In chapter eleven of Revelation, the two witnesses are lifted up to heaven as an ensign in “the same hour” that a “tenth part of the city” falls. In that hour the “second woe is past; and behold, the third woe cometh quickly.” Islam is the seventh trumpet and the third woe that comes at the “hour” of the Sunday law “earthquake.”
Nan chapit onz nan Liv Revelasyon an, de temwen yo monte anlè nan syèl la kòm yon drapo, nan “menm lè a” yon “dizyèm pati nan vil la” tonbe. Nan lè sa a, “dezyèm malè a pase; epi gade, twazyèm malè a ap vini vit.” Islam se setyèm twonpèt la ak twazyèm malè a ki vini nan “lè” “tranblemanntè” lwa dimanch la.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:12–19.
Epi yo tande yon gwo vwa soti nan syèl la ki t ap di yo: Monte isit la. Epi yo monte nan syèl la nan yon nwaj; e lènmi yo te wè yo. Menm lè sa a, te gen yon gwo tranblemanntè; yon dizyèm pati nan vil la tonbe, epi nan tranblemanntè a sèt mil moun te mouri; rès la te vin ranpli ak laperèz, e yo te bay Bondye syèl la glwa. Dezyèm malè a pase; e men, twazyèm malè a ap vini byen vit. Epi setyèm zanj lan kònen twonpèt li; e te gen gwo vwa nan syèl la, ki t ap di: Wayòm mond sa a vin tounen Wayòm Seyè nou an ak Kris li a; e li pral gouvènen pou tout tan ak tout tan. Epi vennkat granmoun aje yo, ki te chita devan Bondye sou twòn yo, tonbe fas atè, epi yo adore Bondye, Yo t ap di: Nou ba ou remèsiman, O Seyè Bondye Toupisan, ou menm ki la, ki te la, e ki gen pou vini; paske ou pran gran puisans ou a pou ou, e ou kòmanse gouvènen. E nasyon yo te fache, e kòlè ou rive, ansanm ak tan pou mò yo, pou yo jije yo, e pou ou bay rekonpans bay sèvitè ou yo, pwofèt yo, ak sen yo, ak tout moun ki gen lakrentif pou non ou, piti kou gran; e pou ou detwi moun sa yo ki detwi tè a. Epi tanp Bondye a te louvri nan syèl la, e yo te wè nan tanp li a lach alyans li a; e te gen zèklè, vwa, loraj, yon tranblemanntè, ak yon gwo lagrèl. Revelasyon 11:12–19.
The two witnesses ascend to heaven in a cloud, which prophetically represents a group of angels. As previously cited in these articles and as found in Habakkuk’s Tables, Sister White identifies that when the individual messages represented as the first, the second and the third angel arrive into prophetic history, they are portrayed as singular angels, but the message of the Midnight Cry, is represented by many angels. The two witnesses are lifted up into heaven as they proclaim the message of the Midnight Cry by an army of angels, thus they are taken into heaven “in a cloud.”
De temwen yo monte nan syèl la nan yon nwaj, sa ki, nan sans pwofetik, reprezante yon gwoup zanj. Jan sa te deja site nan atik sa yo e jan sa parèt nan Tablo Abakik yo, Sè White fè konnen lè mesaj endividyèl yo, ki reprezante kòm premye a, dezyèm nan ak twazyèm zanj lan, antre nan istwa pwofetik la, yo dekri yo kòm zanj apa; men mesaj Kri Minui a, li menm, reprezante pa anpil zanj. De temwen yo leve monte nan syèl la pandan y ap pwoklame mesaj Kri Minui a pa mwayen yon lame zanj; konsa yo pran yo monte nan syèl la “nan yon nwaj.”
“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!’
“Nan fen mesaj dezyèm zanj lan, mwen te wè yon gwo limyè soti nan syèl la k ap klere sou pèp Bondye a. Reyon limyè sa a te sanble briyan tankou solèy la. Epi mwen te tande vwa zanj yo k ap rele: ‘Men Veteren an ap vini; soti al kontre Li!’”
