Islam of the first and second woes of Revelation chapter nine represented the judgment that was brought upon Rome. William Miller had called the trumpets, “the peculiar judgments” which were brought upon Rome, but Miller could not see Modern Rome, as the threefold alliance which leads the world to Armageddon. Uriah Smith recognized the trumpets represented God’s judgment upon Rome, and that the fifth and sixth trumpets (first and second Woes), were judgments upon the Catholic church.
Lame premye ak dezyèm malè yo nan Revelasyon chapit nèf la te reprezante jijman ki te vini sou Wòm. William Miller te rele twonpèt yo “jijman patikilye” ki te vini sou Wòm, men Miller pa t kapab wè Wòm Modèn nan kòm alyans an twa pati ki mennen mond lan rive Amagedon. Uriah Smith te rekonèt twonpèt yo te reprezante jijman Bondye sou Wòm, e ke senkyèm ak sizyèm twonpèt yo (premye ak dezyèm malè yo) te jijman kont Legliz Katolik la.
“For an exposition of this trumpet, we shall again draw from the writings of Mr. Keith. This writer truthfully says: ‘There is scarcely so uniform an agreement among interpreters concerning any other part of the Apocalypse as respecting the application of the fifth and sixth trumpets, or the first and second woes, to the Saracens and Turks. It is so obvious that it can scarcely be misunderstood. Instead of a verse or two designating each, the whole of the ninth chapter of the Revelation in equal portions, is occupied with a description of both.
“Pou yon ekspoze sou twonpèt sa a, n ap ankò tire nan ekriti Mesye Keith yo. Ekriven sa a di avèk verite: ‘Gen diman okenn lòt pati nan Apokalips la kote gen yon akò konsa ki tèlman inifòm pami entèprèt yo konsènan aplikasyon senkyèm ak sizyèm twonpèt yo, oswa premye ak dezyèm malè yo, sou Sarasen yo ak Tik yo. Sa tèlman evidan, li prèske enposib pou yo konprann li mal. Olye pou se youn oswa de vèsè ki ta deziyen chak, tout nevyèm chapit Revelasyon an, an pati egal, okipe ak yon deskripsyon toude.’
“‘The Roman empire declined, as it arose, by conquest; but the Saracens and the Turks were the instruments by which a false religion became the scourge of an apostate church; and hence, instead of the fifth and sixth trumpets, like the former, being designated by that name alone, they are called woes.” Uriah Smith, Daniel and Revelation, 495.
« Anpi women tankou li te leve, pa mwayen konkèt, Anpi women an te tonbe; men Sarazen yo ak Tik yo te enstriman pa ki yon fo relijyon te tounen fwèt yon legliz aposta; e se poutèt sa, olye pou twonpèt senkyèm ak sizyèm yo, menm jan ak sa yo ki te vin anvan yo, ta sèlman deziyen pa non sa a, yo rele yo malè. » Uriah Smith, Daniel and Revelation, 495.
What Miller and Smith did not recognize about the trumpets as God’s judgment upon Rome, was that those judgments were brought about by the enforcement of the worship of the sun. In the year 321, Constantine passed the first Sunday law, and nine years later he moved the capital from the city of Rome, to the city of Constantinople, thus initiating the process of disintegration of the Roman Empire. In Daniel chapter eleven, pagan Rome was to rule supremely for a “time,” which represented the three hundred and sixty years, from the Battle of Actium, in the year 31 BC, unto the year 330, when Constantine divided the kingdom into the West and the East.
Sa Miller ak Smith pa t rekonèt konsènan twonpèt yo kòm jijman Bondye sou Wòm, se ke jijman sa yo te rive pa mwayen aplikasyon adorasyon solèy la. Nan ane 321, Konstanten te pwoklame premye lwa dimanch lan, epi nèf ane apre li te deplase kapital la soti nan vil Wòm pou ale nan vil Konstantinòp; konsa li te inisye pwosesis dezentegrasyon Anpi Wòm nan. Nan Danyèl chapit onz, Wòm payèn te dwe gouvène avèk sipremasi pandan yon “tan,” ki te reprezante twasan swasant ane yo, depi Batay Aktiyòm nan, nan ane 31 anvan Jezikri, jouk nan ane 330, lè Konstanten te divize wayòm nan an Lwès ak Lès.
