The history of 1776, 1789 and 1798, illustrate the history of the sealing of the one hundred and forty-four thousand. On each of those dates, the earth beast spake. The three waymarks that are typified by the three times the earth beast spake, run parallel to the three voices of Christ on September 11, 2001, July, 2023 and the soon coming Sunday law.
Istwa 1776, 1789 ak 1798 la montre istwa sele san karant-kat mil yo. Nan chak nan dat sa yo, bèt tè a te pale. Twa pwen mak yo ki prefigire pa twa fwa bèt tè a te pale yo, mache an paralèl ak twa vwa Kris la nan 11 septanm 2001, jiyè 2023, ak lwa dimanch ki prèt pou vini an.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.
Mwen te nan Lespri a nan jou Senyè a, epi mwen tande dèyè m yon gwo vwa, tankou son yon twonpèt. Revelasyon 1:10.
Each of those three vocal waymarks identify the escalating “sounding” of the third woe, which is also the seventh warning trumpet, and a trumpet is a voice.
Chak nan twa pwen vokal sa yo idantifye “sonnen” twazyèm malè a k ap vin pi entans, ki se tou setyèm twonpèt avètisman an, epi yon twonpèt se yon vwa.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Rele byen fò, pa epanye; leve vwa ou tankou yon twonpèt, epi montre pèp mwen an transgresyon yo, ak kay Jakòb la peche yo. Ezayi 58:1.
The voice to the Protestant horn on September 11, 2001 was the voice of the watchmen calling Laodicean Adventism back to Jeremiah’s old paths, but the assembly of mockers refused to walk therein.
Vwa ki te adrese kòn pwotestan an nan dat 11 septanm 2001 an, se te vwa gad yo k ap rele Advantis Laodise a pou l retounen nan ansyen chemen Jeremi yo; men asanble mokè yo te refize mache ladan yo.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Men sa Seyè a di: Kanpe sou chemen yo, gade byen, epi mande pou ansyen santye yo, kote bon chemen an ye; mache ladan li, epi n ap jwenn repo pou nanm nou. Men yo te di: Nou p ap mache ladan li. Mwen te mete gad sou nou tou, e mwen te di: Koute son twonpèt la. Men yo te di: Nou p ap koute. Jeremi 6:16, 17.
The voice of July, 2023 was the resurrection of the ministry of Future for America, which had been silent since the first disappointment on July 18, 2020. As with John’s announcement of the soon coming Messiah, and with Justinian’s announcement of the soon coming antichrist, Future for America identified that the future of America was about to be changed forever at the soon coming Sunday law, and the sounding of the seventh trumpet at that waymark. The voice of one crying in the wilderness was the voice of July, 2023.
Vwa mwa Jiyè 2023 la te rezirèksyon ministè Future for America a, ki te rete an silans depi premye dezapwentman an sou 18 Jiyè 2020. Menm jan ak anons Jan te fè konsènan Mesi a ki t ap vini byento, epi ak anons Jistinyen te fè konsènan antikris la ki t ap vini byento, Future for America te idantifye ke lavni Amerik la te prèt pou chanje pou tout tan nan lwa dimanch ki t ap vini byento a, ak sonnen setyèm twonpèt la nan waymak sa a. Vwa moun k ap rele nan dezè a se te vwa mwa Jiyè 2023 la.
The second voice of Revelation chapter eighteen, is sounded at the soon coming Sunday law when the speaking of the dragon by the earth beast occurs. It is at that point that “the donkey” is struck a third time, and then “the donkey” will speak. The donkey was struck soon after September 11, 2001, after October 7, 2023, and then will be struck again at the soon coming Sunday law, where it speaks. In the testimony of Balaam it was turned out of the way by an angel, and the angel represents the four angels who are commanded to hold the four winds of Islam, but at the Sunday law the donkey of Islam speaks with the sound of the seventh trumpet, which is also the third woe.
Dezyèm vwa Revelasyon chapit dizwityèm nan sonnen nan lwa dimanch ki pral vini byento a, lè bèt latè a fè dragon an pale. Se nan moman sa a yo frape “bourik la” yon twazyèm fwa, epi lè sa a “bourik la” ap pale. Yo te frape bourik la tousuit apre 11 septanm 2001, apre 7 oktòb 2023, epi ansuit y ap frape l ankò nan lwa dimanch ki pral vini byento a, kote li pale. Nan temwayaj Balaam lan, yon zanj te fè l devye kite chemen an, epi zanj lan reprezante kat zanj yo ki resevwa lòd pou kenbe kat van Islam yo; men nan lwa dimanch lan bourik Islam nan pale ak son setyèm twonpèt la, ki se twazyèm malè a tou.
