The sealing time of the one hundred and forty-four thousand from September 11, 2001, unto the soon coming Sunday law in the United States is the prophetic period where every vision of God’s Word is fulfilled in the last days.
Peryòd seleman san karant-kat mil yo, depi 11 septanm 2001 rive jouk lwa dimanch ki pral vini byento Ozetazini an, se peryòd pwofetik kote tout vizyon Pawòl Bondye a akonpli nan dènye jou yo.
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. Ezekiel 12:23.
Se poutèt sa, di yo: Men sa Senyè Bondye a di: Mwen pral fè pwovèb sa a sispann, e yo p ap sèvi avè l ankò kòm yon pwovèb ann Izrayèl; men di yo: Jou yo pwoche, ansanm ak akonplisman tout vizyon. Ezekyèl 12:23.
In that line, the third angel arrives again, and in so doing, it is represented by the arrival of the third angel on October 22, 1844, unto the rebellion of 1863. The rebellion of 1863 was represented by the first rebellion of ancient Israel at Kadesh, and therefore is represented by the whole history from the Red Sea crossing until the first Kadesh rebellion. The first Kadesh rebellion typified the second Kadesh rebellion, and thus the line from the death of Aaron to the second Kadesh rebellion is repeated in the line of the sealing.
Nan liy sa a, twazyèm zanj lan rive ankò, epi lè sa fèt, sa reprezante rive twazyèm zanj lan nan dat 22 oktòb 1844, jouk nan rebelyon 1863 la. Rebelyon 1863 la te reprezante pa premye rebelyon ansyen Izrayèl la nan Kadès, e se poutèt sa li reprezante pa tout istwa a depi travèse Lanmè Wouj la rive jis nan premye rebelyon Kadès la. Premye rebelyon Kadès la te yon tip dezyèm rebelyon Kadès la, e konsa liy ki soti nan lanmò Arawon rive nan dezyèm rebelyon Kadès la repete nan liy sele a.
It is repeated in the history of the Millerites, from 1840 unto 1844, which was typified by Christ’s baptism unto the cross, which also represented the history of the cross to the stoning of Stephen. Line upon line, each of the ancient prophets spoke about this period of time more than the days in which they lived.
Sa repete nan istwa Milerit yo, depi 1840 rive 1844, sa ki te senbolize pa batèm Kris la jouk sou kwa a, ki te reprezante tou istwa depi sou kwa a rive jouk kout wòch Estefan te resevwa. Liy sou liy, chak pwofèt nan tan lontan yo te pale sou peryòd tan sa a plis pase sou jou kote yo menm yo te viv.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Chak nan ansyen pwofèt yo te pale mwens pou tan pa yo pase pou tan pa nou an, konsa pwofesi yo a rete an vigè pou nou. ‘Koulye a, tout bagay sa yo te rive sou yo kòm egzanp; epi yo te ekri yo pou avètisman pa nou, sou nou menm fen monn nan rive.’ 1 Korentyen 10:11. ‘Se pa t pou tèt pa yo, men se te pou nou yo t ap sèvi ak bagay sa yo, bagay yo rapòte nou kounye a pa sila yo ki te preche levanjil la ban nou pa Sentespri ki te voye desann soti nan syèl la; bagay sa yo menm zanj yo anvi gade ladan yo.’ 1 Pyè 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bib la te rasanble epi mare ansanm trezò li yo pou dènye jenerasyon sa a. Tout gwo evènman yo ak tout tranzaksyon solanèl istwa Ansyen Testaman an te repete, e yo ap repete ankò, nan legliz la nan dènye jou sa yo.” Selected Messages, liv 3, 338, 339.
The “last generation” is Peter’s chosen generation, which is the one hundred and forty-four thousand, and they are chosen from September 11, 2001 unto the soon-coming Sunday law, where they are then lifted up as an ensign. “All,” not some, but “all the great events and solemn transactions” of God’s Word, are “repeating themselves” in the “last generation” of “the church” of the “last days.” In the line of the sealing, all the books of the Bible meet and end.
“Dènye jenerasyon an” se jenerasyon eli Pyè a, ki se san karannkat mil yo, e yo chwazi yo depi 11 septanm 2001 jouk rive nan lwa dimanch ki prèt pou vini an, kote lè sa a yo leve yo tankou yon banyè. “Tout,” pa kèk, men “tout gwo evènman yo ak tout tranzaksyon solanèl yo” nan Pawòl Bondye a, “ap repete tèt yo” nan “dènye jenerasyon an” nan “legliz” la nan “dènye jou yo.” Nan liy sele a, tout liv Bib la rankontre epi fini.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Nan Revelasyon an, tout liv Bib la rankontre ansanm epi yo fini. Men konpleman liv Danyèl la. Youn se yon pwofesi; lòt la se yon revelasyon. Liv ki te sele a se pa Revelasyon an, men se pati sa a nan pwofesi Danyèl la ki gen rapò ak dènye jou yo. Zanj lan te bay lòd sa a: ‘Men ou menm, O Danyèl, fèmen pawòl yo, epi sele liv la, jouk nan tan lafen an.’ Danyèl 12:4.” Travay Apot yo, 585.
