The last promise of the Old Testament is that before the great and terrible day of the Lord, Elijah would come.
Dènye pwomès Ansyen Testaman an se ke, anvan gran e terib jou Senyè a, Eli t ap vini.
Remember ye the law of Moses my servant, which I commanded unto him in Horeb for all Israel, with the statutes and judgments. Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:4–5.
Sonje lalwa Moyiz, sèvitè m nan, mwen te kòmande l nan Orèb pou tout pèp Izrayèl la, avèk tout lwa ak jijman yo. Men, m ap voye ban nou Eli, pwofèt la, anvan gwo ak terib jou Senyè a vini. L ap fè kè papa yo tounen vin jwenn pitit yo, epi kè pitit yo tounen vin jwenn papa yo, pou m pa vini frape tè a ak yon madichon. Malachi 4:4–5.
The Elijah that comes in advance of “the great and dreadful day of the Lord,” is an individual messenger, and also the movement associated with the message the messenger proclaims. The Elijah that is sent is therefore the one hundred and forty-four thousand who do not taste death, just as Enoch and Elijah represent. They are those who are lifted up as an ensign at the soon-coming Sunday law.
Éli ki vini davans “gran e redoutab jou Seyè a,” se yon mesaje endividyèl, epi tou mouvman ki asosye ak mesaj mesaje sa a pwoklame. Se poutèt sa, Éli yo voye a se san karannkat mil yo ki pa goute lanmò, menm jan Enòk ak Éli reprezante sa. Se yo menm yo leve tankou yon drapo nan lwa dimanch ki pral vini talè a.
The last day Elijah was also represented by John the Baptist, but John did not represent the one hundred and forty-four thousand. He represented those who join the movement and accept the message of the last day messenger, who are then murdered by the papacy in the hour of the Sunday law crisis that begins at the soon coming Sunday law and ends when Michael stands up and the papacy comes to its end with none to help.
Eli nan dènye jou a te reprezante tou pa Jan Batis, men Jan pa t reprezante san karannkat mil yo. Li te reprezante moun ki antre nan mouvman an epi ki aksepte mesaj mesaje dènye jou a, epi apre sa papote a touye yo nan lè kriz lwa dimanch la ki kòmanse ak lwa dimanch ki pral vini byento a e ki fini lè Mikal leve kanpe epi papote a rive nan fen li san pèsonn pou ede li.
Elijah is represented on Mount Carmel and John is represented in Herod’s banquet hall. Those two historical witnesses identify the two groups of God’s last day people represented in Revelation chapter seven. The one hundred and forty-four thousand and the great multitude align with Mount Carmel and Herod’s birthday party. Those two prophetic lines provide a sound point of reference to carefully identify the elements of the eighth head, that is of the seven heads in Revelation seventeen, with enough prophetic detail to clarify how and why the last president, which is the eighth president that is of the seven, becomes the great dictator of the United States in the last movements of the sixth kingdom of Bible prophecy.
Élie est représenté sur le mont Carmel, et Jean est représenté dans la salle du banquet d’Hérode. Ces deux témoins historiques identifient les deux groupes du peuple de Dieu des derniers jours représentés dans le chapitre sept de l’Apocalypse. Les cent quarante-quatre mille et la grande multitude correspondent au mont Carmel et à la fête d’anniversaire d’Hérode. Ces deux lignes prophétiques fournissent un point de référence solide pour identifier soigneusement les éléments de la huitième tête, laquelle est issue des sept têtes d’Apocalypse dix-sept, avec assez de détails prophétiques pour préciser comment et pourquoi le dernier président, qui est le huitième président issu des sept, devient le grand dictateur des États-Unis dans les derniers mouvements du sixième royaume de la prophétie biblique.
At the Sunday law the threefold union is accomplished.