“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!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Sa a se te rèl a minui a, ki te dwe bay fòs a mesaj dezyèm zanj lan. Yo te voye zanj soti nan syèl la pou reveye sen yo ki te dekouraje yo, epi pou prepare yo pou gwo travay ki te devan yo a. Mesye ki te gen plis talan yo pa t premye moun ki te resevwa mesaj sa a. Yo te voye zanj bay moun ki te enb e ki te devwe yo, epi yo te pouse yo pou leve rèl la: ‘Men, Vetere a ap vini; soti al kontre Li!’ Moun yo te konfye rèl sa a te prese, epi, nan pouvwa Sentespri a, yo te fè mesaj la sonnen byen fò, epi yo te reveye frè yo ki te dekouraje yo. Travay sa a pa t chita sou sajès ak konesans lèzòm, men sou pouvwa Bondye; epi sen Li yo, ki te tande rèl la, pa t kapab reziste l. Se moun ki te pi espirityèl yo ki te resevwa mesaj sa a an premye, epi sila yo ki te konn mennen nan travay la anvan yo te dènye pou resevwa l e pou ede fè rèl la vin pi fò: ‘Men, Vetere a ap vini; soti al kontre Li!’” Early Writings, 238.
In the hour of the earthquake, which destroys a tenth part of the city, seven thousand men are slain. The earthquake is the Sunday law in the United States. A city is a kingdom in prophecy, and the United States is one tenth of the kingdom of the ten kings of Revelation 17. The United States is overthrown at the earthquake of the Sunday law and ceases to be the sixth kingdom of Bible prophecy, and then transcends into the premier king of the ten kings, the seventh kingdom of Bible prophecy, who will agree to give their kingdom unto the papacy who is the eighth which is of the seven.
Nan lè tranblemanntè a, ki detwi yon dizyèm pati nan vil la, sèt mil gason yo touye. Tranblemanntè a se lwa dimanch lan Ozetazini. Yon vil se yon wayòm nan pwofesi, e Etazini se yon dizyèm nan wayòm dis wa yo nan Revelasyon 17. Etazini ranvèse nan tranblemanntè lwa dimanch lan epi li sispann vin sizyèm wayòm pwofesi Bib la, epi answit li depase pou li vin wa prensipal dis wa yo, setyèm wayòm pwofesi Bib la, ki va dakò bay wayòm yo bay papote a, ki se uityèm nan, e ki soti nan sèt yo.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. And he saith unto me, The waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues. And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:12–18.
E dis kòn ou te wè yo se dis wa, ki poko resevwa wayòm; men yo resevwa otorite tankou wa pandan yon sèl lè ansanm ak bèt la. Yo gen yon sèl lide, e y ap bay bèt la pouvwa ak fòs yo. Yo pral fè lagè ak Ti Mouton an, e Ti Mouton an ap genyen batay la sou yo; paske li se Seyè tout seyè yo, e Wa tout wa yo; e moun ki avèk li yo se moun yo rele, yo chwazi, e yo fidèl. Epi li di m konsa: Dlo ou te wè yo, kote pwostitye a chita a, se pèp, foul moun, nasyon, ak lang. E dis kòn ou te wè sou bèt la, yo menm pral rayi pwostitye a, y ap fè l tounen yon dezè, y ap kite l toutouni, y ap manje chè li, e y ap boule l ak dife. Paske Bondye mete nan kè yo pou yo akonpli volonte li, pou yo dakò ansanm, e pou yo bay wayòm yo bay bèt la, jouk lè pawòl Bondye yo va akonpli. E fanm ou te wè a se gran vil sa a, ki ap gouvènen sou wa latè yo. Revelasyon 17:12–18.
The ten kings of the United Nations “agree” to “give their worldwide “kingdom unto the beast.” They have “one mind,” just as they “consulted together with one consent,” in Psalms eighty- three. Ahab was the king of the ten tribes, who committed the unlawful relationship of fornication with the whore of Tyre in Isaiah twenty-three. Ahab and Jezebel’s unlawful relationship typified the unlawful relationship of Herod and Herodias in the time of Elijah, represented as John the Baptist. Herod was a representative of the Roman Empire, which in Daniel seven, the Roman Empire consists of ten horns. The ten horns were typified by Ahab’s kingdom of ten tribes, and they both provide witnesses to the ten kings of the United Nations. With Ahab and Herod representing the state in the unlawful relationships, their role was to accomplish the persecution of heretics for the whore of Tyre, who sings her songs at the end of the symbolic seventy years.