The “portion of the prophecy of Daniel relating to the last days,” that was unsealed, is the visions given to Daniel by the two great rivers of Shinar, the Ulai and the Hiddekel. Those visions represent Daniel chapter eight, verses thirteen and fourteen, and chapter eleven verses forty through forty-five. The sealing time of the one hundred and forty-four thousand is the history where Christ, as the heavenly High Priest, eternally seals the chosen of the final generation into a relationship consisting of divine and human. Verse forty of Daniel eleven, identifies the relationship of the dragon, the beast and false prophet who together are now leading the world to Armageddon, as represented by the history of the horn of Republicanism on the earth beast that rules as the sixth kingdom of Bible prophecy during the history of verse forty. Verse forty also identifies the separation of the wise and foolish that defines the history of the horn of Protestantism in the same history, beginning in 1798 unto the soon-coming Sunday law.
“Pòsyon pwofesi Dànyèl la ki gen rapò ak dènye jou yo,” ki te devwale, se vizyon yo te bay Dànyèl bò de gwo rivyè Chineya yo, Ulay ak Idèkèl. Vizyon sa yo reprezante Dànyèl chapit uit, vèsè trèz ak katòz, ak chapit onz, vèsè karant rive karannsenk. Tan sele san karannkat mil yo se istwa kote Kris, antanke Gran Prèt selès la, ap sele moun yo chwazi nan dènye jenerasyon an pou tout tan nan yon relasyon ki konpoze de sa ki diven ak sa ki imen. Vèsè karant nan Dànyèl onz la idantifye relasyon dragon an, bèt la, ak fo pwofèt la, ki ansanm kounye a ap mennen mond lan nan Amagedòn, jan sa reprezante pa istwa kòn Repiblikenis la sou bèt latè a ki ap gouvène kòm sizyèm wayòm pwofesi biblik la pandan istwa vèsè karant lan. Vèsè karant la idantifye tou separasyon saj yo ak moun sòt yo, ki defini istwa kòn Pwotestantis la nan menm istwa sa a, kòmanse an 1798 jouk rive nan lwa dimanch ki pral vini talè a.
All “the books of the Bible” “meet and end” in the book of Revelation, and when they meet, the book of Revelation “complements” the book of Daniel, and the word “complement” means to bring to perfection. In the sealing time of the one hundred and forty-four thousand, as represented in the book of Revelation, the prophecies of Daniel that were unsealed in the last days are brought to perfection, when they are brought together line upon line, over the line of history represented in chapter eighteen of Revelation, that begins with the voice in verses one through three, and ends with the second voice of verse four.
Tout « les livres de la Bible » « se rencontrent et s’achèvent » dans le livre de l’Apocalypse, et lorsqu’ils s’y rencontrent, le livre de l’Apocalypse « complète » le livre de Daniel, et le mot « compléter » signifie porter à la perfection. Au temps du scellement des cent quarante-quatre mille, tel qu’il est représenté dans le livre de l’Apocalypse, les prophéties de Daniel qui furent descellées dans les derniers jours sont portées à la perfection, lorsqu’elles sont réunies ligne sur ligne, sur la ligne de l’histoire représentée au chapitre dix-huit de l’Apocalypse, qui commence par la voix des versets un à trois, et s’achève avec la seconde voix du verset quatre.
The perfection of the prophetic vision represented by the Hiddekel River in the book of Daniel, represents the perfection of the external vision of the enemies of God’s people who trample down the sanctuary and host. The perfection of the prophetic vision represented by the Ulai River in the book of Daniel, represents the perfection of the internal vision of Christ appearing within His people when He accomplishes the covenant promise of joining divinity with humanity upon the final chosen generation.
Pèfeksyon vizyon pwofetik larivyè Hiddekel la reprezante nan liv Danyèl la, reprezante pèfeksyon vizyon ekstèn lènmi pèp Bondye yo ki pilonnen Tanp lan ak lame a. Pèfeksyon vizyon pwofetik larivyè Ulai a reprezante nan liv Danyèl la, reprezante pèfeksyon vizyon entèn Kris la k ap parèt anndan pèp Li a lè Li akonpli pwomès alyans lan pou ini divinite ak limanite sou dènye jenerasyon chwazi a.