He shall enter peaceably even upon the fattest places of the province; and he shall do that which his fathers have not done, nor his fathers’ fathers; he shall scatter among them the prey, and spoil, and riches: yea, and he shall forecast his devices against the strong holds, even for a time. Daniel 11:24.
L ap antre anpè menm nan kote ki pi rich nan pwovens lan; epi l ap fè sa zansèt li yo pa t fè, ni zansèt zansèt li yo; l ap gaye nan mitan yo piyaj, depouy ak richès; wi, l ap fè plan li yo kont fòtrès yo, men sa ap dire sèlman pou yon tan. Danyèl 11:24.
During those three hundred and sixty years, the Roman Empire was essentially invincible, but once the capital was moved to the East, the ability to govern such a massive empire was no longer possible. Constantine tried to maintain control by dividing the kingdom between his three sons, but that only furthered the crumbling of the former empire.
Pandan twasannt swasant sa yo, Anpi women an te, nan sans fondamantal, envensib; men yon fwa yo te deplase kapital la al nan Lès, kapasite pou gouvène yon anpi ki te tèlman vas pa t posib ankò. Konstanten te eseye kenbe kontwòl la lè li te divize wayòm nan ant twa pitit gason li yo, men sa sèlman te akselere dekonpozisyon ansyen anpi a.
When the papacy took the throne of the earth in the year 538, at the third Council of Orleans a Sunday law was passed. Thus, in the year 606, Mohammed began his prophetic ministry, and symbolically represented the trumpet that was to be what the historians identify as a “scourge of an apostate church.” The history of the first and second woes, beginning with the ministry of Mohammed in the year 606, concluded on October 22, 1844, when the seventh trumpet sounded.
Lè papote a te pran twòn tè a nan ane 538, nan twazyèm Konsèy Orléans lan yo te vote yon lwa sou Dimanch. Konsa, nan ane 606, Mohammed te kòmanse ministè pwofetik li, e li te senbolikman reprezante twonpèt la ki t ap vin sa istoryen yo idantifye kòm yon “fwèt kont yon legliz aposta.” Istwa premye ak dezyèm malè yo, ki te kòmanse ak ministè Mohammed nan ane 606, te rive nan fen li sou 22 oktòb 1844, lè setyèm twonpèt la te sonnen.
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. Revelation 11:14, 15.
Dezyèm malè a pase; epi, gade, twazyèm malè a ap vini vit. Epi setyèm zanj lan sonnen 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 renye pou tout tan tout tan. Revelasyon 11:14, 15.
During the history of the first two Woes, Constantinople, the capital of eastern Rome, was conquered in 1453, and papal Rome in the west was delivered its deadly wound in 1798. The “scourge of an apostate church,” had brought down both civil and religious Rome. The threefold union of Modern Rome is accomplished at the soon-coming Sunday law in the United States.
Pandan istwa de premye Malè yo, Konstantinòp, kapital Wòm lès la, te konkeri an 1453, epi Wòm papal nan lwès la te resevwa blesi mòtèl li an 1798. “Fwèt yon legliz aposta,” te fè tonbe ni Wòm sivil la ni Wòm relijye a. Inyon twa-fwa Wòm modèn nan reyalize nan lwa dimanch ki pral vini byento Ozetazini.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
« Pwotestan Etazini yo pral pami premye yo k ap lonje men yo atravè gwo twou a pou yo kenbe men Espiritis la; yo pral lonje men yo pi lwen pase abim nan pou yo bay pouvwa women an lanmen; e anba enfliyans inyon sa a ki fèt an twa pati, peyi sa a pral suiv tras Wòm nan lè l ap pilonnen dwa konsyans yo. » The Great Controversy, 588.
At that time, Islam of the third Woe will accomplish God’s judgment against Modern Rome for its enforcement of Sunday worship, as He did with pagan Rome, and papal Rome. With pagan Rome He employed the first four trumpets to bring an end to Roman rulership in the capital of western Rome by the year 476, for after the year 476, no ruler of the city was of Roman lineage. By 1453 the fifth trumpet of Islam brought Roman rulership of eastern Rome to an end. By 1798, papal rulership of the former tenfold division of the nations of Europe was brought to an end in the history of the sixth trumpet of Islam. The demise of the civil kingdom of Rome, both west and east, and the religious kingdom of Rome was brought about following the enforcement of the pagan worship of the sun.
