The prophetic history that has been opened up within the seven thunders identifies the history we are now in. The secret was hidden until the history it represented arrived. It is the time when the Comforter, the Spirit of “truth” reveals the truth that John called the Revelation of Jesus Christ, for Jesus Christ is the Truth. It is not simply that the word “truth” represents the character of God. And it is not simply a revelation of the wonderful linguist, that the Hebrew word “truth” is used in such profound ways throughout the Scriptures. But is also the amazing miracle that when understood becomes the key for opening the prophecies of the book of Revelation, and in so doing it opens the entire Bible. But it is only for those willing to see, hear, and keep those things written therein for the time is at hand.

Istwa pwofetik ki te louvri anndan sèt loraj yo idantifye istwa kote nou ye kounye a. Sekrè a te kache jouk lè istwa li te reprezante a rive. Se tan kote Konsolatè a, Lespri “verite” a, revele verite Jan te rele Revelasyon Jezikri a, paske Jezikri se Verite a. Se pa sèlman lefètke mo “verite” a reprezante karaktè Bondye. E se pa sèlman yon revelasyon sou mèvèye lengwis la, kote mo ebre pou “verite” a sèvi nan fason ki tèlman pwofon atravè Ekriti yo. Men se tou mirak etonan an ki, lè yo konprann li, vin kle pou louvri pwofesi liv Revelasyon an, e konsa li louvri tout Bib la. Men sa se sèlman pou sila yo ki dispoze wè, tande, epi kenbe bagay ki ekri ladan l yo, paske tan an toupre.

In order for men to recognize the “truth” in such a way to be sanctified by it, requires the presence of the Holy Spirit. Men can intellectually understand the word “truth,” and even be amazed at the significance of it, but the “truth” must be eaten. It must be internalized and made a part of a person’s experience, for the word conveys the creative power of God to those who seek to be transformed into the image of Christ. One of the starting places of my personal investigation of the Hebrew word translated as “truth” was the Hebrew scholars, who also address the amazing nature of the word “truth” and its usage in the Bible. But there is no reason to believe that their intellectual understanding of the word “truth” has led them to Christ.

Pou lèzòm rekonèt “verite” a yon jan pou yo ka sanktifye pa li, sa mande prezans Sentespri a. Lèzòm kapab konprann mo “verite” a sou plan entelektyèl, e menm sezi devan enpòtans li, men “verite” a dwe manje. Li dwe vin enteryorize epi tounen yon pati nan eksperyans yon moun, paske pawòl la transmèt pouvwa kreyatif Bondye bay sila yo ki chèche transfòme nan imaj Kris la. Youn nan pwen depa ankèt pèsonèl mwen sou mo ebre yo tradui pa “verite” se te biblis ebre yo, ki yo menm tou pale sou nati etonan mo “verite” a ak fason yo sèvi avè l nan Bib la. Men, pa gen okenn rezon pou kwè ke konpreyansyon entelektyèl yo genyen sou mo “verite” a mennen yo bay Kris la.

The prophetic fact that the word needs to be eaten with the presence of the Holy Spirit echoes of Sister White’s definition of the “oil” in the parable of the ten virgins, and also her description of the two classes of virgins that are waiting for the Bridegroom.

Reyalite pwofetik ki montre ke pawòl la dwe manje avèk prezans Sentespri a fè eko ak definisyon Sister White bay sou “lwil la” nan parabòl dis vyèj yo, epi tou ak deskripsyon li fè sou de klas vyèj k ap tann Lemarye a.

A symbol most often has more than one meaning, and the meaning is to be defined by the context where the symbol is located. It is not to be defined by the grammatical expert’s definition of the word or by the historical time frame when the word was written. Those two approaches are what the theologians of Adventism have grasped in order to deny the “truth.” A symbol is defined by the context where it is employed. Within the Spirit of Prophecy, the word “oil” in the parable of the ten virgins represents at least a few different things depending on the context of the passage where the “oil” is found. Why does one class of virgins possess the oil and the other not?

Yon senbòl, pi souvan, genyen plis pase yon siyifikasyon, e se kontèks kote senbòl la parèt la ki dwe detèmine siyifikasyon an. Li pa dwe detèmine ni pa definisyon ekspè gramè a bay pou mo a, ni pa peryòd istorik kote mo a te ekri a. Se de apwòch sa yo teyolojyen Advantis yo te sezi pou yo kapab nye “verite” a. Se kontèks kote yo itilize yon senbòl ki defini li. Anndan Lespri Pwofesi a, mo “lwil” la nan parabòl dis vyèj yo reprezante omwen kèk bagay diferan, selon kontèks pasaj kote “lwil” la parèt la. Poukisa yon gwoup vyèj posede lwil la, epi lòt la pa genyen li?

“There is a world lying in wickedness, in deception, and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind is carried to the future when the signal will be given, ‘Behold the Bridegroom cometh; go ye out to meet Him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable. That oil is the righteousness of Christ. It represents character, and character is not transferable. No man can secure it for another. Each must obtain for himself a character purified from every stain of sin.” Bible Echo, May 4, 1896.

“Gen yon mond k ap viv nan mechanste, nan twonpri, ak nan delizyon, anba menm lonbraj lanmò a,—ap dòmi, ap dòmi. Kilès k ap santi doulè nanm pou reveye yo? Ki vwa ki ka rive jwenn yo? Lespri mwen mennen m nan lavni, lè yo va bay siy la: ‘Men Veteris la ap vini; soti al kontre Li.’ Men, gen kèk ki va retade pou jwenn lwil la pou ranpli lanp yo, epi twò ta yo va dekouvri ke karaktè a, ki reprezante pa lwil la, pa ka transmèt bay yon lòt. Lwil sa a se jistis Kris la. Li reprezante karaktè, epi karaktè pa ka transmèt. Pèsonn pa ka asire li pou yon lòt. Chak moun dwe jwenn pou tèt pa li yon karaktè ki pirifye anba tout tach peche.” Bible Echo, 4 me 1896.

The foolish virgins do not possess the character necessary to succeed in the soon-coming crisis. They lack Christ’s righteousness. But the oil is also a message, and the oil in the parable of the ten virgins in the “last days” is the final warning message represented by the Revelation of Jesus Christ that is to be heard, read and kept.

Vyèj sòt yo pa posede karaktè ki nesesè pou yo reyisi nan kriz ki pral vini byento a. Yo manke lajistis Kris la. Men lwil la se yon mesaj tou, epi lwil ki nan parabòl dis vyèj yo nan “dènye jou yo” se dènye mesaj avètisman an, jan li reprezante pa Revelasyon Jezikri a, ki dwe tande, li, epi kenbe.

“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.

“Moun Bondye te chwazi yo, k ap kanpe bò kote Seyè tout tè a, gen pozisyon ki te yon lè bay Satan kòm cheriben pwotektè a. Pa mwayen èt sen yo ki antoure twòn li an, Seyè a kenbe yon kominikasyon konstan ak moun ki abite sou tè a. Lwil an lò a reprezante gras Bondye sèvi pou kenbe lanp kwayan yo toujou alimante, pou yo pa fèb epi etenn. Si se pa t pou lwil sen sa a ki vide soti nan syèl la nan mesaj Lespri Bondye a, ajan mechanste yo ta gen kontwòl total sou lèzòm.”

