We are currently looking very closely at the prophetic characteristics of the history where the papacy returns to the throne of the earth as the eighth head, that is of the seven heads. We are doing so, in order to carefully identify the prophetic characteristics of the history when the eighth president, that is of the seven presidents, fulfills the formation of the image of the papal beast. We have begun our considerations of these truths with Mount Carmel and Herod’s birthday. Both sacred illustrations represent the soon-coming Sunday law in the United States, which is also represented in verse forty-one of Daniel chapter eleven.
Kounyeya a, n ap egzamine avèk anpil atansyon karakteristik pwofetik istwa kote papote a retounen sou twòn tè a kòm uityèm tèt la, sa vle di youn nan sèt tèt yo. N ap fè sa pou nou kapab idantifye avèk presizyon karakteristik pwofetik istwa kote uityèm prezidan an, sa vle di youn nan sèt prezidan yo, akonpli fòmasyon imaj bèt papal la. Nou kòmanse konsiderasyon nou sou verite sa yo avèk Mòn Kamèl ak anivèsè nesans Ewòd la. Toude ilistrasyon sakre sa yo reprezante lwa dimanch ki pral vini byento nan Etazini, ki reprezante tou nan vèsè karantyèn nan nan Danyèl chapit onz.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
L ap antre tou nan bèl peyi a, e anpil peyi pral ranvèse; men sila yo va chape anba men li: Edòm, ak Moab, ak chèf nan pitit Amon yo. Danyèl 11:41.
The counterfeit king of the north enters the glorious land in the verse. The glorious land in the history of ancient Israel was the land of Judah, and it was represented as a land flowing with milk and honey, and for this reason, among others, it was glorious. It was glorious because Christ chose its capital city Jerusalem, as the place of His temple, and the city where he chose to place His name.
Fo wa nò a, wa wè wa nan nò a antre nan bèl peyi a. Bèl peyi a, nan istwa ansyen Izrayèl la, se te peyi Jida a; e yo te dekri li kòm yon peyi k ap koule ak lèt ak siwo myèl, e se poutèt sa, pami lòt rezon, li te bèl anpil. Li te bèl anpil paske Kris te chwazi kapital li, Jerizalèm, kòm kote tanp Li a te ye, ak vil kote Li te chwazi mete non Li.
Since the day that I brought forth my people out of the land of Egypt I chose no city among all the tribes of Israel to build an house in, that my name might be there; neither chose I any man to be a ruler over my people Israel: But I have chosen Jerusalem, that my name might be there; and have chosen David to be over my people Israel. 2 Chronicles 6:5, 6.
Depi jou mwen te fè pèp mwen an soti nan peyi Lejip la, mwen pa t chwazi okenn vil nan mitan tout tribi Izrayèl yo pou bati yon kay ladan l, pou non mwen ta ka la; ni mwen pa t chwazi okenn moun pou l te chèf sou pèp mwen an, Izrayèl. Men, mwen chwazi Jerizalèm, pou non mwen ka la; e mwen chwazi David pou l gouvène sou pèp mwen an, Izrayèl. 2 Istwa 6:5, 6.
The literal land of Judah was the glorious land for literal ancient Israel, and the United States is the spiritual land of Judah, the glorious land for spiritual modern Israel.
Peyi literal Jida a te peyi glwa a pou Izrayèl ansyen literal la; epi Etazini se peyi espirityèl Jida a, peyi glwa a pou Izrayèl modèn espirityèl la.
“When the land which the Lord provided as an asylum for His people, that they might worship Him according to the dictates of their own consciences, the land over which for long years the shield of Omnipotence has been spread, the land which God has favored by making it the depository of the pure religion of Christ,—when that land shall, through its legislators, abjure the principles of Protestantism, and give countenance to Romish apostasy in tampering with God’s law,—it is then that the final work of the man of sin will be revealed.” Signs of the Times, June 12, 1893.
“Lè peyi Senyè a te bay kòm yon azil pou pèp Li a, pou yo te kapab adore Li dapre sa pwòp konsyans yo dikte yo, peyi kote pandan anpil ane yo te lonje plak pwotèksyon Toupwisans lan sou li, peyi Bondye te favorize lè Li te fè l tounen depozitè relijyon pi Kris la,—lè peyi sa a, atravè lejislatè li yo, va renonse ak prensip Pwotestantis yo, epi va bay apwobasyon apostazi women an lè l ap manyen lalwa Bondye a,—se lè sa a dènye travay nonm peche a va parèt.” Signs of the Times, 12 jen 1893.