Nan moman lwa dimanch lan, inyon an twa fwa a akonpli.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Pa dekrè ki fè respekte etablisman Papote a an vyolasyon lalwa Bondye a, nasyon nou an pral koupe tèt li nèt ak jistis. Lè Pwotestantis la va lonje men li lòt bò gwo twou a pou l kenbe men pouvwa women an, lè li va rive lòt bò abis la pou l bay Espiritis men, lè, anba enfliyans inyon twa-fwa sa a, peyi nou an va rejte tout prensip Konstitisyon li kòm yon gouvènman pwotestan ak repibliken, epi l va pran dispozisyon pou pwopagasyon manti ak twonpri papal yo, lè sa a nou kapab konnen tan an rive pou travay ekstraòdinè Satan an, e ke lafen an toupre.” Testimonies, volume 5, 451.
Yet in this illustration there is a sequence, and that sequence is a subject of the inspired word. It is an event that happens at the decree, which in one sense is a singular event, but it is actually a very careful sequence of events. At the “decree” the United States ceases to be the sixth kingdom of Bible prophecy, which means that it is there that the seventh kingdom begins, but the seventh kingdom agrees to give their kingdom unto the beast. When the false prophet is defeated, the dragon takes its position, and immediately gives half its kingdom to the beast.
Men, nan ilistrasyon sa a, gen yon sekans, e sekans sa a se yon sijè nan pawòl enspire a. Se yon evènman ki rive nan dekrè a, ki nan yon sans se yon evènman sèl, men an reyalite li se yon sekans evènman ki fèt avèk anpil presizyon. Nan “dekrè” a, Etazini sispann vin sizyèm wayòm pwofesi biblik la, sa ki vle di se la setyèm wayòm nan kòmanse; men setyèm wayòm nan dakò bay wayòm pa li a bay bèt la. Lè fo pwofèt la bat, dragon an pran pozisyon pa li, epi imedyatman li bay mwatye wayòm pa li a bay bèt la.
At Mount Carmel, there were four hundred and fifty prophets of Baal, and there four hundred prophets of the grove who were in Samaria eating at Jezebel’s table.
Sou mòn Kamèl, te gen katsan senkant pwofèt Baal; epi te gen katsan pwofèt Achera yo ki te nan Samari, ap manje sou tab Jezabèl.
Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:19.
Koulye a, voye pran tout pèp Izrayèl la vin jwenn mwen sou mòn Kamèl la, ansanm ak katsan senkant pwofèt Baal yo, ak katsan pwofèt Achera yo, ki manje sou tab Jezabèl la. 1 Wa 18:19.
Elijah identifies the confrontation at Mount Carmel as a controversy, not only the question of who was the true God, but also that it was a controversy over who was the true prophet.
Élie présente l’affrontement au mont Carmel comme une controverse, non seulement quant à la question de savoir qui était le vrai Dieu, mais aussi quant à celle de savoir qui était le vrai prophète.
Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. 1 Kings 18:22.
Lè sa a, Eli te di pèp la: Se mwen menm, wi, se mwen menm sèl ki rete kòm pwofèt Senyè a; men pwofèt Baal yo se katsan senkant gason. 1 Wa 18:22.
When Elijah’s offering was consumed by the fire that came down out of heaven, he then slew the four hundred and fifty prophets of Baal with his own hands.
Lè ofrann Eli a te boule nèt anba dife ki te desann soti nan syèl la, li menm apre sa touye kat san senkant pwofèt Baal yo ak pwòp men pa li.
And Elijah said unto them, Take the prophets of Baal; let not one of them escape. And they took them: and Elijah brought them down to the brook Kishon, and slew them there. 1 Kings 18:40.
Epi Eli di yo: Sezi pwofèt Baal yo; pa kite menm youn chape. Epi yo sezi yo; epi Eli mennen yo desann bò ravin Kichon an, e li touye yo la. 1 Wa 18:40.
Baal was a false masculine deity, and the four hundred prophets of the grove, who were still with Jezebel, eating at her table in the city of Samaria were the prophets of the female deity, Ashtaroth. The female deity survived Elijah’s slaughter of the prophets of Mount Carmel.
Baal te yon fo dye maskilen, e kat san pwofèt Achera yo, ki te toujou avèk Jezabèl, ap manje sou tab li nan vil Samari, se te pwofèt dye feminen an, Astaròt. Dye feminen an te chape anba masak Eli te fè sou pwofèt Mòn Kamèl yo.