Dis wa dis wa dis wa Nasyonzini-an “dakò” pou “bay bèt la” “wayòm” pa yo ki sou tout latè. Yo gen “yon sèl lide,” menm jan yo “te fè konplo ansanm ak yon sèl konsantman,” nan Sòm katreven-twa. Akab te wa dis branch fanmi yo, li menm ki te antre nan relasyon ilegal fònikasyon ak jennès Tir la nan Ezayi venntwa. Relasyon ilegal Akab ak Jezabèl la te yon tip ki te montre davans relasyon ilegal Ewòd ak Ewodyad nan tan Eli a, ki te reprezante kòm Jan Batis. Ewòd te yon reprezantan Anpi Women an; epi nan Danyèl sèt, Anpi Women an fèt ak dis kòn. Dis kòn yo te tipifye pa wayòm Akab la ki te gen dis branch fanmi, e toude rann temwayaj sou dis wa Nasyonzini yo. Konsa, avèk Akab ak Ewòd ki reprezante leta nan relasyon ilegal sa yo, wòl yo se te akonpli pèsekisyon kont eretik yo pou jennès Tir la, ki chante chante li yo nan fen swasanndis ane senbolik yo.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Wa ak wa chèf ak gouvènè yo mete sou tèt yo mak antikris la, epi yo reprezante tankou dragon an ki ale pou fè lagè ak sen yo—avèk sila yo ki kenbe kòmandman Bondye yo e ki gen lafwa Jezi a.” Testimonies to Ministers, 38.
At the Sunday law the earth beast ceases to reign as the sixth kingdom of Bible prophecy, for it has just committed fornication with Jezebel, and then takes the leadership of the United Nations. It then forces the entire world to set up a worldwide image of the beast, as they had previously accomplished at the Sunday law in their nation.
Nan lwa dimanch lan, bèt ki soti sou tè a sispann gouvène kòm sizyèm wayòm pwofesi biblik la, paske li fèk fè fònikasyon ak Jezabèl, epi apre sa li pran direksyon Nasyonzini yo. Lè sa a, li fòse lemonn antye leve yon imaj bèt la sou echèl mondyal, menm jan yo te deja akonpli sa nan lwa dimanch lan nan nasyon pa yo.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:14–17.
Epi li sedwi moun ki rete sou latè yo pa mwayen mirak sa yo li te gen pouvwa fè devan bèt la; li t ap di moun ki rete sou latè yo pou yo fè yon imaj pou bèt la, ki te resevwa blesi nepe a, epi ki te viv ankò. Epi li te gen pouvwa pou l bay imaj bèt la lavi, pou imaj bèt la kapab pale, epi fè tout moun ki pa t vle adore imaj bèt la yo touye. Epi li fè tout moun, piti kou gran, rich kou pòv, lib kou esklav, resevwa yon mak nan men dwat yo, oswa sou fwon yo; konsa, pèsonn pa t kapab achte ni vann, sof sila a ki te gen mak la, oswa non bèt la, oswa nimewo non li. Revelasyon 13:14–17.
Ahab, Herod, the ten kings of the Roman Empire and the ten kings of the United Nations represent the dragon that goes to make war with the saints, for it is always Jezebel’s paramour that accomplishes the persecuting of those who Jezebel classifies as heretics.
Ahab, Ewòd, dis wa Anpi Women an ak dis wa Nasyonzini yo reprezante dragon an k ap soti al fè lagè ak sen yo, paske se toujou menaj Jezabèl la ki akonpli pèsekisyon kont moun Jezabèl klase kòm eretik.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Konsa, alòske dragon an, an premye sans, reprezante Satan, li se, nan yon sans segondè, yon senbòl Wòm payen.” The Great Controversy, 439.
At the earthquake of the Sunday law there are “seven thousand” men that are “slain.” In Daniel eleven and verse forty-one, “many are overthrown.” Those overthrown when the Sunday law arrives, are Laodicean Seventh-day Adventists who have not prepared for the crisis. The number “seven thousand” represents the remnant of God’s people. God told Elijah, at the crisis of mount Carmel, which represents the Sunday law crisis, that there were “seven thousand in Israel” who had not bowed a knee to Baal. The apostle Paul comments on this.
Nan tranblemanntè lwa dimanch lan, gen “sèt mil” gason ki “touye.” Nan Danyèl onzè chapit, vèsè karant-yonn, “anpil tonbe.” Moun sa yo ki tonbe lè lwa dimanch lan rive, se Advantis Setyèm Jou Lawodise yo ki pa t prepare pou kriz la. Chif “sèt mil” la reprezante rès pèp Bondye a. Bondye te di Eli, nan kriz mòn Kamèl la, ki reprezante kriz lwa dimanch lan, ke te gen “sèt mil ann Izrayèl” ki pa t pliye jenou devan Baal. Apot Pòl fè kòmantè sou sa.
