la se yon tès ki gen yon nati pwofetik. Tès la pral pwogresif, e li pral rive nan konklizyon li avèk yon manifestasyon de de klas adoratè.
As represented in Daniel chapter twelve, the testing begins when new prophetic light is unsealed, and the first test is then whether to eat the message or reject the message. That test is represented by Daniel as “purified,” and the next test Daniel called, “made white,” and the process ended at the third and final test represented as “tried.” The third and final test is where the two classes are “tried,” and it is there they manifest whether they have oil, or not.
Jan sa sa reprezante nan Danyèl chapit douz la, eprèv la kòmanse lè yon nouvo limyè pwofetik louvri, epi premye tès la se lè sa a si wi ou non pou manje mesaj la oswa rejte mesaj la. Danyèl reprezante tès sa a kòm “pirifye”; epi pwochen tès la, Danyèl rele l “blanchi”; epi pwosesis la fini nan twazyèm ak dènye tès la, ki reprezante kòm “eseye.” Twazyèm ak dènye tès la se kote de klas yo “eseye,” epi se la yo manifeste si yo gen lwil, oswa si yo pa genyen.
Daniel chapter one directly identifies the last test, and therefore Daniel is identifying the test which is represented as “the formation of the image of the beast” which is the “test God’s people must pass,” both before “they are sealed” and also before “probation closes” at the soon-coming Sunday law.
Danyèl chapit youn idantifye dènye tès la dirèkteman; se poutèt sa, Danyèl ap idantifye tès ki reprezante kòm “fòmasyon imaj bèt la,” ki se “tès pèp Bondye a dwe pase a,” ni anvan “yo sele yo” ni tou anvan “tan gras la fèmen” nan lwa dimanch k ap vini byento a.
The test of how the image of the beast is formed involves the prophetic test of understanding the threefold union’s prophetic structure. The dragon, the beast and the false prophet have a specific prophetic structure that is established upon a multitude of prophetic witnesses. To understand how the threefold union comes together as a single prophetic power in the last days is to understand how the image of the beast is formed.
Egzamen sou fason imaj bèt la fòme a enplike tès pwofetik ki mande pou yo konprann estrikti pwofetik inyon an twa fwa. Dragon an, bèt la ak fo pwofèt la gen yon estrikti pwofetik presi ki tabli sou yon foul temwen pwofetik. Konprann kijan inyon an twa fwa reyini pou vin tounen yon sèl pouvwa pwofetik nan dènye jou yo, se konprann kijan imaj bèt la fòme.
A simple, but complex illustration of the importance of understanding how the image of the beast is formed in the last days is Paul’s testimony of the man of sin in chapter two of 2 Thessalonians. Paul addresses the prophetic relationship of pagan Rome and papal Rome, and when he does so, he identifies that “the prophetic relationship of pagan Rome and papal Rome” is a subject that manifests two classes of worshippers.
Yon ilistrasyon senp, men konplèks, sou enpòtans pou konprann kijan imaj bèt la fòme nan dènye jou yo, se temwayaj Pòl bay konsènan nonm peche a nan chapit dezyèm lan nan 2 Thessalonians. Pòl pale sou relasyon pwofetik ant Wòm payen ak Wòm papal, epi lè li fè sa, li idantifye ke “relasyon pwofetik ant Wòm payen ak Wòm papal” la se yon sijè ki manifeste de kategori adoratè.
One group that loves the truth of “the prophetic relationship of pagan Rome and papal Rome,” and another group that doesn’t love that truth and therefore receive strong delusion. The prophetic relationship of pagan Rome and papal Rome that Paul set forth is but one of many prophetic passages that represent the relationship of those two powers, and also the relationship of those two powers with the United States.
Yon gwoup ki renmen verite sou “relasyon pwofetik ant Wòm payen ak Wòm papal,” epi yon lòt gwoup ki pa renmen verite sa a epi, poutèt sa, resevwa yon gwo twonpri. Relasyon pwofetik ant Wòm payen ak Wòm papal, jan Pòl te prezante l la, se sèlman youn nan anpil pasaj pwofetik ki montre relasyon ant de pouvwa sa yo, epi tou relasyon de pouvwa sa yo ak Etazini.