“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.

“Bondye dezonore lè nou pa resevwa mesaj li voye ban nou yo. Konsa nou refize lwil an lò li ta vide nan nanm nou pou l ka transmèt bay moun ki nan fènwa yo. Lè apèl la va vini, ‘Men, Veterinè a ap vini; soti al rankontre li,’ moun ki pa t resevwa lwil sen an, ki pa t pran swen gras Kris la nan kè yo, va dekouvri, menm jan ak vyèj sòt yo, yo pa pare pou rankontre Seyè yo. Yo pa gen nan yo menm pouvwa pou jwenn lwil la, e lavi yo fini nan dega. Men si nou mande Sentespri Bondye a, si nou sipliye, menm jan Moyiz te fè a, ‘Fè m wè glwa ou,’ lanmou Bondye a va gaye nan kè nou. Atravè tiyo an lò yo, lwil an lò a va transmèt ban nou. ‘Se pa avèk fòs, ni pa avèk pouvwa, men se pa Lespri mwen, Seyè lame yo di sa.’ Lè pitit Bondye yo resevwa reyon klere Solèy Jistis la, yo briye tankou limyè nan lemonn.” Review and Herald, July 20, 1897.

The “oil” is the final message, which once again, is the Revelation of Jesus Christ. In the passage those who wish to have the oil need to plead to God as did Moses in Horeb’s cave. But notice that if we are to “plead, as did Moses” that God would “show” us His “glory,” we must first ask for the Holy Spirit who is the Comforter. If we do, then by angels and the two golden pipes we shall receive of Christ righteousness. We deceive ourselves if we think we can pray and plead for Christ’s character as the traditions and customs of Laodicean Adventism suggests should be done, while at the same time we are refusing the message of the Revelation of Jesus Christ. His righteousness is conveyed to us through the “messages of God’s Spirit,” that are conveyed by the two anointed ones that stand before God’s throne. When we reject his message, we reject His righteousness.

“Lwil” la se dènye mesaj la, ki yon lòt fwa ankò se Revelasyon Jezi Kris la. Nan pasaj la, moun ki vle gen lwil la dwe sipliye Bondye menm jan Moyiz te fè sa nan twou wòch Oreb la. Men remake byen: si nou dwe “sipliye, menm jan Moyiz te fè sa,” pou Bondye “montre” nou “laglwa” Li, fòk nou anvan tout bagay mande Sentespri a, ki se Konsolatè a. Si nou fè sa, lè sa a, pa mwayen zanj yo ak de tiyo an lò yo, n ap resevwa nan men Kris la jistis li. Nou twonpe tèt nou si nou panse nou ka priye epi sipliye pou karaktè Kris la, jan tradisyon ak koutim Adventis Laodise yo fè kwè sa ta dwe fèt, pandan an menm tan n ap refize mesaj Revelasyon Jezi Kris la. Jistis li transmèt ban nou atravè “mesaj Lespri Bondye a,” ki pase pa mwayen de moun wen yo ki kanpe devan twòn Bondye a. Lè nou rejte mesaj li a, nou rejte jistis li.

Then answered I, and said unto him, What are these two olive trees upon the right side of the candlestick and upon the left side thereof? And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth. Zechariah 4:11–14.

Lè sa a, mwen reponn, epi mwen di li: Ki sa de pye oliv sa yo ye ki sou bò dwat gwo lanp sèt branch lan, ak sou bò gòch li? Epi mwen reponn ankò, epi mwen di li: Ki sa de branch oliv sa yo ye, ki, atravè de tiyo an lò yo, vide lwil an lò a soti nan yo menm? Epi li reponn mwen, li di: Èske ou pa konnen ki sa yo ye? Epi mwen di: Non, mèt mwen. Lè sa a, li di: Men de moun sa yo Bondye te chwazi ak lwil la, ki kanpe bò kote Seyè tout latè a. Zakari 4:11–14.

The two “anointed ones, that stand by the Lord of the whole earth,” are also represented as the two witnesses of Revelation eleven.

De “de (2) salve yo,” ki kanpe bò kote Seyè tout tè a, yo reprezante tou kòm de temwen yo nan Revelasyon onz.

“Concerning the two witnesses the prophet declares further: ‘These are the two olive trees, and the two candlesticks standing before the God of the earth.’ ‘Thy word,’ said the psalmist, ‘is a lamp unto my feet, and a light unto my path.’ Revelation 11:4; Psalm 119:105. The two witnesses represent the Scriptures of the Old and the New Testament.” The Great Controversy, 267.

“Konsènan de temwen yo, pwofèt la deklare ankò: ‘Sa yo se de pye oliv yo, ak de gwo lanp yo ki kanpe devan Bondye tè a.’ ‘Pawòl ou a,’ se sa salmis la te di, ‘se yon lanp pou pye m, ak yon limyè sou chemen mwen.’ Revelasyon 11:4; Sòm 119:105. De temwen yo reprezante Ekriti yo nan Ansyen ak Nouvo Testaman an.” The Great Controversy, 267.

Whether we consider Zechariah’s or John’s testimony of the two witnesses, the context of either testimony is the communication process that is the very first truth mentioned in association with the message of the Revelation of Jesus Christ in Revelation chapter one and verse one. From the Father, to the Son, to the angels, to a prophet to the church. The process in which Christ speaks to mankind is a major understanding that He seeks to reveal within the final warning message. This corresponds with the emphasis in the presentation of both the first and third angel’s messages.

Kit se temwanyaj Zakari a, oswa temwanyaj Jan konsènan de temwen yo, kontèks youn ak lòt nan de temwanyaj sa yo se pwosesis kominikasyon an, ki se premye verite menm yo mansyone an relasyon ak mesaj Revelasyon Jezikri a nan Revelasyon chapit youn, vèsè youn. Soti nan Papa a, bay Pitit la, bay zanj yo, bay yon pwofèt, rive nan legliz la. Pwosesis kote Kris la pale ak limanite se yon konpreyansyon enpòtan li chèche revele nan dènye mesaj avètisman an. Sa koresponn ak anfaz ki genyen nan prezantasyon toude mesaj premye zanj lan ak twazyèm zanj lan.

The message of the first angel is represented by William Miller. Miller possesses several prophetic characteristics that must be recognized. He was the “Father” of the movement, which in terms of the Alpha and Omega demands that there would be a son. He represented a movement represented by the name “Millerite,” which is the word for a type of rock. He was used to organize a set of biblical rules of prophetic interpretation. Those rules become a major component of the communication of the messages of God’s Spirit that were either refused or accepted as those of Miller’s generation chose whether to retain their foolish Laodicean condition or to become wise Philadelphians. As the father of the message of the first angel, he typifies a movement that will proclaim the message of the third angel’s message, and that movement’s understanding of the message will be directed by a special set of biblical rules of prophetic interpretation that establish the message of the third angel as soundly as Miller was used to establish the message of the first angel. God never changes, Jesus Christ the same yesterday, today and forever.