Lè sa a, Islam twazyèm Malè a pral akonpli jijman Bondye kont Wòm Modèn poutèt li fè adorasyon dimanch la vin obligatwa, menm jan Li te fè sa ak Wòm payen an ak Wòm papal la. Avèk Wòm payen an, Li te sèvi ak kat premye twonpèt yo pou mete fen nan dominasyon women an nan kapital Wòm oksidantal la rive nan ane 476, paske apre ane 476, pa t gen okenn chèf vil la ki te soti nan desandans women. Rive nan ane 1453, senkyèm twonpèt Islam lan te mete fen nan dominasyon women an sou Wòm oryantal la. Rive nan ane 1798, dominasyon papal la sou ansyen divizyon an dis pati nan nasyon Ewòp yo te rive nan bout li nan istwa sizyèm twonpèt Islam lan. Disparisyon wayòm sivil Wòm nan, ni nan lwès ni nan lès, ansanm ak wayòm relijye Wòm nan, te rive kòm konsekans aplikasyon adorasyon payen solèy la.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
“Pèp Etazini yo te yon pèp ki te favorize; men lè yo mete restriksyon sou libète relijye, lage pwotestantis, epi bay popri ankourajman, mezi koupabilite yo va plen, epi ‘apostazi nasyonal’ va anrejistre nan liv syèl la. Rezilta apostazi sa a pral destriksyon nasyonal.” Review and Herald, 2 me 1893.
The triple application of prophecy establishes the characteristic of the final fulfillment of the prophecy based upon the characteristics of the first two fulfillments. On September 11, 2001 the third Woe arrived in history. It had initially arrived on October 22, 1844, for the third Woe is the seventh trumpet, and that trumpet began to sound at that time. But as with ancient Israel, modern Israel chose rebellion and brought about a period of wandering in the wilderness instead of finishing the work. The sealing time of the third angel was therefore delayed, until it began again on September 11, 2001.
Aplikasyon trip pwovesi a tabli karakteristik akonplisman final pwovesi a sou baz karakteristik de premye akonplisman yo. Nan 11 septanm 2001, twazyèm Malè a te rive nan listwa. Li te rive okòmansman nan 22 oktòb 1844, paske twazyèm Malè a se setyèm twonpèt la, e twonpèt sa a te kòmanse sonnen nan epòk sa a. Men, menm jan ak ansyen Izrayèl la, Izrayèl modèn nan te chwazi rebelyon e li te lakòz yon peryòd ap mache nan dezè a olye pou l te fini travay la. Se poutèt sa, tan sele twazyèm zanj lan te retade, jiskaske li te rekòmanse ankò nan 11 septanm 2001.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 2, 69.
«Pendant quarante ans, l’incrédulité, les murmures et la rébellion ont exclu l’ancien Israël du pays de Canaan. Les mêmes péchés ont retardé l’entrée de l’Israël moderne dans la Canaan céleste. Dans l’un comme dans l’autre cas, les promesses de Dieu n’étaient nullement en cause. C’est l’incrédulité, l’esprit de mondanité, le manque de consécration et les dissensions parmi ceux qui se réclament du peuple du Seigneur qui nous ont retenus tant d’années dans ce monde de péché et de douleur.» Selected Messages, book 2, 69.
God does not change, and He judges according to the available light. Modern Israel had more available light than ancient Israel, and we are informed “the same sins have delayed the entrance of modern Israel into the heavenly Canaan.” If modern Israel was only held accountable to the light which ancient Israel was held accountable to, it would have been enough, but they had more light. Therefore, if it was the “same sins” that caused “ancient Israel” to wander in the wilderness for “forty years,” then not only was modern Israel banished to the “wilderness” in the rebellion of 1863, but they were just as certainly destined to die there. Their “sins” have delayed the work of the third angel until now.