The history of the sealing that focuses upon the Republican horn of the earth beast, begins with the earth beast speaking the Patriot Act in 2001, and ends with the speaking that was represented by the Alien and Sedition Acts of 1798, which in Revelation chapter thirteen, are represented as the earth beast speaking as a dragon. The Alien and Sedition Acts of 1798, represent the end of a line that began with the speaking of the Declaration of Independence in 1776. In the middle of that period of prophetic history, the earth beast spoke the Constitution into effect in 1789.
Istwa sele a ki santre sou kòn Repibliken bèt ki soti nan tè a, kòmanse lè bèt tè a te pale Patriot Act la an 2001, epi li fini ak pawòl ki te reprezante pa Alien and Sedition Acts yo an 1798, ki, nan Revelasyon chapit trèz, reprezante kòm bèt tè a k ap pale tankou yon dragon. Alien and Sedition Acts yo an 1798 reprezante fen yon liy ki te kòmanse avèk pawòl Deklarasyon Endepandans lan an 1776. Nan mitan peryòd sa a nan istwa pwofetik, bèt tè a te mete Konstitisyon an an vigè pa pawòl li an 1789.
The speaking of 1776, aligns with the speaking of the Patriot Act, and the Alien and Sedition Acts represent the soon coming Sunday law in the United States. In the middle of that history there should be another speaking which aligns with 1789. The first voice of Revelation eighteen, verses one through three, is plainly identified as arriving when the great buildings of New York City were thrown down. The second voice of verse four, is also plainly identified as the soon-coming Sunday law. Both of those voices are divine voices, for they are both the voice of the angel who is to lighten the earth with His glory, who Sister White identifies as the first angel of Revelation fourteen. Jesus was the first angel, and He always illustrates the end of a thing with the beginning, so He is also the third angel, who is the angel that lightens the earth with His glory.
Pawòl 1776 la aliyen ak pawòl Patriot Act la, e Alien and Sedition Acts yo reprezante lwa dimanch ki pral byento vini Ozetazini. Nan mitan istwa sa a, ta dwe genyen yon lòt pawòl ki aliyen ak 1789. Premye vwa ki nan Revelasyon dizwit, vèsè youn rive twa yo, idantifye klèman kòm vwa ki rive lè gwo bilding Vil Nouyòk yo te jete atè. Dezyèm vwa vèsè kat la idantifye klèman tou kòm lwa dimanch ki pral vini byento a. Toude vwa sa yo se vwa diven, paske yo toude se vwa zanj ki dwe klere tè a ak glwa Li, zanj Sè White idantifye kòm premye zanj Revelasyon katòz la. Jezi te premye zanj lan, epi Li toujou ilistre fen yon bagay pa kòmansman li; konsa, Li se tou twazyèm zanj lan, ki se zanj ki klere tè a ak glwa Li.
The first angel is also portrayed in Revelation chapter ten, as descending on August 11, 1840, thus typifying the descent of the angel on September 11, 2001. Sister White directly states that the angel who descended in chapter ten, was “no less a personage than Jesus Christ.” The first and second voices of Revelation eighteen, are the voice of Christ. That history is typified by 1776, 1789 and 1798, when the earth beast spoke three times. The voice of Christ that speaks in between the two voices of Revelation eighteen, is when He speaks in Revelation chapter eleven.
Premye zanj lan dekri tou nan Revelasyon chapit dis, kòm li desann nan 11 dawout 1840, konsa li sèvi kòm tip desandan zanj lan nan 11 septanm 2001. Sè White deklare dirèkteman ke zanj ki te desann nan chapit dis la, se te “pa mwens pase Jezikri menm.” Premye ak dezyèm vwa Revelasyon dizwit yo, se vwa Kris la. Istwa sa a jwenn tip li nan 1776, 1789 ak 1798, lè bèt tè a te pale twa fwa. Vwa Kris la ki pale ant de vwa Revelasyon dizwit yo, se lè Li pale nan Revelasyon chapit onz.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Epi apre twa jou edmi, Lespri lavi ki soti nan Bondye a antre nan yo, epi yo kanpe sou pye yo; epi yon gwo laperèz tonbe sou moun ki t ap gade yo. Epi yo tande yon gwo vwa ki soti nan syèl la, ki t ap di yo: Monte isit la. Epi yo monte nan syèl la nan yon nwaj; epi lènmi yo te wè yo. Revelasyon 11:11, 12.
In July of 2023, a voice from heaven (the voice of Christ) began raising up the two witnesses who had been slain in the streets by the atheistic dragon from the bottomless pit. At that point, the issues associated with the Constitution of the United States became a prophetic subject, for at the next voice, represented by 1798, the Constitution will be fully overthrown. Each of the three waymarks of 1776, 1789 and 1798, align with the three divine voices that are marked as September 11, 2001, July 2023, and the soon coming Sunday law.
