The collapse of the Democratic party in the United States is a specific subject of biblical prophecy. It is one of the prophetic characteristics associated with the eighth and last president of the United States. It is associated with the prophetic dynamics of making the eighth president, who is of the seven, the head of the image of the beast. The image of the beast in the world is twofold, yet threefold. It is twofold in that it represents a combination of Church and State, but its threefold, for it is made up of ten kings (statecraft), that is directed by the premier king (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, that is of the seven.
Efondreman Pati Demokrat la Ozetazini se yon sijè espesifik nan pwofesi biblik la. Li se youn nan karakteristik pwofetik ki asosye ak wityèm ak dènye prezidan Ozetazini an. Li asosye ak dinamik pwofetik ki fè wityèm prezidan an, ki soti nan sèt yo, vin tèt imaj bèt la. Imaj bèt la nan lemonn se de-fwa, men li se tou twa-fwa. Li se de-fwa nan sans li reprezante yon konbinezon Legliz ak Leta, men li se twa-fwa, paske li fòme ak dis wa (zafè leta), epi premye wa a (zafè legliz) ap dirije li. Bèt sa a yon sèl tèt monte sou li epi gouvène sou li, sètadi wityèm tèt la, ki soti nan sèt yo.
The image of the beast in the United States is twofold, yet threefold. It is twofold in that it represents a combination of church and state, but its threefold, for it is made up with an apostate Republican horn (statecraft), that is directed by an apostate Protestant horn (churchcraft). That beast is ridden upon and reigned over by one head, that is the eighth head, which is of the seven.
Imaj bèt la Ozetazini gen de aspè, men tou li gen twa aspè. Li gen de aspè nan sans li reprezante yon konbinezon legliz ak leta; men li gen twa aspè, paske li fòme ak yon kòn Repibliken aposta (atitid leta), ki dirije pa yon kòn Pwotestan aposta (atitid legliz). Bèt sa a monte sou li epi li gouvène pa yon sèl tèt, sètadi wityèm tèt la, ki soti nan sèt yo.
The head, in either case, is a full-blown dictator. The environment where his dictatorship is clearly illustrated is the line of the history when the earth beast speaks as a dragon, for “speaking” is the primary characteristic of the earth beast. It spoke in 1776, 1789, 1798, 1863, 2001, 2021 and it is about to speak again when the image is fully formed at the soon-coming Sunday law.
Tèt la, nan toude ka yo, se yon diktatè nèt ale. Kontèks kote diktati li a parèt klèman se sou liy listwa kote bèt tè a pale tankou yon dragon, paske “pale” se karakteristik prensipal bèt tè a. Li te pale an 1776, 1789, 1798, 1863, 2001, 2021, epi li prèt pou l pale ankò lè imaj la fin fòme nèt anba lwa dimanch k ap vini byento an.
In the days of Paul, the mystery of iniquity, which was the papal power, was already at work, but it was being restrained by the dragon of pagan Rome. In 1798 and 1799, the dragon removed the man of sin from power, but in 1989, the pope of Rome defeated the dragon of the Soviet Union. The entire prophetic history, all the way to the end, portrays the papacy as in a warfare with the dragon. The pope of Rome is the despot who is to be lifted up as the head of the evil confederacy of the threefold union of the dragon, the beast and the false prophet in the last days. Sister White said “under one head, the papal power,” and the Psalmist also identifies the ten kings lifting up the eighth head, that is of the seven.
Nan jou Pòl yo, mistè mechanste a, ki te pouvwa papal la, te deja ap travay; men dragon Wòm payen an t ap kenbe l an fren. An 1798 ak 1799, dragon an te wete nonm peche a sou pouvwa a; men an 1989, pap Wòm nan te bat dragon Inyon Sovyetik la. Tout istwa pwofetik la, jouk rive nan fen an, prezante papote a kòm li nan yon lagè ak dragon an. Pap Wòm nan se despòt ki dwe leve kòm tèt konfederasyon mechan an nan inyon trip la—dragon an, bèt la, ak fo pwofèt la—nan dènye jou yo. Sè White te di: “anba yon sèl tèt, pouvwa papal la,” epi Salmis la tou idantifye dis wa yo kòm sa k ap leve wityèm tèt la, ki soti nan sèt yo.
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. Psalms 83:2–4.