It is there that the vision of Islam, which has tarried since July 18, 2020 speaks, for it will then no longer tarry. There are many voices in the period of the sealing of the one hundred and forty-four thousand, and that period precedes God’s executive judgment that begins at the soon coming Sunday law. God’s executive judgment is represented by seven angels, with seven vials. That period begins with the outpouring of the Holy Spirit, and it represents a repetition of Pentecost, when the Holy Spirit was poured out and tongues of fire witnessed to the event. The outpouring at that point in time is no longer measured, for the Holy Spirit is then poured out without measure.
Se la a menm vizyon Islam nan, ki te anreta depi 18 jiyè 2020, pale; paske lè sa a li p ap anreta ankò. Gen anpil vwa pandan peryòd sele san karannkat mil yo, e peryòd sa a vini anvan jijman egzekitif Bondye a, ki kòmanse ak lwa dimanch k ap vini byento a. Jijman egzekitif Bondye a reprezante pa sèt zanj ki gen sèt gode. Peryòd sa a kòmanse ak efizyon Sentespri a, e li reprezante yon repete Pannkòt la, lè Sentespri a te vide sou moun yo e lang dife te rann temwayaj sou evènman an. Efizyon an, nan pwen sa a nan tan an, pa mezire ankò, paske lè sa a Sentespri a vide san mezi.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Zanj ki ini ak twazyèm zanj lan nan pwoklamasyon mesaj li a dwe klere tout latè ak glwa li. Isit la yo anonse yon travay ki gen dimansyon mondyal ak yon pouvwa etranj, san parèy. Mouvman avènman an nan ane 1840–44 la te yon manifestasyon gloriye pouvwa Bondye; mesaj premye zanj lan te pote rive nan chak estasyon misyonè sou latè, e nan kèk peyi te gen pi gwo enterè relijye yo te janm temwen nan okenn peyi depi Refòm sèzyèm syèk la; men tout bagay sa yo pral depase pa mouvman pisan ki va fèt anba dènye avètisman twazyèm zanj lan.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest.” The Great Controversy, 611.
“Travay la ap sanble ak sa ki te fèt nan Jou Pannkòt la. Menm jan ‘premye lapli a’ te bay, nan vide Sentespri a nan kòmansman levanjil la, pou fè semans presye a pouse, konsa tou ‘dènye lapli a’ pral bay nan fen li pou fè rekòt la mi.” The Great Controversy, 611.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the Holy Spirit was poured out in measure. The measuring of the outpouring was represented in the history of Pentecost, beginning at Christ’s resurrection, where an angel spoke and said, “Son of God come forth, the father calls thee,” just as Jesus called Lazarus out of the tomb with the words, “Lazarus come forth.” In 2023, Christ called the dead, dry bones of the two witnesses to “come forth”.
Nan dat 11 septanm 2001 la, sele san karannkat mil yo te kòmanse, e Sentespri a te vide sou yo pa mezi. Mezi sa a nan vide Sentespri a te reprezante nan istwa Lapannkòt la, ki te kòmanse nan rezirèksyon Kris la, kote yon zanj te pale epi li te di: “Pitit Bondye, soti deyò, Papa a rele w,” menm jan Jezi te rele Laza soti nan tonm nan avèk pawòl sa yo: “Laza, soti deyò.” An 2023, Kris la te rele zo sèch ki te mouri yo, sa vle di de temwen yo, pou yo “soti deyò”.
After Christ’s resurrection He first ascended to His father, and then He descended as He did on September 11, 2001. He then progressively enlightened His disciples as represented by meeting with Mary, the disciples He met and instructed on the road to Emmaus, and thereafter appearing to the rest of the disciples. For forty days He taught the disciples before His final ascension, then after ten more days, they were all in accord and in one place and the Holy Spirit was poured out without measure.
Apre rezirèksyon Kris la, li te moute an premye bò kote Papa li, epi ansuit li te desann, jan li te fè sa nan dat 11 septanm 2001. Apre sa, li te eklere disip li yo pwogresivman, jan sa reprezante lè li te rankontre Mari, disip li te rankontre epi li te enstwi sou chemen Emayis la, epi apre sa lè li te parèt devan rès disip yo. Pandan karant jou, li te anseye disip yo anvan asansyon final li; apre sa, dis jou ankò pase, yo tout te nan yon sèl akò e nan yon sèl kote, epi Sentespri a te vide sou yo san mezi.
“When Jesus met with His disciples, He reminded them of the words He had spoken to them before His death, that all things must be fulfilled which were written in the law of Moses, and in the prophets, and in the Psalm concerning Him. ‘Then opened He their understanding, that they might understand the Scriptures, and said unto them, Thus it is written, and thus it behooved Christ to suffer, and to rise from the dead the third day: and that repentance and remission of sins should be preached in His name among all nations, beginning at Jerusalem. And ye are witnesses of these things.’” The Desire of Ages, 804.
