All the prophets agree with one another, and they all testify more specifically about the end of the world than the days in which they lived. Their testimony is to be applied in the prophetic period of the sealing time of the one hundred and forty-four thousand, for that is where the effect of every vision occurs. Isaiah, in chapter six, in vision was allowed to look into the Most Holy Place, during the period of the sealing time of the one hundred and forty-four thousand, where He saw God’s glory. We know it was post-September 11, 2001, for he heard the angels in verse three, identify that the earth was then full of His glory.
Tout pwofèt yo dakò youn ak lòt, e yo tout rann temwayaj pi espesyalman konsènan fen lemonn pase sou jou kote yo te viv yo. Temwayaj yo dwe aplike nan peryòd pwofetik tan sele a pou san karannkat mil yo, paske se la efè chak vizyon rive. Ezayi, nan chapit sis, nan vizyon yo te pèmèt li gade anndan Kote ki Trè Sen an, pandan peryòd tan sele a pou san karannkat mil yo, kote li te wè glwa Bondye. Nou konnen se te apre 11 septanm 2001, paske li te tande zanj yo nan vèsè twa idantifye ke tè a te lè sa a plen ak glwa Li.
“When God was about to send Isaiah with a message to His people, He first permitted the prophet to look in vision into the holy of holies within the sanctuary. Suddenly the gate and the inner veil of the temple seemed to be uplifted or withdrawn, and he was permitted to gaze within, upon the holy of holies, where even the prophet’s feet might not enter. There rose before him a vision of Jehovah sitting upon a throne high and lifted up, while the train of His glory filled the temple. Around the throne were seraphim, as guards about the great King, and they reflected the glory that surrounded them. As their songs of praise resounded in deep notes of adoration, the pillars of the gate trembled, as if shaken by an earthquake. With lips unpolluted by sin, these angels poured forth the praises of God. ‘Holy, holy, holy, is the Lord of hosts,’ they cried; ‘the whole earth is full of His glory.’ [See Isaiah 6:1–8.]
“Lè Bondye t apral voye Ezayi bay pèp Li a avèk yon mesaj, Li te premye pèmèt pwofèt la wè an vizyon anndan Sentespri a nan Tanp lan. Toudenkou, pòtay la ak rido enteryè tanp lan te sanble leve oswa rale sou kote, epi yo te pèmèt li gade anndan an, sou Sentespri a, kote menm pye pwofèt la pa t ka antre. Lè sa a, yon vizyon Jewova ki chita sou yon twòn byen wo e leve anlè te parèt devan li, tandiske bèlte glwa Li te plen tanp lan. Toutotou twòn nan te gen serafen, tankou gad ki antoure gran Wa a, e yo t ap reflete glwa ki t ap antoure yo a. Pandan chante louwanj yo t ap sonnen ak nòt pwofon adorasyon, poto pòtay yo t ap tranble, tankou si yon tranbleman tè t ap souke yo. Avèk bouch ki pa t sal pa peche, zanj sa yo t ap fè louwanj Bondye koule san rete. ‘Sen, sen, sen, se Seyè ki chèf lame yo,’ yo t ap kriye; ‘tout latè plen ak glwa Li.’ [Gade Ezayi 6:1–8.]”
“The seraphim around the throne are so filled with reverential awe as they behold the glory of God, that they do not for an instant look upon themselves with admiration. Their praise is for the Lord of hosts. As they look into the future, when the whole earth shall be filled with His glory, the triumphant song is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of hosts.’ They are fully satisfied to glorify God; abiding in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His bidding, in worshiping Him, their highest ambition is reached.” Gospel Workers, 21.
“Sérafin ki bò kote twòn nan tèlman ranpli ak yon laperèz reveransyèl pandan y ap contemple glwa Bondye a, yo pa gade tèt yo menm ak admirasyon, pa menm pou yon sèl moman. Louwanj yo se pou Senyè dèzame yo. Pandan y ap gade nan lavni, lè tout tè a pral ranpli ak glwa Li, chante triyonfan an repete soti nan youn rive nan lòt nan yon chan melodik: ‘Sen, sen, sen, se Senyè dèzame yo.’ Yo konplètman satisfè pou yo bay Bondye glwa; pandan y ap rete nan prezans Li, anba souri apwobasyon Li, yo pa swete anyen ankò. Nan pote imaj Li, nan fè volonte Li, nan adore Li, pi gwo anbisyon yo rive nan akonplisman li.” Gospel Workers, 21.
In agreement with Isaiah, the prophet Ezekiel was also allowed to see into the Most Holy Place. Ezekiel’s vision began in chapter one, verse one.