Mesaj premye zanj lan reprezante pa William Miller. Miller genyen plizyè karakteristik pwofetik ki dwe rekonèt. Li te “Papa” mouvman an, sa ki, an tèm Alfa ak Omega a, egzije pou ta gen yon pitit gason. Li te reprezante yon mouvman ki te reprezante pa non “Millerite”, ki se mo pou yon kalite wòch. Yo te sèvi avè l pou òganize yon seri règ biblik pou entèpretasyon pwofetik. Règ sa yo vin tounen yon eleman enpòtan nan kominikasyon mesaj Lespri Bondye a ki swa te rejte oswa te aksepte pandan moun nan jenerasyon Miller la t ap chwazi si yo ta kenbe kondisyon Laodiseyen sòt yo a oswa si yo ta vin Filadèlfyen saj. Antanke papa mesaj premye zanj lan, li se yon tip yon mouvman ki pral pwoklame mesaj twazyèm zanj lan, epi konpreyansyon mouvman sa a sou mesaj la pral dirije pa yon seri espesyal règ biblik pou entèpretasyon pwofetik ki tabli mesaj twazyèm zanj lan avèk menm solidite avèk ki yo te sèvi ak Miller pou tabli mesaj premye zanj lan. Bondye pa janm chanje, Jezikri se menm nan yè, jodi a, e pou tout tan.

Do not err, my beloved brethren. Every good gift and every perfect gift is from above, and cometh down from the Father of lights, with whom is no variableness, neither shadow of turning. Of his own will begat he us with the word of truth, that we should be a kind of firstfruits of his creatures. James 1:16–18.

Nou pa dwe twonpe nou, frè m yo byen-aimé. Tout bon don ak tout don pafè soti anwo, e li desann bò kote Papa limyè yo, lakay li pa gen okenn chanjman, ni lonbraj varyasyon. Se pa volonte pa l li fè nou fèt ankò pa pawòl verite a, pou nou ta vin tankou premye fwi nan mitan kreyati li yo. Jak 1:16–18.

In the beginning or the end of Adventism, the messages of God’s Spirit which are represented by the oil, are conveyed through the two witnesses. At the beginning with the Millerites the two witnesses were the Old and New Testaments and at the end they are the Bible and the Spirit of Prophecy. This is the reason why John, who most perfectly illustrates the end of God’s people in the last days of the investigative judgment was in the isle of Patmos.

Nan kòmansman oswa nan fen Advantis la, mesaj Lespri Bondye yo, ki reprezante pa lwil la, transmèt atravè de temwen yo. Nan kòmansman an, avèk Milerit yo, de temwen yo te Ansyen ak Nouvo Testaman yo; epi nan fen an, yo se Bib la ak Lespri Pwofesi a. Se poutèt sa Jan, ki pi parfe ilistre fen pèp Bondye a nan dènye jou jijman ankèt la, te sou zile Patmos la.

I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.

Mwen menm Jan, ki frè nou tou, ak konpayon nou nan tribilasyon, nan wayòm nan, ak nan pasyans Jezi Kris la, mwen te nan zile yo rele Patmos la, poutèt pawòl Bondye a, ak poutèt temwayaj Jezi Kris la. Revelasyon 1:9.

The prophetic setting of Patmos represents that John is being persecuted. He was being persecuted for receiving the messages of God’s spirit that identify the Revelation of Jesus Christ through the Bible and Spirit of Prophecy.

Kad pwofetik Patmos la montre Jan ap sibi pèsekisyon. Li t ap sibi pèsekisyon poutèt li te resevwa mesaj Lespri Bondye yo ki idantifye Revelasyon Jezikri a atravè Bib la ak Lespri Pwofesi a.

The persecution of God’s “last day” people is also represented in Revelation eleven when the two witnesses are slain in the streets, and everyone celebrates their death. In chapter eleven those two witnesses are Elijah and Moses. They have given their testimony for three and a half years and then they are slain, but they were thereafter resurrected.

Pèsekisyon pèp Bondye a nan “dènye jou” yo reprezante tou nan Revelasyon onz, lè de temwen yo touye nan lari yo, epi tout moun ap selebre lanmò yo. Nan chapit onz la, de temwen sa yo se Eli ak Moyiz. Yo te bay temwayaj yo pandan twa zan edmi, epi apre sa yo te touye yo; men apre sa yo te resisite.

All the prophets speak more of the last days than they do their own history, so if there is ever a book that is speaking of the last days it is the book of Revelation where all the books of the Bible meet and end. There must therefore be a “message” in the last days that is slain, and thereafter resurrected. Revelation eleven illustrated the history of the French Revolution, but it more directly illustrates an attack against the message of the third angel in the last days. The message and the movement that was typified by Miller’s message and movement suffered that attack and died on July 18, 2020. According to Revelation eleven that attack would be carried out by the beast that ascended up out of the bottomless pit.

Tout prophète parle davantage des derniers jours que de sa propre histoire; ainsi, s’il est un livre qui parle des derniers jours, c’est bien le livre de l’Apocalypse, où tous les livres de la Bible se rejoignent et s’achèvent. Il doit donc y avoir, dans les derniers jours, un « message » qui est mis à mort, puis ensuite ressuscité. Apocalypse 11 a illustré l’histoire de la Révolution française, mais il illustre plus directement une attaque contre le message du troisième ange dans les derniers jours. Le message et le mouvement préfigurés par le message et le mouvement de Miller ont subi cette attaque et sont morts le 18 juillet 2020. Selon Apocalypse 11, cette attaque devait être menée par la bête qui montait de l’abîme.

And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:8, 9.

Epi lè yo va fini rann temwayaj yo, bèt ki monte soti nan twou san fon an va fè lagè kont yo, l ap genyen batay la sou yo, epi l ap touye yo. Epi kadav yo va rete kouche nan lari gran vil la, ki nan sans espirityèl yo rele Sodòm ak Lejip, kote tou Seyè nou an te kloure sou kwa a. Revelasyon 11:8, 9.

Sister White informs us that the “bottomless pit” represents a new manifestation of satanic power.

Sè White fè nou konnen ke “twou san fon an” reprezante yon nouvo manifestasyon pouvwa satanik.

“‘When they shall have finished [are finishing] their testimony.’ The period when the two witnesses were to prophesy clothed in sackcloth ended in 1798. As they were approaching the termination of their work in obscurity, war was to be made upon them by the power represented as ‘the beast that ascendeth out of the bottomless pit.’ In many of the nations of Europe the powers that ruled in Church and State had for centuries been controlled by Satan, through the medium of the papacy. But here is brought to view a new manifestation of Satanic power.” The Great Controversy, 268.

“‘Lè yo va fin [yo prèske fin] temwayaj yo a.’ Peryòd kote de temwen yo te dwe pwofetize abiye ak twal sak la te fini an 1798. Pandan yo t ap pwoche bò fen travay yo nan fènwa, lagè te dwe fèt kont yo pa pouvwa ki reprezante kòm ‘bèt ki monte soti nan twou san fon an.’ Nan anpil nan nasyon Ewòp yo, pouvwa ki t ap dirije nan Legliz ak Leta te, pandan plizyè syèk, sou kontwòl Satan, pa mwayen papote a. Men, isit la yo mete devan nou yon nouvo manifestasyon pouvwa satanik.” The Great Controversy, 268.