After the counterfeit king of the north conquered the king of the south (the former Soviet Union), in verse forty, in 1989, it then conquers the glorious land (the United States). In verse forty-one the word “countries” is a supplied word, and is not fully accurate, for at the Sunday law, the “many” who are overthrown are a class of people who knew the distinction between the seventh-day Sabbath and the day of the sun, before the Sunday law arrived.
Apre wa nò fo wa nò a fin genyen wa sid la (ansyen Inyon Sovyetik la), nan vèsè karant lan, an 1989, li answit konkeri bèl peyi a (Etazini). Nan vèsè karant-yon an, mo “countries” la se yon mo yo ajoute, e li pa fin egzak nèt, paske nan lwa dimanch lan, “anpil” yo ki tonbe yo se yon kategori moun ki te konnen diferans ki genyen ant Saba setyèm jou a ak jou solèy la, anvan lwa dimanch lan te rive.
“The change of the Sabbath is the sign or mark of the authority of the Roman church. Those who, understanding the claims of the fourth commandment, choose to observe the false Sabbath in the place of the true, are thereby paying homage to that power by which alone it is commanded. The mark of the beast is the papal Sabbath, which has been accepted by the world in the place of the day of God’s appointment.
“Chanjman Saba a se siy oswa mak otorite Legliz Wòm nan. Moun ki, pandan yo konprann reklamasyon katriyèm kòmandman an, chwazi obsève fo saba a nan plas vrè saba a, konsa y ap rann omaj a pouvwa sa a ki sèl otorite ki kòmande sa. Mak bèt la se saba papal la, ke mond lan te aksepte nan plas jou Bondye te fikse a.
“But the time to receive the mark of the beast, as designated in prophecy, has not yet come. The testing time has not yet come. There are true Christians in every church, not excepting the Roman Catholic communion. None are condemned until they have had the light and have seen the obligation of the fourth commandment. But when the decree shall go forth enforcing the counterfeit Sabbath, and when the loud cry of the third angel shall warn men against the worship of the beast and his image, the line will be clearly drawn between the false and the true. Then those who still continue in transgression will receive the mark of the beast in their foreheads or in their hands.
“Men lè pou resevwa mak bèt la, jan pwofesi a te deziyen l, poko rive. Tan eprèv la poko rive. Gen vrè kretyen nan chak legliz, san wete kominyon Katolik women an. Pa gen pèsonn yo kondane anvan yo resevwa limyè a epi yo wè obligasyon katriyèm kòmandman an. Men lè dekrè a va soti pou fè obsèvans fo saba a obligatwa, epi lè gran rèl twazyèm zanj lan va avèti lèzòm kont adorasyon bèt la ak imaj li a, liy lan va trase aklè ant sa ki fo ak sa ki vre. Lè sa a, sila yo ki pèsiste toujou nan transgresyon an va resevwa mak bèt la sou fwon yo oswa nan men yo.
“With rapid steps we are approaching this period. When Protestant churches shall unite with the secular power to sustain a false religion, for opposing which their ancestors endured the fiercest persecution, then will the papal Sabbath be enforced by the combined authority of church and state. There will be a national apostasy, which will end only in national ruin.” Bible Training School, February 2, 1913.
“Avèk pa rapid, n ap pwoche bò peryòd sa a. Lè legliz pwotestan yo va ini ak pouvwa sekilye a pou soutni yon fo relijyon, poutèt yo te opoze avè l zansèt yo te sibi pèsekisyon ki pi sevè a, lè sa a yo va enpoze saba papal la pa otorite legliz ak leta mete ansanm. Va gen yon apostazi nasyonal, ki va fini sèlman nan destriksyon nasyonal.” Bible Training School, 2 fevriye 1913.
The class of “many” who are overthrown at the soon-coming Sunday law, are those who will be held accountable to the light of the Sabbath, which is the light that is given for that time, which is a turning point, and a crisis in the history of both the church and the nations. That class is the church of Laodicean Adventism that has reached their conclusion of wandering in the wilderness of rebellion. It is there that they are spewed out of the mouth of the Lord for eternity. Laodicean Adventism are those who were called unto the light of the third angel, either at the first Kadesh in the history of 1844, unto 1863, or at the second Kadesh in the history of 2001, unto the Sunday law.