Bondye pa chanje, e Li jije selon limyè ki disponib la. Izrayèl modèn te gen plis limyè ki disponib pase Izrayèl ansyen an, e yo fè nou konnen ke “menm peche yo te retade antre Izrayèl modèn nan nan Kanaran selès la.” Si Izrayèl modèn te sèlman responsab devan limyè Izrayèl ansyen an te responsab devan li a, sa t ap sifi; men yo te gen plis limyè. Se poutèt sa, si se te “menm peche yo” ki te fè “Izrayèl ansyen an” moute desann nan dezè a pandan “karant ane,” alò, non sèlman Izrayèl modèn te depòte nan “dezè a” nan rebelyon 1863 la, men yo te, avèk menm sètitid la, destine pou yo mouri la. “Peche” yo te retade travay twazyèm zanj lan jouk jiskaprezan.
“Said the angel, ‘The third angel is binding, or sealing, them in bundles for the heavenly garner.’ This little company looked careworn, as if they had passed through severe trials and conflicts. And it appeared as if the sun had just risen from behind a cloud and shone upon their countenances, causing them to look triumphant, as if their victories were nearly won.” Early Writings, 88.
“Zanj lan te di: ‘Twazyèm zanj lan ap mare yo, oubyen sele yo, an pake pou granje selès la.’ Ti gwoup sa a te sanble chaje ak enkyetid, tankou si yo te sot pase nan eprèv ak konfli sevè. Epi li te parèt tankou si solèy la te fèk leve dèyè yon nwaj epi li te klere sou figi yo, sa ki te fè yo parèt triyonfan, tankou si viktwa yo te prèske ranpòte.” Early Writings, 88.
The same sins that banished ancient Israel to die in the wilderness have delayed the work of the third angel who arrived on October 22, 1844.
Menm peche ki te fè ansyen Izrayèl la al peri nan dezè a se yo menm ki retade travay twazyèm zanj lan ki te rive 22 oktòb 1844.
“After Jesus opened the door of the most holy, the light of the Sabbath was seen, and the people of God were tested, as the children of Israel were tested anciently, to see if they would keep God’s law. I saw the third angel pointing upward, showing the disappointed ones the way to the holiest of the heavenly sanctuary. As they by faith enter the most holy, they find Jesus, and hope and joy spring up anew. I saw them looking back, reviewing the past, from the proclamation of the second advent of Jesus, down through their experience to the passing of the time in 1844. They see their disappointment explained, and joy and certainty again animate them. The third angel has lighted up the past, the present, and the future, and they know that God has indeed led them by His mysterious providence.” Early Writings, 254.
“Apre Jezi te louvri pòt ki mennen nan Trè Sen an, limyè Saba a te parèt, epi pèp Bondye a te sibi eprèv, menm jan pitit Izrayèl yo te sibi eprèv nan tan lontan, pou wè si yo t ap kenbe lalwa Bondye a. Mwen te wè twazyèm zanj lan ap lonje dwèt anlè, pou montre sila yo ki te desi yo chemen ki mennen nan Trè Sen an nan Tanp selès la. Lè yo antre nan Trè Sen an pa lafwa, yo jwenn Jezi, epi espwa ak lajwa boujonnen ankò. Mwen te wè yo ap gade dèyè, ap revize tan pase a, depi nan pwoklamasyon dezyèm avènman Jezi a, atravè eksperyans yo, jis rive nan pasaj tan an nan lane 1844. Yo wè eksplikasyon desepsyon yo, epi lajwa ak asirans ankò anime yo. Twazyèm zanj lan klere tan pase a, prezan an, ak lavni an, epi yo konnen se vrèman Bondye ki te gide yo pa pwovidans misterye Li.” Early Writings, 254.
The third angel is the sealing angel, and he arrived on October 22, 1844, but his work was delayed by the same sins that caused ancient Israel to die in the wilderness. The delay caused by the rebellion of 1863, was a delaying of the work of the third angel, and therefore the sealing has been hindered and delayed for over one hundred years.
Twazyèm zanj lan se zanj sele a, e li te rive 22 oktòb 1844, men travay li te retade akoz menm peche sa yo ki te fè ansyen Izrayèl mouri nan dezè a. Reta rebelyon 1863 la te lakòz, se te yon reta nan travay twazyèm zanj lan; se poutèt sa sele a te anpeche e retade pandan plis pase san ane.