Paske, gade, lènmi ou yo ap fè gwo dezòd; e moun ki rayi ou yo leve tèt yo. Yo fè konplo avèk riz kont pèp ou a, e yo pran konsèy kont sila yo ou sere yo. Yo di: Vini non, annou detwi yo pou yo pa yon nasyon ankò; pou non Izrayèl pa rete ankò nan souvni. Sòm 83:2–4.
When the United States forms an image of the beast, it will be threefold in nature, and also twofold. It will be a twofold combination of churchcraft and statecraft, but that political system will be reigned over by one head. The eighth president will reign over and ride the image of the beast. The eighth president, who is of the seven previous presidents, is the last president of “the sixth” kingdom of Bible prophecy, and he received his deadly wound as “the sixth” president.
Lè Etazini fòme yon imaj bèt la, li pral gen yon nati trip, epi tou yon nati doub. Li pral yon konbinezon doub ant atizay legliz ak atizay leta, men sistèm politik sa a pral dirije anba yon sèl tèt. Wityèm prezidan an pral gouvène epi monte sou imaj bèt la. Wityèm prezidan an, ki sòti nan sèt prezidan anvan yo, se dènye prezidan “sizyèm” wayòm pwofesi biblik la, epi li te resevwa blesi mòtèl li antanke “sizyèm” prezidan an.
The prophetic man of sin has been in a war with the dragon for his entire history. Donald Trump is the rich king that stirred up the dragon of globalism, and he has been in a political, social and philosophical war with the dragon powers ever since he first announced his intent to run for president on June 16, 2015, at the Trump Tower in New York City, the very city where the Twin Towers came down on September 11, 2001, and the city where the Freedom Tower, that replaced the Twin Towers was dedicated on November 3, 2014.
Nonm pwofetik peche a te nan lagè ak dragon an pandan tout listwa li. Donald Trump se wa rich la ki leve dragon mondyalis la, epi li nan yon lagè politik, sosyal ak filozofik ak pouvwa dragon an depi lè li te premye anonse entansyon li pou l kandida pou prezidan, nan dat 16 jen 2015, nan Trump Tower nan Vil Nouyòk, menm vil kote Twin Towers yo te tonbe nan 11 septanm 2001, e vil kote Freedom Tower la, ki te ranplase Twin Towers yo, te konsakre nan 3 novanm 2014.
At the soon coming Sunday law, the marriage between Christ and the one hundred and forty-four thousand is consummated, and the fornication between the whore of Rome and the kings of the earth is consummated in a counterfeit marriage. At that Sunday law the twins from the garden of Eden are both lifted up, and also simultaneously attacked by a counterfeit. Those twin institutions are marriage and the seventh-day Sabbath.
Nan lwa dimanch k ap vini talè a, maryaj ant Kris ak san karannkat mil yo rive nan akonplisman li, epi fònikasyon ant pwostitye Wòm nan ak wa latè yo rive nan akonplisman li nan yon maryaj kontrefè. Nan lwa dimanch sa a, de enstitisyon marasa ki soti nan jaden Edèn nan toude leve anlè, epi an menm tan yo sibi yon atak pa yon kontrefason. De enstitisyon marasa sa yo se maryaj ak Saba setyèm jou a.
“When the Pharisees afterward questioned Him concerning the lawfulness of divorce, Jesus pointed His hearers back to the marriage institution as ordained at creation. ‘Because of the hardness of your hearts,’ He said, Moses ‘suffered you to put away your wives: but from the beginning it was not so.’ Matthew 19:8. He referred them to the blessed days of Eden, when God pronounced all things ‘very good.’ Then marriage and the Sabbath had their origin, twin institutions for the glory of God in the benefit of humanity. Then, as the Creator joined the hands of the holy pair in wedlock, saying, A man shall ‘leave his father and his mother, and shall cleave unto his wife: and they shall be one’ (Genesis 2:24), He enunciated the law of marriage for all the children of Adam to the close of time. That which the Eternal Father Himself had pronounced good was the law of highest blessing and development for man.” Thoughts From the Mount of Blessings, 63.