An akò ak Ezayi, pwofèt Ezekyèl te resevwa pèmisyon tou pou l wè anndan Kote ki Trè Sen an. Vizyon Ezekyèl la te kòmanse nan chapit premye a, vèsè premye a.
Now it came to pass in the thirtieth year, in the fourth month, in the fifth day of the month, as I was among the captives by the river of Chebar, that the heavens were opened, and I saw visions of God. Ezekiel 1:1.
Koulye a, sa rive nan trantyèm ane a, nan katriyèm mwa a, sou senkyèm jou mwa a, antanke m te nan mitan prizonye yo bò larivyè Kebà a, syèl yo louvri, epi mwen wè vizyon Bondye yo. Ezekyèl 1:1.
His vision continues on for chapters, and it is a continuation of the same vision in chapters eight and nine, which identifies the sealing of the one hundred and forty-four thousand. We know this by his careful testimony.
Vizyon li a kontinye pandan plizyè chapit, e li se yon kontinyasyon menm vizyon ki nan chapit uit ak nèf yo, ki idantifye sele san karannkat mil yo. Nou konnen sa grasa temwayaj li ki bay anpil atansyon.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Ezekiel 8:1–4.
Epi sa te rive nan sizyèm ane a, nan sizyèm mwa a, nan senkyèm jou mwa a, pandan mwen te chita lakay mwen, e ansyen Jida yo te chita devan mwen, men Seyè a, Bondye a, tonbe sou mwen la. Lè sa a, mwen gade, epi gade, te gen yon resanblans tankou aparans dife: depi nan aparans ranch li desann anba, se te dife; epi depi nan ranch li monte anlè, se te tankou aparans klète, tankou koulè amber. Epi li lonje fòm yon men, li pran m pa yon touf cheve nan tèt mwen; epi Lespri a leve m ant tè a ak syèl la, li mennen m nan vizyon Bondye yo Jerizalèm, bò pòtay enteryè a ki gade sou nò a, kote te plas imaj jalouzi a, ki pwovoke jalouzi. Epi gade, laglwa Bondye Izrayèl la te la, dapre vizyon mwen te wè nan plenn lan. Ezekiel 8:1–4.
The vision of chapters eight and nine that identify the two classes that are developed during the sealing of the one hundred and forty-four thousand, was, “according to the vision that” Ezekiel had seen “in the plain.” The vision he had seen in the plain is identified in chapter three.
Vizyon chapit uit ak nèf yo, ki idantifye de klas yo ki devlope pandan sele san karannkat mil la, te fèt “dapre vizyon an” Ezekyèl te wè “nan plenn lan.” Vizyon li te wè nan plenn lan idantifye nan chapit twa.
And the hand of the Lord was there upon me; and he said unto me, Arise, go forth into the plain, and I will there talk with thee. Then I arose, and went forth into the plain: and, behold, the glory of the Lord stood there, as the glory which I saw by the river of Chebar: and I fell on my face. Ezekiel 3:22, 23.
Epi men Seyè a te sou mwen la; epi li di m: Leve, soti al nan plenn lan, epi se la m ap pale avè w. Lè sa a, mwen leve, mwen soti al nan plenn lan; epi gade, glwa Seyè a te kanpe la, menm jan ak glwa mwen te wè bò rivyè Kebar la; epi mwen tonbe fas atè. Ezekyèl 3:22, 23.
Ezekiel’s vision of the “plain,” was as the “glory which” Ezekiel “saw by the river of Chebar,” and that was the vision of chapter one, verse one. The vision of the sealing in chapter nine, and the vision of the “plain,” were simply continuations of the vision of the river Chebar. It was a vision of the glory of God in the Most Holy Place, during the sealing of the one hundred and forty-four thousand, just as was Isaiah’s vision. Isaiah’s vision was identifying God’s work of raising up messengers during the sealing time, and in chapter two and three, Ezekiel identifies that very work in greater detail than Isaiah, for he illustrates a messenger who is to carry a message to Laodicean Adventism, and in order to understand the message he is to carry to the rebellious people who are being passed by, Ezekiel is commanded to eat the little book, that was in the angel’s hand when He descended on September 11, 2001.
Vizyon Ezekyèl la sou “plenn lan” te menm jan ak “laglwa Ezekyèl te wè bò larivyè Kebà a,” e sa te vizyon chapit premye a, vèsè premye a. Vizyon seleman an nan chapit nèf la, ak vizyon “plenn lan,” te senpleman kontinyasyon vizyon larivyè Kebà a. Se te yon vizyon laglwa Bondye nan Kote ki Pi Sen an, pandan seleman san karannkat mil yo, menm jan ak vizyon Ezayi a. Vizyon Ezayi a t ap idantifye travay Bondye k ap leve mesaje pandan tan seleman an, epi nan chapit de ak twa, Ezekyèl idantifye menm travay sa a ak plis detay pase Ezayi, paske li prezante yon mesaje ki dwe pote yon mesaj bay Advantis Laodise a, epi pou li kapab konprann mesaj li dwe pote bay pèp rebèl yo y ap pase sou yo a, yo bay Ezekyèl lòd pou li manje ti liv la, ki te nan men zanj lan lè Li te desann nan dat 11 septanm 2001.