“[Numbers 32:6–15, quoted.] The Lord God is a jealous God, yet He bears long with the sins and transgressions of His people in this generation. If the people of God had walked in His counsel, the work of God would have advanced, the messages of truth would have been borne to all people that dwell on the face of the whole earth. Had the people of God believed Him and been doers of His word, had they kept His commandments, the angel would not have come flying through heaven with the message to the four angels that were to let loose the winds that they should blow upon the earth crying, Hold, hold the four winds that they blow not upon the earth until I have sealed the servants of God in their foreheads. But because the people are disobedient, unthankful, unholy, as were ancient Israel, time is prolonged that all may hear the last message of mercy proclaimed with a loud voice. The Lord’s work has been hindered, the sealing time delayed. Many have not heard the truth. But the Lord will give them a chance to hear and be converted, and the great work of God will go forward.” Manuscript Releases, volume 15, 292.
“[Nonb 32:6–15, site.] Seyè Bondye a se yon Bondye ki jalou, men li pran anpil pasyans ak peche ak transgresyon pèp li a nan jenerasyon sa a. Si pèp Bondye a te mache dapre konsèy li, travay Bondye a t ap avanse, mesaj verite yo t ap pote bay tout pèp ki rete sou fas tout tè a. Si pèp Bondye a te kwè nan li epi yo te pratikan pawòl li, si yo te kenbe kòmandman li yo, zanj lan pa t ap vini ap vole nan mitan syèl la ak mesaj pou kat zanj yo ki te gen pou lage van yo pou yo soufle sou tè a, pandan li t ap rele, Kenbe, kenbe kat van yo pou yo pa soufle sou tè a jiskaske mwen fin sele sèvitè Bondye yo sou fwon yo. Men poutèt pèp la dezobeyisan, engra, san sentete, menm jan ak ansyen Izrayèl, tan an pwolonje pou tout moun ka tande dènye mesaj mizèrikòd la pwoklame avèk yon vwa fò. Travay Seyè a te anpeche, tan sele a retade. Anpil moun pa t tande verite a. Men Seyè a ap ba yo yon okazyon pou yo tande epi pou yo konvèti, epi gran travay Bondye a ap kontinye vanse.” Manuscript Releases, volume 15, 292.
On September 11, 2001 the third angel arrived again, and the sealing time which had been delayed since the rebellion of 1863, began again. It was the arrival of Islam of the third Woe, which is also the seventh trumpet that marks the beginning of the sealing time. The sealing time began with the arrival of the third angel on October 22, 1844, when the seventh trumpet began to sound, but that trumpet was hindered and delayed.
Nan dat 11 septanm 2001, twazyèm zanj lan rive ankò, epi tan sele a, ki te retade depi rebelyon 1863 la, rekòmanse. Se te arive Islam nan twazyèm Malè a, ki se tou setyèm twonpèt la ki make kòmansman tan sele a. Tan sele a te kòmanse avèk arive twazyèm zanj lan nan dat 22 oktòb 1844, lè setyèm twonpèt la te kòmanse sonnen; men twonpèt sa a te anpeche e li te retade.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
Epi zanj ki m te wè kanpe sou lanmè a ak sou tè a leve men li anlè nan syèl la, epi li fè sèman pa Sila a ki viv pou tout tan e pou tout tan, ki kreye syèl la ak bagay ki ladan l yo, tè a ak bagay ki ladan l yo, ak lanmè a ak bagay ki ladan l yo, ke tan p ap la ankò; men nan jou vwa setyèm zanj lan, lè l pral kòmanse kònen twonpèt la, mistè Bondye a va rive nan akonplisman li, jan li te anonse sa bay sèvitè li yo, pwofèt yo. Revelasyon 10:5–7.
The “voice” of the seventh angel, is the voice of the angel of Revelation chapter eighteen, which descended when the great buildings of New York City were thrown down.
“Vwa” setyèm zanj lan, se vwa zanj nan Revelasyon chapit dizwit la, ki te desann lè gwo bilding Vil Nouyòk yo te kraze.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Apre bagay sa yo, mwen wè yon lòt zanj ki t ap desann sot nan syèl la, li te gen gwo pouvwa; e tè a te klere ak laglwa li. Epi li rele avèk fòs, ak yon vwa pwisan, li di: Babilòn, gran lavil la, tonbe, li tonbe; li vin tounen kay demon yo, retrèt tout move lespri, ak kaj tout zwazo sal e rayisab. Paske tout nasyon yo bwè nan diven kòlè fònikasyon li a; wa latè yo fè fònikasyon avè l, e machann latè yo vin rich grasa abondans delis li yo. Revelasyon 18:1–3.