“Lè Farizyen yo te vin poze L kesyon apre sa konsènan si divòs te legal, Jezi te fè moun ki t ap koute L yo retounen sou enstitisyon maryaj la jan li te tabli depi nan kreyasyon an. Li te di: ‘Se poutèt di kè nou,’ Moyiz ‘te pèmèt nou voye madanm nou ale; men depi nan kòmansman an sa pa t konsa.’ Matye 19:8. Li te fè yo sonje jou beni Éden yo, lè Bondye te deklare tout bagay ‘trè bon.’ Se lè sa a maryaj ak Saba a te pran nesans yo, de enstitisyon marasa pou laglwa Bondye ak pou byennèt limanite. Se lè sa a tou, lè Kreyatè a te mete men koup sen an ansanm nan maryaj, epi Li te di, Gason an va ‘kite papa l ak manman l, epi l ap mete tèt li kole ak madanm li; e yo toude va yon sèl chè’ (Jenèz 2:24), Li te pwoklame lwa maryaj la pou tout pitit Adan yo jouk nan fen tan an. Sa Papa Etènèl la Li menm te deklare bon an, se te lwa pi gwo benediksyon ak devlopman pou lòm.” Thoughts From the Mount of Blessings, 63.
The threefold union where apostate Protestantism, spiritualism and Catholicism join hands at the Sunday law is a counterfeit of the marriage in Eden where “the Creator joined the hands of the holy pair in wedlock.” At the Sunday law the twin institutions of Marriage and the Sabbath, are lifted up, and simultaneously desecrated. The history of the sealing began when the Twin Towers came down, and that history ends when the twin institutions of Marriage and the Sabbath are lifted up. In the midst of that history the Freedom Tower was dedicated in 2014, and Trump’s stirring up of globalism began at the Trump Tower in 2015.
Inyon twa pati kote Pwotestantis aposta, espiritis, ak Katolik mete men ansanm nan lwa dimanch lan se yon kontrefason maryaj ki te fèt nan Edenn nan, kote “Kreyatè a te mete men koup sen an ansanm nan maryaj.” Nan lwa dimanch lan, de enstitisyon jimo yo, Maryaj ak Saba a, yo leve yo anlè, epi an menm tan yo pwofane yo. Istwa sele a te kòmanse lè De Gwo Tou yo te tonbe, epi istwa sa a fini lè de enstitisyon jimo yo, Maryaj ak Saba a, leve anlè. Nan mitan istwa sa a, yo te dedye Tou Libète a an 2014, epi mouvman Trump pou brase moute mondyalis la te kòmanse nan Tou Trump la an 2015.
The Twin Towers were brought down as a rebuke of the globalists’ love of money, and the Freedom Tower is a representation of Nimrod’s rebellion against the God of Heaven and the judgment He had brought with the flood, just as the Freedom Tower is a symbol against God’s judgment of September 11, 2001.
De gwo Touwon yo te fè tonbe kòm yon reprimand pou lanmou mondyalis yo gen pou lajan, e Touwon Libète a se yon reprezantasyon rebelyon Nimwòd kont Bondye ki nan syèl la ak jijman Li te pote pa delij la, menm jan Touwon Libète a se yon senbòl kont jijman Bondye nan 11 septanm 2001.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Yon lè, pandan m te nan vil Nouyòk, nan moman lannuit yo, yo te rele m pou m gade bilding ki t ap monte etaj sou etaj anlè, rive jis nan syèl la. Yo te garanti bilding sa yo kòm bilding ki pa ka pran dife, epi yo te bati yo pou fè pwopriyetè yo ak konstriktè yo jwenn glwa. Pi wo toujou, e toujou pi wo, bilding sa yo t ap monte, e yo te sèvi ak materyèl ki te pi koute chè yo ladan yo. Moun bilding sa yo te pou yo a pa t ap mande tèt yo: ‘Ki jan nou ka pi byen glorifye Bondye?’ Senyè a pa t nan panse yo.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Mwen te panse: ‘O, si moun sa yo k ap envesti mwayen yo konsa te kapab wè chemen yo jan Bondye wè l la! Yo ap anpile bèl bilding ki grandyoz, men ala moun ki gen pouvwa sou linivè a wè planifikasyon ak konbinezon yo kòm bagay ki san sajès. Yo pa ap etidye ak tout fòs kè ak lespri yo kijan yo ka bay Bondye glwa. Yo pèdi sa devan je yo, sa ki se premye devwa lèzòm.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.” Testimonies, volume 9, 12.
“Pandan gwo bilding sa yo t ap monte, pwopriyetè yo t ap rejwi ak yon ògèy anbisye, paske yo te gen lajan pou sèvi pou satisfè pwòp tèt yo epi pou pwovoke jalouzi vwazen yo. Anpil nan lajan yo te envesti konsa a te jwenn pa ekzasyon, lè yo t ap kraze pòv yo anba pye. Yo te bliye ke nan syèl la yo kenbe kont sou chak tranzaksyon biznis; chak mache enjis, chak zak fwod, la yo anrejistre li. Tan an ap vini kote, nan fwod yo ak awogans yo, lèzòm pral rive nan yon pwen Seyè a p ap pèmèt yo depase, epi yo pral aprann ke gen yon limit nan pasyans Jewova.” Testimonies, volim 9, 12.