I say then, Hath God cast away his people? God forbid. For I also am an Israelite, of the seed of Abraham, of the tribe of Benjamin. God hath not cast away his people which he foreknew. Wot ye not what the scripture saith of Elias? how he maketh intercession to God against Israel, saying, Lord, they have killed thy prophets, and digged down thine altars; and I am left alone, and they seek my life. But what saith the answer of God unto him? I have reserved to myself seven thousand men, who have not bowed the knee to the image of Baal. Even so then at this present time also there is a remnant according to the election of grace. Romans 11:1–5.
Mwen di konsa: Èske Bondye rejte pèp li a? Pa ditou. Paske mwen menm tou, mwen se yon Izrayelit, nan desandans Abraram, nan branch fanmi Benjamen. Bondye pa rejte pèp li a, li menm li te konnen davans. Èske nou pa konnen sa Ekriti a di konsènan Eli? kijan li t ap lapriyè Bondye kont Izrayèl, li t ap di: Seyè, yo touye pwofèt ou yo, yo kraze lotèl ou yo; e se mwen menm sèl ki rete, epi y ap chèche pran lavi mwen. Men ki sa repons Bondye a te di li? Mwen rezève pou tèt mwen sèt mil gason ki pa pliye jenou devan imaj Baal la. Konsa tou, nan tan sa a menm, gen yon rès selon eleksyon gras la. Women 11:1–5.
The words “seven thousand” represent a remnant of God’s people, but the context where they are symbolically identified, must be factored in. The men overthrown at the earthquake of the Sunday law are the remnant of unfaithful Seventh-day Adventists who are there and then, taken captive by modern spiritual Babylon. In the prophetic history of ancient literal Israel, when Babylon desolated Jerusalem the second of three times, there was a remnant of “seven thousand” “mighty” men “of the land” taken captive.
Pawòl “sèt mil” yo reprezante yon rès nan pèp Bondye a, men li nesesè pou yo pran an konsiderasyon kontèks kote yo idantifye yo senbolikman. Mesye yo ki detwi nan tranblemanntè lwa dimanch lan se rès Advantis Setyèm Jou enfidèl yo ki, la menm e lè sa a, yo mennen yo an kaptivite pa Babilòn espirityèl modèn nan. Nan istwa pwofetik ansyen Izrayèl literal la, lè Babilòn te ravaje Jerizalèm pou dezyèm fwa sou twa fwa yo, te gen yon rès “sèt mil” gason “vanyan” “nan peyi a” yo te mennen an kaptivite.
And he carried away Jehoiachin to Babylon, and the king’s mother, and the king’s wives, and his officers, and the mighty of the land, those carried he into captivity from Jerusalem to Babylon. And all the men of might, even seven thousand, and craftsmen and smiths a thousand, all that were strong and apt for war, even them the king of Babylon brought captive to Babylon. And the king of Babylon made Mattaniah his father’s brother king in his stead, and changed his name to Zedekiah. 2 Kings 24:15–17.
Epi li mennen Jojaken ale Babilòn, ansanm ak manman wa a, madanm wa yo, chèf li yo, ak vanyan gason peyi a; se yo li te depòte soti Jerizalèm pou mennen Babilòn. Tout gason vanyan yo tou, sèt mil, ansanm ak atizan ak fòjwon yo, mil; tout sa ki te djanm e pare pou lagè, wa Babilòn lan mennen yo prizonye Babilòn. Epi wa Babilòn lan mete Matanya, tonton li, wa nan plas li, epi li chanje non li pou Sedesyas. 2 Wa 24:15–17.
Once the mighty men of Jerusalem are overthrown at the earthquake of the Sunday law, “the third woe cometh quickly. And the seventh angel sounded.” The third woe is the seventh trumpet that the seventh angel sounds. In the “hour” of the “earthquake” of the Sunday law—Islam strikes!
Yon fwa vanyan sòlda Jerizalèm yo fin chavire nan tranblemanntè lwa dimanch lan, “twazyèm malè a ap vini byen vit. Epi setyèm zanj lan kònen twonpèt la.” Twazyèm malè a se setyèm twonpèt setyèm zanj lan kònen. Nan “lè” “tranblemanntè” lwa dimanch lan—Islam frape!