The “voice” of the mighty angel who descends, commands the angels to hold the four winds, that are represented as an “angry horse” seeking to break loose and bring death and destruction in its path.
“Vwa” zanj vanyan ki desann lan bay lòd pou zanj yo kenbe kat van yo, yo reprezante tankou yon “chwal anraje” k ap chèche kase kòd li pou l lage epi pote lanmò ak destriksyon sou chemen li.
“The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.” Testimonies to Ministers, 445.
“Zanj Bondye yo ap fè volonte Li, yo kenbe van tè a dèyè, pou van yo pa soufle sou tè a, ni sou lanmè a, ni sou okenn pyebwa, jiskaske sèvitè Bondye yo fin resevwa sele a sou fwon yo. Yo wè zanj pisan an ap monte soti bò solèy leve a (oswa bò kote solèy la leve). Zanj sa a, ki pi pisan pase tout lòt yo, gen nan men li sele Bondye vivan an, oswa sele Sila a ki sèl ki kapab bay lavi, ki kapab ekri sou fwon yo mak la oswa enskripsyon an, pou moun sa yo va resevwa imòtalite, lavi etènèl. Se vwa zanj sa a, ki pi wo pase tout lòt yo, ki te gen otorite pou bay kat zanj yo lòd pou yo kenbe kat van yo an fren jiskaske travay sa a te fin fèt, epi jiskaske li menm ta bay lòd pou lage yo.” Temwayaj pou Pastè yo, 445.
The angel who commands the four angels to hold the winds, is the angel of Revelation chapter eighteen who lightens the earth with His glory, and his “strong voice” is the voice of the seventh angel.
Anj ki bayòd kat zanj yo kenbe van yo, se zanj Revelasyon chapit dizwit la ki klere tè a ak glwa li, e “vwa fò” li a se vwa setyèm zanj lan.
“And what a representation is given in Revelation 7 for our consideration and comfort and encouragement! The four angels are commissioned to do a work upon the earth. But One who purchased the world by giving Himself for its ransom has a chosen few. Who? Those who are keeping all of the commandments of God and have the faith of Jesus.
“Epi ki bèl reprezantasyon yo ban nou nan Revelasyon 7 pou nou konsidere, pou nou jwenn rekonfò ak ankourajman! Kat zanj yo resevwa misyon pou fè yon travay sou tè a. Men, Gen Youn ki te achte lemonn nan lè li te bay tèt Li kòm ranson pou li, e Li gen kèk chwazi. Kiyès yo ye? Se sila yo ki kenbe tout kòmandman Bondye yo epi ki gen lafwa Jezi.”
“John’s attention was called to another scene: ‘And I saw another angel ascending from the east, having the seal of the living God’ (Revelation 7:2). Who is this? The Angel of the covenant. He comes from the sunrising. He is the Dayspring from on high. He is the Light of the world. ‘In Him was life; and the life was the light of men’ (John 1:4). This is the One Isaiah describes: ‘Unto us a Child is born, unto us a Son is given: and the government shall be upon His shoulder; and His name shall be called Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace’ (Isaiah 9:6). He cried, as One who had superiority over the hosts of angels in heaven ‘to whom it was given to hurt the earth, and the sea, saying, “hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads” (Revelation 7:2, 3).
Atansyon Jan te atire sou yon lòt sèn: “Epi mwen wè yon lòt zanj ki t ap monte soti bò lès, ki te gen so Bondye vivan an” (Revelation 7:2). Kilès sa a ye? Se Zanj alyans lan. Li soti kote solèy la leve. Li se Granmaten ki soti anwo. Li se Limyè mond lan. “Nan li te gen lavi; e lavi a te limyè lèzòm” (John 1:4). Se li menm Ezayi dekri konsa: “Paske yon Timoun fèt pou nou, yon Pitit gason ban nou; e gouvènman an va sou zepòl li; e yo va rele non li: Mèveye, Konseye, Bondye ki pisan, Papa etènèl, Prens Lapè” (Isaiah 9:6). Li te rele byen fò, tankou Youn ki te gen siperyorite sou lame zanj yo nan syèl la, bay sa yo “ki te resevwa pouvwa pou fè latè ak lanmè a mal,” li t ap di: “Pa fè latè a mal, ni lanmè a, ni pyebwa yo, jiskaske nou fin sele sèvitè Bondye nou an sou fwon yo” (Revelation 7:2, 3).