The rebellion represented by Nimrod’s tower was against God’s recent judgment of the Flood, and it typified the rebellion of the globalist bankers against the recent judgment of God. Freedom as defined in the globalist dictionary is quite contrary to biblical freedom. Freedom in the dictionary of the dragon is licentiousness, symbolized by the immorality of the French Revolution.
Rebelyon ki te reprezante pa gwo fò won Nimwòd la te yon rebelyon kont jijman resan Bondye te fè pa mwayen Delij la, e li te prefigire rebelyon banje mondyalis yo kont jijman resan Bondye a. Libète jan yo defini l nan diksyonè mondyalis la ale nèt ale kont libète biblik la. Libète nan diksyonè dragon an se lisans dezòdone, ki senbolize pa imoralite Revolisyon fransè a.
“‘The great city’ in whose streets the witnesses are slain, and where their dead bodies lie, is ‘spiritually’ Egypt. Of all nations presented in Bible history, Egypt most boldly denied the existence of the living God and resisted His commands. No monarch ever ventured upon more open and highhanded rebellion against the authority of Heaven than did the king of Egypt. When the message was brought him by Moses, in the name of the Lord, Pharaoh proudly answered: ‘Who is Jehovah, that I should hearken unto His voice to let Israel go? I know not Jehovah, and moreover I will not let Israel go.’ Exodus 5:2, A.R.V. This is atheism, and the nation represented by Egypt would give voice to a similar denial of the claims of the living God and would manifest a like spirit of unbelief and defiance. ‘The great city’ is also compared, ‘spiritually,’ to Sodom. The corruption of Sodom in breaking the law of God was especially manifested in licentiousness. And this sin was also to be a pre-eminent characteristic of the nation that should fulfill the specifications of this scripture.
“‘Gwo vil la’ kote yo touye temwen yo nan lari li yo, e kote kadav yo rete kouche, se ‘espirityèlman’ Ejip. Pami tout nasyon yo prezante nan istwa Bib la, Ejip se peyi ki te pi odasyezman nye egzistans Bondye vivan an epi ki te reziste kòmandman Li yo. Pa t janm gen okenn monak ki te oze fè yon rebelyon pi ouvèt e pi awogan kont otorite Syèl la pase wa Ejip la. Lè Moyiz te pote mesaj la ba li nan non Seyè a, Farawon te reponn avèk ògèy: ‘Ki moun Jewova ye, pou m ta koute vwa Li pou m kite Izrayèl ale? Mwen pa konnen Jewova, e anplis mwen p ap kite Izrayèl ale.’ Exodus 5:2, A.R.V. Sa se ateyis; epi nasyon Ejip la reprezante a t ap fè tande yon menm kalite refi devan dwa Bondye vivan an genyen pou reklame obeyisans, epi li t ap manifeste yon menm lespri enkredilite ak defi. ‘Gwo vil la’ konpare tou, ‘espirityèlman,’ ak Sodòm. Koripsyon Sodòm nan vyole lalwa Bondye a te parèt sitou nan debòch. E peche sa a tou te gen pou l tounen yon karakteristik prensipal nan nasyon ki ta akonpli preskripsyon ekriti sa a.”
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.
“Dapre pawòl pwofèt la, donk, yon ti kras anvan ane 1798, yon pouvwa ki soti nan Satan e ki gen karaktè satanik t ap leve pou fè lagè kont Bib la. E nan peyi kote temwayaj de temwen Bondye yo t ap fèmen bouch konsa, ateyis Farawon an ak imoralite Sodòm nan t ap parèt aklè.”
“This prophecy has received a most exact and striking fulfillment in the history of France. During the Revolution, in 1793, ‘the world for the first time heard an assembly of men, born and educated in civilization, and assuming the right to govern one of the finest of the European nations, uplift their united voice to deny the most solemn truth which man’s soul receives, and renounce unanimously the belief and worship of a Deity.’—Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17. . ..