“Lè Jezi te rankontre ak disip li yo, li te fè yo sonje pawòl li te deja di yo anvan lanmò li, ke tout bagay ki te ekri konsènan li nan lalwa Moyiz la, nan pwofèt yo, ak nan Sòm yo, te dwe akonpli. ‘Lè sa a, li louvri lespri yo pou yo te kapab konprann Ekriti yo, epi li di yo: Men sa ki te ekri a, e se konsa Kris la te dwe soufri, epi leve soti vivan pami mò yo sou twazyèm jou a; epi pou yo te preche repantans ak padon peche nan non li nan mitan tout nasyon yo, kòmanse pa Jerizalèm. E nou menm, nou se temwen bagay sa yo.’” The Desire of Ages, 804.
In July of 2023, Jesus’ voice awakened the two dead witnesses and began to open His disciples understanding of all things written in the law of Moses (the “seven times”), the prophets (Nebuchadnezzar’s image of the beasts), and the Psalms (the experience of Moses and the Lamb). His work of instruction began at His resurrection, and it escalated over the next forty days. It began with His request to eat.
Nan mwa Jiyè 2023, vwa Jezi te leve de temwen ki te mouri yo, e li te kòmanse louvri lespri disip li yo pou yo konprann tout sa ki te ekri nan lalwa Moyiz la (“sèt fwa yo”), pwofèt yo (imaj bèt yo nan Nebikadneza a), ak Sòm yo (eksperyans Moyiz la ak Ti Mouton an). Travay ansèyman li a te kòmanse nan rezirèksyon li, e li te vin pi entans pandan karant jou ki te vin apre yo. Li te kòmanse avèk demann li te fè pou l manje.
And while they yet believed not for joy, and wondered, he said unto them, Have ye here any meat? And they gave him a piece of a broiled fish, and of an honeycomb. And he took it, and did eat before them. And he said unto them, These are the words which I spake unto you, while I was yet with you, that all things must be fulfilled, which were written in the law of Moses, and in the prophets, and in the psalms, concerning me. Luke 24:41–44.
Epi pandan yo pa t ankò kwè poutèt lajwa a, epi yo t ap sezi anpil, li di yo: Èske nou gen isit la kèk manje? Yo ba li yon moso pwason griye ak yon moso siwo myèl nan ray li. Li pran yo, epi li manje devan yo. Epi li di yo: Men pawòl mwen te di nou yo, lè mwen te ankò avèk nou, fòk tout bagay ki te ekri konsènan mwen nan lalwa Moyiz la, nan pwofèt yo, ak nan sòm yo, vin akonpli. Lik 24:41–44.
Prayer was a primary waymark in the ongoing history, and the history from Christ’s resurrection until He ascended forty days later, left ten days (ten is a test), unto Pentecost, when the Holy Spirit would be poured out without measure. His resurrection, ascension, followed by His descent again, represents September 11, 2001. July, 2023 represents the end of the forty days, and the ten days which follow July, 2023 lead to the soon coming Sunday law. In that final period of ten days, unity and prayer are the waymark. The unity was represented by Ezekiel’s first prophecy in chapter thirty-seven, that brought the bones, sinews and flesh together. Ezekiel’s second prophecy was the breath of the four winds, and breath is a symbol of prayer. In those final ten days the one hundred and forty-four thousand are sealed, as they have been typified by Lazarus.
Lapriyè te yon makè prensipal nan istwa k ap kontinye a; epi istwa ki soti depi rezirèksyon Kris la jouk lè Li te monte nan syèl la karant jou apre, te kite dis jou (dis se yon tès) jouk rive Pannkòt, lè Sentespri a t ap vide san mezi. Rezirèksyon Li, asansyon Li, epi answit desann Li ankò, reprezante 11 septanm 2001. Jiyè 2023 reprezante fen karant jou yo, epi dis jou ki swiv Jiyè 2023 mennen nan lwa dimanch ki prèt pou vini an. Nan dènye peryòd dis jou sa yo, inite ak lapriyè se makè yo. Inite a te reprezante pa premye pwofesi Ezekyèl la nan chapit trant-sèt, ki te mete zo yo, venn yo ak chè a ansanm. Dezyèm pwofesi Ezekyèl la se te souf kat van yo, epi souf se yon senbòl lapriyè. Nan dènye dis jou sa yo, san karannkat mil yo sele, jan Laza te sèvi kòm tip yo.
“This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 529.
“Se rezon reta Li te fè pou ale Betani. Mirak kouwònman sa a, rezirèksyon Laza a, te dwe mete sele Bondye sou travay Li a ak sou reklamasyon Li kòm diven.” The Desire of Ages, 529.
Not only are the wise virgins sealed during this crowning miracle, but the foolish virgins are also sealed on the wrong side of the issue.
Se pa sèlman vyèj saj yo ki sele pandan mirak kouwònman sa a, men vyèj sòt yo tou sele sou move bò kestyon an.
“Christ’s crowning miracle—the raising of Lazarus—had sealed the determination of the priests to rid the world of Jesus and His wonderful works, which were fast destroying their influence over the people.” Acts of the Apostles, 67.