Pagan Rome is the dragon, papal Rome is the beast and the United States is the false prophet. Ahab is the dragon king of ten kings, who is married to Jezebel the whore, who rules over a twofold set of false prophets. The male prophets were the prophets of Baal, and the priests of the grove represented the female goddess Ashtaroth. Together they typify the false prophet of the last days who forms and image of the beast as represented by the female priests and the male prophets.
Wòm payen an se dragon an, Wòm papal la se bèt la, epi Etazini se fo pwofèt la. Akab se wa-dragon an pami dis wa yo, li marye ak Jezabèl, fanm movèz vi a, ki domine sou yon gwoup fo pwofèt ki gen de aspè. Pwofèt gason yo te pwofèt Baal yo, epi prèt bwa sakre yo te reprezante deyès fanm Astarté. Ansanm, yo sèvi kòm tip fo pwofèt la nan dènye jou yo, ki fòme yon imaj bèt la, jan sa reprezante pa prèt fanm yo ak pwofèt gason yo.
The dragon is Ahab, who is a symbol of the ten kings of Revelation seventeen, and is the seventh kingdom of eight kingdoms. The sixth kingdom is the United States, Jezebel’s false prophets; the seventh kingdom is the ten kings, the United Nations, the dragon power, and the eighth kingdom, that is of the seven is the fifth kingdom that received a deadly wound, who is resurrected as the eighth and final kingdom which is the beast, that the United States and thereafter the entire world makes an image to and of.
Dragon an se Akab, ki se yon senbòl dis wa ki nan Revelasyon disèt yo, e li se setyèm wayòm nan uit wayòm yo. Sizyèm wayòm nan se Etazini, fo pwofèt Jezabèl yo; setyèm wayòm nan se dis wa yo, Nasyonzini, pouvwa dragon an; epi uityèm wayòm nan, ki soti nan sèt yo, se senkyèm wayòm nan ki te resevwa yon blesi mòtèl, ki leve ankò kòm uityèm ak dènye wayòm nan, ki se bèt la, e se pou li e dapre li Etazini, epi apre sa lemonn antye, fè yon imaj.
Daniel chapter one identifies a final prophetic test that involves understanding Rome as represented within God’s Word. 2 Thessalonians identifies that the final prophetic test includes light concerning the structure of Modern Rome, as represented by the prophetic and political relationship between pagan and papal Rome.
Danyèl chapit premye a idantifye yon dènye tès pwofetik ki enplike konpreyansyon lavil Wòm jan li reprezante nan Pawòl Bondye a. 2 Tesalonisyen yo idantifye ke dènye tès pwofetik la gen ladan limyè konsènan estrikti Wòm Modèn nan, jan li reprezante pa relasyon pwofetik ak politik ant Wòm payen ak Wòm papal la.
Daniel chapter two illustrates that there is a secret that is unsealed in the last days that tests the one hundred and forty-four thousand, for Daniel and the three worthies in chapter two represent God’s last-day people. The prophetic secret that is unsealed, and therefore tests them, is Nebuchadnezzar’s secret dream of the image of the beasts, thus representing the last test for the one hundred and forty-four thousand which is, as Sister White recorded, “the formation of the image of the beast.”
Danyèl chapit de montre ke gen yon sekrè ki louvri nan dènye jou yo ki mete san karannkat mil yo anba eprèv, paske Danyèl ak twa diyitè yo nan chapit de a reprezante pèp Bondye a nan dènye jou yo. Sekrè pwofetik la ki louvri, e konsa ki mete yo anba eprèv, se rèv sekrè Nèbikadneza te fè sou imaj bèt yo; konsa li reprezante dènye eprèv pou san karannkat mil yo, ki se, jan Sè White te ekri, “fòmasyon imaj bèt la.”