Gwoup “anpil” yo ki pral chavire lè lwa dimanch k ap vini byento a rive, se sila yo ki pral rann kont pou limyè Saba a, ki se limyè yo bay pou tan sa a, ki se yon pwen vire, ak yon kriz nan listwa ni legliz la ni nasyon yo. Gwoup sa a se legliz Advantis Laodise a ki rive nan fen vwayaj erans yo nan dezè rebelyon an. Se la yo vomi soti nan bouch Seyè a pou letènite. Advantis Laodise yo se sila yo ki te rele vin jwenn limyè twazyèm zanj lan, swa nan premye Kadès la nan listwa 1844 rive 1863, oswa nan dezyèm Kadès la nan listwa 2001 rive nan lwa dimanch la.
And he saith unto him, Friend, how camest thou in hither not having a wedding garment? And he was speechless. Then said the king to the servants, Bind him hand and foot, and take him away, and cast him into outer darkness; there shall be weeping and gnashing of teeth. For many are called, but few are chosen. Matthew 22:12–14.
Epi li di l: Zanmi, kijan ou fè antre isit la san rad nòs la? Epi li te rete san pawòl. Lè sa a, wa a di sèvitè yo: Mare l pye ak men, mennen l ale, epi jete l nan fènwa deyò a; se la y ap kriye e y ap manje dan. Paske anpil moun resevwa apèl la, men se kèk ki chwazi. Matye 22:12–14.
The voice of the third angel, either in 1844, or 2001, was a call unto the wedding. The “many” that are overthrown at the Sunday law, are the “many” who rejected the wedding garment of Christ’s righteousness, and instead become part of the marriage party of the ten kings unto the whore of Rome. For that marriage, a person can keep their own garments, for all they need to take away their reproach is to be called by the surname of the whore that reigns over the ten kings.
Vwa twazyèm zanj lan, swa an 1844, oswa an 2001, se te yon apèl pou ale nan maryaj la. “Anpil” moun yo ki tonbe anba lalwa dimanch lan, se “anpil” moun ki te rejte rad maryaj la ki se jistis Kris la, e olye de sa yo vin fè pati gwoup maryaj dis wa yo avèk jennès Wòm nan. Pou maryaj sa a, yon moun ka kenbe pwòp rad pa li, paske tout sa yo bezwen pou retire wont yo, se pou yo rele yo pa non jennès la ki ap gouvène sou dis wa yo.
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. Isaiah 4:1.
Epi nan jou sa a sèt fanm va pran kenbe yon sèl gason, y ap di: Nou va manje pwòp pen pa nou, epi mete pwòp rad pa nou; sèlman kite nou pote non pa w, pou wete wont nou. Ezayi 4:1.
They failed the first dietary test, for they chose to eat their own bread, instead of the bread of heaven. They failed the second test where they were to glorify God by manifesting His character, but they chose instead to wear their own garments. They failed the third litmus test, for they manifested the name (character) of the beast, for they chose to reject the name (character) of Christ. The purpose that Nimrod built a city (state), and a tower (church), in the first mention of Babylon, was that he might make himself a name.
Yo te echwe premye tès alimantè a, paske yo te chwazi manje pwòp pen pa yo, olye pen syèl la. Yo te echwe dezyèm tès la kote yo te dwe bay Bondye glwa lè yo te manifeste karaktè Li, men olye de sa yo te chwazi mete pwòp rad pa yo. Yo te echwe twazyèm tès detèminan an, paske yo te manifeste non (karaktè) bèt la, paske yo te chwazi rejte non (karaktè) Kris la. Objektif Nimwòd te bati yon vil (leta), ak yon tou (legliz), nan premye mansyon Babilòn lan, se te pou li te kapab fè tèt li yon non.
And they said, Go to, let us build us a city and a tower, whose top may reach unto heaven; and let us make us a name, lest we be scattered abroad upon the face of the whole earth. Genesis 11:4.
Epi yo te di: Ann alò, ann bati pou nou yon vil ak yon gwo fò won, ki tèt li va rive jis nan syèl la; epi ann fè nou yon non, pou nou pa gaye toupatou sou tout sifas tè a. Jenèz 11:4.
Name is a symbol of character, and the prophetic character of the eighth beast, that is of the seven, is the twofold nature of the combination of Church (tower) and State (city). In the crisis of the last days men will separate into two classes.
Non se yon senbòl karaktè, e karaktè pwofetik wityèm bèt la, ki soti nan sèt yo, se nati doub konbinezon Legliz (gwo fò won) ak Leta (vil la). Nan kriz dènye jou yo, lèzòm pral separe an de klas.