One of the primary characteristics of Islam in the first and second woes, was the historical fact that their mode of warfare was unlike the common tactics of war carried out in the history where they fulfilled their prophetic role. Their mode of warfare was to strike suddenly and unexpectedly. The word “assassin” is derived from the practices of the Islamic warriors in that period of history. Their attacks were as the Japanese Kamikazes of World War Two. The Islamic warriors expected to die when they assassinated their target. For this reason, a common practice for the warriors was to prepare for death by getting intoxicated on hashish, before their attack to help subdue the fear of death. When they struck their victims, it was sudden and unexpected, and their dependence upon hashish for the desired mental state, combined with the secret attack, formed the etymological basis of the word “assassin,” due to its connection with the word hashish.
Youn nan prensipal karakteristik Islam nan premye ak dezyèm malè yo, se te reyalite istorik ke mòd lagè yo te diferan ak taktik lagè òdinè ki te pratike nan listwa pandan peryòd kote yo te akonpli wòl pwofetik yo. Mòd lagè yo se te frape toudenkou e san avètisman. Mo “asasen” an sòti nan pratik gèrye islamik yo nan epòk sa a nan listwa. Atak yo te tankou Kamikaz japonè yo pandan Dezyèm Gè Mondyal la. Gèrye islamik yo te atann yo t ap mouri lè yo te asasinen sib yo. Se poutèt sa, yon pratik komen pami gèrye yo se te prepare pou lanmò lè yo te fè tèt yo sou enfliyans hashish anvan atak yo, pou ede soumèt laperèz lanmò a. Lè yo te frape viktim yo, sa te fèt toudenkou e san yo pa t atann sa, epi depandans yo sou hashish pou eta mantal yo te vle a, ansanm ak atak sekrè a, te fòme baz etimolojik mo “asasen” an, poutèt koneksyon li ak mo hashish la.
The third woe and the seventh trumpet “cometh quickly.”
Malè twazyèm nan ak setyèm twonpèt la “vini byen vit.”
Similarly, on October 22, 1844, the messenger of the covenant came “suddenly” to His temple. Sister White defined the “suddenness” of the arrival of the messenger of the covenant, representing that His coming was “unexpected.” Therefore all four “comings” that were fulfilled on October 22, 1844 were unexpected and sudden.
Menm jan an tou, nan dat 22 oktòb 1844, mesaje alyans lan te vini “toudenkou” nan tanp li a. Sè White te defini “toudenkou” arive mesaje alyans lan an kòm sa ki vle di ke vini li te “inatandi.” Se poutèt sa, tout kat “vini” ki te akonpli nan dat 22 oktòb 1844 te inatandi e toudenkou.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Vini Kris la kòm gran prèt nou an nan kote ki trè sen an, pou pirifye sanktyè a, jan sa parèt nan Danyèl 8:14 la; vini Pitit lòm nan bò kote Ansyen Jou yo, jan sa prezante nan Danyèl 7:13 la; epi vini Seyè a nan tanp pa li a, jan Malachi te pwofetize a, se deskripsyon menm evènman an; e sa reprezante tou pa vini marye a nan nòs la, jan Kris dekri sa nan parabòl dis vyèj yo, nan Matye 25.” The Great Controversy, 426.
The parable of the ten virgins is repeated to the very letter, thus all four “comings” that were fulfilled on October 22, 1844, are to be fulfilled to the very letter again at the earthquake that is the Sunday law. Commenting on the parable of the virgins, Sister White adds to the witness that identifies the suddenness and unexpectedness that is symbolized at the earthquake of the Sunday law, which is the perfect fulfillment of the Midnight Cry.