There are three powers identified in the book of Revelation that come from the bottomless pit, the first mentioned is Islam in Revelation chapter nine verse two, the second is atheism of the French Revolution in chapter eleven verse eight and the third is modern Rome in chapter seventeen verse eight. The “new manifestation” in the last days that will not only attack the movement typified by the Millerite movement, but also attack the world is the counterfeit awakening of the counterfeit Midnight Cry known as “Woke-ism.” Woke-ism represents a “new manifestation of satanic power” which is upheld by the current Jesuit antichrist and is promoted through the merchants, the political leaders of the United Nations, the liberal representatives in the fallen churches of Protestantism in the United States, and the Democratic party in conjunction with the RINO-Republicans who either promote or permit the promotion of all the variations of the deviant lifestyles of the homosexual community as represented in chapter eleven as “Sodom.” These three powers are what lead the world to Armageddon, and they are also represented by “Egypt,” the symbol of atheism and worldliness. Set within the anarchy of the French Revolution, which is another element of these three powers that make up what Sister White calls the “evil confederacy,” either directly promote or allow Woke-ism. Woke-ism is the satanic counterfeit of the awakening of the ten virgins. We have more to discuss on these lines, but we need first to address the aftermath of the murder in the street that was accomplished on July 18, 2020.

Gen twa pouvwa yo idantifye nan liv Revelasyon an ki soti nan twou san fon an; premye a ki mansyone se Islam nan Revelasyon chapit nèf, vèsè de; dezyèm nan se ateyis Revolisyon franse a nan chapit onz, vèsè uit; epi twazyèm nan se Wòm modèn nan chapit disèt, vèsè uit. “Nouvo manifestasyon” nan dènye jou yo, ki pa pral sèlman atake mouvman an ki te tipifye pa mouvman Milèrit la, men ki pral atake mond lan tou, se fo reveye fo Rèl Minwi a, yo rele “Woke-ism.” Woke-ism reprezante yon “nouvo manifestasyon pouvwa satanik” ki soutni pa antikris jezuit aktyèl la e ki pwomouvwa atravè machann yo, dirijan politik Nasyonzini yo, reprezantan liberal yo nan legliz pwotestan ki tonbe yo Ozetazini, ak pati Demokrat la an konjonksyon avèk Repibliken RINO yo, ki swa ankouraje swa pèmèt pwomosyon tout varyasyon mòd vi devyan kominote omoseksyèl la, jan sa reprezante nan chapit onz kòm “Sodom.” Twa pouvwa sa yo se sa ki mennen mond lan nan Amagedon, epi yo reprezante tou pa “Ejip,” senbòl ateyis ak monn lan. Plase anndan anachi Revolisyon franse a, ki se yon lòt eleman nan twa pouvwa sa yo ki fòme sa Sè White rele “move konfederasyon an,” yo swa dirèkteman ankouraje swa pèmèt Woke-ism. Woke-ism se fo kontrefè satanik reveye dis vyèj yo. Nou gen plis pou nou diskite sou liy sa yo, men anvan sa, nou bezwen adrese konsekans asasina nan lari a ki te akonpli 18 jiyè 2020.

And also, dear Reader, please understand I have no support to offer to the Republican party. There is no political persuasion that I have any confidence in. It is simply the prophetic dynamics that exist in the United States, the United Nations and the Papacy that I am pointing out. Those dynamics will be more specifically addressed when we begin to directly address the two horns that parallel each other from 1798 until the Sunday law.

Epi tou, chè lektè, tanpri konprann mwen pa gen okenn soutyen pou m ofri Pati Repibliken an. Pa gen okenn tandans politik kote mwen mete okenn konfyans. Se senpleman dinamik pwofetik ki egziste Ozetazini, nan Nasyonzini, ak nan Papisite a mwen ap fè remake. Dinamik sa yo pral trete pi presizeman lè nou kòmanse adrese dirèkteman de kòn yo ki mache an paralèl youn ak lòt depi 1798 jouk rive nan lwa dimanch la.

The satanic Woke-ism that represents a counterfeit Midnight Cry precedes the actual Midnight Cry and before the time of the genuine Midnight Cry, those that have been slain in the streets will ultimately evolve into either a foolish or wise virgin. The period of time when the binding off of our characters into either the bundle destined for the fire of destruction or as the bundle for the heavenly garner is now here.

«Woke-ism» satanik la, ki reprezante yon fo Kri a Minwi, vini anvan vrè Kri a Minwi a; epi anvan tan vrè Kri a Minwi a rive, sila yo ki te touye nan lari yo pral finalman vin swa yon vyèj san sajès, swa yon vyèj saj. Peryòd tan kote karaktè nou yo ap mare apa swa nan pake ki destine pou dife destriksyon an, swa kòm pake pou granmoun syèl la, se kounye a li rive.

Sister White identifies that in the tarrying time the foolish virgins of the Millerite history reacted to the testing disappointment differently than the wise virgins, thus suggesting that by the tarrying time their characters were already settled. But Jeremiah’s testimony informs us that we can choose to return to God and He will not only return to us, but He will make us a fenced brazen wall against the wicked and the terrible as we are used as his mouth piece in the ensuing crisis. It is at that prophetic point that Jesus promises to comfort us. This is the significance of John’s four chapters that are set within our current history.

Sè White idantifye ke, nan tan reta a, vyèj sòt yo nan istwa Milerit la te reyaji a desepsyon eprèv la yon fason diferan ak vyèj saj yo, konsa sa sijere ke, lè tan reta a te rive, karaktè yo te deja fikse. Men, temwayaj Jeremi an fè nou konnen nou ka chwazi retounen bò kote Bondye, e Li pa sèlman va retounen bò kote nou, men Li va fè nou tounen yon miray an bwonz ranfòse kont mechan yo ak moun tèrib yo, pandan y ap sèvi avèk nou kòm bouch pa Li nan kriz k ap vini an. Se nan pwen pwofetik sa a Jezi pwomèt pou konsole nou. Se sa ki bay siyifikasyon kat chapit Jan yo ki plase nan istwa pa nou jounen jodi a.

The oil is the Holy Spirit, it is character and it is the messages of God’s Spirit. God’s Spirit is the “Comforter.” As God so loved the world that He gave His only-begotten Son, and as Jesus sacrificed His godly being to willingly accept the humanity he had created as part of Himself for eternity, so too the Holy Spirit that is given in this period of time will abide with us forever.

Lwil la se Lespri Sen an, li se karaktè e li se mesaj Lespri Bondye a. Lespri Bondye a se “Konsolatè a.” Menm jan Bondye te renmen lemonn sitèlman li te bay sèl Pitit li ki fèt sèl la, e menm jan Jezi te sakrifye nati diven li pou l te aksepte volontèman limanite li te kreye a kòm yon pati nan tèt li pou letènite, konsa tou Lespri Sen an ki bay nan peryòd tan sa a ap rete avèk nou pou tout tan.

If ye love me, keep my commandments. And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. John 14:15–18.

Si nou renmen m, kenbe kòmandman mwen yo. E mwen menm, m ap lapriyè Papa a, e li va ban nou yon lòt Konsolatè, pou l ka rete avèk nou pou tout tan; sa vle di Lespri verite a, mond lan pa kapab resevwa li, paske li pa wè li, ni li pa konnen li; men nou menm, nou konnen li, paske li rete avèk nou, e li pral nan nou. Mwen p ap kite nou san konsolasyon: m ap vini jwenn nou. Jan 14:15–18.