“There can be only two classes. Each party is distinctly stamped, either with the seal of the living God, or with the mark of the beast or his image. Each son and daughter of Adam chooses either Christ or Barabbas as his general. And all who place themselves on the side of the disloyal are standing under Satan’s black banner, and are charged with rejecting and despitefully using Christ. They are charged with deliberately crucifying the Lord of life and glory.” Review and Herald, January 30, 1900.
“Ka gen sèlman de klas. Chak gwoup make klèman, swa avèk sele Bondye vivan an, swa avèk mak bèt la oswa imaj li a. Chak pitit gason ak chak pitit fi Adan chwazi swa Kris la oswa Barabas kòm chèf li. E tout moun ki mete tèt yo bò kote moun ki pa fidèl yo, yo kanpe anba drapo nwa Satan an, epi yo koupab dèske yo rejte Kris la epi yo trete li avèk mepri. Yo koupab dèske yo ap krisifye avèk entansyon Seyè lavi ak laglwa a.” Review and Herald, 30 janvye 1900.
One class will represent the image of the beast, and the other class will represent the image of Christ. One will be wearing Christ’s wedding garment, and the other class will be wearing “their own apparel.” One class will be eating the heavenly diet, and the other will be eating their “own bread.” The class that eats their own bread, and retains their own apparel, represent the “many” who were called by the voice of the third angel, and they are the “many” who are overthrown at the soon-coming Sunday law. Their attempt to redeem their lost condition when their characters are manifested at the crisis of the Sunday law is the false hope that if they can accept the name of the whore of Rome, that doing so will take away their “reproach.”
Yon klas pral reprezante imaj bèt la, epi lòt klas la pral reprezante imaj Kris la. Youn pral abiye ak rad nòs Kris la, epi lòt klas la pral mete “pwòp rad pa yo.” Yon klas pral manje rejim selès la, epi lòt la pral manje “pwòp pen pa yo.” Klas ki manje pwòp pen pa yo, epi ki kenbe pwòp rad pa yo, reprezante “anpil” yo ki te rele pa vwa twazyèm zanj lan, e se yo menm ki “anpil” yo ki pral chavire lè lwa dimanch ki prèt pou vini an rive. Tantativ yo fè pou rachte kondisyon pèdi yo lè karaktè yo vin parèt nan kriz lwa dimanch lan se fo espwa sa a: si yo ka aksepte non pwostitye Wòm nan, sa fè a va retire “wont” yo.
At that time, the few who are chosen are lifted up as the ensign of the one hundred and forty-four thousand, and there is then another group in verse forty-one who then “escape” the hand of the counterfeit king of the north. The Hebrew word translated as “escape,” in verse forty-one, means to escape as if by slipperiness, and the definition conveys the idea of holding a bar of soap in the water, and due to the slipperiness of the soap, it slips out of your hand. The primary element of the definition of the word, when it is employed in the Hebrew language is that whatever it is that escapes, is something that had, prior to the escape, been under the control of whatever it escapes from.
Nan tan sa a, kèk moun ki chwazi yo leve kòm drapo san-katreven-kat mil yo, epi gen apre sa yon lòt gwoup nan vèsè karantyèm ak youn nan ki lè sa a “chape” anba men fo wa nò a. Mo ebre yo tradui “chape” nan vèsè karantyèm ak youn nan vle di chape tankou si se grasa glise; epi definisyon an pote lide pou w kenbe yon savon nan dlo a, epi akoz glisans savon an, li glise soti nan men w. Eleman prensipal definisyon mo a, lè yo sèvi avè l nan lang ebre a, se ke kèlkeswa sa k ap chape a, se yon bagay ki, anvan chape a, te anba kontwòl sa li chape anba li a.
In verse forty-one, the threefold union of the dragon, the beast and false prophet is accomplished.
Nan vèsè karant-yon, inyon a twa ant dragon an, bèt la, ak fo pwofèt la vin akonpli.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Pwotestan Etazini yo pral pami premye moun k ap lonje men yo lòt bò gwo twou san fon an pou yo kenbe men Espirityalis la; yo pral lonje men yo lòt bò abis la pou yo bay pouvwa women an lanmen; epi anba enfliyans inyon sa a ki gen twa pati, peyi sa a pral mache sou tras Wòm nan pandan l ap pilonnen dwa konsyans la.” The Great Controversy, 588.
When the United States joins hands with the United Nations, and the papacy at the Sunday law, there is a group of people who have previously been in the hand of the papacy, who then “escape” from the counterfeit king of the north’s hand. Those people were previously held in the grasp of the papal power. Those people are represented at Herod’s birthday party by John the Baptist, who was then in the captivity of the Roman dungeons, awaiting death or deliverance. The class of people who escape the captivity of the papacy at the Sunday law, are represented by three tribes, and thus symbolize the threefold makeup of modern Babylon.