«Pwofesi sa a te resevwa yon akonplisman ki pi egzak e frapan nan listwa Lafrans. Pandan Revolisyon an, an 1793, “mond lan, pou premye fwa, tande yon asanble gason, ki te fèt e ki te resevwa edikasyon nan sivilizasyon, epi ki t ap pran sou yo dwa pou gouvène youn nan pi bèl nasyon Ewòp yo, leve vwa ini yo pou yo demanti verite ki pi solanèl nanm lòm resevwa a, epi renonse avèk inanimite a lafwa ak adorasyon yon Bondye.” —Sir Walter Scott, Life of Napoleon, vol. 1, ch. 17....»
“France presented also the characteristics which especially distinguished Sodom. During the Revolution there was manifest a state of moral debasement and corruption similar to that which brought destruction upon the cities of the plain. And the historian presents together the atheism and the licentiousness of France, as given in the prophecy: ‘Intimately connected with these laws affecting religion, was that which reduced the union of marriage—the most sacred engagement which human beings can form, and the permanence of which leads most strongly to the consolidation of society—to the state of a mere civil contract of a transitory character, which any two persons might engage in and cast loose at pleasure…. If fiends had set themselves to work to discover a mode of most effectually destroying whatever is venerable, graceful, or permanent in domestic life, and of obtaining at the same time an assurance that the mischief which it was their object to create should be perpetuated from one generation to another, they could not have invented a more effectual plan that the degradation of marriage…. Sophie Arnoult, an actress famous for the witty things she said, described the republican marriage as ‘the sacrament of adultery.’”—Scott, vol. 1, ch. 17.” The Great Controversy, 269, 270.
«La France manifesta également les caractéristiques qui distinguaient particulièrement Sodome. Pendant la Révolution, il se révéla un état d’abaissement moral et de corruption semblable à celui qui attira la destruction sur les villes de la plaine. Et l’historien présente ensemble l’athéisme et la licence de la France, tels qu’ils sont donnés dans la prophétie : “Étroitement liée à ces lois touchant la religion, il y eut celle qui réduisit l’union du mariage — l’engagement le plus sacré que des êtres humains puissent contracter, et dont la permanence contribue le plus puissamment à la consolidation de la société — à l’état d’un simple contrat civil de caractère transitoire, que deux personnes quelconques pouvaient conclure et rompre à leur gré…. Si des démons s’étaient mis à l’œuvre pour découvrir un moyen de détruire de la manière la plus efficace tout ce qu’il y a de vénérable, de gracieux ou de permanent dans la vie domestique, tout en obtenant en même temps l’assurance que le mal qu’ils avaient pour dessein de créer se perpétuerait d’une génération à l’autre, ils n’auraient pu inventer de plan plus efficace que l’avilissement du mariage…. Sophie Arnoult, une actrice célèbre par ses traits d’esprit, décrivit le mariage républicain comme ‘le sacrement de l’adultère.’” — Scott, vol. 1, ch. 17.» The Great Controversy, 269, 270.
The Freedom Tower in New York City that was dedicated in 2014, represents not only the rebellion of Nimrod’s tower, but it is also the symbol of the globalists definition of freedom, as manifested in the promotion of the licentious LGBTQ+ movement, that represents rebellion against God’s law. True freedom is just the opposite of what that tower represents, but a classic work of deception employed by the followers of the dragon, is to redefine words and phrases to produce incorrect conclusions. The dragon is the classic attorney, and he is the word-smith that twists language to produce wicked outcomes. But the true meaning of the word “freedom”, is not the freedom that is represented by the anarchy of Antifa, or the licentiousness symbolized by the revolution in France.
Tow Libète a nan Vil New York, ki te dedye an 2014, reprezante pa sèlman rebelyon gwo fò won Nimwòd la, men li se tou senbòl definisyon globalis yo bay mo libète a, jan sa parèt nan pwomosyon mouvman debòch LGBTQ+ a, ki reprezante rebelyon kont lwa Bondye. Vrè libète a se egzak opoze sa gwo fò won sa a reprezante, men youn nan mwayen twonpri klasik disip dragon an sèvi avè l, se redefini mo ak ekspresyon pou pwodui konklizyon ki pa kòrèk. Dragon an se avoka pa ekselans lan, e se li menm ki mèt fòje mo pou tòde langaj la afin de pwodui rezilta mechan. Men vrè sans mo “libète” a, se pa libète dezòd Antifa a reprezante a, ni debòch revòlisyon an Frans lan senbolize a.