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Ezekiel 3:1–9.
Anplis, li di m: Pitit lòm, manje sa ou jwenn; manje woulo sa a, epi ale pale ak kay Izrayèl la. Se konsa mwen louvri bouch mwen, epi li fè m manje woulo sa a. Epi li di m: Pitit lòm, fè vant ou manje, epi plen trip ou ak woulo sa a mwen ba ou a. Lè sa a, mwen manje l; e nan bouch mwen li te dous tankou siwo myèl. Epi li di m: Pitit lòm, ale, al jwenn kay Izrayèl la, epi pale avèk pawòl pa m yo ba yo. Paske yo pa voye ou kote yon pèp ki pale yon lang etranj ak yon langaj difisil, men kote kay Izrayèl la; pa kote anpil pèp ki pale yon lang etranj ak yon langaj difisil, moun pawòl yo ou pa ka konprann. Sètènman, si mwen te voye ou kote yo, yo t ap koute ou. Men kay Izrayèl la p ap koute ou; paske yo p ap koute mwen: paske tout kay Izrayèl la se moun ki derespektan e ki gen kè di. Gade, mwen fè figi ou di devan figi yo, epi fwon ou di devan fwon yo. Mwen fè fwon ou tankou dyaman, pi di pase wòch dife: pa pè yo, ni pa dekouraje devan aparans yo, menm si yo se yon kay rebèl. Ezekyèl 3:1–9.
A Gentile in the Bible is a stranger, and a stranger speaks strange speech. Ezekiel was sent to the house of modern Israel, which in the sealing time is the Laodicean Seventh-day Adventist church, which is being passed by. The message during the sealing time of the one hundred and forty-four thousand is for God’s church, which is first judged, and then at the soon-coming Sunday law, the second voice of Revelation chapter eighteen, calls God’s Gentile flock out of Babylon. When Isaiah, in chapter six, is representing those who accept the calling of being sent to the rebellious house with the Laodicean message, he is forewarned that they are a people who in seeing, do not perceive, and in hearing, do not understand. Isaiah records the very attribute that Jesus quoted from Isaiah, chapter six, when He assigned that very attribute to the quibbling Jews who were being passed by in the history of Christ.
Yon moun lòt nasyon nan Bib la se yon etranje, epi yon etranje pale yon lang etranj. Ezekyèl te voye bay kay Izrayèl modèn nan, ki nan tan sele a se legliz Advantis Setyèm Jou Laodise a, ki y ap pase pa li. Mesaj la pandan tan sele san karannkat mil yo se pou legliz Bondye a, ki jije an premye; epi apre sa, nan lwa dimanch ki pral vini talè a, dezyèm vwa Revelasyon chapit dizwit la rele twoupo lòt nasyon Bondye a soti nan Babilòn. Lè Ezayi, nan chapit sis, ap reprezante moun ki aksepte apèl pou yo voye yo bay kay rebèl la avèk mesaj Laodise a, yo avèti l davans ke yo se yon pèp ki, pandan yo ap wè, yo pa konprann, epi pandan yo ap tande, yo pa konprann. Ezayi anrejistre menm atribi Jezi te site nan Ezayi, chapit sis, lè Li te bay menm atribi sa a Juif chikanè yo, moun yo t ap pase pa yo nan istwa Kris la.
In chapter twelve, Ezekiel also employs the very same terminology, thus specifically placing chapter twelve, into the sealing time of the one hundred and forty-four thousand.
Nan chapit douz la, Ezekyèl sèvi ak menm tèminoloji a tou, konsa li plase chapit douz la espesyalman nan tan sele san karannkat mil yo.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Pawòl Senyè a vini jwenn mwen ankò, li di: Pitit lòm, w ap viv nan mitan yon kay rebèl, ki gen je pou wè, men yo pa wè; yo gen zòrèy pou tande, men yo pa tande; paske yo se yon kay rebèl. Ezekyèl 12:1, 2.
Ezekiel chapter twelve, is identifying the sealing time of the one hundred and forty-four thousand, and in so doing he addresses the counterfeit latter rain message that is offered by the drunkards of Ephraim who rule the people of Jerusalem, the drunkards who cannot read the book that is sealed. Their counterfeit latter rain message is based upon placing the prophetic visions of God’s Word far off into the future.