Nan mwa Jiyè 2023, yon vwa ki soti nan syèl la (vwa Kris la) te kòmanse leve de temwen yo ki te mouri nan lari yo anba men dragon ate ki soti nan twou san fon an. Depi lè sa a, kestyon ki gen rapò ak Konstitisyon Etazini an te vin tounen yon sijè pwofetik, paske nan pwochen vwa a, ki reprezante pa 1798, Konstitisyon an pral ranvèse nèt ale. Chak nan twa repè yo—1776, 1789, ak 1798—vin ann amoni ak twa vwa diven yo ki make kòm 11 septanm 2001, Jiyè 2023, ak lwa dimanch ki pral vini byento.
Those three steps align with three steps of the third woe, represented by September 11, 2001, October 7, 2023 and the soon coming Sunday law when the seventh trumpet, which is the third Woe, suddenly arrives in the hour of the “great earthquake”. In 2023, the transition of both horns of the earth beast began, as represented by the secret image dream of Nebuchadnezzar. Nebuchadnezzar’s dream in chapter two, was a secret that only God could reveal, and He revealed it to those who had passed the first test represented in chapter one of Daniel.
Twa etap sa yo aliyen avèk twa etap twazyèm malè a, ki reprezante pa 11 septanm 2001, 7 oktòb 2023, ak lwa dimanch ki pral vini byento an, lè setyèm twonpèt la, ki se twazyèm Malè a, rive toudenkou nan lè “gwo tranblemanntè” a. An 2023, tranzisyon toude kòn bèt latè a te kòmanse, jan sa te reprezante pa rèv sekrè Nebikadneza a. Rèv Nebikadneza a nan chapit de a, te yon sekrè ke sèlman Bondye te kapab revele, e Li te revele l bay moun ki te pase premye tès la ki reprezante nan chapit youn nan Danyèl.
Daniel and the three worthies in chapter one who passed the first test, were those who chose to eat the heavenly food and reject the diet of Babylon. They are those represented by John in Revelation chapter ten, who take the little book out of the angel’s hand, who is no less a personage than Jesus Christ, and eat the message contained therein. They are those in John chapter six, who chose to eat the flesh and drink the blood of the heavenly manna, that the other class rejected and who then turned away from Christ and walked no more with Him forever, in chapter SIX, verse SIXTY-SIX.
Danyèl ak twa jenn gason vanyan yo nan chapit premye a, ki te pase premye tès la, se te sila yo ki te chwazi manje manje ki soti nan syèl la epi rejte rejim Babilòn nan. Se yo menm Jan reprezante nan Revelasyon chapit dis la, ki pran ti liv la nan men zanj lan, ki pa okenn lòt pèsonaj pase Jezikri, epi yo manje mesaj ki ladan l lan. Se yo menm ki nan Jan chapit sis la, ki te chwazi manje chè vyann epi bwè san laman ki soti nan syèl la, bagay lòt klas la te rejte, epi lè sa a yo te vire do bay Kris la epi yo pa t mache avè l ankò pou tout tan, nan chapit SIS, vèsè SWASANN-SIS.
In that line Christ was teaching in Galilee, which means “a hinge” or “a turning point”. There He presented the message of the heavenly manna, that His disciples were to eat, just as John had eaten in Revelation chapter ten, and as Ezekiel had eaten in chapter three, and Jeremiah had eaten in chapter fifteen. The history represented by John in Revelation chapter ten, when he ate the little book, represented the history of the Millerites from 1840 to 1844, but it more directly represented the period of the sealing of the one hundred and forty-four thousand than the history of the Millerites. This is apparent in the chapter by the directions John was given when told to eat the little book.
Nan liy sa a, Kris t ap anseye nan Galile, ki vle di “yon charnyè” oswa “yon pwen vire”. Se la Li te prezante mesaj laman selès la, ke disip Li yo te dwe manje, menm jan Jan te manje nan chapit dis nan Revelasyon an, epi jan Ezekyèl te manje nan chapit twa a, ak Jeremi te manje nan chapit kenz la. Istwa Jan reprezante nan chapit dis nan Revelasyon an, lè li te manje ti liv la, te reprezante istwa Millerit yo soti 1840 rive 1844, men li te reprezante pi dirèkteman peryòd sele san karantkat mil yo pase istwa Millerit yo. Sa parèt klè nan chapit la atravè enstriksyon Jan te resevwa lè yo te di li manje ti liv la.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. Revelation 10:9.
Apre sa mwen ale bò kot zanj lan, epi mwen di li: Ban m ti liv la. Epi li di m: Pran li, manje l nèt; l ap fè vant ou anmè, men nan bouch ou l ap dous tankou siwo myèl. Revelasyon 10:9.
In the verse, John was told in advance of his taking and eating the little book what experience would be produced by the message he ate. The Millerites did not understand the bitter-sweet experiences in advance of their historical fulfillment of John’s symbolism of their line of prophetic history. But the one hundred and forty-four thousand have been told in advance, and are required to know. When John illustrates either the history of the movement of the first angel or the history of the third angel, the message produces two classes of worshippers, and then ends with the bitter disappointment. When Jeremiah ate the little book, he then refused to associate with the “assembly of the mockers.”