The test represented by chapter two of Daniel is placed under the threat of death. As an illustration of the last days, it is confirming what Paul taught when he identified the strong delusion that comes upon those who do not love the truth. In Daniel’s history, his understanding saved the wise men of Babylon, but there is no probation after the final test of the last days.
Eprèv chapit de Danyèl la reprezante a fèt anba menas lanmò. Antanke yon ilistrasyon jou final yo, li konfime sa Pòl te anseye lè li te idantifye gwo ilizyon an ki vin sou moun ki pa renmen verite a. Nan istwa Danyèl la, konpreyansyon li te sove saj Babilòn yo, men pa gen okenn tan pwobasyon apre dènye eprèv jou final yo.
Every line of the controversy over Rome as a symbol that we have identified provides direct witness to the controversy that is now under way. As the movement for Sunday legislation is now making its way in darkness, God’s prophetic Word is identifying its approach, though very few souls are children of the day, and those who are not children of the day, are therefore unaware that the sands of probationary time are rapidly running out. This is occurring in the context identified by Sister White, where the final movements will be rapid ones. In July, 2023, Michael descended to bring His mighty army to its feet, but to be part of the army there is a prophetic work that must first be accomplished, and it is accomplished in the political environment where the image of the beast is being formed.
Chak liy kontwovès la konsènan Wòm kòm yon senbòl ke nou idantifye a bay yon temwayaj dirèk sou kontwovès ki kounye a an kou. Pandan mouvman an pou lejislasyon dimanch lan ap fè chemen pa li nan fènwa, Pawòl pwofetik Bondye a ap idantifye apwòch li, byenke trè kèk nanm se pitit lajounen, e sila yo ki pa pitit lajounen yo, poutèt sa, pa rann yo kont ke sab tan pwobasyon an ap fini byen vit. Sa ap fèt nan kontèks Sè White te idantifye a, kote dènye mouvman yo pral mouvman rapid. Nan mwa jiyè 2023, Mikaèl te desann pou fè gwo lame pa Li a kanpe sou pye li; men, pou yon moun fè pati lame a, gen yon travay pwofetik ki dwe akonpli anvan, epi li akonpli nan anviwònman politik kote imaj bèt la ap fòme.
The prophetic work that must be accomplished includes a recognition of the formation of the image of the beast. The student of prophecy must recognize by the events taking place in the current history that the religious and political factors that produce the image of the beast in the United States are under way. The student must also recognize how the image of the beast is prophetically formed as set forth in God’s Word. He must also recognize that as the image of the beast is being formed in the United States, that the image of God is being formed in the one hundred and forty-four thousand. He must understand the parallel of last-day history with the Millerites during the development of the Midnight Cry message in their history, when they were awakened to the fact that they were in the tarrying time of the parable, and therefore they themselves are the virgins. All three elements are part of the prophetic test which began to play out in July of 2023.
Travay pwofetik ki dwe akonpli a gen ladan l rekonesans fòmasyon imaj bèt la. Etidyan pwofesi a dwe rekonèt, dapre evènman k ap dewoule nan listwa aktyèl la, ke faktè relijye ak politik ki pwodui imaj bèt la Ozetazini deja an mouvman. Etidyan an dwe rekonèt tou kijan imaj bèt la fòme pwofetikman, jan sa tabli nan Pawòl Bondye a. Li dwe rekonèt tou ke, pandan imaj bèt la ap fòme Ozetazini, imaj Bondye a ap fòme nan sant-karante-kat mil yo. Li dwe konprann paralèl ki genyen ant listwa dènye jou yo ak Millerit yo pandan devlopman mesaj Kri a Minwi a nan listwa pa yo, lè yo te reveye devan reyalite ke yo te nan tan reta parabòl la, e poutèt sa se yo menm ki vyèj yo. Tout twa eleman sa yo fè pati tès pwofetik la ki te kòmanse dewoule an Jiyè 2023.