“Pi gwo mirak Kris la—rezireksyon Laza a—te fin sele detèminasyon prèt yo pou debarase mond lan de Jezi ak bèl mèvèy Li yo, ki t ap byen vit detwi enfliyans yo sou pèp la.” Travay Apot yo, 67.
The many voices in the history of the sealing of the one hundred and forty-four thousand unto the soon coming Sunday law are “line upon line,” the voices of God’s prophetic Word, and those voices sound in the period where “the effect of every vision” is accomplished. They sound when the seventh seal is opened.
Anpil vwa yo nan istwa sele sant karannkat mil yo jouk rive nan lwa dimanch ki prèt pou vini an se “liy sou liy,” vwa Pawòl pwofetik Bondye a, epi vwa sa yo ap sonnen nan peryòd kote “egzektisyon chak vizyon” akonpli. Yo sonnen lè setyèm sele a louvri.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Epi lè li te louvri setyèm sele a, te gen yon silans nan syèl la, apeprè dire yon demièdtan. Epi mwen wè sèt zanj yo ki te kanpe devan Bondye; e yo te ba yo sèt twonpèt. Epi yon lòt zanj vini, li kanpe bò lotèl la, li te gen yon lansanri an lò; e yo te ba li anpil lansan, pou li te ofri li ansanm ak priyè tout sen yo sou lotèl an lò ki te devan twòn nan. Epi lafimen lansan an, ki te monte ansanm ak priyè sen yo, moute devan Bondye soti nan men zanj lan. Epi zanj lan pran lansanri a, li ranpli li ak dife ki soti sou lotèl la, epi li voye l sou tè a: epi te gen vwa, loraj, zèklè, ak yon tranblemanntè. Revelasyon 8:1–5.
The opening of the seventh seal produced silence, for the period represents a change of dispensation, and in a change in a sacred dispensation, there is always silence in heaven as attested to by the cross when the angels ceased their music and praise. Silence in heaven is as attested to by the requirements of the day of atonement, and on October 22, 1844, Habakkuk TWO, verse TWENTY commanded all the earth keep silence.
Louvèti setyèm so a pwodui silans, paske peryòd la reprezante yon chanjman nan dispansasyon, e nan yon chanjman nan yon dispansasyon sakre, toujou gen silans nan syèl la, jan sa temwaye pa kwa a lè zanj yo te sispann mizik yo ak louwanj yo. Silans nan syèl la, sa temwaye pa egzijans jou ekspyasyon an, epi nan dat 22 Oktòb 1844, Abakik DE, vèsè VEN, te kòmande pou tout tè a rete an silans.
“I have been shown the great love and condescension of God in giving His Son to die that man might find pardon and live. I was shown Adam and Eve, who were privileged to behold the beauty and loveliness of the Garden of Eden and were permitted to eat of all the trees in the garden except one. But the serpent tempted Eve, and she tempted her husband, and they both ate of the forbidden tree. They broke God’s command, and became sinners. The news spread through heaven, and every harp was hushed. The angels sorrowed, and feared lest Adam and Eve would again put forth the hand and eat of the tree of life and be immortal sinners. But God said that He would drive the transgressors from the garden, and by cherubim and a flaming sword would guard the way of the tree of life, so that man could not approach unto it and eat of its fruit, which perpetuates immortality.” Early Writings, 125.
“Mwen te wè gwo lanmou ak gwo imilite Bondye nan lefèt ke Li te bay Pitit Li a pou mouri, pou moun te kapab jwenn padon epi viv. Mwen te wè Adan ak Èv, ki te gen privilèj pou yo kontanple bote ak cham Jaden Edenn lan, e yo te resevwa pèmisyon pou yo manje nan tout pyebwa ki te nan jaden an eksepte youn. Men, sèpan an te tante Èv, epi li menm te tante mari li; epi yo toude te manje nan pyebwa entèdi a. Yo te vyole kòmandman Bondye a, epi yo te vin pechè. Nouvèl la te gaye nan syèl la, epi chak gita te rete an silans. Zanj yo te nan lapenn, e yo te pè pou Adan ak Èv pa ta lonje men yo ankò pou manje nan pyebwa lavi a epi pou yo pa tounen pechè imòtèl. Men Bondye te di Li t ap chase transgresè yo deyò jaden an, epi avèk cheriben ak yon nepe tou limen, Li t ap veye chemen pyebwa lavi a, pou moun pa t kapab pwoche bò kote l pou manje nan fwi li, ki fè imòtalite dire toutan.” Early Writings, 125.
Heaven was silenced when men became sinners, and heaven was silenced when Christ’s blood was shed to redeem sinners, and heaven was silenced when Christ’s work of judgment began in removing sin from His people.
Syèl la te rete an silans lè lèzòm te vin pechè, e syèl la te rete an silans lè san Kris la te koule pou rachte pechè yo, e syèl la te rete an silans lè travay jijman Kris la te kòmanse nan retire peche nan mitan pèp Li a.