This sacrifice of the Spirit in choosing to abide with human beings forever, parallels the sacrifice of the other two persons of the heavenly trio. Perhaps as significant as the sacrifice of the Spirit in His willingness to live within each of the redeemed for eternity is that the arrival of the “Comforter” in this particular history identifies when God’s people are sealed for eternity.

Sakrifis Lespri a nan chwazi rete avèk lèzòm pou tout tan, mache paralèl ak sakrifis de lòt pèson yo nan trio selès la. Petèt, menm jan sakrifis Lespri a enpòtan nan volonte Li pou viv anndan chak moun ki delivre pou letènite, se konsa tou vini “Konsolatè” a nan istwa patikilye sa a idantifye moman kote pèp Bondye a sele pou letènite.

And grieve not the holy Spirit of God, whereby ye are sealed unto the day of redemption. Ephesians 4:30.

Epi pa fè Sentespri Bondye a lapenn, li menm pa mwayen li nou sele pou jou redanmsyon an. Efezyen 4:30.

In the history where the promise of the Comforter is perfectly fulfilled, which is the history of the one hundred and forty-four thousand the Spirit will “abide” in us “forever.” Every Christian that met the requirements of the gospel received the Holy Spirit and was therefore “sealed unto the day of redemption,” but that sealing simply points forward to the time when the one hundred and forty-four thousand are to be sealed during this current history. In Ephesians those that are sealed unto the day of redemption are contrasted with those who “grieve” the “Holy Spirit.” They grieve the Holy Spirit by refusing to accept the communications of God’s Spirit, and thus refuse the golden oil. When Christ promises to send us the “Comforter” “the Spirit of truth” in this period of disappointment, He is promising to place His seal upon us, and His seal represents the keeping of His commandments, particularly the Sabbath commandment, which is the day that John received the revelation and which is the issue that is about to confront the world.

Nan listwa kote pwomès Konsolatè a akonpli nèt, ki se listwa san karannkat mil yo, Lespri a ap “rete” nan nou “pou tout tan.” Chak kretyen ki te satisfè kondisyon levanjil la te resevwa Sentespri a, e se poutèt sa li te “sele pou jou redanmsyon an,” men sele sa a senpleman lonje dwèt sou tan kote san karannkat mil yo dwe resevwa sele a pandan listwa aktyèl sa a. Nan Efezyen, moun ki sele pou jou redanmsyon an mete an kontradiksyon ak moun ki “fè” “Sentespri a” “lapenn.” Yo fè Sentespri a lapenn lè yo refize aksepte kominikasyon Lespri Bondye a, e konsa yo refize lwil an lò a. Lè Kris pwomèt pou voye ba nou “Konsolatè a,” “Lespri verite a,” nan peryòd desepsyon sa a, Li ap pwomèt pou mete sele Li sou nou, e sele Li a reprezante obsèvans kòmandman Li yo, sitou kòmandman saba a, ki se jou kote Jan te resevwa revelasyon an epi ki se kesyon ki sou pwen konfwonte lemonn antye.

The sealing of the wise virgins is accomplished before the test of the Sunday law, for it is there that the characters of both the wise and foolish will be manifested, and character is never developed in a crisis, it is simply manifested. The sealing represents, among other things a transformation from the mind of a Laodicean into the mind of a Philadelphian. The problem is that for that transformation to be accomplished, the first test for each of us is to genuinely understand that heretofore we have been Laodiceans, for as Laodiceans our primary spiritual attitude is that everything is alright, when everything is actually all wrong. That attitude must be set aside, it is one of the vile things that must be separated from the precious.

Sele saj yo akonpli anvan eprèv lwa dimanch lan, paske se la karaktè ni saj yo ni moun sòt yo pral vin manifeste, epi karaktè pa janm devlope nan yon kriz; li sèlman manifeste. Sele a reprezante, pami lòt bagay, yon transfòmasyon soti nan lespri yon Lawodiseyen pou rive nan lespri yon Filadèlfyen. Pwoblèm nan se ke, pou transfòmasyon sa a ka akonpli, premye eprèv la pou chak nan nou se konprann avèk senserite ke jiska prezan nou te Lawodiseyen; paske antanke Lawodiseyen, atitid espirityèl prensipal nou se ke tout bagay anfòm, alòske an reyalite tout bagay ale mal nèt. Atitid sa a dwe mete sou kote; se youn nan bagay sal yo ki dwe separe ak sa ki gen anpil valè.

“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

“Menm lè pèp Bondye a resevwa so a sou fwon yo—se pa yon so oswa yon mak ki ka wè, men se yon rasinman nan verite a, ni nan lespri yo ni nan lavi espirityèl yo, konsa yo pa ka brannen—menm lè pèp Bondye a fin resevwa so a epi yo pare pou soukous la, li va vini. Anfèt, li deja kòmanse; jijman Bondye yo deja sou peyi a kounye a, pou sèvi nou kòm avètisman, pou nou ka konnen sa k ap vini.” Seventh-day Adventist Bible Commentary, volume 4, 1161.

The “Comforter” that Jesus promises to His disciples who comforts them in the time of disappointment guides His people into all truth, and it is through a “settling into the truth” that we are sealed. The “truth” which God’s people are to settle into at this point is the “truth” that is unsealed just before probation closes, for the “time is at hand.” That truth is the structure of the hidden history of the seven thunders, and that hidden history identifies the history where the Revelation of Jesus Christ is opened up. The hidden history of the seven thunders will be fulfilled at the very time that “truth” represented as the hidden history is unsealed. The unsealing of the “truth” is what seals those who receives the message that has been previously sealed.

“Konsole a” Jezi pwomèt disip Li yo, ki bay yo konsolasyon nan tan desepsyon an, ap gide pèp Li a nan tout verite, e se atravè yon “byen tabli nan verite a” nou sele. “Verite” pèp Bondye a dwe byen tabli ladan l nan moman sa a se “verite” ki vin deseleyé jis anvan tan gras la fèmen, paske “tan an pre.” Verite sa a se estrikti istwa kache sèt loraj yo, e istwa kache sa a idantifye istwa kote Revelasyon Jezi Kris la louvri. Istwa kache sèt loraj yo pral akonpli nan menm moman kote “verite” a, ki reprezante kòm istwa kache a, vin deseleyé. Deseleyman “verite” a se sa ki sele moun ki resevwa mesaj la ki te deja sele.

God’s people are sealed in their foreheads in advance of the shaking of the angry nations that occurs at the Sunday law, thus initiating national ruin. The Revelation of Jesus Christ is the “sayings of the prophecy of” the book of Revelation that are no longer to be sealed, for the time is at hand. It is the truth that now is to be read, heard and most importantly to be kept, if we are to be blessed.

Pèp Bondye a resevwa sele sou fwon yo anvan soukous nasyon yo ki an kòlè a, ki rive nan moman lwa dimanch lan, konsa li mete kòmansman nan fayit nasyonal la. Revelasyon Jezikri a se “pawòl pwofesi” liv Revelasyon an, ki pa dwe sele ankò, paske tan an pre. Se verite a ki kounye a dwe li, dwe tande, e pi enpòtan toujou, dwe kenbe, si nou vle resevwa benediksyon an.