“The people upon the mountain prostrate themselves in terror and awe before the unseen God. They cannot look upon the bright, consuming fire sent from Heaven. They fear that they will be consumed in their apostasy and sins. They cry out with one voice, which resounds over the mountain, and echoes to the plains below them with terrible distinctness, ‘The Lord, he is the God; the Lord, he is the God.’ Israel is at last aroused and undeceived. They see their sin and how greatly they have dishonored God. Their anger is aroused against the prophets of Baal. With fearful terror, Ahab and Baal’s priests witnessed the wonderful exhibition of Jehovah’s power. Again is heard, in startling words of command, the voice of Elijah to the people, ‘Take the prophets of Baal; let not one of them escape.’ And the people were ready to obey the word of Elijah. They seized the false prophets who had deluded them, and brought them to the brook Kishon, and there Elijah, with his own hand, slew these idolatrous priests.” Review and Herald, October 7, 1873.
“Moun ki te sou mòn nan lage kò yo fas atè ak laperèz ak lakrent devan Bondye envizib la. Yo pa kapab gade dife briyan, k ap devore a, ki te voye soti nan Syèl la. Yo pè pou yo pa fini detwi nan apostazi yo ak nan peche yo. Yo rele byen fò ak yon sèl vwa, ki sonnen sou tout mòn nan, epi ki repete jouk nan plenn ki anba yo avèk yon klète terib: ‘Seyè a, se li menm ki Bondye a; Seyè a, se li menm ki Bondye a.’ Izrayèl finalman leve, epi li pa twonpe ankò. Yo wè peche yo ak konbyen yo te derespekte Bondye gravman. Kòlè yo leve kont pwofèt Baal yo. Avèk yon laperèz ki fè tranble, Akab ak prèt Baal yo te temwen manifestasyon mèvèye pouvwa Jewova a. Yon lòt fwa ankò, yo tande, nan pawòl kòmandman ki frape ak sezisman, vwa Eli bay pèp la: ‘Sezi pwofèt Baal yo; pa kite yonn ladan yo chape.’ Epi pèp la te pare pou obeyi pawòl Eli a. Yo mete men sou fo pwofèt ki te twonpe yo, yo mennen yo bò ravin Kichon an, epi la a Eli, ak pwòp men pa l, touye prèt idol sa yo.” Review and Herald, 7 Oktòb 1873.
Mount Carmel typifies the soon-coming Sunday law in the United States. It is then that the ensign of the one hundred and forty-four thousand (typified by Elijah), is lifted up. It is there that the genuine Protestant horn is distinctly manifested in contrast with the counterfeit Protestant horn, who is in Samaria, eating Jezebel’s diet. It is there that the Republican horn that had become the horn of both church and state leading up to Mount Carmel comes to its end as the sixth kingdom of Bible prophecy. What remains then is Ahab, and his tenfold nation, and Jezebel, who has been hiding in Samaria, while she dines with apostate Protestants. The sixth kingdom is finished, and the rain then comes without measure.
Mòn Kamèl la senbolize lwa dimanch k ap vini byento nan Etazini. Se lè sa a drapo san karant-kat mil yo (ke Eli reprezante) leve anlè. Se la vrè kòn Pwotestan an parèt byen klè an kontrast ak fo kòn Pwotestan an, ki nan Samari, ap manje manje Jezabèl la. Se la kòn Repibliken an, ki te vin tounen kòn ni legliz ni leta pandan li t ap mennen rive sou Mòn Kamèl, rive nan fen li kòm sizyèm wayòm pwofesi Bib la. Sa ki rete lè sa a se Akab, ak nasyon li a ki gen dis pati, ak Jezabèl, ki te kache nan Samari, pandan l ap manje ak Pwotestan aposta yo. Sizyèm wayòm nan fini, epi lapli a vini san mezi.
At Herod’s birthday party, Elijah, represented by John the Baptist is in the Roman prison awaiting deliverance or death. There are no prophets of Baal to accomplish the dance of deception, just Salome, Jezebel’s daughter. Herod and his royal friends are drunk with the wine of Babylon, for his birthday also represents the Sunday law, and all nations began to drink the wine of Babylon on September 11, 2001, well before the soon coming Sunday law.