“Here is the divine and human united. The command is given to the four angels to hold in check the four winds until they receive His summons. Read the entire chapter. The cry, ‘Hurt not,’ is uttered by the Restorer, the Redeemer.
“Men sa diven ak limèn ini ansanm. Yo bay kat zanj yo lòd pou kenbe kat van yo an fren jiskaske yo resevwa apèl Li. Li tout chapit la nèt. Se Restoratè a, Redanmtè a, ki pwononse rèl la: ‘Pa fè mal.’”
“Judgment and wrath were to be repressed only for a little space until a certain work was done. The message, the last message of warning and mercy, has been retarded in doing its work by the selfish love of money, the selfish love of ease, and the unfitness of man to do a work that needs to be done. The angel that is to lighten the earth with His glory has waited for human instrumentalities through whom the light of heaven could shine, and they thus cooperate to give, in its sacred, solemn importance, the message which is to decide the destiny of the world.” Manuscript Releases, volume 15, 222.
«Jijman ak lakòlè te dwe rete anpeche sèlman pou yon ti tan, jouk lè yon sèten travay ta fin fèt. Mesaj la, dènye mesaj avètisman ak mizèrikòd la, anreta nan akonpli travay li akoz lanmou egoyis pou lajan, lanmou egoyis pou fasilite, ak enkapasite lòm pou fè yon travay ki bezwen fèt. Zanj ki dwe klere tè a avèk glwa Li a te tann ajan imen pa mwayen yo limyè syèl la te ka briye, epi konsa yo kolabore pou bay, nan enpòtans sakre ak solanèl li, mesaj la ki dwe deside desten lemonn.» Manuscript Releases, volume 15, 222.
The third angel, who is Christ, is also the sealing angel who arrived on October 22, 1844, but due to the disobedience of God’s people, His work of sealing the one hundred and forty-four thousand has been delayed until September 11, 2001. Then Islam of the third Woe, brought down the great buildings of New York, and the sealing process began. At that point the nations became “angry, yet held in check”. The first voice of Revelation chapter eighteen, is the voice that commands the four angels to hold, while God’s people are sealed.
Twazyèm zanj lan, ki se Kris la, se tou zanj sele a ki te rive 22 oktòb 1844, men akoz dezobeyisans pèp Bondye a, travay Li pou sele san karannkat mil yo te retade jouk 11 septanm 2001. Lè sa a, Islam twazyèm Malè a te fè gwo bilding New York yo tonbe, epi pwosesis sele a te kòmanse. Nan pwen sa a, nasyon yo te vin “fache, men yo te toujou kenbe anba kontwòl”. Premye vwa Revelasyon chapit dizwit la se vwa ki bay kat zanj yo lòd pou yo kenbe, pandan pèp Bondye a ap sele.
Jesus always illustrates the ending with the beginning, and on February 26, 1993, Islam of the third Woe detonated a truck bomb in the underground parking garage of the North Tower of the World Trade Center. The explosion resulted in significant damage to the building, killing six people and injuring over a thousand others. While the attack did not bring down the towers, it was a significant act of terrorism on U.S. soil and foreshadowed the events of September 11, 2001.
Jezi toujou ilistre fen an avèk kòmansman an, e nan dat 26 fevriye 1993, Islam twazyèm Malè a te fè eksploze yon kamyon ki te chaje ak bonm nan pakin anba tè Tou Nò World Trade Center la. Eksplozyon an te lakòz gwo domaj nan batiman an, li te touye sis moun epi li te blese plis pase mil lòt. Byenke atak la pa t fè gwo tou yo tonbe, li te yon zak teworis enpòtan sou tè Etazini e li te anonse davans evènman 11 septanm 2001 yo.
The sealing time began on September 11, 2001, but it included a forewarning eight years before. The Islamic attack on Israel on October 7, 2023 is a forewarning of the ending of the sealing time. The prophetic characteristics of the third Woe have been established with the prophetic characteristics of the first two Woes. In the opening verses of chapter nine of Revelation the sealing of the one hundred and forty-four thousand is illustrated.