Lè Lèzetazini mete men ansanm ak Nasyonzini ak papote a nan lwa dimanch lan, gen yon gwoup moun ki te deja nan men papote a, epi ki alò “chape” anba men wa fo nò a. Moun sa yo te deja kenbe nan grif pouvwa papal la. Moun sa yo reprezante, nan fèt anivèsè Ewòd la, pa Jan Batis la, ki lè sa a te nan kaptivite kacho women yo, ap tann swa lanmò swa delivrans. Klas moun ki chape anba kaptivite papote a nan lwa dimanch lan, reprezante pa twa branch fanmi, e konsa yo senbolize konpozisyon twa fòm Babilòn modèn nan.
At that very time, the second voice of Revelation chapter eighteen, calls those people to flee out of Babylon, that they not partake of her judgments that are then to begin. That second voice, is the voice of Christ, but it represents the voice of the one hundred and forty-four thousand who are then proclaiming the third angels’ message with a loud voice. When those who escape the hand (a symbol of submission), they escape the hand of the counterfeit king of the north, and they then find the hand of the true king of the north.
Nan menm lè sa a, dezyèm vwa nan Revelasyon chapit dizwityèm nan rele pèp sa a pou yo soti kouri kite Babilòn, pou yo pa patisipe nan jijman li yo ki pral kòmanse lè sa a. Dezyèm vwa sa a se vwa Kris la, men li reprezante vwa san karannkatmil yo ki, nan moman sa a, ap pwoklame mesaj twazyèm zanj lan ak yon gwo vwa. Lè moun ki chape anba men an (yon senbòl soumèt), yo chape anba men fo wa nò a, epi lè sa a yo jwenn men vrè wa nò a.
At Mount Carmel the prophets of Baal were slain, and as the masculine false deity they represent the State, and the prophets of Ashtaroth represent the Church. Elijah slew the prophets of Baal, thus identifying the end of the sixth kingdom, though the religion of apostate Protestantism as represented by Salome, was still represented. Salome, Apostate Protestantism, as Salome, seduces Herod, and the ten kings agree to enter into a Church and State alliance with the eighth head, that was of the seven heads. Salome is the one who the incestuous Herod lusts after in his heart.
Sou Mòn Kamèl, yo te touye pwofèt Baal yo; epi, antanke fo dye maskilen an, yo reprezante Leta a, tandiske pwofèt Ashtaròt yo reprezante Legliz la. Eli te touye pwofèt Baal yo, konsa li te idantifye fen sizyèm wayòm nan, byenke relijyon pwotestantis apostazi a, jan Salome reprezante l la, te toujou la kòm yon reprezantasyon. Salome, Pwotestantis Apostazi a, antanke Salome, sedui Ewòd, epi dis wa yo dakò antre nan yon alyans ant Legliz ak Leta ak wityèm tèt la, ki te soti nan sèt tèt yo. Se Salome sila a Ewòd ensèsye a anvi nan kè li.
But I say unto you, That whosoever looketh on a woman to lust after her hath committed adultery with her already in his heart. Matthew 5:28.
Men, mwen menm, mwen di nou: nenpòt moun ki gade yon fanm avèk move dezi pou li, li deja fè adiltè avè l nan kè li. Matye 5:28.
Herod’s incestuous lust in his heart, joined their flesh together in his heart, and he therefore became one with Salome.
Move san kè Herod nan kè li, te mete kò yo ansanm nan kè li, e konsa li te vin fè youn ak Salome.
Therefore shall a man leave his father and his mother, and shall cleave unto his wife: and they shall be one flesh. Genesis 2:24.
Se poutèt sa, yon nonm va kite papa l ak manman l, epi l va kole ak madanm li; e yo va fè yon sèl chè. Jenèz 2:24.
At Herod’s birthday party, Herod and Salome became united, and Herod, who was typified by Ahab, is the head of the ten kings of the northern kingdom. At the soon coming Sunday law, the sixth kingdom of the earth beast ends when the horns that had become one horn representing the combination of the horns of Church and State (the image of the beast), is slain by Elijah. Salome then seduces Herod, becomes one with him, and convinces him to give half his kingdom (the world-wide State) to her mother (the world-wide Church). Salome has then taken control of Ahab and his ten tribes, for the ten kings all agree with each other.