“Line upon line” each controversy over Rome that has arisen in Advent history was sacred history that is repeated in the last days. The final controversy over Rome is in direct consequence of God’s people refusing to awaken at the message that arrived in July of 2023.
«Prensip sou prensip» chak konfli sou Wòm ki te parèt nan istwa Advantis la se te istwa sakre k ap repete ankò nan dènye jou yo. Dènye konfli sou Wòm nan vini kòm konsekans dirèk lefètke pèp Bondye a te refize reveye devan mesaj ki te rive an Jiyè 2023.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Bondye pral leve pèp Li a; si lòt mwayen echwe, erezi pral antre nan mitan yo, e sa pral pase yo nan Van, separe pay la ak ble a. Seyè a rele tout moun ki kwè pawòl Li a pou yo reveye soti nan dòmi. Limyè presye vini, ki apwopriye pou tan sa a. Se verite Biblik, ki montre danje ki deja toupre sou nou. Limyè sa a ta dwe mennen nou nan yon etid dilijan sou Ekriti yo ak nan yon egzamen ki pi sevè sou pozisyon nou kenbe yo. Bondye ta vle pou tout aspè ak tout pozisyon verite a fouye nèt ale e san dekourajman, avèk lapriyè ak jèn. Kwayan yo pa dwe repoze sou sipozisyon ak sou lide ki pa byen defini konsènan sa ki konstitye verite a. Lafwa yo dwe byen fèm tabli sou pawòl Bondye a, pou lè tan eprèv la va rive, e yo va mennen yo devan konsèy pou reponn konsènan lafwa yo, yo kapab bay rezon ki soutni espwa ki nan yo a, avèk dousè ak krentif.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Souleve, souleve, souleve. Sijè nou prezante bay lemonn dwe yon reyalite vivan pou nou. Li enpòtan pou, lè n ap defann doktrin nou konsidere kòm atik fondamantal lafwa, nou pa janm pèmèt tèt nou sèvi ak agiman ki pa totalman solid. Sa yo ka sèvi pou fè yon opozan rete san repons, men yo pa onore verite a. Nou dwe prezante agiman solid, ki pa sèlman ap fè advèsè nou yo rete san repons, men ki va sipòte egzamen ki pi sere e ki pi fouye. Pami moun ki fòme tèt yo kòm debatè, gen gwo danje pou yo pa manyen pawòl Bondye a ak jistis. Lè n ap rankontre yon opozan, efò sensè nou dwe ye pou prezante sijè yo yon fason ki va leve konviksyon nan lespri li, olye nou chèche sèlman bay moun ki deja kwè yo plis konfyans.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.” Testimonies, Volume 5, 708.
“Kèlkeswa pwogrè entelektyèl lèzòm ta rive fè, li pa dwe menm pou yon moman panse pa gen nesesite pou yon rechèch pwofon e kontinyèl nan Ekriti yo pou jwenn yon limyè ki pi gran. Antanke yon pèp, yo rele nou chak pèsonèlman pou nou etidyan pwofesi. Nou dwe veye ak anpil seryezite pou nou ka dekouvri nenpòt reyon limyè Bondye va prezante nou. Nou dwe sezi premye klète verite a; epi, atravè etid ki akonpaye ak lapriyè, yon limyè ki pi klè ka jwenn, ki kapab prezante devan lòt moun.” Testimonies, Volume 5, 708.
The Protestants of Miller’s time refused to be governed by the rules of grammar, and chose to ignore the word “also” in verse fourteen, which grammatically defines that “the robbers of thy people” represented a new power being introduced to the flow of events that were represented in the verses where verse fourteen is located. Uriah Smith did the very same thing when he ignored the grammatical evidence that proves the king of the north in verse thirty-six and later in verse forty had to be the same king of the north that had been the subject since verse thirty-one.