Nan fèt anivèsè Ewòd la, Eli, ki reprezante pa Jan Batis la, nan prizon women an ap tann delivrans oswa lanmò. Pa gen pwofèt Baal pou fè dans twonpri a rive; se sèlman Salome, pitit fi Jezabèl la. Ewòd ak zanmi wayal li yo sou ak diven Babilòn nan, paske anivèsè li a reprezante lalwa dimanch lan tou, e tout nasyon yo te kòmanse bwè diven Babilòn nan nan dat 11 septanm 2001, byen lontan anvan lalwa dimanch la ki pral vini talè a.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. Revelation 18:1–3.
Epi apre bagay sa yo, mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e tè a te klere ak glwa li. E li rele byen fò avèk yon vwa pwisan, li di: Babilòn, gran lavil la, tonbe, li tonbe, e li vin tounen kote demon yo rete, ak repè tout move lespri, ak kaj tout zwazo ki pa pwòp e ki rayisab. Paske tout nasyon yo bwè nan diven kòlè fònikasyon li a, e wa tè a te fè fònikasyon avèk li, e machann tè a vin rich grasa abondans delika li yo. Revelasyon 18:1–3.
These three verses were fulfilled when the great buildings of New York, the twin towers were thrown down by a touch of God.
Twa vèsè sa yo te akonpli lè gwo batiman Nouyòk yo, de gwo fò won jimo yo, te jete atè pa yon manyen Bondye.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Koulye a, èske se pawòl mwen te pwoklame a ki di Nouyòk dwe baleye ale pa yon vag maren? Sa, mwen pa janm di l. Mwen te di, pandan m t ap gade gwo bilding yo k ap monte la a, etaj sou etaj, ‘Ala sèn terib ki pral fèt lè Seyè a va leve pou l souke tè a avèk fòs ki bay laperèz! Lè sa a, pawòl ki nan Revelasyon 18:1–3 yo pral akonpli.’ Tout dizwityèm chapit Revelasyon an se yon avètisman sou sa k ap vini sou tè a. Men, mwen pa gen okenn limyè an patikilye konsènan sa k ap vini sou Nouyòk, eksepte ke mwen konnen yon jou gwo bilding ki la yo pral jete atè pa vire-vire ak chavire pouvwa Bondye a. Daprè limyè yo ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan men Seyè a, yon sèl touche pouvwa pisan li a, epi gwo estrikti masif sa yo pral tonbe. Sèn pral fèt, epi kalite terè yo gen ladan l la depase tout sa nou ka imajine.” Review and Herald, 5 jiyè 1906.
The soon coming Sunday law is represented by the second voice of Revelation chapter eighteen, and it represents Ahab’s Mount Carmel, and Herod’s birthday party. Herodias, who is also Jezebel, is not present at Herod’s drunken party, just as Jezebel was absent from Mount Carmel. Until the Sunday law, she has been forgotten during the seventy symbolic years of the reign of the earth beast, the sixth kingdom of Bible prophecy. When Jezebel received her deadly wound in 1798 and 1799, the sixth kingdom (the United States) began its term as the sixth kingdom of Bible prophecy. When the sixth kingdom ends, she then returns and begins to sing her songs and commits fornication with all the nations on earth.
Lwa dimanch k ap vini talè a reprezante pa dezyèm vwa a nan Revelasyon chapit dizwit la, e li reprezante Mòn Kamèl Ahab la, ansanm ak fèt anivèsè Ewòd la. Ewodyad, ki se Jézabèl tou, pa prezan nan fèt sou a Ewòd la, menm jan Jézabèl te absan sou Mòn Kamèl. Jiska lwa dimanch la, yo te bliye li pandan swasanndis ane senbolik rèy bèt ki soti sou tè a, sizyèm wayòm pwofesi biblik la. Lè Jézabèl te resevwa blesi mòtèl li an 1798 ak 1799, sizyèm wayòm nan (Etazini) te kòmanse manda li kòm sizyèm wayòm pwofesi biblik la. Lè sizyèm wayòm nan fini, lè sa a li retounen, li kòmanse chante chan li yo, epi li fè fònikasyon ak tout nasyon sou latè.