Nan fèt anivèsè Ewòd la, Ewòd ak Salome te vin ini, e Ewòd, ki te yon tip Ahab, se tèt dis wa yo nan wayòm nò a. Nan lwa dimanch ki pral vini talè a, sizyèm wayòm bèt tè a fini lè kòn yo, ki te vin yon sèl kòn ki reprezante konbinezon kòn Legliz ak Leta yo (imaj bèt la), Eli touye l. Lè sa a, Salome sedui Ewòd, li vin fè youn avè l, epi li konvenk li bay mwatye wayòm li an (Leta mondyal la) bay manman li (Legliz mondyal la). Lè sa a, Salome pran kontwòl Ahab ak dis tribi li yo, paske dis wa yo tout dakò youn ak lòt.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:12, 13.
Epi dis kòn ou te wè yo se dis wa, ki poko resevwa okenn wayòm; men yo resevwa otorite kòm wa pandan yon sèl lè avèk bèt la. Yo gen yon sèl lide, epi yo va bay bèt la pouvwa ak fòs yo. Revelasyon 17:12, 13.
The beast they give their power and strength unto is the beast that the whore rides upon. The beast represents the character of the image, which is the combination of Church and State, with the woman (Church) in control of the relationship, for it is a Latin marriage, where the surname is the name of the wife, and where the woman rules over the man, in rebellion against the true marriage relationship.
Bèt yo bay pouvwa ak fòs yo a se bèt sou ki pwostitye a monte a. Bèt la reprezante karaktè imaj la, ki se konbinezon Legliz ak Leta, avèk fanm nan (Legliz la) k ap kontwole relasyon an, paske se yon maryaj latin, kote siyati a se non madanm nan, epi kote fanm nan ap domine sou gason an, nan rebelyon kont vrè relasyon maryaj la.
Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. Genesis 3:16.
Li di fanm nan: M ap ogmante anpil soufrans ou ak gwosès ou; se nan doulè ou pral fè pitit; dezi ou va pou mari ou, epi li menm va domine sou ou. Jenèz 3:16.
The ten kings are of one mind, and one heart.
Dis wa dis wa gen yon sèl lide, ak yon sèl kè.
“Revelation 17:13–14 quoted. ‘These have one mind.’ There will be a universal bond of union, one great harmony, a confederacy of Satan’s forces. ‘And shall give their power and strength unto the beast.’ Thus is manifested the same arbitrary, oppressive power against religious liberty, freedom to worship God according to the dictates of conscience, as was manifested by the papacy, when in the past it persecuted those who dared to refuse to conform with the religious rites and ceremonies of Romanism.
«Révélation 17:13–14 cité. “Ceux-ci ont une même pensée.” Il y aura un lien universel d’union, une grande harmonie, une confédération des forces de Satan. “Et donneront leur puissance et leur autorité à la bête.” Ainsi se manifeste la même puissance arbitraire et oppressive contre la liberté religieuse, la liberté d’adorer Dieu selon les dictées de la conscience, telle qu’elle fut manifestée par la papauté, lorsqu’autrefois elle persécutait ceux qui osaient refuser de se conformer aux rites et cérémonies religieuses du romanisme.»
“In the warfare to be waged in the last days there will be united, in opposition to God’s people, all the corrupt powers that have apostatized from allegiance to the law of Jehovah. In this warfare the Sabbath of the fourth commandment will be the great point at issue; for in the Sabbath commandment the great Law-giver identifies Himself as the Creator of the heavens and the earth.” The Seventh-day Adventist Bible Commentary, 983.
“Nan lagè ki pral mennen nan dènye jou yo, tout pouvwa kòwonpi ki te fè apostazi, ki vire do bay fidelite anvè lalwa Jewova a, pral ini ansanm pou yo opoze ak pèp Bondye a. Nan lagè sa a, Saba katriyèm kòmandman an pral gwo pwen ki an kestyon an; paske nan kòmandman Saba a, gran Donatè Lalwa a idantifye tèt Li kòm Kreyatè syèl la ak tè a.” The Seventh-day Adventist Bible Commentary, 983.
The ten kings, whose leader is Ahab, or Herod, have been seduced by Salome, the daughter of Herodias. The United Nations, who at the Sunday law is seduced by Salome, the false religion of apostate Protestantism, and who was formerly the sixth kingdom of Bible prophecy, takes control of the kingdom of ten kings, who all agree to give half their kingdom unto the religion of Catholicism. They make this unanimous decision, for all the kings were seduced by Salome’s seductive dance. They agree to place their united strength into the work of killing those represented by John the Baptist.