Nan vèsè a, yo te fè Jan konnen davans, anvan li te pran epi manje ti liv la, ki eksperyans mesaj li te manje a t ap pwodui. Millerit yo pa t konprann davans eksperyans anmè-dous yo nan akonplisman istorik yo nan senbòl Jan te bay sou liy istwa pwofetik pa yo. Men, yo te fè san karannkat mil yo konnen sa davans, epi yo oblije konnen l. Lè Jan ilistre swa istwa mouvman premye zanj lan oswa istwa twazyèm zanj lan, mesaj la pwodui de klas adoratè, epi apre sa li fini ak desepsyon anmè a. Lè Jeremi te manje ti liv la, apre sa li te refize asosye li ak “asanble moun k ap pase yo nan betiz.”
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Mwen pa t chita nan asanble moun k ap pase nan betiz yo, ni mwen pa t rejwi; mwen te chita pou kont mwen poutèt men ou te sou mwen, paske ou te plen mwen ak endiyasyon. Jeremi 15:17.
When Ezekiel ate the little book, he was told to give the message to the rebels of the house of Israel, who would not listen.
Lè Ezekyèl te manje ti liv la, yo te di l pou l bay mesaj la bay rebèl lakay Izrayèl yo, ki pa t vle koute.
Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. . .. 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. Ezekiel 3:1,7.
Anplis, li di m: Pitit lòm, manje sa ou jwenn; manje woulo sa a, epi ale pale ak kay Izrayèl la.... Men kay Izrayèl la p ap koute ou; paske yo p ap koute mwen: paske tout kay Izrayèl la gen figi di e yo gen kè di. Ezekyèl 3:1,7.
When Christ offered the heavenly bread, that was His flesh and His blood, to His home church at Galilee, the class that turned away never walked with Him again, and the fact that this occurred in chapter SIX, verse SIXTY-SIX, identifies that the eating is the first of a three-step testing process, which begins with the descent of the angel. The second test is where the two classes are manifested, whether it be the contrast of Ezekiel with the hard-hearted house of Israel, or the wise and foolish virgins of both the beginning and ending of Adventism, or Jeremiah with the assembly of mockers, or by Daniel and the three worthies in contrast with the wise men of Babylon in chapter two of Daniel.
Lè Kris te ofri pen selès la, ki te chè li ak san li, bay legliz lakay li nan Galile, klas ki te vire do a pa t janm mache avèk li ankò; e lefètke sa te rive nan chapit SIS, vèsè SWASANN-SIS, sa idantifye manje a kòm premye etap yon pwosesis tès an twa etap, ki kòmanse avèk desandan zanj lan. Dezyèm tès la se kote de klas yo manifeste, kit se nan kontrast Ezekyèl ak kay Izrayèl ki gen kè di a, oswa vyèj saj ak vyèj sòt yo nan kòmansman ak nan fen Advantis la, oswa Jeremi ak asanble moun k ap pase nan rizib yo, oswa pa mwayen Danyèl ak twa diy yo an kontrast ak saj Babilòn yo nan chapit de nan Danyèl.
In the line of John chapter six, the arrival at Galilee is September 11, 2001. The message to eat the flesh and drink the blood is the history that ultimately leads to the soon-coming Sunday law. “You are what you eat”, as represented by Daniel and the three worthies in chapter one, and in John six, those who chose to eat Christ’s flesh and drink His blood, became the image of what they ate. They became the image of Christ, while the other class that turned and walked no more with Christ manifested the image of the beast. One class was the image of the Creator, the other the image of the creation. John chapter six adds the meaning of “Galilee” to September 11, 2001, for the meaning is “hinge”, thus marking the turning point for the disciples. Would they turn to the heavenly diet or the diet of Babylon? It is at prophetic turning points that Christ manifests the light for the following period, as represented by His descent in 2001, when the earth was lightened with His glory.