Her songs of fornication and wine was prophetically initiated on September 11, 2001, but that was simply the period of preparation, as had been represented by the thirty years from 508, unto 538, the first time she took the throne. Up until the Sunday law, when the sixth kingdom is slain by the hands of Elijah, she has been hidden in Samaria. At that point John the Baptist is being held in her prison, awaiting either deliverance or death.
Chante li yo sou fònikasyon ak diven te inisye pwofetikman nan 11 septanm 2001, men sa te senpleman peryòd preparasyon an, jan sa te reprezante pa trant ane yo soti 508 rive 538, premye fwa li te pran twòn nan. Jiska lwa dimanch lan, lè sizyèm wayòm nan touye pa men Eli, li te kache nan Samari. Nan moman sa a, Jan Batis ap kenbe nan prizon pa li, ap tann swa delivrans swa lanmò.
Herod and his noble friends were drunk with the wine of Babylon, when Salome, the daughter of Herodias (Jezebel), performed her highly seductive dance, and Herod manifests his lustful and incestual desires. He is fully captivated by his step-daughters’ sexual overtures, and offers her up to half his kingdom.
Ewòd ak zanmi gran li yo te sou avèk diven Babilòn nan, lè Salome, pitit fi Ewodyad (Jezabèl), te fè dans li a ki te chaje ak sediksyon; epi Ewòd montre dezi li yo ki plen anvi lasif ak ensès. Li vin totalman anba cham avans seksyèl bèlfi li a, e li ofri li jouk mwatye wayòm li.
And when a convenient day was come, that Herod on his birthday made a supper to his lords, high captains, and chief estates of Galilee; And when the daughter of the said Herodias came in, and danced, and pleased Herod and them that sat with him, the king said unto the damsel, Ask of me whatsoever thou wilt, and I will give it thee. And he sware unto her, Whatsoever thou shalt ask of me, I will give it thee, unto the half of my kingdom. And she went forth, and said unto her mother, What shall I ask? And she said, The head of John the Baptist. And she came in straightway with haste unto the king, and asked, saying, I will that thou give me by and by in a charger the head of John the Baptist. And the king was exceeding sorry; yet for his oath’s sake, and for their sakes which sat with him, he would not reject her. And immediately the king sent an executioner, and commanded his head to be brought: and he went and beheaded him in the prison, And brought his head in a charger, and gave it to the damsel: and the damsel gave it to her mother. Mark 6:21–28.
Epi lè yon jou favorab te rive, kote Ewòd, nan anivèsè nesans li, te fè yon resepsyon pou gran chèf li yo, pou chèf militè yo, ak pou notab Galile yo; lè sa a pitit fi Ewodyad la te antre, li danse, epi li fè Ewòd ansanm ak moun ki te chita avè l yo plezi. Wa a di jèn fi a: Mande m kèlkeswa sa ou vle, e m ap ba ou li. Epi li sèmante l, li di: Kèlkeswa sa w mande m, m ap ba ou li, jouk rive mwatye wayòm mwen an. Li soti, li di manman li: Kisa pou m mande? Manman an reponn: Tèt Jan Batis la. Menm lè a li antre prese kot wa a, li mande, li di: Mwen vle pou touswit ou ban mwen, sou yon plato, tèt Jan Batis la. Wa a te vin tris anpil; men poutèt sèman li te fè a, e poutèt moun ki te chita avè l yo, li pa t vle refize li. Menm lè a wa a voye yon bouwo, li bay lòd pou yo pote tèt li; bouwo a ale, li koupe tèt li nan prizon an, li pote tèt la sou yon plato, li bay jèn fi a li; epi jèn fi a bay manman li li. Mak 6:21–28.