“Every soul that refuses to give himself to God is under the control of another power. He is not his own. He may talk of freedom, but he is in the most abject slavery. He is not allowed to see the beauty of truth, for his mind is under the control of Satan. While he flatters himself that he is following the dictates of his own judgment, he obeys the will of the prince of darkness. Christ came to break the shackles of sin-slavery from the soul. ‘If the Son therefore shall make you free, ye shall be free indeed.’ ‘The law of the Spirit of life in Christ Jesus’ sets us ‘free from the law of sin and death.’ Romans 8:2.
“Nenpòt nanm ki refize bay tèt li bay Bondye anba kontwòl yon lòt pouvwa. Li pa pou tèt pa l. Li ka pale de libète, men li nan esklavaj ki pi abjè a. Yo pa pèmèt li wè bèlte verite a, paske lespri li anba kontwòl Satan. Pandan li ap fè tèt li kwè li ap swiv enjonksyon pwòp jijman pa l, li obeyi volonte prens fènwa a. Kris te vini pou kraze chenn esklavaj peche yo sou nanm nan. ‘Si donk Pitit la va fè nou lib, nou va lib vre.’ ‘Lwa Lespri lavi a nan Kris Jezi’ rann nou ‘lib anba lwa peche ak lanmò a.’ Women 8:2.”
“In the work of redemption there is no compulsion. No external force is employed. Under the influence of the Spirit of God, man is left free to choose whom he will serve. In the change that takes place when the soul surrenders to Christ, there is the highest sense of freedom. The expulsion of sin is the act of the soul itself. True, we have no power to free ourselves from Satan’s control; but when we desire to be set free from sin, and in our great need cry out for a power out of and above ourselves, the powers of the soul are imbued with the divine energy of the Holy Spirit, and they obey the dictates of the will in fulfilling the will of God.” The Desire of Ages, 466.
“Nan travay redanmsyon an pa gen okenn kontrent. Yo pa sèvi ak okenn fòs ekstèn. Anba enfliyans Lespri Bondye a, moun rete lib pou chwazi kiyès li vle sèvi. Nan chanjman ki fèt lè nanm nan rann tèt li bay Kris la, gen pi gwo sans libète a. Chasman peche a se aksyon pwòp nanm nan menm. Se vre, nou pa gen okenn pouvwa pou delivre tèt nou anba kontwòl Satan; men lè nou anvi yo mete nou lib anba peche, epi nan gran bezwen nou an nou rele pou yon pouvwa ki deyò de nou e ki pi wo pase nou, pouvwa nanm nan yo vin ranpli ak enèji diven Lespri Sen an, epi yo obeyi kòmandman volonte a nan akonpli volonte Bondye.” The Desire of Ages, 466.
The freedom represented by the Freedom Tower, was the licentiousness of the French Revolution and the rebellion of Nimrod. The very next year at the Trump Tower, the richest president since 1989 announced his candidacy that would stir up the globalists. That same year gay marriage was approved at the federal level in the United States, as it had been in the revolution in France when they changed marriage into “a mere civil contract of a transitory character.”
Libète Freedom Tower la te reprezante a, se te lisans Revolisyon fransè a ak rebelyon Nimwòd la. Ane annapre a, nan Trump Tower, prezidan ki pi rich depi 1989 lan te anonse kandidati li, ki t ap soulve globalis yo. Menm ane sa a, maryaj omoseksyèl te apwouve nan nivo federal Ozetazini, menm jan sa te fèt nan revolisyon an Frans lè yo te chanje maryaj pou fè l tounen “yon senp kontra sivil ki gen yon karaktè pasajè.”
The war between the dragon, and the richest president was initiated. The destruction of the Twin Towers by the touch of God’s power marked the beginning of the sealing time and the arrival of the bottomless pit beast of Islam. At the dedication of the Freedom Towers in the midst of that prophetic history, the arrival of the bottomless pit beast of Atheism is marked. Now, the fall of the twin institutions of Sabbath and marriage, that were set in place in the Garden of Eden, mark the conclusion of the sealing time and the arrival of the third, Catholic beast from the bottomless pit.
Lagè ant dragon an ak prezidan ki pi rich la te inisye. Destriksyon Twin Towers yo pa manyen pouvwa Bondye te make kòmansman tan sele a ak rive bèt Islam lan ki soti nan twou san fon an. Nan dedikasyon Freedom Towers yo nan mitan istwa pwofetik sa a, rive bèt Ateyis la ki soti nan twou san fon an make. Kounye a, tonbe de enstitisyon jimo yo, Saba a ak maryaj la, ki te etabli nan Jaden Edenn nan, make konklizyon tan sele a ak rive twazyèm bèt la, bèt Katolik la, ki soti nan twou san fon an.