Chapit douz nan Ezekyèl la idantifye tan sele sant karannkat mil yo, epi lè li fè sa, li adrese mesaj fo dènye lapli a ke tafyatè Efrayim yo, ki gouvène pèp Jerizalèm nan, ap ofri—tafyatè sa yo ki pa ka li liv ki sele a. Mesaj fo dènye lapli pa yo a chita sou mete vizyon pwofetik Pawòl Bondye a byen lwen nan lavni.
In verses three through fifteen, Ezekiel is instructed to illustrate God’s people going into the captivity in Babylon. The captivity in Babylon represents the soon-coming Sunday law, and then in verses sixteen through twenty, he identifies the famine that accompanies the destruction of the cities that begins at the hour of the great earthquake, which is the soon-coming Sunday law. The benefits of country living during that crisis time are there represented, and then in verses twenty-one to twenty-eight, we have the passage that was recognized as present truth in Millerite history. The passage is quoted word for word in The Great Controversy in the description of Millerite history in the book.
Nan vèsè twa jiska kenz yo, yo bay Ezekyèl enstriksyon pou l ilistre pèp Bondye a k ap antre nan kaptivite Babilòn. Kaptivite Babilòn nan reprezante lwa dimanch ki pral vini byento a; apre sa, nan vèsè sèz jiska ven yo, li idantifye grangou ki akonpaye destriksyon vil yo ki kòmanse nan lè gwo tranblemanntè a, sa ki se lwa dimanch ki pral vini byento a. Avantaj lavi nan zòn andeyò yo pandan tan kriz sa a reprezante la a, epi apre sa, nan vèsè vennyen jiska vennwit yo, nou genyen pasaj ki te rekonèt kòm verite prezan nan listwa Millerit la. Yo site pasaj la mo pou mo nan The Great Controversy nan deskripsyon listwa Millerit la nan liv la.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Epi pawòl Senyè a te vin jwenn mwen, li di: Pitit lòm, ki pwovèb sa a nou genyen nan peyi Izrayèl la, k ap di: Jou yo ap trennen, e tout vizyon echwe? Se poutèt sa, di yo: Men sa Senyè Bondye a di: M ap fè pwovèb sa a sispann, e yo p ap sèvi avè l ankò kòm pwovèb nan Izrayèl; men di yo: Jou yo pwoche, ansanm ak akonplisman tout vizyon. Paske p ap gen ankò okenn vizyon ki san valè, ni okenn divinasyon flatè nan mitan kay Izrayèl la. Paske mwen se Senyè a: m ap pale, e pawòl m ap pale a ap rive vre; li p ap trennen ankò; paske nan jou pa nou, o kay rebèl, m ap di pawòl la, e m ap akonpli li, se Senyè Bondye a ki di sa. Ankò, pawòl Senyè a te vin jwenn mwen, li di: Pitit lòm, gade, moun kay Izrayèl yo ap di: Vizyon li wè a se pou anpil jou k ap vini, e li pwofetize konsènan tan ki byen lwen. Se poutèt sa, di yo: Men sa Senyè Bondye a di: P ap gen okenn nan pawòl mwen yo k ap trennen ankò, men pawòl mwen te pale a va akonpli, se Senyè Bondye a ki di sa. Ezekyèl 12:21–28.
The counterfeit latter rain message that is presented in the sealing time of the one hundred and forty-four thousand claims “the days are prolonged, and every vision faileth.” After all, did not those messengers represented by Moses, Elijah, Ezekiel, Isaiah and John fail in their prediction of July 18, 2020? The Laodicean Adventist’s message at that time is “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” In that history not only will every vision come to pass, but the messenger is to tell the lost house of modern Israel, “Thus saith the Lord God,” “I will make” the counterfeit “proverb” of Laodicean Adventism “to cease.” Tell them, “The days are at hand, and the effect of every vision.” “There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God.”
Fo mesaj lapli ta kontrefè ki prezante nan tan sele san karantkat mil yo deklare: “jou yo ap pwolonje, e chak vizyon ap echwe.” Dayè, èske mesaje sa yo, ki te reprezante pa Moyiz, Eli, Ezekyèl, Ezayi ak Jan, pa t echwe nan prediksyon yo konsènan 18 jiyè 2020? Mesaj Advantis Laodise a nan epòk sa a se: “vizyon li wè a se pou anpil jou ankò, e li pwofetize sou tan ki byen lwen.” Nan istwa sa a, non sèlman chak vizyon ap rive vre, men mesaje a dwe di kay pèdi Izrayèl modèn nan: “Men sa Senyè Bondye a di,” “M ap fè” “pwovèb” kontrefè Advantis Laodise a “sispann.” Di yo: “Jou yo pre, ansanm ak akonplisman chak vizyon.” “Okenn nan pawòl mwen yo p ap pwolonje ankò; men pawòl mwen te pale a va fèt, se Senyè Bondye a ki di sa.”