“The intercession of Christ in man’s behalf in the sanctuary above is as essential to the plan of salvation as was His death upon the cross. By His death He began that work which after His resurrection He ascended to complete in heaven.” The Great Controversy, 489.
“Entèsesyon Kris la an favè lòm nan tanp ki anwo a se menm jan esansyèl pou plan delivrans lan menm jan lanmò Li sou kwa a te ye. Pa mwayen lanmò Li, Li te kòmanse travay sa a, ke apre rezirèksyon Li, Li te monte pou l akonpli nan syèl la.” The Great Controversy, 489.
The work of judgement began at the arrival of the third angel in 1844, but God’s people chose to die in the wilderness, rather than becoming eternally one with divinity. The third angel arrived again on September 11, 2001 and once again there was silence in heaven. Then the Lion of the tribe of Judah, began to remove the seventh seal as the angel’s watched the arrival of the third angel into the history of the final generation.
Travay jijman an te kòmanse lè twazyèm zanj lan te rive an 1844, men pèp Bondye a te chwazi mouri nan dezè a, olye pou yo vin youn etènèlman avèk divinite a. Twazyèm zanj lan te rive ankò nan 11 septanm 2001, epi yon lòt fwa ankò te gen silans nan syèl la. Lè sa a, Lyon branch fanmi Jida a te kòmanse retire setyèm sele a, pandan zanj yo t ap veye rive twazyèm zanj lan nan istwa dènye jenerasyon an.
The seven judgment angels were there ready to begin their work of destruction, but they were then told to “Hold, hold, hold, hold,” while the one hundred and forty-four thousand were being sealed. The faithful’s twofold prayers were sent to heaven, typified by the ten days that preceded Pentecost and began after the forty days (a symbol of the wilderness), representing the three and a half days (a symbol of the wilderness) of Revelation chapter eleven. The two witnesses were then instructed by the voice from the wilderness that they must fulfill Daniel’s two prayers. The prayer of Daniel two, where Daniel and the three worthies prayed for light to understand Nebuchadnezzar’s secret dream of the image of beasts, and Daniel’s prayer in chapter nine, where Daniel prayed alone, fulfilling the requirements of the Leviticus twenty-six prayer.
Sèt zanj jijman yo te la, pare pou kòmanse travay destriksyon yo; men yo te resevwa lòd sa a: “Kenbe, kenbe, kenbe, kenbe,” pandan san karannkat mil yo t ap sele. De-fwa lapriyè fidèl yo te monte nan syèl la, prefigire pa dis jou ki te vini anvan Pannkòt e ki te kòmanse apre karant jou yo (yon senbòl dezè a), sa ki reprezante twa jou edmi yo (yon senbòl dezè a) nan Revelasyon chapit onz. Lè sa a, de temwen yo te resevwa enstriksyon, pa vwa ki soti nan dezè a, ke yo dwe akonpli de lapriyè Danyèl yo. Lapriyè Danyèl nan chapit de a, kote Danyèl ansanm ak twa mesye diy yo te priye pou limyè pou konprann rèv sekrè Nèbikadneza te fè sou estati bèt yo, epi lapriyè Danyèl nan chapit nèf la, kote Danyèl te priye pou kont li, pandan li t ap akonpli egzijans lapriyè Levitik vennsis la.
The Daniel two corporate prayer was for light concerning a hidden secret that was hidden within the external line of prophetic history. The Daniel nine, private personal prayer was for mercy concerning an internal need. As the fire of the latter rain began to fall in 2001, there were many voices that could be heard by those who understood the methodology of line upon line. The fire from the altar that was being cast to the earth, was the message which produced the final separation of the wise and foolish, and as that message continued to develop over those ten symbolic days the message became clearer and clearer.
Lapriyè kolektif Danyèl de a te pou limyè konsènan yon sekrè kache ki te kache anndan liy ekstèn istwa pwofetik la. Lapriyè prive, pèsonèl Danyèl nèf la te pou mizèrikòd konsènan yon bezwen entèn. Pandan dife lapli ta a te kòmanse tonbe an 2001, te gen anpil vwa ki te kapab tande pa moun ki te konprann metodoloji liy sou liy la. Dife ki soti sou lotèl la, yo t ap voye sou tè a, se te mesaj ki te pwodui separasyon final ant saj yo ak moun sòt yo, epi pandan mesaj sa a t ap kontinye devlope sou dis jou senbolik sa yo, mesaj la te vin pi klè toujou, e pi klè toujou.
The message was the escalating crisis of the third woe, which in Ezekiel chapter thirty-seven, was the two prophecies that first caused the two witnesses to come together, and then caused them to stand as a mighty army. Thereafter in chapter thirty-seven, they are joined into one stick, and the union represented by the joining together as one stick represents the combination of divinity with humanity, which is accomplished in the final movements of the sealing of the one hundred and forty-four thousand.