On November 3, 2020 Trump received a deadly political wound as the papacy received a deadly wound in 1798. The wound was delivered by literal France in 1798, and by spiritual France in 2020.
Nan dat 3 novanm 2020, Trump te resevwa yon blesi politik ki te mòtèl, menm jan papote a te resevwa yon blesi mòtèl an 1798. Se Lafrans literal ki te bay blesi a an 1798, epi se Lafrans espirityèl ki te bay li an 2020.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. Revelation 11:7, 8.
Epi lè yo va fin rann temwayaj yo, bèt ki ap monte soti nan twou san fon an va fè lagè kont yo, li va genyen batay la sou yo, epi li va touye yo. E kadav yo va rete kouche nan lari gwo vil la, vil yo rele nan sans espirityèl Sodòm ak Lejip la, kote tou Seyè nou an te kloure sou kwa a. Revelasyon 11:7, 8.
In The Great Controversy, Sister White identifies France as “the great city where our Lord was crucified”.
Nan Gwo Konfli a, Sè White idantifye Lafrans kòm “gwo vil la kote yo te kloure Seyè nou an sou kwa a”.
“According to the words of the prophet, then, a little before the year 1798 some power of satanic origin and character would rise to make war upon the Bible. And in the land where the testimony of God’s two witnesses should thus be silenced, there would be manifest the atheism of the Pharaoh and the licentiousness of Sodom.” The Great Controversy, 270.
«Daprè pawòl pwofèt la, donk, yon ti tan anvan ane 1798, yon pouvwa ki soti nan Satan e ki gen karaktè satanik t ap leve pou fè lagè kont Bib la. E nan peyi kote temwayaj de temwen Bondye yo t ap konsa fèmen bouch yo, yo t ap manifeste ateyis Farawon an ak dechennman moral Sodòm nan.» The Great Controversy, 270.
At the soon coming Sunday law in the United States the image of the beast will be fully formed, and those who have fully formed the image of Christ will be lifted up as God’s ensign. As an ensign they will uphold the seventh-day Sabbath, and represent Christ’s righteousness to the world. Christ’s righteousness is only accomplished by the combination of Divinity with humanity, and within this great truth, which is defined as a mystery, the institution of marriage is lifted up. The ensign represents the Sabbath and its twin institution of marriage.
Lè lwa dimanch k ap vini byento a pral tabli Ozetazini, imaj bèt la pral fin fòme nèt; epi sila yo ki te fin fòme imaj Kris la nèt pral leve kòm banyè Bondye. Antanke yon banyè, yo pral soutni Saba setyèm jou a, epi yo pral reprezante jistis Kris la devan lemonn. Jistis Kris la reyalize sèlman pa inyon Divinite ak limanite; epi andedan gwo verite sa a, ki defini kòm yon mistè, enstitisyon maryaj la leve byen wo. Banyè a reprezante Saba a ansanm ak enstitisyon jimo li a, maryaj.
For the husband is the head of the wife, even as Christ is the head of the church: and he is the saviour of the body. Therefore as the church is subject unto Christ, so let the wives be to their own husbands in everything. Husbands, love your wives, even as Christ also loved the church, and gave himself for it; That he might sanctify and cleanse it with the washing of water by the word, That he might present it to himself a glorious church, not having spot, or wrinkle, or any such thing; but that it should be holy and without blemish. So ought men to love their wives as their own bodies. He that loveth his wife loveth himself. For no man ever yet hated his own flesh; but nourisheth and cherisheth it, even as the Lord the church: For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:23–32.
Paske mari a se tèt madanm nan, menm jan Kris la se tèt legliz la; epi li menm se Sovè kò a. Se poutèt sa, menm jan legliz la soumèt devan Kris la, konsa tou, se pou madanm yo soumèt devan pwòp mari yo nan tout bagay. Mari yo, renmen madanm nou yo, menm jan Kris la tou te renmen legliz la, e li te bay tèt li pou li; pou l te ka sanktifye l epi pirifye l avèk beny dlo a pa mwayen pawòl la, pou l te ka prezante legliz la bay tèt li kòm yon legliz gloriye, san tach, ni pli, ni okenn lòt bagay konsa; men pou li ta sen e san defo. Konsa tou, gason yo dwe renmen madanm yo tankou pwòp kò pa yo. Moun ki renmen madanm li renmen tèt li. Paske pèsonn poko janm rayi pwòp chè li; men li nouri l e li pran swen li avèk tandrès, menm jan Seyè a fè pou legliz la. Paske nou se manm kò li, nan chè li, e nan zo li yo. Se poutèt sa yon gason va kite papa l ak manman l, epi li va kole ak madanm li, e yo toude va vin yon sèl chè. Sa a se yon gwo mistè; men mwen pale konsènan Kris la ak legliz la. Efezyen 5:23–32.