The Laodicean message requires that the message identifies that the days are at hand when the effect of every vision is to take place, and those days are the days of the sealing of the one hundred and forty-four thousand. The essential point that should not be missed in the passage is that God directly states that in the “days,” which represent the period of the sealing time, He would cause Laodicean Adventism’s “vain vision,” their “flattering divination,” and their counterfeit “proverb” to cease. God causes their counterfeit latter rain message to cease before the soon-coming Sunday law, for He causes it to cease in the days He is addressing. He causes it to cease, by confirming the true latter rain message as He is lifting up those who are chosen to be the ensign at the soon coming Sunday law. Those chosen ones are sealed before the “earthquake”.
Mesaj Laodiseyen an egzije pou mesaj la idantifye ke jou yo pre kote efè chak vizyon dwe rive akonpli, e jou sa yo se jou sele san karannkat mil yo. Pwen esansyèl ki pa dwe manke nan pasaj la se ke Bondye deklare dirèkteman ke nan “jou” yo, ki reprezante peryòd tan sele a, Li t ap fè “vizon vid” Advantis Laodiseyen an, “divinasyon flatè” pa yo, ak “pwovèb” kontrefè pa yo sispann. Bondye fè mesaj lapli ta kontrefè pa yo sispann anvan lwa dimanch ki pral vini byento a, paske Li fè l sispann nan jou Li ap pale yo. Li fè l sispann lè Li konfime vrè mesaj lapli ta a pandan Li ap leve sila yo ki chwazi pou yo vin drapo a lè lwa dimanch la pral vini byento. Moun sa yo ki chwazi yo sele anvan “tranblemanntè” a.
The other way He causes the vain proverb of the counterfeit latter rain message to cease is by the arrival of the unexpected and escalating judgments of God, that come as an overwhelming surprise to the children of darkness, but are part of the very message the children of light will have been predicting. The history we are now entering into is about to be confronted by God’s judgments. Those judgments are represented repeatedly in God’s Word, and the period of the sealing, which began on September 11, 2001, is where every vision, including the visions of God’s judgments, must arrive, for His Word never fails.
Lòt fason Li fè pwovèb van mesaj fo lapli dèyè a sispann se pa rive jijman Bondye yo ki inatandi e k ap vin pi sevè, ki vini kòm yon sipriz total pou timoun fènwa yo, men ki fè pati menm mesaj timoun limyè yo t ap anonse davans lan. Istwa n ap antre ladan l kounye a pral byento konfwonte ak jijman Bondye yo. Jijman sa yo repwezante repete nan Pawòl Bondye a, epi peryòd sele a, ki te kòmanse 11 septanm 2001, se kote tout vizyon, enkli vizyon jijman Bondye yo, dwe rive, paske Pawòl Li pa janm febli.
In previous articles we demonstrated that the first three chapters in the book of Daniel, represent the three angel’s messages of Revelation chapter fourteen. Chapter two, is the second angel’s message, and is therefore an illustration of the second test in the sealing period. The first test was chapter one, and it was the dietary test of whether a person would choose heavenly food or the food of Babylon. Chapter two, was represented by the hidden truth within Nebuchadnezzar’s dream of the image of beasts, which are kingdoms.
Nan atik anvan yo nou te demontre ke twa premye chapit nan liv Danyèl la reprezante twa mesaj zanj yo nan Revelasyon chapit katòz la. Chapit de a se dezyèm mesaj zanj lan, e poutèt sa li se yon ilistrasyon de dezyèm tès la pandan peryòd sele a. Premye tès la se te chapit youn nan, e se te tès alimantasyon an, pou konnen si yon moun t ap chwazi manje syèl la oswa manje Babilòn nan. Chapit de a te reprezante pa verite kache ki te nan rèv Nebikadneza sou estati bèt yo, ki se wayòm yo.
Daniel two, represents the image of the beast test during the sealing of the one hundred and forty-four thousand, and it contains an understanding that is hidden, for Nebuchadnezzar was unable to remember the dream. It represents a hidden truth that is unsealed in the history of the one hundred and forty-four thousand, and a hidden truth concerning the kingdoms of Bible prophecy represented in the image. It represented a life-or-death test for Daniel and the three worthies, and also for the Chaldean wise men who ate of the Babylonian diet.
Dànyèl de, reprezante eprèv imaj bèt la pandan sele san karannkat mil yo, e li genyen yon konpreyansyon ki kache, paske Nebikadneza pa t kapab sonje rèv la. Li reprezante yon verite kache ki deselem nan istwa san karannkat mil yo, ansanm ak yon verite kache konsènan wayòm pwofesi Bib la ki reprezante nan estati a. Li te reprezante yon eprèv lavi-oswa-lanmò pou Dànyèl ak twa diyitè yo, epi tou pou saj Kaldeyen yo ki te manje nan manje Babilòn nan.