Judas saith unto him, not Iscariot, Lord, how is it that thou wilt manifest thyself unto us, and not unto the world? Jesus answered and said unto him, If a man love me, he will keep my words: and my Father will love him, and we will come unto him, and make our abode with him. He that loveth me not keepeth not my sayings: and the word which ye hear is not mine, but the Father’s which sent me. These things have I spoken unto you, being yet present with you. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:22–26.

Jid di li, pa Iskaryòt la: Seyè, ki jan sa fè ou pral fè nou konnen tèt ou, epi pa fè lemonn nan konnen ou? Jezi reponn li, li di li: Si yon moun renmen mwen, li va kenbe pawòl mwen yo; e Papa m va renmen li, epi nou va vin jwenn li, epi nou va fè rete nou lakay li. Moun ki pa renmen mwen pa kenbe pawòl mwen yo; e pawòl nou tande a pa soti nan mwen, men nan Papa a ki voye m nan. Mwen di nou bagay sa yo pandan m toujou avèk nou. Men Konsolatè a, ki se Sentespri a, ke Papa a va voye nan non mwen, li menm va anseye nou tout bagay, epi li va fè nou sonje tout bagay, kèlkeswa sa mwen te di nou. Jan 14:22–26.

For those who keep the message that is being unsealed, the promise is that the Comforter will “teach” us “all things” “whatsoever” Jesus has said “unto you.” This is the promise that was fulfilled to the disciples of Emmaus and thereafter the eleven disciples. When Christ removed his hand from “holden” the Emmaus disciples’ eyes and thereafter “opened” the eleven disciples’ “understanding” so they could fully “understand the scriptures,” He was recording a promise for those living in the “last days” who will return from their disappointment, repent of their Laodicean condition and accept the “truth.” The “Comforter” in the “last days” will “bring all things to” our “remembrance” as he teaches us “all things.” Just as significant as bringing past truths to our remembrance as He teaches us all things, He will also “show us things to come.”

Pou sila yo ki kenbe mesaj ki ap devwale a, pwomès la se ke Konsolatè a ap “anseye” nou “tout bagay,” “kèlkeswa sa” Jezi te di “nou.” Se pwomès sa a ki te akonpli pou disip Emayis yo epi apre sa pou onz disip yo. Lè Kris la te retire men li sou je disip Emayis yo ki te “te kenbe” yo, epi apre sa li te “louvri” “entèlijans” onz disip yo pou yo te kapab byen “konprann ekriti yo,” Li t ap anrejistre yon pwomès pou sila yo k ap viv nan “dènye jou yo” ki pral retounen soti nan desepsyon yo, repanti de kondisyon Lawodise yo a, epi aksepte “verite” a. “Konsolatè” a nan “dènye jou yo” ap “fè nou sonje tout bagay” pandan l ap anseye nou “tout bagay.” Menm jan sa enpòtan anpil lè li fè nou sonje verite ki sot pase yo pandan l ap anseye nou tout bagay, li pral tou “montre nou bagay k ap vini.”

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.

Men, mwen di nou verite a: li nesesè pou mwen ale; paske si mwen pa ale, Konsolatè a p ap vini kote nou; men si mwen ale, m ap voye li ban nou. Lè li va vini, li va konvenk lemonn konsènan peche, konsènan jistis, ak konsènan jijman: konsènan peche, paske yo pa kwè nan mwen; konsènan jistis, paske mwen ale bò kote Papa m, epi nou p ap wè m ankò; konsènan jijman, paske chèf lemonn sa a deja jije. Mwen gen anpil lòt bagay toujou pou m di nou, men nou pa kapab sipòte yo kounye a. Men, lè li menm, Lespri verite a, va vini, li va gide nou nan tout verite a; paske li p ap pale dapre tèt pa li; men kèlkeswa sa li va tande, se sa li va pale; epi li va fè nou konnen bagay k ap vini yo. Li va fè m jwenn glwa; paske li va pran nan sa ki pou mwen, epi li va fè nou konnen li. Jan 16:7–14.

At this time the Comforter shall “guide” us into “truth,” “teach us all things,” including “things to come,” for at this time Jesus still has “many things to say unto” us. Those things whether they be things from our “remembrance,” “things to come” or the many “things” he has “yet” to say unto us is what seals us for the coming crisis. It does so, for his truth represents his creative power. He seals us in advance of the coming crisis, for He intends that we should be forewarned of the greatest period of persecution against His people that ever takes place in sacred history. That persecution specifically identifies that the words and actions which we have done in the past will be remembered and used against us as Christ’s words were twisted against him. Never-the-less we are to present the message as a witness against their rebellion as represented by Ezekiel and Christ.

Nan epòk sa a, Konsolatè a va “gide” nou nan “verite” a, li va “anseye nou tout bagay,” ansanm ak “bagay k ap vini yo,” paske nan moman sa a Jezi toujou gen “anpil bagay pou di nou.” Bagay sa yo, kit se bagay ki soti nan “souvni” nou, kit se “bagay k ap vini yo,” oswa anpil lòt “bagay” li gen “ankò” pou di nou, se sa ki sele nou pou kriz k ap vini an. Li fè sa, paske verite li a reprezante pouvwa kreyatè li. Li sele nou davans anvan kriz k ap vini an, paske Li gen entansyon pou nou resevwa avètisman davans konsènan pi gwo peryòd pèsekisyon kont pèp Li a ki janm rive nan listwa sakre. Pèsekisyon sa a idantifye aklè ke pawòl ak aksyon nou te fè nan tan pase yo pral sonje epi yo pral sèvi kont nou menm jan pawòl Kris yo te tòde kont li. Men, malgre sa, nou dwe prezante mesaj la kòm yon temwayaj kont rebelyon yo, jan sa reprezante pa Ezekyèl ak Kris la.

Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.

Sonje pawòl mwen te di nou an: Sèvitè a pa pi gran pase mèt li. Si yo te pèsekite mwen, y ap pèsekite nou tou; si yo te kenbe pawòl mwen an, y ap kenbe pa nou an tou. Men, yo pral fè nou tout bagay sa yo poutèt non mwen, paske yo pa konnen sila a ki voye mwen an. Si mwen pa t vini pou m te pale ak yo, yo pa t ap gen peche; men kounye a yo pa gen okenn kouvèti pou peche yo. Moun ki rayi mwen, rayi Papa mwen tou. Si mwen pa t fè nan mitan yo zèv okenn lòt moun pa t fè, yo pa t ap gen peche; men kounye a yo wè, e yo rayi ni mwen ni Papa mwen. Men, sa rive konsa pou pawòl ki ekri nan lalwa pa yo a ka akonpli: Yo rayi mwen san kòz. Men, lè Konsolatè a va vini, li menm mwen pral voye ban nou soti bò kote Papa a, sètadi Lespri verite a, ki soti nan Papa a, li va rann temwayaj sou mwen. Jan 15:20–26.

The “Spirit of truth” who is the “Comforter” will “testify of” Christ, who is the “truth.” And the “truth” is the Alpha and Omega, the first and the last, the beginning and the ending. The hidden history of the seven thunders that is now being unsealed is the sealing message of the one hundred and forty-four thousand. In the aftermath of July 18, 2020 Jeremiah provides an example that we may choose to return to Him that first loved us. In accomplishing that work of returning we have the responsibility of separating the precious from the vile. If we work out our salvation, with fear and trembling and accomplish that work we will be sealed and immediately enter into the greatest crisis of earth’s history. We will also have the privilege of experiencing the history that prophets, kings and righteous men have desired to see.