The ensign is a symbol of the twin institutions of the Sabbath and Marriage, and the marriage represents the combination of Divinity with humanity. The mystery of that marriage represents His church, which is His temple.
Drapo a se yon senbòl de enstitisyon jimo yo ki se Saba a ak Maryaj la, epi maryaj la reprezante inyon Divinite ak limanite. Mistè maryaj sa a reprezante legliz Li a, ki se tanp Li a.
“The tower was a symbol of the temple.” The Desire of Ages, 596.
“Gwo kay won an te yon senbòl tanp lan.” The Desire of Ages, 596.
At the beginning of the sealing time the Twin Towers came down, in the middle of the sealing time, two “towers” representing the process of separating two classes (for both horns), were identified, and at the end of the sealing time, the Twin Towers of God’s temple and Sabbath will be lifted up as an ensign to the Gentiles.
Nan kòmansman tan sele a, De Gwo Tou yo te tonbe; nan mitan tan sele a, yo te idantifye de “tou” ki reprezante pwosesis separasyon de klas (pou toude kòn yo); epi nan fen tan sele a, De Gwo Tou tanp Bondye a ak Saba a pral leve byen wo kòm yon banyè pou nasyon yo.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
For the day of the Lord of hosts shall be upon every one that is proud and lofty, and upon every one that is lifted up; and he shall be brought low: And upon all the cedars of Lebanon, that are high and lifted up, and upon all the oaks of Bashan, And upon all the high mountains, and upon all the hills that are lifted up, And upon every high tower, and upon every fenced wall, And upon all the ships of Tarshish, and upon all pleasant pictures. And the loftiness of man shall be bowed down, and the haughtiness of men shall be made low: and the Lord alone shall be exalted in that day. And the idols he shall utterly abolish. And they shall go into the holes of the rocks, and into the caves of the earth, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. In that day a man shall cast his idols of silver, and his idols of gold, which they made each one for himself to worship, to the moles and to the bats; To go into the clefts of the ragged rocks, for fear of the Lord, and for the glory of his majesty, when he ariseth to shake terribly the earth. Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of? Isaiah 2:12–22.
Paske jou Seyè ki gen tout lame yo ap tonbe sou tout moun ki gen ògèy e ki wo nan kè yo, sou tout moun ki leve tèt yo byen wo; y ap bese l. Li pral tonbe sou tout pye sèd Liban yo, ki wo e ki leve byen wo, sou tout pye chenn Bazan yo, sou tout gwo mòn yo, sou tout ti mòn ki leve byen wo yo, sou tout gwo fò won yo, sou tout miray ranpa yo, sou tout bato Tasis yo, ak sou tout bèl imaj yo. E wotè lèzòm ap bese, ògèy lèzòm ap fè yo desann ba; e sèl Seyè a va leve anlè nan jou sa a. E zidòl yo, li va disparèt yo nèt. Lè sa a, yo va antre nan twou wòch yo ak nan kav tè a, poutèt lakrentif pou Seyè a ak pou glwa grandè li, lè l leve pou l souke tè a avèk fòs. Nan jou sa a, moun va jete zidòl ajan yo ak zidòl lò yo, sa yo chak te fè pou tèt pa yo pou adore, bay rat avèg ak denichon; pou yo antre nan fant wòch yo ki dechire, poutèt lakrentif pou Seyè a ak pou glwa grandè li, lè l leve pou l souke tè a avèk fòs. Sispann mete konfyans nou nan moun, ki souf li nan twou nen li; paske ki valè li genyen pou yo ta konsidere l? Ezayi 2:12–22.
My goodness, and my fortress; my high tower, and my deliverer; my shield, and he in whom I trust; who subdueth my people under me. Psalms 144:2.
Bonte mwen, ak fòtrès mwen; gwo kay won wo mwen an, ak delivrans mwen; boukliye mwen, ak sila a nan li mwen mete konfyans mwen; ki soumèt pèp mwen an anba mwen. Sòm 144:2.