Pwotestan nan epòk Miller la te refize kite règ gramè dirije yo, epi yo te chwazi inyore mo “tou” a nan vèsè katòz la, ki, dapre gramè a, defini ke “vòlè pèp ou a” te reprezante yon nouvo pouvwa yo t ap entwodui nan kou evènman yo ki te reprezante nan vèsè kote vèsè katòz la chita a. Uriah Smith te fè menm bagay la lè li te inyore prèv gramatikal la ki montre wa nò a nan vèsè trannsis la epi pita nan vèsè karant la te dwe menm wa nò a ki te sijè a depi vèsè tranteyen an.
Today those who teach the United States is the “robbers” employ a passage from Sister White that identifies the papal power and the United States as the two primary persecuting powers of the last days, and twist the grammar to argue that the reference of “old world” which Sister White uses to define Europe actually represents past history. The grammar in the passage proves this to be an incorrect assumption, and the way in which Sister White uses “old world” in the passage agrees with how she uses it other places in her writings. When she does so she is also in agreement with historians who use the expression “old world” in relation to the “new world” to make a distinction between Europe and the Americas.
Jodi a, sila yo k ap anseye Etazini se “vòlè yo” sèvi ak yon pasaj Sister White kote li idantifye pouvwa papal la ak Etazini kòm de prensipal pouvwa pèsekisyon nan dènye jou yo, epi yo tòde gramè a pou yo soutni ke referans “ansyen mond lan” Sister White itilize pou defini Ewòp la an reyalite reprezante istwa pase. Gramè ki nan pasaj la pwouve sa se yon sipozisyon ki pa kòrèk, epi fason Sister White itilize “ansyen mond lan” nan pasaj la ann amoni ak fason li itilize l nan lòt kote nan ekriti li yo. Lè li fè sa, li ann amoni tou ak istoryen yo ki sèvi ak ekspresyon “ansyen mond lan” an rapò ak “nouvo mond lan” pou fè yon distenksyon ant Ewòp ak Amerik yo.
“Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615.
« Le romanisme dans l’Ancien Monde et le protestantisme apostat dans le Nouveau suivront une conduite semblable envers ceux qui honorent tous les préceptes divins. » The Great Controversy, 615.
Grammatically the expression “will pursue” identifies that both powers represented by the “old world” and the “new” both “pursue” the persecution of God’s people in the last days, and it is grammatically flawed to claim this sentence is referring to the “old world” as past history, and “new” as the last days. “Line upon line” all the old controversies of Rome inform the student of prophecy of the last days that when they are awakened to the image of the beast test, it will include an environment where the correct identification of the robbers of thy people is manifested. The correct understanding of the “robbers,” is set forth upon the 1843 pioneer chart, and is therefore a foundational truth, that was confirmed by the authority of the Spirit of Prophecy. This identifies that when the students of prophecy awaken to their final test, the subject of the “robbers,” will also represent the final attack upon the foundational truths, and the Spirit of Prophecy.
Gramatikalman, ekspresyon “will pursue” a montre ke toude pouvwa yo reprezante pa “ansyen mond lan” ak “nouvo” a, toude “pouswiv” pèsekisyon pèp Bondye a nan dènye jou yo; e li gramatikalman defektye pou pretann fraz sa a ap refere a “ansyen mond lan” kòm istwa pase, epi “nouvo” a kòm dènye jou yo. “Line upon line,” tout ansyen konfli Wòm yo fè elèv pwofesi dènye jou yo konprann ke, lè yo reveye sou tès imaj bèt la, sa pral gen ladan yon kontèks kote idantifikasyon kòrèk “robbers of thy people” yo vin manifeste. Konpreyansyon kòrèk konsènan “robbers” yo tabli sou tablo pyonye 1843 a, e se poutèt sa li se yon verite fondamantal, ki te konfime pa otorite Lespri Pwofesi a. Sa idantifye ke, lè elèv pwofesi yo reveye pou tès final yo, sijè “robbers” yo pral reprezante tou dènye atak la kont verite fondamantal yo ak Lespri Pwofesi a.
We will continue these thoughts in the next article.
N ap kontinye refleksyon sa yo nan atik kap vini an.