Ellen White was shown that the image of the beast would be formed “before probation closes, for it is the great test for the people of God, by which their eternal destiny will be decided.” The hidden dream of Nebuchadnezzar represents that test. The hidden truth of the image that has been revealed in these days, when the effect of every vision is no longer prolonged, is that Jesus, as Alpha and Omega, identified in the first and the last references to the kingdoms of Bible prophecy that the eighth beast is of the seven.
Ellen White te resevwa revelasyon ke imaj bèt la t ap fòme “anvan tan gras la fèmen, paske se gran eprèv pou pèp Bondye a, pa mwayen li desten etènèl yo pral deside.” Rèv kache Nebikadneza a reprezante eprèv sa a. Verite kache sou imaj la ki revele nan jou sa yo, lè efè chak vizyon pa retade ankò, se ke Jezi, kòm Alfa ak Omega, te idantifye nan premye ak nan dènye referans yo ak wayòm pwofesi biblik yo ke uityèm bèt la soti nan sèt yo.
The eighth beast of Revelation chapter seventeen, that is of the seven, is the papal power who has been returned to the throne of the earth, and the deeper hidden secret that has been revealed is that as the United States forms an image of the beast in this nation, it also will represent the phenomenon of the eighth, being of the seven. The sixth president since the time of the end in 1989, who is the rich president who stirred up all the realm of the dragon received a deadly political wound at the hands of the progressive, woke, liberal globalists in 2020, as the Republican horn was assassinated in the streets by the atheistic beast of Revelation chapter eleven.
Wityèm bèt Revelasyon chapit disèt la, ki sòti nan mitan sèt yo, se pouvwa papal la ki te retounen sou twòn tè a; epi pi fon sekrè kache ki te revele a se ke, pandan Etazini ap fòme yon imaj bèt la nan nasyon sa a, li menm tou l ap reprezante fenomèn wityèm nan, pandan li sòti nan mitan sèt yo. Sizyèm prezidan an depi tan lafen an an 1989, ki se prezidan rich la ki te souke tout domèn dragon an, te resevwa yon blesi politik ki te mòtèl nan men pwogresis, woke, liberal, globalis yo an 2020, lè kòn Repibliken an te asasinen nan lari yo pa bèt ate Revelasyon chapit onz la.
At the same time the movement of the third angel, received a deadly wound on July 18, 2020, at the hands of the atheistic beast of Revelation chapter eleven. That movement had been made up of Laodicean Seventh-day Adventists, and in 2023, the movement was raised up as the Philadelphian movement of the third angel. Both horns were slain in 2020, and both horns stand up after three and a half symbolic days. The formation of the political image of the beast consists of the combination of Church and State in the United States, and the beast they make an image of in the last days is the eighth beast, that is of the seven. When the image beast is formed in the United States it will possess that very prophetic attribute of the eighth beast of Rome.
An menm tan an, mouvman twazyèm zanj lan te resevwa yon blesi mòtèl nan dat 18 jiyè 2020, anba men bèt ateyis ki nan Revelasyon chapit onz la. Mouvman sa a te konpoze ak Advantis Setyèm Jou Lawodiseyen yo, e an 2023, mouvman an te leve kòm mouvman Filadèlfyen twazyèm zanj lan. Toude kòn yo te touye an 2020, epi toude kòn yo kanpe ankò apre twa jou edmi senbolik. Fòmasyon imaj politik bèt la konsiste nan konbinezon Legliz ak Leta Ozetazini, epi bèt yo fè yon imaj de li nan dènye jou yo se uityèm bèt la, ki soti nan sèt yo. Lè bèt imaj la fòme Ozetazini, li pral posede menm atribi pwofetik sa a ki se pa bèt uityèm Wòm nan.
When the image of the beast test is fulfilled upon the true Protestant horn, those who recognize the prophetic truths associated with the formation of the image of the beast in both horns of the earth beast, will be sealed for eternity with the image of Christ. Those foolish virgins that have accepted the vain and flattering vision will have formed the image of the beast for eternity.
Lè eprèv imaj bèt la rive akonpli sou vrè kòn Pwotestan an, moun ki rekonèt verite pwofetik ki lye ak fòmasyon imaj bèt la nan toude kòn bèt ki soti sou tè a, y ap sele pou letènite ak imaj Kris la. Vyèj sòt sa yo ki te aksepte vizyon gremesi ak flatan an, yo pral fòme imaj bèt la pou letènite.