Tan sele a te kòmanse 11 septanm 2001, men li te gen ladan l yon avètisman davans uit ane anvan sa. Atak islamik kont Izrayèl la, ki te fèt 7 oktòb 2023, se yon avètisman davans sou fen tan sele a. Karakteristik pwofetik twazyèm Malè a te tabli ansanm ak karakteristik pwofetik de premye Malè yo. Nan vèsè ouvèti chapit nèf liv Revelasyon an, sele san karannkat mil yo montre an ilistrasyon.
We will consider that subject in the next article.
Nou pral konsidere sijè sa a nan atik ki vin apre a.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Si de telles scènes doivent venir, de si terribles jugements sur un monde coupable, où sera le refuge pour le peuple de Dieu? Comment sera-t-il mis à l’abri jusqu’à ce que l’indignation soit passée? Jean voit les éléments de la nature — tremblement de terre, tempête et conflits politiques — représentés comme retenus par quatre anges. Ces vents sont sous contrôle jusqu’à ce que Dieu donne l’ordre de les relâcher. Là est la sécurité de l’Église de Dieu. Les anges de Dieu exécutent ses ordres, retenant les vents de la terre, afin que les vents ne soufflent ni sur la terre, ni sur la mer, ni sur aucun arbre, jusqu’à ce que les serviteurs de Dieu aient été scellés sur leurs fronts. Le puissant ange est vu montant de l’orient (ou du lever du soleil). Cet ange, le plus puissant de tous, tient dans sa main le sceau du Dieu vivant, ou de Celui-là même qui seul peut donner la vie, qui peut inscrire sur les fronts la marque ou l’inscription de ceux auxquels seront accordées l’immortalité et la vie éternelle. C’est la voix de cet ange suprême qui avait autorité pour ordonner aux quatre anges de tenir en échec les quatre vents jusqu’à ce que cette œuvre fût accomplie, et jusqu’à ce qu’il leur donne l’ordre de les déchaîner.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Moun ki genyen batay sou lemonn, sou lachè, ak sou dyab la, se yo menm k ap jwenn favè pou resevwa sele Bondye vivan an. Moun ki pa gen men pwòp, ki pa gen kè ki pwòp, yo p ap gen sele Bondye vivan an. Moun k ap fè plan pou peche epi k ap mete l an pratik, yo pral pase san yo pa make. Se sèlman moun ki, nan dispozisyon yo devan Bondye, ap okipe plas moun k ap repanti e k ap konfese peche yo nan gran Jou Ekspyasyon anti-tipik la, yo pral rekonèt epi make kòm diy pou pwoteksyon Bondye. Non moun ki avèk fèmte ap gade, ap tann, e ap veye pou parèt Sovè yo a—ak plis anvi ak plis dezi pase sila yo ki tann maten an—yo pral konte pami moun ki sele yo. Moun ki, pandan tout limyè verite a ap klere sou nanm yo, ta dwe gen zèv ki koresponn ak lafwa yo deklare a, men ki sedui pa peche, k ap drese zidòl nan kè yo, k ap gate nanm yo devan Bondye, epi k ap sal moun ki mete tèt yo ansanm avèk yo nan peche, yo pral efase non yo nan liv lavi a, epi yo pral kite yo nan fènwa minwi, san lwil nan resipyan yo ak lanp yo. ‘Men pou nou menm ki gen krentif pou non Mwen, Solèy Jistis la pral leve ak gerizon anba zèl Li yo.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Sceau sa a sou sèvitè Bondye yo se menm bagay la ki te montre Ezekyèl nan vizyon. Jan tou te temwen revelasyon sa a ki pi boulvèsan. Li te wè lanmè a ak vag yo k ap gwonde, epi kè moun yo t ap febli anba laperèz. Li te wè tè a souke, epi mòn yo pote jete nan mitan lanmè a (sa k ap rive literalman), dlo li yo t ap gwonde epi yo te boulvèse, epi mòn yo t ap tranble ak anfleman li yo. Yo te montre l flewo, maladi kontajye, grangou, ak lanmò k ap akonpli misyon terib yo.” Testimonies to Ministers, 445.