Parabòl dis vyèj yo repete jis nan tout lèt yo; konsa, tout kat “vini” ki te akonpli 22 oktòb 1844 la dwe akonpli ankò jis nan tout lèt yo nan tranblemanntè ki se lwa dimanch lan. Kòmantè sou parabòl vyèj yo, Sè White ajoute nan temwayaj ki idantifye tousuit la ak sa ki pa t atann nan, ki senbolize nan tranblemanntè lwa dimanch lan, ki se akonplisman pafè Rèl a Minwi a.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Karaktè revele nan yon kriz. Lè vwa serye a te pwoklame a minwi: ‘Men, marye a ap vini; sòti al rankontre l,’ vyèj ki t ap dòmi yo leve soti nan somèy yo, epi yo te wè kiyès ki te fè preparasyon pou evènman an. Toude gwoup yo te pran san atann, men youn te pare pou ijans lan, epi lòt la te jwenn san preparasyon. Karaktè revele pa sikonstans yo. Ijans yo fè parèt vrè kalite karaktè a. Kèk kalamite toudenkou e sanzatann, yon dèy, oswa yon kriz, yon maladi oswa yon agoni inatandi, yon bagay ki mete nanm nan fas a fas ak lanmò, ap fè parèt vrè fon karaktè a. Sa ap vin parèt klè si wi ou non gen vrè lafwa nan pwomès pawòl Bondye a. Sa ap vin parèt klè si wi ou non nanm nan soutni pa gras, si gen lwil nan veso a ansanm ak lanp lan.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
“Tan eprèv vini sou tout moun. Ki jan nou konpòte nou anba eprèv ak prèv Bondye a? Èske lanp nou yo etenn? oswa èske nou kontinye kenbe yo limen? Èske nou pare pou tout ijans grasa koneksyon nou avèk Li menm ki plen gras ak verite? Senk vyèj saj yo pa t kapab transmèt karaktè yo bay senk vyèj sòt yo. Karaktè dwe fòme pa nou menm antanke endividi.” Review and Herald, 17 oktòb 1895.
At the earthquake of the Sunday law, the United States ceases to be the sixth kingdom of Bible prophecy. The remnant of seven thousand Laodicean Adventists that have not prepared for the crisis, will manifest a character prepared for the mark of the beast. Then Islam suddenly and unexpectedly arrives, for “the third woe cometh quickly” as “the seventh angel” sounds!
Lè tranblemanntè lwa dimanch lan rive, Etazini sispann vin sizyèm wayòm pwofesi biblik la. Rès sèt mil Advantis Laodiseyen yo ki pa t prepare pou kriz la, pral manifeste yon karaktè ki pare pou mak bèt la. Lè sa a, Islam parèt toudenkou e san avètisman, paske “twazyèm malè a vini vit” pandan “setyèm zanj lan” ap sonnen!
The four ‘comings’ that were all fulfilled on October 22, 1844 are then repeated. The first coming identified the opening of the judgment, in fulfillment of Daniel eight verse fourteen. It confirmed the message of the first angel that announced that the “hour” of His judgment is come. That fulfillment typifies the “hour” of the earthquake, which begins at the Sunday law, and is the “hour” when Islam brings “His judgment” upon the United States for the passage of a Sunday law.
Kat “vini” sa yo, ki tout te akonpli nan 22 oktòb 1844, apre sa repete ankò. Premye vini an te idantifye ouvèti jijman an, an akonplisman Danyèl uit, vèsè katòz. Li te konfime mesaj premye zanj lan ki te anonse ke “lè” jijman Li a rive. Akonplisman sa a se yon tip “lè” tranblemanntè a, ki kòmanse nan lwa dimanch lan, e se “lè” kote Islam pote “jijman Li” sou Etazini poutèt adopsyon yon lwa dimanch.
The messenger of the covenant in Malachi chapter three, came suddenly to the temple He had raised up in forty-six years from 1798 to 1844, to enter into a covenant with the “Levites” of the Millerite history. At the earthquake of the Sunday law, the messenger of the covenant suddenly comes to enter into the temple of resurrected dead dry bones, to enter into covenant with the “Levites” of the history of the one hundred and forty-four thousand.
Mesaje alyans lan nan Malachi chapit twa a, te vini toudenkou nan tanp Li te leve nan karant-sis ane, depi 1798 rive 1844, pou antre nan yon alyans ak “Levit” yo nan istwa Millerit la. Nan tranblemanntè lwa dimanch lan, mesaje alyans lan vini toudenkou pou antre nan tanp zo sèch mò ki resisite yo, pou antre nan alyans ak “Levit” yo nan istwa san karannkat mil yo.
At the earthquake of the Sunday law the Son of man comes to the Father to receive a kingdom in fulfillment of Daniel seven verse thirteen, as He did on October 22, 1844, for at the “hour” of the earthquake there are “voices in heaven,” who proclaim, that the “kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned.”