Nan liy Jan chapit sis la, arive nan Galile a se 11 Septanm 2001. Mesaj pou manje chè a epi bwè san an se istwa ki, alafen, mennen nan lwa dimanch k ap vini byento a. “Nou se sa nou manje,” jan sa reprezante pa Danyèl ak twa diyitè yo nan chapit premye a; epi, nan Jan sis, sila yo ki te chwazi manje chè Kris la epi bwè san Li, te vin imaj sa yo te manje a. Yo te vin imaj Kris la, tandiske lòt kategori a, ki te vire do epi ki pa t mache ankò avèk Kris la, te manifeste imaj bèt la. Yon kategori te imaj Kreyatè a, lòt la imaj kreyasyon an. Jan chapit sis ajoute sans “Galile” la a 11 Septanm 2001, paske sans li se “gon,” konsa li make pwen kote disip yo te dwe pran yon desizyon. Èske yo t ap vire sou rejim syèl la oswa sou rejim Babilòn nan? Se nan pwen vire pwofetik yo Kris manifeste limyè a pou peryòd ki vin apre a, jan sa reprezante pa desandan Li an 2001, lè tè a te klere avèk glwa Li.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Gen leson pou aprann nan listwa tan pase a; epi yo rele atansyon sou yo, pou tout moun ka konprann ke Bondye ap travay sou menm liy yo kounye a menm jan Li te toujou fè sa. Yo wè men Li nan travay Li ak nan mitan nasyon yo kounye a tou, egzakteman menm jan sa te ye depi lè levanjil la te premye pwoklame bay Adan nan Edenn.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Gen peryòd ki make pwen vire nan listwa nasyon yo ak nan listwa legliz la. Nan pwovidans Bondye, lè diferan kriz sa yo rive, limyè pou tan sa a bay. Si yo resevwa li, gen pwogrè espirityèl; si yo rejte li, dekadans espirityèl ak nofraj suiv. Senyè a, nan Pawòl Li a, devwale travay ofansif levanjil la jan li te fèt nan tan pase, epi jan li pral fèt nan tan k ap vini an, menm jouk nan konfli final la, lè ajan satanik yo pral fè dènye mouvman mèvèy yo.” Bible Echo, 26 out 1895.
God always works upon the same lines of past history, and He never changes. There are “turning points” (Galilee), that are “crises,” and at those “turning points” the “light for that time is given.” The light for the period of the sealing of the one hundred and forty-four thousand was given at the crisis that began on September 11, 2001. If that light “is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow.” The light produces two classes of worshippers. The light that follows the turning point represents the message which produces two classes of worshippers.
Bondye toujou ap travay sou menm liy istwa pase a, e Li pa janm chanje. Gen “pwen vire” (Galile), ki se “kriz,” e se nan “pwen vire” sa yo “limyè pou tan sa a bay.” Limyè pou peryòd sele san karannkat mil yo te bay nan kriz ki te kòmanse 11 septanm 2001. Si limyè sa a “resevwa, gen pwogrè espirityèl; si li rejte, dekadans espirityèl ak nofraj swiv.” Limyè a pwodui de klas adoratè. Limyè ki vini apre pwen vire a reprezante mesaj ki pwodui de klas adoratè.
Daniel chapter two illustrates the second test, the test which follows the dietary test of chapter one. In verse one of chapter one of Daniel, Judah had just been conquered by Nebuchadnezzar, who then became the first kingdom of Bible prophecy. It was a turning point in both the history of nations and of the church, it was a great crisis and the light of a dietary test was then given. Daniel and the three worthies passed the test, and then in chapter two, they again represented those who passed the second test. The second test was a test over a secret that no man, not even Nebuchadnezzar knew.
Danyèl chapit de a ilistre dezyèm eprèv la, eprèv ki vini apre eprèv alimantè chapit youn nan. Nan vèsè youn chapit youn nan Danyèl, Jida te fèk sibi konkèt Nebikadneza, ki answit te vin premye wayòm nan pwofesi Biblik la. Sa te yon pwen vire ni nan listwa nasyon yo ni nan listwa legliz la; se te yon gwo kriz, e limyè sou yon eprèv alimantè te lè sa a bay. Danyèl ak twa diyitè yo te pase eprèv la, epi answit nan chapit de a, yo te ankò reprezante sila yo ki te pase dezyèm eprèv la. Dezyèm eprèv la se te yon eprèv konsènan yon sekrè ke okenn moun, menm pa Nebikadneza menm, pa t konnen.
The symbol of the test was the image of Nebuchadnezzar’s dream. It was a life and death test over an image that no one knew. The image identified the kingdoms of Bible prophecy, and in chapters seven and eight of Daniel, the same kingdoms of Daniel two are represented as beasts. Nebuchadnezzar’s test was the test of “the image of the beasts”, that in the last days, occurs during the period of the sealing of the one hundred and forty-four thousand.
Senbòl eprèv la se te estati rèv Nebikadneza a. Se te yon eprèv lavi ak lanmò sou yon estati ke pèsonn pa t konnen. Estati a te idantifye wayòm pwofesi Bib la, epi nan chapit sèt ak uit nan Danyèl, menm wayòm ki nan Danyèl de a reprezante kòm bèt. Eprèv Nebikadneza a se te eprèv “imaj bèt yo”, ki, nan dènye jou yo, rive pandan peryòd sele san karannkat mil yo.