The first voice of Revelation eighteen sounded on September 11, 2001, and the second voice sounds at the soon coming Sunday law. In the history represented in John chapter six, the first voice of 2001 was the voice of Christ informing His disciples that they must eat His flesh and drink His blood, for He was the true Bread of Heaven. That period began in Galilee and ended with a purging of His disciples who turned away from Him in John chapter SIX, verse SIXTY-SIX. That history began at Galilee with a dietary test, and ended at the enforcement of the mark of the beast, as typified by the number of the pope’s name, which is SIX, SIX, SIX. Galilee means “turning point,” and September 11, 2001 was a prophetic “turning point” (Galilee), and Herod’s birthday was with the leadership of Galilee. The beginning voice of Revelation chapter eighteen, and the ending voice of Revelation eighteen, are both represented by Galilee, which is a turning point.
Premye vwa Revelasyon dizwit la te sonnen nan dat 11 septanm 2001, epi dezyèm vwa a ap sonnen nan lwa dimanch ki pral vini talè a. Nan istwa ki reprezante nan Jan chapit sis la, premye vwa ane 2001 an se te vwa Kris la k ap fè disip Li yo konnen yo dwe manje chè Li epi bwè san Li, paske Li te vrè Pen Syèl la. Peryòd sa a te kòmanse nan Galile epi li te fini ak yon pirifikasyon pami disip Li yo ki te vire do ba Li nan Jan chapit SIS, vèsè SWASANN-SIS. Istwa sa a te kòmanse nan Galile ak yon tès alimantè, epi li te fini ak aplikasyon mak bèt la, jan sa prefigire pa nonb non pap la, ki se SIS, SIS, SIS. Galile vle di “pwen kote bagay yo vire,” epi 11 septanm 2001 te yon “pwen kote bagay yo vire” pwofetik (Galile), epi anivèsè nesans Ewòd te anrapò ak lidèchip Galile a. Vwa ki nan kòmansman Revelasyon chapit dizwit la, ansanm ak vwa ki nan fen Revelasyon dizwit la, toude reprezante pa Galile, ki se yon pwen kote bagay yo vire.
“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 nou aprann nan istwa tan lontan an; e yo atire atansyon sou yo, pou tout moun ka konprann ke Bondye ap travay sou menm liy yo kounye a menm jan Li te toujou fè. Yo wè men Li nan travay Li ak pami nasyon yo kounye a, menm jan sa te toujou 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 se pwen vire nan listwa nasyon yo ak legliz la. Nan pwovidans Bondye, lè diferan kriz sa yo rive, yo bay limyè pou tan sa a. Si yo resevwa li, gen pwogrè espirityèl; si yo rejte li, dekadans espirityèl ak nofraj swiv. Senyè a, nan Pawòl Li a, te devwale travay avanse levanjil la jan li te mennen nan tan pase a, epi jan li pral fèt nan lavni an, menm rive jouk nan konfli final la, lè ajans satanik yo pral fè dènye mouvman ekstraòdinè yo.” Bible Echo, August 26, 1895.
Galilee at 2001, and Galilee at the soon coming Sunday law, identify when the light of the latter rain is poured out. In 2001 it was a measured outpouring, but at the second voice it is poured out without measure, as represented by the tremendous outpouring after Elijah slew the prophets of Baal, which occurred at Herod’s birthday party. Herod’s birthday identifies the birth of the seventh kingdom of Bible prophecy, which immediately follows the death of the preceding kingdom. The United States began to reign in 1798, at the death of the fifth kingdom, and at the death of the prophets of Baal, the seventh kingdom’s birthday has arrived. That seventh kingdom is represented by Ahab’s tenfold kingdom of the north, and by Herod, a representative of the tenfold northern kingdom of pagan Rome.