Dis wa yo, chèf yo se Akab, oswa Ewòd, Salome, pitit fi Ewodyad, te sedui yo. Nasyonzini an, ki lè lwa dimanch lan vini Salome sedui li, sa vle di fo relijyon Pwotestantis aposta a, e ki te deja sizyèm wayòm nan pwofesi Bib la, pran kontwòl wayòm dis wa yo, ki tout dakò bay mwatye wayòm pa yo bay relijyon Katolik la. Yo pran desizyon sa a ansanm ak yon sèl konsantman, paske tout wa yo te sedui pa dans sediktè Salome a. Yo dakò mete fòs ini yo nan travay touye sila yo Jan Batis reprezante yo.
The beast (the United Nations) is governed by a premier king (the daughter of Jezebel). Jezebel had directed her daughter to initiate the adulterous and incestuous relationship with Herod and the other kings, for she is the mother of harlots. She is the pimp of her own daughter. Herod, Ahab and the United Nations were seduced by the false prophet, who is the United States. The United States, ceases to be the sixth kingdom when the prophets of Baal were slain, and the prophets of Ashtaroth (Salome) immediately become the governing power of the seventh kingdom, as it duplicates in the world, what it just accomplished in the United States.
Bèt la (Nasyonzini an) ap dirije pa yon wa prensipal (pitit fi Jezabèl la). Jezabèl te bay pitit fi li a lòd pou l inisye relasyon adiltè ak ensès sa a avèk Ewòd ak lòt wa yo, paske se li menm ki manman jennès yo. Se li menm ki soutnè pwòp pitit fi pa li. Ewòd, Akab ak Nasyonzini an te sedui pa fo pwofèt la, ki se Etazini. Etazini sispann vin sizyèm wayòm nan lè pwofèt Baal yo te touye, epi pwofèt Astarté yo (Salome) vin tounen tousuit pouvwa k ap dirije setyèm wayòm nan, pandan li repwodui nan mond lan sa li sot akonpli Ozetazini.
The beast is the kings who are in a relationship with the whore’s daughter, and the whore is the woman that rules over the beast. Jesus illustrates the end of a thing, with the beginning of a thing. Just as Revelation chapter seventeen’s illustration of eight kingdoms unsealed the eight kingdoms of Daniel chapter two, the beast and the woman that rides upon the beast unseals another prophetic truth, that is based upon the first representing the last.
Bèt la se wa yo ki nan yon relasyon ak pitit fi jennès la, epi jennès la se fanm ki ap gouvène sou bèt la. Jezi ilistre fen yon bagay avèk kòmansman yon bagay. Menm jan ilistrasyon uit wayòm ki nan Revelasyon chapit disèt la te devwale uit wayòm ki nan Danyèl chapit de a, konsa bèt la ak fanm ki chita sou bèt la devwale yon lòt verite pwofetik, ki baze sou prensip kote premye a reprezante dènye a.
Revelation chapter seventeen is the last reference to the kingdoms of Bible prophecy, and therefore demands that Daniel chapter two, which is the first reference to the kingdoms of Bible prophecy, of prophetic necessity must also represent eight kingdoms, of which the eighth kingdom was of the seven. So too, the judgment of the woman and the beast she rides upon in chapter seventeen, must be represented in the first judgment of the whore in 1798.
Chapit disèt nan Revelasyon se dènye referans sou wayòm yo nan pwofesi biblik la; se poutèt sa, pa nesesite pwofetik, Danyèl chapit de, ki se premye referans sou wayòm yo nan pwofesi biblik la, dwe reprezante tou uit wayòm, pami yo wityèm wayòm nan te soti nan sèt yo. Menm jan an tou, jijman fanm nan ak bèt li monte sou li a nan chapit disèt la, dwe reprezante nan premye jijman pwostitye a an 1798.
The angel informed John at the opening of chapter seventeen, that he was going to show the judgment of the great whore and of the beast she rides upon. The first time the whore was judged has been correctly understood as 1798 when the papacy received its deadly wound, and the time of the end arrived. Yet when a “time of the end” is represented in prophetic history there are always two waymarks symbolized by people. The birth of Aaron and his brother Moses was the time of the end in that history. Those two waymarks typified the birth of John the Baptist, and sixth months later his cousin Jesus, thus marking the time of the end for that history. At the end of the seventy-year captivity, which typifies the time of the end in 1798, Darius and his nephew Cyrus are the two waymarks of the time of the end. Together, they typify Reagan and Bush the first, in the time of the end of 1989.