Nan tranblemanntè lwa dimanch lan, Pitit lòm nan vini bò kote Papa a pou resevwa yon wayòm, nan akonplisman Danyèl sèt, vèsè trèz, menm jan Li te fè sa 22 oktòb 1844, paske nan “è” tranblemanntè a gen “vwa nan syèl la,” ki pwoklame ke “wayòm mond sa yo vin tounen wayòm Seyè nou an ak Kris li a; epi li va gouvènen pou tout tan tout tan. Epi vennkat ansyen yo, ki te chita devan Bondye sou chèz yo, tonbe sou figi yo, epi yo adore Bondye, Yo di: Nou remèsye ou, O Seyè Bondye Toupisan, ki la, ki te la, epi ki gen pou vini an; paske ou pran pou ou menm gran pisans ou a, epi ou gouvènen.”
In the hour of the earthquake, when His judgment is come, and the two witnesses who have been previously resurrected from the street where they had been murdered stand up. Then, as a mighty army, they are lifted up to heaven while the remnant of seven thousand Laodicean Adventist are overthrown. The wise wheat has there and then been separated from the foolish tares. Christ then receives His kingdom and the seventh trumpet sounds, which is also the third woe, which arrives suddenly and unexpectedly, and then “the nations” are “angry, and thy wrath is come.”
Nan lè tranblemanntè a, lè jijman Li rive, epi de temwen yo, ki te deja resisite soti nan lari kote yo te asasinen yo a, leve kanpe. Lè sa a, tankou yon lame vanyan, yo leve monte nan syèl la pandan rès sèt mil Advantis Laodise yo tonbe anba kou. Ble saj la, nan moman sa a menm, deja separe ak move zèb sòt yo. Lè sa a Kris la resevwa wayòm Li, epi setyèm twonpèt la sonnen, ki se tou twazyèm malè a, ki vini toudenkou e san atann; epi lè sa a, “nasyon yo” “fache, epi kòlè ou rive.”
The angering of the nations is the prophetic role of Islam, and it begins at the hour of the earthquake and continues until the close of human probation and the seven last plagues, which are presented by the words, “thy wrath has come.” Between the Sunday law in the United States and the close of probation, where God’s wrath is manifested in the seven last plagues—the third woe, a symbol of Islam; the seventh trumpet, a symbol of Islam; and the angering of the nations, a symbol of Islam; provides three symbolic witnesses that the message of the Midnight Cry is a fulfillment of Islam’s arrival at the Sunday law.
Kòlè nasyon yo se wòl pwofetik Islam, e li kòmanse nan lè tranblemanntè a epi li kontinye jouk nan fen tan gras limanite ak sèt dènye kalamite yo, ki prezante pa pawòl sa yo: “kòlè ou rive.” Ant lwa dimanch nan Etazini ak fen tan gras la, kote kòlè Bondye parèt nan sèt dènye kalamite yo—twazyèm malè a, yon senbòl Islam; setyèm twonpèt la, yon senbòl Islam; ak kòlè nasyon yo, yon senbòl Islam; bay twa temwen senbolik ki montre mesaj Kri a Minwi a se yon akonplisman rive Islam nan nan lwa dimanch la.
As with the Millerite movement at the beginning, the Midnight Cry message was a correction of a failed prediction. In the Millerite history it was a failure of the event that was predicted to take place. In Millerite history at the beginning, the Philadelphians presented their failed prediction, because God held His hand over a mistake in the 1843 chart.
Menm jan ak mouvman Millerit la nan kòmansman an, mesaj Kri a Minwi a te yon koreksyon pou yon prediksyon ki te echwe. Nan istwa Millerit la, se te yon echèk konsènan evènman yo te predi ki t ap rive a. Nan kòmansman istwa Millerit la, Filadelfyen yo te prezante prediksyon yo ki te echwe a, paske Bondye te kenbe men L sou yon erè ki te nan tablo 1843 a.
In the Laodicean movement at the end of Future for America, God never held His hand over the mistake. It was human hands that covered the truth that time was to be no longer used in prophetic application. Human hands represent human works.
Nan mouvman Lawodiseyen an nan fen Future for America, Bondye pa t janm mete men Li sou erè a pou kouvri l. Se te men lèzòm ki te kouvri verite a, ki di tan pa t dwe sèvi ankò nan aplikasyon pwofetik. Men lèzòm reprezante zèv lèzòm.