“It was this that the prophet Ezekiel saw when before his astonished gaze were portrayed symbols that revealed a Power overruling the affairs of earthly rulers. Wheels intersecting one another were moved by four living beings. High above all these ‘was the likeness of a throne, in appearance like sapphire; and seated above the likeness of a throne was a likeness as it were of a human form.’ Ezekiel 1:26, RSV.
“Se te bagay sa a pwofèt Ezekyèl te wè lè, devan je li ki te sezi, yo te prezante senbòl ki te revele yon Pouvwa k ap dirije sou zafè chèf ki sou latè yo. Wou ki t ap kwaze youn ak lòt te deplase pa kat èt vivan. Byen anlè tout bagay sa yo ‘te gen resanblans yon twòn, nan aparans tankou safi; epi chita anlè resanblans twòn nan te gen yon resanblans tankou yon fòm imen.’ Ezekyèl 1:26, RSV.”
“The wheels, so complicated that at first sight they appeared to be in confusion, moved in perfect harmony. Heavenly beings were impelling those wheels. The complicated play of human events is under divine control. Amidst the strife and tumult of nations He that sits above the cherubim still guides the affairs of this earth. To every nation and individual God has assigned a place in His great plan. Today men and nations are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Wou yo, ki te tèlman konplike ke, lè yon moun te gade yo premye fwa, yo te sanble nan konfizyon, t ap deplase an amoni pafè. Èt selès yo t ap pouse wou sa yo. Jwèt konplike evènman imen yo anba kontwòl diven. Nan mitan lit ak boulvès nasyon yo, Sila a ki chita anlè cheriben yo ap kontinye dirije zafè tè sa a. Pou chak nasyon ak chak moun, Bondye te bay yon plas nan gran plan pa Li. Jodi a, lèzòm ak nasyon yo, pa pwòp chwa pa yo, ap deside desten yo, epi Bondye ap domine sou tout bagay pou akonplisman objektif Li yo.
“The prophecies which the great I AM has given in His Word tell us where we are in the procession of the ages. All that prophecy has foretold until the present time has been traced on the pages of history, and all which is yet to come will be fulfilled in its order.
«Pwofesi gran MWEN MENM NAN te bay nan Pawòl Li a fè nou konnen kote nou ye nan pwosesyon tan yo. Tout sa pwofesi te anonse jouk rive nan tan prezan an deja trase sou paj listwa yo, e tout sa ki rete pou vini an pral akonpli nan lòd pa li.»
“The signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. The Saviour prophesied of events to precede His coming: ‘Ye shall hear of wars and rumors of wars… . Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7. Rulers and statesmen recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Siy tan yo fè konnen nou kanpe sou papòt gwo evènman ki grav anpil. Tout bagay nan lemonn nou an ap boulvèse. Sovè a te pwofetize sou evènman ki t ap vini anvan retou Li: ‘N’a tande pale lagè ak bri lagè…. Nasyon pral leve kont nasyon, e wayòm kont wayòm; pral gen grangou, epidemi, ak tranblemanntè nan divès kote.’ Matye 24:6, 7. Chèf ak moun leta yo rekonèt gen yon bagay gwo ak desizif ki prèt pou rive—ke lemonn nan sou bò yon kriz estipidman gwo.”
“The Bible, and the Bible only, gives a correct view of events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear. ‘Behold, the Lord will lay waste the earth and make it desolate, and He will twist its surface and scatter its inhabitants.’ ‘For they have transgressed the laws, violated the statutes, broken the everlasting covenant. Therefore a curse devours the earth, and its inhabitants suffer for their guilt.’ Isaiah 24:1, 5, 6, RSV.
“Bib la, e se Bib la sèlman, ki bay yon vizyon kòrèk sou evènman ki deja ap voye lonbraj yo devan yo, pandan bri apwòch yo fè tè a tranble e kè lèzòm ap deperi ak laperèz. ‘Gade, Seyè a pral devaste tè a, li pral fè l tounen yon dezè; li pral tòde sifas li epi gaye moun k ap viv sou li yo.’ ‘Paske yo transgrese lwa yo, yo vyole preskripsyon yo, yo kraze alyans etènèl la. Se poutèt sa yon madichon ap devore tè a, e moun ki rete sou li yo ap soufri poutèt koupab yo.’ Ezayi 24:1, 5, 6, RSV.”
“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.
“Malè! paske jou sa a gran anpil, pa gen okenn ki tankou li; se tan detrès Jakòb la menm; men li va delivre soti ladan l.” Jeremi 30:7.
“’Because thou hast made the Lord, which is my refuge, Even the most High, thy habitation; There shall no evil befall thee, Neither shall any plague come nigh thy dwelling.’ Psalm 91:9, 10.