“Lespri verite a” ki se “Konsolatè a” va “temwaye konsènan” Kris la, ki se “verite a.” Epi “verite a” se Alfa ak Omega, premye a ak dènye a, kòmansman an ak fen an. Istwa kache sèt loraj yo, ki kounye a ap devwale, se mesaj sele san karant-kat mil yo. Nan konsekans 18 jiyè 2020 la, Jeremi bay yon egzanp pou nou ka chwazi retounen vin jwenn Sila a ki te renmen nou an premye. Nan akonplisman travay retou sa a, nou gen responsablite pou separe sa ki presye a ak sa ki sal la. Si nou travay pou delivrans nou avèk laperèz ak tranbleman, epi nou akonpli travay sa a, n ap sele, epi imedyatman n ap antre nan pi gwo kriz nan istwa tè a. Nou pral gen privilèj tou pou nou fè eksperyans istwa pwofèt yo, wa yo, ak moun jis yo te anvi wè.

Those that take up that work and return “will walk in the light proceeding from the throne of God,” and by “means of the angels there will be constant communication between heaven and earth,” which is the communication process identified in the opening verse of the book of Revelation.

Moun ki antreprann travay sa a epi ki retounen an pral “mache nan limyè k ap sòti nan twòn Bondye a,” epi pa “mwayen zanj yo pral gen kominikasyon konstan ant syèl la ak tè a,” ki se pwosesis kominikasyon yo idantifye nan premye vèsè liv Revelasyon an.

“Not all in this world have taken sides with the enemy against God. Not all have become disloyal. There are a faithful few who are true to God; for John writes: ‘Here are they that keep the commandments of God, and the faith of Jesus.’ Revelation 14:12. Soon the battle will be waged fiercely between those who serve God and those who serve Him not. Soon everything that can be shaken will be shaken, that those things that cannot be shaken may remain.

“Se pa tout moun nan mond sa a ki pran pozisyon ak lènmi an kont Bondye. Se pa tout ki vin enfidèl. Gen yon ti rès fidèl ki rete vre devan Bondye; paske Jan ekri: ‘Men moun k ap obsève kòmandman Bondye yo, epi lafwa Jezi a.’ Revelasyon 14:12. Talè konsa, batay la pral mennen avèk anpil vyolans ant moun k ap sèvi Bondye ak moun ki pa sèvi L. Talè konsa, tout sa ki kapab souke pral souke, pou bagay ki pa kapab souke yo ka rete.”

“Satan is a diligent Bible student. He knows that his time is short, and he seeks at every point to counterwork the work of the Lord upon this earth. It is impossible to give any idea of the experience of the people of God who shall be alive upon the earth when celestial glory and a repetition of the persecutions of the past are blended. They will walk in the light proceeding from the throne of God. By means of the angels there will be constant communication between heaven and earth. And Satan, surrounded by evil angels, and claiming to be God, will work miracles of all kinds, to deceive, if possible, the very elect. God’s people will not find their safety in working miracles, for Satan will counterfeit the miracles that will be wrought. God’s tried and tested people will find their power in the sign spoken of in Exodus 31:12–18. They are to take their stand on the living word: ‘It is written.’ This is the only foundation upon which they can stand securely. Those who have broken their covenant with God will in that day be without God and without hope.

“Satan se yon etidyan dilijan Labib. Li konnen tan pa l kout, e li chèche nan tout pwen pou l kontrekare travay Senyè a sou tè sa a. Li enposib pou bay nenpòt ide sou eksperyans pèp Bondye a ki va vivan sou tè a lè glwa selès ak yon repetisyon pèsekisyon tan pase yo melanje ansanm. Yo pral mache nan limyè k ap soti nan twòn Bondye a. Pa mwayen zanj yo, pral gen yon kominikasyon san rete ant syèl ak tè. E Satan, antoure ak move zanj, pandan li pretann li se Bondye, pral fè mirak tout kalite, pou twonpe, si sa posib, menm moun Bondye chwazi yo. Pèp Bondye a p ap jwenn sekirite yo nan fè mirak, paske Satan pral imite mirak yo ki pral fèt. Pèp Bondye a ki pase anba eprèv e ki fin pwouve pral jwenn fòs yo nan siy yo pale de li nan Egzòd 31:12–18. Yo dwe pran pozisyon yo sou pawòl vivan an: ‘Men sa ki ekri.’ Se sèl fondasyon sa a yo ka kanpe sou li avèk sekirite. Moun ki kraze alyans yo ak Bondye pral, nan jou sa a, san Bondye e san espwa.

“The worshipers of God will be especially distinguished by their regard for the fourth commandment, since this is the sign of God’s creative power and the witness to His claim upon man’s reverence and homage. The wicked will be distinguished by their efforts to tear down the Creator’s memorial and to exalt the institution of Rome. In the issue of the conflict all Christendom will be divided into two great classes, those who keep the commandments of God and the faith of Jesus, and those who worship the beast and his image, and receive his mark. Although church and state will unite their power to compel all, ‘both small and great, rich and poor, free and bond,’ to receive the mark of the beast, yet the people of God will not receive it. Revelation 13:16. The prophet of Patmos beholds ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God,’ and singing the song of Moses and the Lamb. Revelation 15:2.

Adoratè Bondye yo pral espesyalman distenge pa konsiderasyon yo genyen pou katriyèm kòmandman an, paske se li ki siy pouvwa kreyatè Bondye a, epi temwen reklamasyon Li sou reverans ak omaj lèzòm dwe rann Li. Mechan yo pral distenge pa efò yo fè pou kraze memoryal Kreyatè a epi pou leve enstitisyon Wòm nan byen wo. Nan kestyon konfli a, tout kretyente pral divize an de gwo klas: sila yo ki kenbe kòmandman Bondye yo ak lafwa Jezi a, epi sila yo ki adore bèt la ak imaj li a, epi ki resevwa mak li a. Byenke legliz ak leta pral ini pouvwa yo pou fòse tout moun, “ni piti ni gran, ni rich ni pòv, ni lib ni esklav,” resevwa mak bèt la, poutan pèp Bondye a pa pral resevwa li. Revelasyon 13:16. Pwofèt Patmos la wè “sila yo ki te genyen laviktwa sou bèt la, sou imaj li a, sou mak li a, ak sou nonb non li a, kanpe sou lanmè an vè a, yo gen gita Bondye yo,” epi y ap chante chan Moyiz la ak chan Ti Mouton an. Revelasyon 15:2.

“Fearful tests and trials await the people of God. The spirit of war is stirring the nations from one end of the earth to the other. But in the midst of the time of trouble that is coming,—a time of trouble such as has not been since there was a nation,—God’s chosen people will stand unmoved. Satan and his host cannot destroy them, for angels that excel in strength will protect them.” Testimonies, volume 9, 15–17.