In the last days, the formation of the image of the beast is the great test for the people of God, represented by Daniel and the three worthies. It is the test they must pass, before they are sealed, so it is the sealing-testing message that either produces a class that receives the seal of God and reflects the image of God, or a class that receives the seal of the beast, and therefore reflects the image of the beast. In Daniel chapter two the message of the image of the beast was sealed until the history when it became a life and death question. Nebuchadnezzar’s image was understood correctly by the Millerites, but in the history of the sealing a secret truth that is connected with Nebuchadnezzar’s image is unsealed, but only to those who have taken the message that was to be eaten when the turning point arrived.
Nan dènye jou yo, fòmasyon imaj bèt la se gwo tès pou pèp Bondye a, jan Dànyèl ak twa jenn gason vanyan yo reprezante l. Se tès yo dwe pase anvan yo sele; konsa, se mesaj tès-sele a ki swa pwodui yon gwoup ki resevwa sele Bondye a epi ki reflete imaj Bondye a, oswa yon gwoup ki resevwa sele bèt la, e poutèt sa ki reflete imaj bèt la. Nan Dànyèl chapit de a, mesaj konsènan imaj bèt la te sele jouk nan istwa kote li te vin tounen yon kestyon lavi ak lanmò. Milerit yo te konprann imaj Nebikadneza a kòrèkteman; men nan istwa sele a, yon verite sekrè ki an rapò ak imaj Nebikadneza a vin devwale, men sèlman pou sila yo ki te pran mesaj ki te dwe manje a lè moman desizif la te rive.
That food is the latter rain message that began when the angel of Revelation eighteen descended, and the latter rain message is the methodology of line upon line. Without eating that truth, the secret message of the formation of the image of the beast cannot be seen.
Manje sa a se mesaj lapli dèyè a ki te kòmanse lè zanj Revelasyon dizwit la te desann, epi mesaj lapli dèyè a se metodoloji liy sou liy. San yo pa manje verite sa a, yo pa ka wè mesaj sekrè sou fòmasyon imaj bèt la.
Ellen White was “clearly shown, that the image of the beast would be formed before probation closes.” The message of the formation of the image of the beast in Daniel two, represents a formation of the image that would only been seen in the history that followed the “turning point”, when the light would then be given. What is now understood about Nebuchadnezzar’s image is that it did not simply identify the first four kingdoms of Bible prophecy, it identified all eight kingdoms, and that understanding produces a new formation of the image-beast.
एलन व्हाइट यांना “स्पष्टपणे दाखविण्यात आले की, परीक्षाकाळ समाप्त होण्यापूर्वी पशूची प्रतिमा उभी केली जाईल.” दानियेल दोनमध्ये पशूच्या प्रतिमेच्या उभारणीचा संदेश अशा प्रतिमेच्या उभारणीचे प्रतिनिधित्व करतो, जी केवळ त्या इतिहासात दिसून आली असती जो “वळणबिंदू” नंतर पुढे आला, जेव्हा प्रकाश मग दिला जाणार होता. नेबुखद्नेझरच्या प्रतिमेबद्दल आता जे समजले जाते ते असे की, तिने केवळ बायबल भविष्यवाणीतील पहिली चार राज्येच ओळखून दिली नाहीत, तर तिने सर्व आठ राज्ये ओळखून दिली; आणि ते समज पशू-प्रतिमेची एक नवीन रचना निर्माण करते.
That truth identifies that the eighth beast, is of the seven, and it further identifies that the United States, who first forms an image of the beast, and thereafter forces the entire world to do the same, will possess the prophetic characteristic of the beast which it forms an image of. That image includes that it is the eighth, that is of the seven, and in the history of the three voices of Christ, it is marking the turning point of September 11, 2001, the voice of 2023 calling the dead, dry bones of the two witnesses to their feet, and the voice of the call out of Babylon.
Verite sa a idantifye ke uityèm bèt la soti nan sèt yo, epi li idantifye plis ankò ke Etazini, ki an premye fòme yon imaj bèt la, epi apre sa fòse lemonn antye fè menm bagay la, pral posede karakteristik pwofetik bèt li fòme imaj li a. Imaj sa a gen ladan l ke li se uityèm nan, ki soti nan sèt yo, epi nan istwa twa vwa Kris la, li make pwen vire 11 septanm 2001 an, vwa 2023 a k ap rele zo sèch, mò, de temwen yo pou yo kanpe sou pye yo, ak vwa apèl pou soti Babilòn nan.
The voice of 2023 is the voice that identifies the secret of Nebuchadnezzar’s image and when it speaks.
Vwa 2023 a se vwa ki idantifye sekrè imaj Nebikadneza a ak lè li pale.
September 11, 2001 represents the period that begins there, and ends on July 18, 2020. The period of the second voice from chapter eleven, represents the period from July 18, 2020, unto the third voice at the soon-coming Sunday law. The second period that begins on July 18, 2020, includes the waymark of November 3, 2020, and the waymark of January 6, 2021, when those that had slain the two witnesses and began to rejoice and send gifts, and it includes July, 2023, when the voice in the wilderness began to sound the warning of the seventh trumpet.