In the ending movement of the one hundred and forty-four thousand, the error of applying time was sin, for the application of prophetic time was to be no longer used. The sinful application of time was typified by Moses disregarding God’s command to circumcise his son, and it was typified by Uzzah disregarding God’s command that only the priests could handle the ark. It was not the Lord’s will for either of those sinful actions or inactions to be accomplished by God’s people. Sin has only one definition and it is the transgression of the law. Moses transgressed God’s law of circumcision, Uzzah transgressed God’s law of the sanctuary and this movement transgressed God’s prophetic law. Ancient Israel was made the depositaries of God’s law and the Advent movement in its beginning and end were also made the depositaries of God’s prophetic truths.
Nan dènye mouvman san karant-kat mil yo, erè ki te fèt lè yo t ap aplike tan an te peche, paske aplikasyon tan pwofetik la pa t dwe sèvi ankò. Aplikasyon pechè sa a nan tan an te senbolize pa Moyiz ki te neglije kòmandman Bondye pou l sikonsi pitit gason li a, e li te senbolize tou pa Ouza ki te neglije kòmandman Bondye ki di se sèl prèt yo ki te gen dwa manyen lach la. Se pa t volonte Senyè a pou okenn nan aksyon pechè sa yo, oswa inaksyon sa yo, te akonpli pa pèp Bondye a. Peche gen yon sèl definisyon, e se vyolasyon lalwa. Moyiz te vyole lalwa Bondye sou sikonsizyon an, Ouza te vyole lalwa Bondye sou sanktyè a, epi mouvman sa a te vyole lalwa pwofetik Bondye a. Izrayèl nan tan lontan te vin gadyen lalwa Bondye a, epi mouvman Advantis la, nan kòmansman li ak nan fen li, te vin gadyen verite pwofetik Bondye yo.
In her distress, Zipporah immediately accomplished the act of circumcising their son herself, thus representing the repentance those who were involved in this movement were to immediately manifest for the sinful inaction of allowing the application of time to be associated with the message. David likewise manifests severe repentance for Uzzah’s action. For the movement to argue that the application of time in the prediction of July 18, 2020 was in some way correct, that somehow that it was God’s will, is to argue that Moses and Zipporah didn’t truly need to uphold God’s explicit commands, and that God did not really care whether Uzzah touched the ark. July 18, 2020 was a false prediction, and the element that was false was the element of time.
Nan detrès li, Tsipora te imedyatman akonpli zak sikonsi pitit gason yo a pa li menm, konsa li te reprezante repantans moun ki te enplike nan mouvman sa a te dwe imedyatman manifeste poutèt inaksyon pechè ki te pèmèt aplikasyon tan an vin asosye avèk mesaj la. Menm jan an tou, David manifeste yon repantans sevè poutèt aksyon Oza a. Pou mouvman an ta soutni ke aplikasyon tan an nan prediksyon 18 jiyè 2020 la te, nan yon sans, kòrèk, ke yon jan kanmenm sa te volonte Bondye, se ta soutni ke Moyiz ak Tsipora pa t vrèman bezwen respekte kòmandman eksplisit Bondye yo, e ke Bondye pa t vrèman bay si Oza te manyen lach la. 18 jiyè 2020 te yon fo prediksyon, e eleman ki te fo a se te eleman tan an.
These truths will be explored further in the next article.
Verite sa yo pral egzamine pi plis nan pwochen atik la.
“The Lord has shown me that the message of the third angel must go, and be proclaimed to the scattered children of the Lord, and that it should not be hung on time; for time never will be a test again. I saw that some were getting a false excitement arising from preaching time; that the third angel’s message was stronger than time can be. I saw that this message can stand on its own foundation, and that it needs not time to strengthen it, and that it will go in mighty power, and do its work, and will be cut short in righteousness.” Experience and Views, 48.
“Seyè a fè m wè ke mesaj twazyèm zanj lan dwe ale, epi li dwe pwoklame bay pitit Seyè a ki gaye yo, e li pa dwe pann sou tan; paske tan pap janm yon tès ankò. Mwen te wè ke kèk moun t ap pran yon eksitasyon fo ki soti nan predikasyon sou tan; ke mesaj twazyèm zanj lan te pi fò pase sa tan kapab ye. Mwen te wè ke mesaj sa a kapab kanpe sou pwòp fondasyon pa li, e li pa bezwen tan pou ranfòse li, e li pral ale avèk gwo puisans, fè travay li, epi li pral vin kout nan jistis.” Experience and Views, 48.