Mesaj la se te kriz k ap vin pi grav nan twazyèm malè a, ki, nan Ezekyèl chapit trannsèt, se te de pwofesi ki te fè de temwen yo reyini ansanm an premye, epi answit ki te fè yo kanpe kòm yon gwo lame. Apre sa, nan chapit trannsèt, yo ini nan yon sèl bwa; epi inyon sa a, ki reprezante pa reyinisman an nan yon sèl bwa, reprezante konbinezon divinite ak limanite, ki akonpli nan dènye mouvman sele san karannkat mil yo.
In July, 2023 the prayers began to ascend, and they were the prayers of Daniel chapter nine, and chapter two. Then were heard voices and also thunders, and lightnings were then seen. Lightning and thunder accompany rain in both the natural world, and in prophecy. The rain began on September 11, 2001. The first reference to lightning and thunder identifies it as a message that is designed to produce godly fear.
An jiyè 2023, priyè yo te kòmanse monte, e se te priyè Danyèl chapit nèf la, ak chapit de a. Lè sa a, yo te tande vwa, ansanm ak loraj, epi yo te wè zèklè tou. Zèklè ak loraj akonpaye lapli ni nan mond natirèl la, ni nan pwofesi. Lapli a te kòmanse 11 septanm 2001. Premye referans sou zèklè ak loraj idantifye sa kòm yon mesaj ki fèt pou pwodui krentif pou Bondye.
And it came to pass on the third day in the morning, that there were thunders and lightnings, and a thick cloud upon the mount, and the voice of the trumpet exceeding loud; so that all the people that was in the camp trembled. Exodus 19:16.
Epi, li rive sou twazyèm jou a, nan maten, te gen loray ak zèklè, yon gwo nwaj epè sou mòn lan, ak son twonpèt la ki te fò anpil; konsa tout pèp la ki te nan kan an te tranble. Egzòd 19:16.
The lightnings and thunders were accompanied with the “voice” of a trumpet. They are accompanied by rain, and represent prophetic footsteps to guide God’s people.
Zeklè yo ak loraj yo te akonpaye ak “vwa” yon twonpèt. Yo akonpaye ak lapli, epi yo reprezante pa pwofetik pou gide pèp Bondye a.
The clouds poured out water: the skies sent out a sound: thine arrows also went abroad. The voice of thy thunder was in the heaven: the lightnings lightened the world: the earth trembled and shook. Thy way is in the sea, and thy path in the great waters, and thy footsteps are not known. Thou leddest thy people like a flock by the hand of Moses and Aaron. Psalms 77:17–20.
Nwaj yo te vide dlo; syèl yo te fè tande yon son; flèch ou yo tou te pati toupatou. Vwa loraj ou te nan syèl la; zeklè yo te klere lemonn; tè a te tranble epi souke. Chemen ou nan lanmè a, ak santye ou nan gwo dlo yo, epi tras pye ou yo pa t konnen. Ou te mennen pèp ou a tankou yon bann mouton pa men Moyiz ak Arawon. Sòm 77:17–20.
The lightnings and thunders are God’s voice, which occurs during the time of rain, and during that period of time, He brings His winds (Islam is the east wind) out of His treasury.
Zèklè yo ak loraj yo se vwa Bondye, ki parèt pandan tan lapli a; e pandan peryòd tan sa a, Li fè van Li yo soti nan trezò Li (Islam se van lès la).
When he uttereth his voice, there is a multitude of waters in the heavens, and he causeth the vapours to ascend from the ends of the earth; he maketh lightnings with rain, and bringeth forth the wind out of his treasures. Jeremiah 10:13.
Lè li fè vwa li tande, gen yon gwo kantite dlo nan syèl yo; li fè vapè yo monte soti nan dènye bout tè a; li fè zèklè avèk lapli, epi li fè van an soti nan trezò li yo. Jeremi 10:13.
God uttered His voice when He cried out as a lion, and in response seven thunders uttered their voices, and those seven thunders represent God’s footsteps during the history of the Millerite movement and also in the movement of the third angel, which arrived again on September 11, 2001, when He brought forth the east wind out of His treasures.
Bondye fè tande vwa Li lè Li rele tankou yon lyon; epi, an repons, sèt loraj fè tande vwa pa yo; e sèt loraj sa yo reprezante tras pa Bondye pandan istwa mouvman Millerit la, epi tou nan mouvman twazyèm zanj lan, ki te rive ankò nan dat 11 septanm 2001, lè Li te fè van lès la soti nan trezò Li yo.
He causeth the vapours to ascend from the ends of the earth; he maketh lightnings for the rain; he bringeth the wind out of his treasuries. Who smote the firstborn of Egypt, both of man and beast. Psalms 135:7, 8.
Li fè vapè yo monte soti nan bout tè a; li fè zèklè pou lapli; li fè van an soti nan trezò li yo. Se li ki frape premye pitit peyi Lejip yo, ni moun ni bèt. Sòm 135:7, 8.