“Paske ou fè Seyè a, ki se refij mwen an, wi, Trèwo a, tounen kote ou rete a; okenn mal pa pral rive ou, ni okenn fleo pa pral pwoche bò kote kay ou.” Sòm 91:9, 10.
“God will not fail His church in the hour of her greatest peril. He has promised deliverance. The principles of His kingdom will be honored by all beneath the sun.” Historical Sketches 277–279.
“Bondye pap manke Legliz li nan lè pi gwo danje li. Li pwomèt delivrans. Prensip wayòm li a pral onore pa tout moun anba solèy la.” Historical Sketches 277–279.
The “complicated play of human events” is what was represented by the wheels intersecting the wheels in Ezekiel’s vision of the Most Holy Place, during the sealing time. Those events are under divine control, for those events are the fulfillment of all the visions of God’s Word, that find their final and perfect effect in the sealing time. There is a “sound” that identifies “a stupendous crisis” which the “world is on the verge” of realizing. That “sound” causes “the earth to tremble and men’s hearts to fail them for fear.” Both the shaking of the earth, and the causing of men’s hearts to fail for fear are symbols of the sound of the seventh and final Trumpet, which is the third woe.
«Jwèt konplike evènman imen yo» se sa wou yo ki t ap kwaze youn ak lòt yo te reprezante nan vizyon Ezekyèl la konsènan Kote ki Trè Sen an, pandan tan sele a. Evènman sa yo anba kontwòl divin, paske evènman sa yo se akonplisman tout vizyon ki nan Pawòl Bondye a, ki jwenn efè final e pafè yo nan tan sele a. Gen yon «son» ki idantifye «yon kriz estrawòdinè» ke «mond lan sou bò pou» l reyalize. «Son» sa a fè «latè a tranble epi kè lèzòm febli yo poutèt laperèz». Ni tranbleman latè a, ni lefèt ke kè lèzòm febli poutèt laperèz, se senbòl son setyèm e dènye Twonpèt la, ki se twazyèm malè a.
The angering of the nations by Islam of the third woe, is as a woman in travail, thus representing an increasing, escalating crisis. That escalating crisis began on September 11, 2001; and on October 7, 2023, the next extreme birth pain hit, and because God’s Word never fails, the next birth pang is coming very soon, and it will be even more destructive. Are you still living in a city?
Kòlè nasyon yo anba Islam twazyèm malè a, se tankou yon fanm k ap tranche, konsa li reprezante yon kriz k ap ogmante, k ap vin pi grav toujou. Kriz sa a ki t ap vin pi grav la te kòmanse nan 11 septanm 2001; epi nan 7 oktòb 2023, pwochen doulè tranche ekstrèm nan te frape; e paske Pawòl Bondye a pa janm fè fayit, pwochen tranche nesans la ap vini trè byento, e li pral menm pi destriktif. Èske ou toujou ap viv nan yon vil?
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“To the prophet the wheel within a wheel, the appearance of living creatures connected with them, all seemed intricate and unexplainable. But the hand of Infinite Wisdom is seen among the wheels, and perfect order is the result of its work. Every wheel, directed by the hand of God, works in perfect harmony with every other wheel. I have been shown that human instrumentalities are liable to seek after too much power and try to control the work themselves. They leave the Lord God, the Mighty Worker, too much out of their methods and plans, and do not trust to Him everything in regard to the advancement of the work. No one should for a moment fancy that he is able to manage those things that belong to the great I AM. God in His providence is preparing a way so that the work may be done by human agents. Then let every man stand at his post of duty, to act his part for this time and know that God is his instructor.” Testimonies, volume 9, 259.
“Pou pwofèt la, wou anndan yon lòt wou a, ansanm ak aparans bèt vivan ki te lye avèk yo, tout te sanble konplike e eneksplikab. Men, men Sajès Enfini an parèt nan mitan wou yo, e rezilta travay li se yon lòd pafè. Chak wou, ki dirije pa men Bondye, travay nan yon amoni pafè avèk chak lòt wou. Yo montre m ke enstrimantalite imen yo gen tandans chèche twòp pouvwa epi eseye kontwole travay la pa yo menm. Yo kite Seyè a, Bondye, Travayè Pisàn nan, twòp deyò nan metòd ak plan yo, epi yo pa konfye L tout bagay konsènan avansman travay la. Pèsonn pa ta dwe menm pou yon moman imajine li kapab jere bagay ki fè pati gran MWEN AN. Bondye, nan pwovidans Li, ap prepare yon chemen pou travay la kapab fèt pa ajan imen. Se poutèt sa, se pou chak moun rete nan pòs devwa pa li, pou l jwe wòl pa li pou tan sa a epi pou l konnen Bondye se Enstriktè li.” Testimonies, volim 9, 259.