Zanj lan te fè Jan konnen nan kòmansman chapit disèt la, li t ap montre l jijman gwo pwostitiye a ak bèt li monte sou li a. Premye fwa yo te jije pwostitiye a, yo byen konprann sa kòm ane 1798, lè papote a te resevwa blesi mòtèl li a, epi tan lafen an te rive. Men, lè yon “tan lafen” reprezante nan istwa pwofetik, toujou gen de repè ki senbolize pa moun. Nesans Arawon ak frè li Moyiz te tan lafen an nan istwa sa a. De repè sa yo te tipifye nesans Jan Batis la, epi sis mwa apre sa, kouzen li Jezi, konsa yo te make tan lafen an pou istwa sa a. Nan fen kaptivite swasanndizan an, ki tipifye tan lafen an nan 1798, Dariyis ak neve li Siris se de repè tan lafen an. Ansanm, yo tipifye Reagan ak premye Bush la, nan tan lafen ane 1989 la.
1798, which was the time of the end when the book of Daniel was unsealed in Millerite history, identified the prophetic death of the political element of the beast of Catholicism. Napoleon’s general Berthier walked right into the Vatican, arrested the pope and ended the political authority of the beast of Catholicism. A year later, in 1799, the woman who had ridden that beast through the centuries, represented by the pope, died in captivity. The judgment of the whore, includes the judgment upon the beast she employed to govern the nations. Revelation chapter seventeen identifies both the judgment of the beast, and also the whore who rules over and rides upon the beast.
An 1798, ki te tan fen an lè liv Dànyèl la te vin louvri nan istwa Milerit la, make lanmò pwofetik eleman politik bèt Katolis la. Jeneral Napoléon an, Berthier, te antre dirèkteman nan Vatikan an, li arete pap la epi li mete fen nan otorite politik bèt Katolis la. Yon ane apre, an 1799, fanm ki te monte sou bèt sa a pandan tout syèk yo, fanm pap la te reprezante a, te mouri an kaptivite. Jijman pwostitye a gen ladan tou jijman sou bèt li te sèvi avè l pou gouvène nasyon yo. Chapit disèt nan Revelasyon idantifye ni jijman bèt la, ni pwostitye a tou ki ap domine sou bèt la epi ki monte sou li.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
« Le monde est rempli de tempête, de guerre et de discorde. Pourtant, sous un seul chef — la puissance papale — les peuples s’uniront pour s’opposer à Dieu dans la personne de Ses témoins. » Testimonies, volume 7, 182.
The eighth head, that is of the seven, is the papal power that reigns over the beast that is made up of ten kings who are governed by the daughter of the whore who rides upon the beast. The elements of the eighth kingdom, that is of the seven must be seen in the eighth and last president, who is of the seven presidents, when the image of the beast is formed within the United States. The combination of the apostate horns of Republicanism and Protestantism must have a “head” that rules over the image of the beast, and that ruler will be a dictator extraordinaire.
Wityèm tèt la, ki soti nan sèt yo, se pouvwa papal la ki ap gouvène sou bèt la ki fòme ak dis wa ke pitit fi jennès la, ki monte sou bèt la, ap dirije. Eleman wityèm wayòm nan, ki soti nan sèt yo, dwe parèt nan wityèm ak dènye prezidan an, ki soti nan sèt prezidan yo, lè imaj bèt la fòme anndan Etazini. Konbinezon kòn aposta Repiblikanis ak Pwotestan yo dwe genyen yon “tèt” k ap gouvène sou imaj bèt la, e chèf sa a pral yon diktatè san parèy.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik k ap vini an.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Yon Kantik oswa Sòm Asaf. Pa rete an silans, o Bondye; pa kenbe lapè ou, epi pa rete trankil, o Bondye. Paske, gade, lènmi ou yo ap fè dezòd; e sila yo ki rayi ou yo leve tèt yo. Yo fè konplo avèk riz kont pèp ou a, epi yo pran konsèy kont sila yo ou kache yo. Yo di: Vini, ann disparèt yo pou yo pa yon nasyon ankò; pou non Izrayèl pa rete nan memwa ankò. Paske yo pran konsèy ansanm avèk yon sèl santiman; yo fè alyans kont ou: tant Edòm yo ak Izmayelit yo; Moab ak Ajaren yo; Gebal, Amon ak Amalèk; Filisten yo ansanm ak moun lavil Tir yo; Asiri tou mete tèt li avèk yo: yo bay pitit Lòt yo sekou. Sela. Sòm 83:1–8.