«Eprèv ak eprèv ki fè pè ap tann pèp Bondye a. Lespri lagè a ap souke nasyon yo depi nan yon bout tè a rive nan lòt la. Men nan mitan tan detrès k ap vini an,—yon tan detrès tankou pa t janm genyen depi lè te gen yon nasyon,—pèp Bondye chwazi a ap rete san brannen. Satan ak lame pa l yo pa kapab detwi yo, paske zanj ki gen anpil fòs ap pwoteje yo.» Testimonies, volume 9, 15–17.

It is worthwhile to recognize that this passage is the ending of a chapter that begins on page eleven of Testimonies volume nine, which can be recognized as representing nine-eleven. It is worthwhile to take note that the title is about the coming Bridegroom, and also to the charts of Habakkuk which is where Paul derived the verse he wrote in the book of Hebrews. The beginning of the chapter is marking the history that began on September 11, 2001, the two tables of the covenant of prophecy that was entered into at the beginning of Adventism, and that the title is the last crisis, which identifies the last Midnight Cry. The end of the chapter is in complete agreement with the beginning, for both the beginning and end address the final crisis.

Li vo rekonèt ke pasaj sa a se fen yon chapit ki kòmanse nan paj onz nan Testimonies, volim nèf, sa ki ka rekonèt kòm yon reprezantasyon nèf-onz. Li vo pran nòt ke tit la pale sou Lamarye k ap vini an, epi tou sou tablo Abakouk yo, kote Pòl te tire vèsè li te ekri nan liv Ebre yo. Kòmansman chapit la make istwa ki te kòmanse nan 11 septanm 2001 an, de tab alyans pwofesi a ki te antre an vigè nan kòmansman Advantis la, epi lefèt ke tit la se dènye kriz la, sa ki idantifye dènye Rèl Minwi a. Fen chapit la an akò nèt ak kòmansman an, paske ni kòmansman an ni fen an pale de kriz final la.

“Section 1—For the Coming of the King

“Seksyon 1—Pou Vini Wa a”

“Yet a little while, and He that shall come will come, and will not tarry.’ Hebrews 10:37.

“Paske ankò yon ti tan, e Sila a ki gen pou vini an ap vini, e li p ap pran reta.” Ebre 10:37.

“The Last Crisis

“Dènye Kriz la”

“We are living in the time of the end. The fast-fulfilling signs of the times declare that the coming of Christ is near at hand. The days in which we live are solemn and important. The Spirit of God is gradually but surely being withdrawn from the earth. Plagues and judgments are already falling upon the despisers of the grace of God. The calamities by land and sea, the unsettled state of society, the alarms of war, are portentous. They forecast approaching events of the greatest magnitude.” Testimonies, volume 9, 11.

“Nou ap viv nan tan lafen an. Siy tan yo k ap akonpli byen vit yo deklare ke vini Kris la toupre anpil. Jou n ap viv ladan yo grav e enpòtan. Lespri Bondye a, piti piti men avèk asirans, ap retire sou tè a. Kalte move maladi ak jijman deja ap tonbe sou moun ki meprize gras Bondye a. Kalami sou tè ak sou lanmè, eta sosyete a ki pa stab, alèt lagè yo, se siy avètisman. Yo anonse davans evènman k ap pwoche ki gen pi gwo enpòtans.” Testimonies, volume 9, 11.

If we return and accept the high calling of being God’s “mouth” as represented by Jeremiah, we will very soon participate in the greatest ingathering of sacred history.

Si nous revenons et acceptons le haut appel à être la « bouche » de Dieu, tel que représenté par Jérémie, nous participerons très bientôt au plus grand rassemblement de l’histoire sacrée.

“He spoke to them also words of hope and courage. ‘Let not your heart be troubled,’ He said; ‘ye believe in God, believe also in Me. In My Father’s house are many mansions: if it were not so, I would have told you. I go to prepare a place for you. And if I go and prepare a place for you, I will come again, and receive you unto Myself; that where I am, there ye may be also. And whither I go ye know, and the way ye know.’ John 14:1–4. For your sake I came into the world; for you I have been working. When I go away I shall still work earnestly for you. I came to the world to reveal Myself to you, that you might believe. I go to My Father and yours to co-operate with Him in your behalf.

Li te pale avèk yo tou pawòl espwa ak kouraj. “Ke kè nou pa twouble,” Li te di; “nou kwè nan Bondye, kwè nan Mwen tou. Nan kay Papa Mwen gen anpil demèr: si sa pa t konsa, Mwen ta di nou sa. Mwen ale pou prepare yon plas pou nou. E si Mwen ale epi prepare yon plas pou nou, Mwen va tounen ankò, e Mwen va resevwa nou kote Mwen menm; pou kote Mwen ye a, se la nou menm tou nou ka ye. E kote Mwen prale a, nou konnen li, e chemen an nou konnen li.” Jan 14:1–4. Se poutèt nou Mwen te vini nan mond lan; se pou nou Mwen te ap travay. Lè Mwen ale, Mwen va toujou ap travay avèk tout dilijans pou nou. Mwen te vini nan mond lan pou M revele tèt Mwen ba nou, pou nou te ka kwè. Mwen ale kote Papa Mwen an ak Papa nou an pou M kolabore avèk Li an favè nou.

“‘Verily, verily, I say unto you, He that believeth on Me, the works that I do shall he do also; and greater works than these shall he do; because I go unto My Father.’ John 14:12. By this, Christ did not mean that the disciples would make more exalted exertions than He had made, but that their work would have greater magnitude. He did not refer merely to miracle working, but to all that would take place under the agency of the Holy Spirit. ‘When the Comforter is come,’ He said, ‘whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, He shall testify of Me: and ye also shall bear witness, because ye have been with Me from the beginning.’ John 15:26, 27.

“‘An verite, an verite, mwen di nou sa: Moun ki kwè nan Mwen an, travay mwen menm Mwen fè yo, li menm tou l ap fè yo; e li pral fè travay ki pi gran pase sa yo, paske Mwen ale bò kote Papa Mwen.’ Jan 14:12. Pa sa, Kris pa t vle di disip yo t ap fè efò ki pi wo pase sa Li te fè, men pito ke travay yo t ap gen yon pi gwo anplitid. Li pa t pale sèlman de fè mirak, men de tout sa ki t ap fèt anba aksyon Sentespri a. ‘Lè Konsolatè a va vini,’ Li te di, ‘Li menm mwen pral voye ban nou soti nan Papa a, menm Lespri verite a, ki soti nan Papa a, Li va rann temwayaj sou Mwen; e nou menm tou, n ap rann temwayaj, paske nou te avèk Mwen depi nan kòmansman an.’ Jan 15:26, 27.”

“Wonderfully were these words fulfilled. After the descent of the Holy Spirit, the disciples were so filled with love for Him and for those for whom He died, that hearts were melted by the words they spoke and the prayers they offered. They spoke in the power of the Spirit; and under the influence of that power, thousands were converted.” Acts of the Apostles, 21, 22.

“Se yon fason mèvèye pawòl sa yo te akonpli. Apre desandans Sentespri a, disip yo te tèlman ranpli ak lanmou pou Li menm ak pou sila yo Li te mouri pou yo, ke kè yo te fonn anba pawòl yo t ap pale ak priyè yo t ap ofri yo. Yo te pale nan puisans Lespri a; e anba enfliyans puisans sa a, dè milye moun te konvèti.” Travay Apot yo, 21, 22.