He brought out the wind from His treasuries, when the first born of Egypt was smitten, and the Passover typified the cross, which in turn typified the arrival of the third angel in 1844, which in turn typified the return of the third angel in the day of the east wind, on September 11, 2001.
Li fè van an soti nan trezò Li yo, lè premye pitit gason peyi Lejip yo te frape, e Pak la te senbolize kwa a, ki an retou te senbolize arive twazyèm zanj lan an 1844, ki an retou te senbolize retou twazyèm zanj lan nan jou van lès la, sou 11 septanm 2001.
When the seals are removed from the book that is sealed with the seven seals, it represents a progressive development of truth. The removing of the seventh seal represents the sealing time of the one hundred and forty-four thousand. When the book that was sealed with seven seals is first mentioned there lightnings, thunderings and voices, but no earthquake.
Lè sele yo retire sou liv ki te sele ak sèt sele yo, sa reprezante yon devlopman pwogresif laverite a. Retire setyèm sele a reprezante tan seleman san karannkat mil yo. Lè yo mansyone pou premye fwa liv ki te sele ak sèt sele yo, gen zèklè, loraj ak vwa, men pa gen tranblemanntè.
And out of the throne proceeded lightnings and thunderings and voices: and there were seven lamps of fire burning before the throne, which are the seven Spirits of God. Revelation 4:5.
Epi sòti nan twòn nan t ap soti zèklè, loraj, ak vwa; epi te gen sèt lanp dife ki t ap boule devan twòn nan, ki se sèt Lespri Bondye yo. Revelasyon 4:5.
In the first mention of the voices, lightnings, and thunders; the rain is represented by the Holy Spirit, who is the seven lamps of fire, but there is no earthquake. It is at the removal of the Seventh Seal that the earthquake of the soon coming Sunday law is identified. Chapter four of Revelation identifies the beginning of the unsealing of truth accomplished by the Lion of the tribe of Judah, and when the sealing time is identified, it identifies the beginning and ending of the period.
Nan premye mansyon sou vwa yo, zèklè yo, ak loray yo, lapli a reprezante pa Sentespri a, ki se sèt lanp dife yo, men pa gen tranblemanntè. Se lè Setyèm So a retire yo idantifye tranblemanntè lwa dimanch ki pral vini byento a. Chapit kat nan Revelasyon idantifye kòmansman dewoulman verite a ki te akonpli pa Lyon tribi Jida a, epi lè tan sele a idantifye, li idantifye kòmansman ak fen peryòd la.
The beginning of the current period was when the angel descended to lighten the earth with His glory on September 11, 2001, then in Isaiah six we are informed that the message represented by “voices, lightnings, thunderings, wind and rain” that concludes at the Sunday law, is to be proclaimed to a people that see, but will be unable to perceive the meaning of the lightnings, and though they hear, they will be unable to understand the voices and thunders, until they are overtaken by the great earthquake. The period of the sealing of the one hundred and forty-four thousand is the period where the effect of every vision is fulfilled.
Kòmansman peryòd aktyèl la te lè zanj lan te desann pou klere tè a ak glwa Li nan dat 11 septanm 2001; apre sa, nan Ezayi chapit sis, yo fè nou konnen mesaj ki reprezante pa “vwa, zèklè, loraj, van ak lapli”, ki rive nan konklizyon li nan lwa dimanch lan, dwe pwoklame bay yon pèp ki wè, men ki pap kapab konprann sans zèklè yo; e byenke yo tande, yo pap kapab konprann vwa yo ak loraj yo, jiskaske gwo tranblemanntè a bare yo. Peryòd sele san karantkat mil yo se peryòd kote efè chak vizyon rive akonpli.
That history produces and manifests two classes of worshippers. One class recognize the rain, and therefore receive it, for they can see the lightning, and hear the voices, the thunder and the wind. At the end of the period of the sealing, the great earthquake of the soon coming Sunday law, then introduces the executive judgments of God.
Istwa sa a pwodui e manifeste de klas adoratè. Yon klas rekonèt lapli a, e konsa yo resevwa li, paske yo kapab wè zèklè yo, epi tande vwa yo, loraj la ak van an. Nan fen peryòd sele a, gwo tranblemanntè lwa dimanch la ki pral vini talè a, lè sa a, entwodui jijman egzekitif Bondye yo.
And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament: and there were lightnings, and voices, and thunderings, and an earthquake, and great hail. Revelation 11:19.
Epi tanp Bondye a te louvri nan syèl la, e yo te wè nan tanp li a lach alyans li a; epi te gen zèklè, vwa, loraj, yon tranblemanntè, ak yon gwo lagrèl. Revelasyon 11:19.
At the great earthquake the “lightnings, and voices, and thunderings,” include “hail.” The “hail” represents the judgments that begin to be poured out by the seven angels that were preparing to do so at the beginning of the sealing time, when the seventh seal was being opened, just as they were waiting for the angel to go through Jerusalem and place a mark upon those who sighed and cried for the abominations done in the land (external), and in the church (internal).