Galile an 2001, ak Galile nan lwa dimanch k ap vini byento a, idantifye lè limyè lapli dènye a vide. An 2001 se te yon vide mezire; men nan dezyèm vwa a li vide san mezi, jan gwo vide ki te fèt apre Eli te touye pwofèt Baal yo reprezante l la, e sa te rive nan fèt anivèsè Ewòd la. Anivèsè Ewòd la idantifye nesans setyèm wayòm pwofesi biblik la, ki swiv lanmò wayòm ki te vini anvan an tousuit. Etazini te kòmanse gouvène an 1798, nan lanmò senkyèm wayòm nan; epi nan lanmò pwofèt Baal yo, anivèsè setyèm wayòm nan rive. Setyèm wayòm sa a reprezante pa wayòm dis-fwa Akab la nan nò a, epi pa Ewòd, yon reprezantan wayòm dis-fwa nò women payen an.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
Epi dis kòn ou te wè sou bèt la, se yo menm k ap rayi fanm movèz vi a; y ap fè l tounen dezole e toutouni; y ap manje chè l, epi y ap boule l ak dife. Paske Bondye mete nan kè yo pou yo akonpli volonte li, pou yo dakò ansanm, epi pou yo bay wayòm pa yo bay bèt la, jouk lè pawòl Bondye yo va akonpli. E fanm ou te wè a, se gwo vil sa a, ki ap gouvène sou wa latè yo. Revelasyon 17:16–18.
Herod agrees to fulfill the oath he made to Salome, and give her the head of John, and his oath was represented as up to half his kingdom. The ten kings of the United Nations, in spite of hating the whore, agree to give their seventh kingdom unto the eighth head, that is of the seven previous heads. They agree to a kingdom that is premised upon the combination of the worldwide State, being combined with her worldwide Church. But the marriage is a Latin marriage, not an English marriage, for their marriage is represented by the “woman” reigning “over the kings.” In a Latin marriage the family retains the woman’s surname, not the mans’, and the name of this twofold marriage is an important element of the prophetic narrative.
Ewòd dakò pou l akonpli sèman li te fè Salomé a, epi pou l ba li tèt Jan an; e yo te prezante sèman li a tankou li te rive jis jouk mwatye wayòm li. Dis wa Nasyonzini yo, malgre yo rayi pwostitiye a, dakò bay setyèm wayòm pa yo a bay uityèm tèt la, ki sòti nan sèt tèt ki te vin anvan yo. Yo dakò sou yon wayòm ki tabli sou prensip konbine Leta mondyal la avèk Legliz mondyal pa li. Men maryaj la se yon maryaj laten, se pa yon maryaj anglè; paske maryaj yo reprezante pa “fanm nan” k ap gouvènen “sou wa yo.” Nan yon maryaj laten, fanmi an konsève siyati fanm nan, se pa siyati gason an; e non maryaj sa a ki gen de aspè sa yo se yon eleman enpòtan nan naratif pwofetik la.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
“Wa ak gouvènè ak dirijan yo mete sou tèt pa yo mak antikris la, epi yo reprezante kòm dragon an ki ale fè lagè ak sen yo—ak sila yo ki kenbe kòmandman Bondye yo epi ki gen lafwa Jezi.” Testimonies to Ministers, 38.
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.
The word that Isaiah the son of Amoz saw concerning Judah and Jerusalem. And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. . .. And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 2:1–3, 4:1–4.
Pawòl Ezayi, pitit gason Amòz la, te wè konsènan Jida ak Jerizalèm. Epi sa pral rive nan dènye jou yo, mòn kay Seyè a va tabli sou tèt mòn yo, e li va leve pi wo pase ti mòn yo; e tout nasyon yo va koule vini jwenn li. E anpil pèp va ale, y ap di: Vini non, ann monte sou mòn Seyè a, nan kay Bondye Jakòb la; e li va anseye nou chemen li yo, e nou va mache nan santye li yo; paske lalwa a va soti nan Siyon, e pawòl Seyè a soti Jerizalèm.... E nan jou sa a, sèt fanm va kenbe yon sèl gason, y ap di: Nou va manje pwòp pen pa nou, e nou va mete pwòp rad pa nou: sèlman kite nou pote non pa w, pou wete wont nou. Nan jou sa a, branch Seyè a va bèl e gloriye, e fwi tè a va ekselan e bèl pou sila yo ki chape nan Izrayèl. Epi sa pral rive, sila ki rete nan Siyon, ak sila ki rete vivan nan Jerizalèm, va rele sen, wi, chak moun ki ekri pami vivan yo nan Jerizalèm: Lè Seyè a va lave salte pitit fi Siyon yo, e li va netwaye san Jerizalèm nan nan mitan li, pa lespri jijman an, ak pa lespri dife a. Ezayi 2:1–3, 4:1–4.