11 სექტემბერი, 2001, წარმოადგენს იმ პერიოდს, რომელიც იქ იწყება და სრულდება 18 ივლისს, 2020 წელს. მეთერთმეტე თავიდან მეორე ხმის პერიოდი წარმოადგენს პერიოდს 18 ივლისიდან, 2020 წლიდან, მესამე ხმამდე, მოახლოებული საკვირაო კანონის დროს. მეორე პერიოდი, რომელიც იწყება 18 ივლისს, 2020 წელს, მოიცავს 3 ნოემბრის, 2020 წლის გზამანიშნეს და 6 იანვრის, 2021 წლის გზამანიშნეს, როდესაც მათ, ვინც ორი მოწმე დახოცა, დაიწყეს სიხარული და ძღვენების გაგზავნა, და იგი მოიცავს 2023 წლის ივლისსაც, როდესაც უდაბნოში მღაღადებლის ხმამ დაიწყო მეშვიდე საყვირის გაფრთხილების გახმოვანება.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik ki vin apre a.
“Upon the banks of the river Chebar, Ezekiel beheld a whirlwind seeming to come from the north, ‘a great cloud, and a fire infolding itself, and a brightness was about it, and out of the midst thereof as the color of amber.’ A number of wheels, intersecting one another, were moved by four living beings. High above all these ‘was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it.’ ‘And there appeared in the cherubims the form of a man’s hand under their wings.’ Ezekiel 1:4, 26; 10:8. The wheels were so complicated in arrangement that at first sight they appeared to be in confusion; but they moved in perfect harmony. Heavenly beings, sustained and guided by the hand beneath the wings of the cherubim, were impelling these wheels; above them, upon the sapphire throne, was the Eternal One; and round about the throne a rainbow, the emblem of divine mercy.
“Sou rivaj larivyè Kebar la, Ezekyèl te wè yon toubiyon ki te sanble ap soti nan nò a, ‘yon gwo nwaj, ak yon dife k ap vlope tèt li, epi te gen yon klète toutotou li, e soti nan mitan li te gen tankou koulè jòn abriko.’ Plizyè wou, ki t ap kwaze youn ak lòt, t ap deplase anba direksyon kat èt vivan. Byen wo anlè tout bagay sa yo ‘te gen yon resanblans twòn, ki te tankou aparans yon wòch safi; epi sou resanblans twòn nan te gen resanblans tankou aparans yon nonm ki te anlè sou li.’ ‘Epi nan cheriben yo te parèt fòm men yon nonm anba zèl yo.’ Ezekyèl 1:4, 26; 10:8. Wou yo te tèlman konplike nan jan yo te ranje a ke, nan premye gade, yo te parèt tankou yo te nan konfizyon; men yo te deplase nan yon amoni pafè. Èt selès yo, soutni e gide pa men ki te anba zèl cheriben yo, t ap pouse wou sa yo; anlè yo, sou twòn safi a, te gen Sila ki Etènèl la; epi toutotou twòn nan te gen yon lakansyèl, senbòl mizèrikòd diven an.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Menm jan konplikasyon ki tankou wou yo te anba direksyon men ki te anba zèl cheriben yo, konsa tou jwèt konplike evènman lèzòm yo anba kontwòl diven. Nan mitan konfli ak boulvès nasyon yo, Sila a ki chita anlè cheriben yo kontinye ap gide zafè tè a.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Istwa nasyon yo ki, youn apre lòt, te okipe tan ak plas ki te ba yo a, pandan yo t ap rann temwayaj san yo pa t menm rann yo kont sou verite yo menm yo pa t konnen sans li, pale avèk nou. Pou chak nasyon ak pou chak moun jodi a, Bondye fikse yon plas nan gwo plan Li a. Jodi a, moun ak nasyon yo ap mezire ak filaplon ki nan men Sila a ki pa janm fè erè. Se pa pwòp chwa pa yo, tout ap deside sò pa yo, e Bondye ap dirije tout bagay anwo tèt yo pou akonpli objektif Li yo.”
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.” Education, 177, 178.
«Istwa a ke gran MWEN MENM MWEN AN trase nan pawòl Li a, pandan Li mare lyen apre lyen nan chèn pwofetik la, depi letènite ki nan tan pase a rive jouk letènite ki nan tan k ap vini an, fè nou konnen kote nou ye jodi a nan pwosesyon syèk yo, ak sa ki ka espere nan tan k ap vini an. Tout sa pwofesi te predi ki t ap rive, jouk rive nan tan prezan an, deja trase sou paj listwa yo, e nou ka gen asirans ke tout sa ki rete pou vini an pral akonpli dapre lòd li.» Education, 177, 178.