Nan gran tranblemanntè a, “zèklè yo, vwa yo, ak loraj yo,” gen ladan yo “lagrèl.” “Lagrèl” la reprezante jijman yo ki kòmanse ap vide pa sèt zanj yo ki t ap prepare pou fè sa nan kòmansman tan sele a, lè setyèm so a t ap louvri, menm jan yo t ap tann zanj lan pase nan Jerizalèm pou mete yon mak sou moun ki t ap soupi epi rele poutèt abominasyon ki t ap fèt nan peyi a (ekstèn), ak nan legliz la (entèn).
The “hail,” marks the time of God’s destructive judgments, which are a time of mercy for God’s other flock, who are then being called out of Babylon, and when the last of the great multitude has joined God’s flock, human probation fully closes.
“Lagrèl” la make tan jijman destriktif Bondye yo, ki se yon tan mizèrikòd pou lòt bann mouton Bondye a, yo menm yo t ap rele sòti Babilòn nan lè sa a; epi lè dènye moun nan gran foul la fin antre nan bann mouton Bondye a, tan gras lèzòm fini nèt.
And the seventh angel poured out his vial into the air; and there came a great voice out of the temple of heaven, from the throne, saying, It is done. And there were voices, and thunders, and lightnings; and there was a great earthquake, such as was not since men were upon the earth, so mighty an earthquake, and so great. And the great city was divided into three parts, and the cities of the nations fell: and great Babylon came in remembrance before God, to give unto her the cup of the wine of the fierceness of his wrath. Revelation 16:17–19.
Epi setyèm zanj lan vide bòl li a nan lè a; epi yon gwo vwa soti nan tanp syèl la, depi sou twòn nan, t ap di: Sa fini. Epi te gen vwa, ak loraj, ak zèklè; epi te gen yon gwo tranblemanntè, yon tranblemanntè ki pa t janm rive depi lè lèzòm sou tè a, tèlman li te pwisan e tèlman li te gran. Epi gran vil la te fann an twa pati, epi vil nasyon yo tonbe; epi gran Babilòn vin chonje devan Bondye, pou l ba li gode diven kòlè sevè li a. Revelasyon 16:17–19.
Dear Reader: Can you hear the voices and thunders? Can you see the lightning? Can you feel the wind? Soon you will hear the voice of the foolish virgins begging for oil.
Chè lektè: Èske ou ka tande vwa yo ak loraj yo? Èske ou ka wè zèklè a? Èske ou ka santi van an? Byento ou pral tande vwa vyèj sòt yo k ap sipliye pou lwil.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
We looked for peace, but no good came; and for a time of health, and behold trouble! The snorting of his horses was heard from Dan: the whole land trembled at the sound of the neighing of his strong ones; for they are come, and have devoured the land, and all that is in it; the city, and those that dwell therein. For, behold, I will send serpents, cockatrices, among you, which will not be charmed, and they shall bite you, saith the Lord. When I would comfort myself against sorrow, my heart is faint in me. Behold the voice of the cry of the daughter of my people because of them that dwell in a far country: Is not the Lord in Zion? is not her king in her? Why have they provoked me to anger with their graven images, and with strange vanities? The harvest is past, the summer is ended, and we are not saved. For the hurt of the daughter of my people am I hurt; I am black; astonishment hath taken hold on me. Is there no balm in Gilead; is there no physician there? why then is not the health of the daughter of my people recovered? Jeremiah 8:15–22.
Nou te chèche lapè, men pa t gen anyen ki bon ki vini; nou te tann yon tan gerizon, epi men twoub! Bri souf chwal li yo te tande depi Dann; tout peyi a te tranble anba son rèl chwal vanyan li yo; paske yo rive, yo devore peyi a ak tout sa ki ladan l; lavil la ansanm ak moun ki rete ladan l yo. Paske, gade, m ap voye sèpan, bazilik, nan mitan nou, yo menm yo pa ka fè yo obeyi ak maji, epi yo pral mòde nou, se Seyè a ki di sa. Lè m ta vle konsole tèt mwen nan lapenn, kè m ap febli anndan mwen. Gade vwa kri pitit fi pèp mwen an poutèt moun ki rete nan yon peyi byen lwen: Èske Seyè a pa nan Siyon? Èske wa li a pa nan mitan li? Poukisa yo pwovoke m pou m fache ak zidòl yo fè taye yo, ak vanite etranj yo? Rekòt la pase, sezon lete a fini, epi nou pa sove. Pou blesi pitit fi pèp mwen an, mwen menm mwen blese; mwen vin nwa; sezisman sezi m. Èske pa gen balm nan Gilead? Èske pa gen doktè la? Poukisa, donk, gerizon pitit fi pèp mwen an pa retounen? Jeremi 8:15–22.