The northern kingdom represented the lower nature in the temple of mankind, it represented the body in the temple of the church, it represented the human flesh in the temple of Christ. Christ built every temple, and He laid every foundation, and the first stone in the Millerite temple was the doctrine of the “seven times,” which is represented by Ezekiel’s two sticks. In the rebellion of 1863, Laodicean Adventism rejected their prophetic “cornerstone”, which also occurred in the building of the earthly temple. The rejected stone was destined to be chosen at the conclusion of the temple erection, though it had been a stumbling stone for the entire construction period. Yet, the prophetic Word identifies that the rejected stone of stumbling will ultimately become the head of the corner.
Wayòm nò a te reprezante nati ki pi ba a nan tanp limanite a; li te reprezante kò a nan tanp legliz la; li te reprezante chè imen an nan tanp Kris la. Kris te bati chak tanp, e Li te poze chak fondasyon, epi premye wòch la nan tanp Millerit la se te doktrin “sèt fwa yo,” ki reprezante pa de baton Ezekyèl yo. Nan rebelyon 1863 a, Advantis Laodiseyen an te rejte “wòch ang” pwofetik li a, sa ki te rive tou nan konstriksyon tanp tèren an. Wòch yo te rejte a te destine pou yo chwazi li nan konklizyon leve tanp lan, menm si li te yon wòch ki fè bite pandan tout peryòd konstriksyon an. Men, Pawòl pwofetik la idantifye ke wòch rejte ki fè bite a pral finalman vin tèt kwen an.
The stick of the “seven times,” as represented by the southern kingdom, is the “head,” in relation to the northern kingdom. It is the “head,” for it is in the southern kingdom that God chose to identify Jerusalem, as His city, where He placed His sanctuary and His name. Until the two sticks were joined from 1798 unto 1844, the “head” had been the lower, southern kingdom. Once John, in 1844, was told to leave off the northern kingdom, for it was given to the Gentiles, the southern kingdom was left as an ensign standing alone as one nation, or at least that was the plan. That plan was hindered by the rebellion of 1863, and modern Israel’s first “rebellion at Kadesh”.
Baton “sèt fwa yo,” jan wayòm sid la reprezante li a, se “tèt” la, an rapò ak wayòm nò a. Li se “tèt” la, paske se nan wayòm sid la Bondye te chwazi idantifye Jerizalèm kòm vil pa Li, kote Li te mete Tanp Li ak non Li. Jiskaske de baton yo te ini soti 1798 rive 1844, “tèt” la te wayòm ki pi ba a, sa vle di wayòm sid la. Lè Jan, an 1844, te resevwa lòd pou l sispann konsidere wayòm nò a, paske li te bay bay nasyon lòt bò dlo yo, wayòm sid la te rete kòm yon drapo ki kanpe pou kont li kòm yon sèl nasyon, oswa omwen se te plan an. Plan sa a te anpeche pa rebelyon 1863 la, ak premye “rebelyon nan Kadès” Izrayèl modèn nan.
On September 11, 2001, the Lord brought His Laodicean church back to 1863, back to 1888, back to 1919, and back to 1957 to the second “rebellion at Kadesh”. But at that rebellion the promise of the stone that was rejected becoming the head of the corner is now being fulfilled. It is fulfilled in those represented as the one hundred and forty-four thousand, who Christ accomplishes the combination of Divinity and humanity among forever.
Nan dat 11 septanm 2001, Senyè a mennen legliz Laodise Li a tounen nan 1863, tounen nan 1888, tounen nan 1919, epi tounen nan 1957, rive nan dezyèm “rebelyon Kadès” la. Men, nan rebelyon sa a, pwomès ki di wòch yo te rejte a va vin tèt kwen an ap akonpli kounye a. Li akonpli nan sila yo ki reprezante kòm san karannkat mil yo, pami yo Kris la reyalize konbinezon Divinite ak limanite a pou tout tan.
Paul identified the lower nature as the flesh, and the higher nature as the mind. He identified the body (the lower nature) as death.
Pòl te idantifye nati ki pi ba a kòm lachè a, epi nati ki pi wo a kòm lespri a. Li te idantifye kò a (nati ki pi ba a) kòm lanmò.
For we know that the law is spiritual: but I am carnal, sold under sin. For that which I do I allow not: for what I would, that do I not; but what I hate, that do I. If then I do that which I would not, I consent unto the law that it is good. Now then it is no more I that do it, but sin that dwelleth in me. For I know that in me (that is, in my flesh,) dwelleth no good thing: for to will is present with me; but how to perform that which is good I find not. For the good that I would I do not: but the evil which I would not, that I do. Now if I do that I would not, it is no more I that do it, but sin that dwelleth in me. I find then a law, that, when I would do good, evil is present with me. For I delight in the law of God after the inward man: But I see another law in my members, warring against the law of my mind, and bringing me into captivity to the law of sin which is in my members. O wretched man that I am! who shall deliver me from the body of this death? Romans 7:14–24.
Car nous savons que la loi est spirituelle; mais moi, je suis charnel, vendu au péché. Car ce que je fais, je ne l’approuve pas; car ce que je veux, je ne le fais pas; mais ce que je hais, c’est ce que je fais. Or, si je fais ce que je ne veux pas, je reconnais par là que la loi est bonne. Et maintenant ce n’est plus moi qui le fais, mais le péché qui habite en moi. Car je sais qu’en moi, c’est-à-dire dans ma chair, il n’habite aucun bien; car vouloir est à ma portée, mais je ne trouve pas le moyen d’accomplir ce qui est bien. Car je ne fais pas le bien que je veux; mais je fais le mal que je ne veux pas. Or, si je fais ce que je ne veux pas, ce n’est plus moi qui le fais, mais le péché qui habite en moi. Je trouve donc cette loi en moi: quand je veux faire le bien, le mal est attaché à moi. Car je prends plaisir à la loi de Dieu selon l’homme intérieur; mais je vois dans mes membres une autre loi, qui combat contre la loi de mon entendement et me rend captif de la loi du péché qui est dans mes membres. Misérable homme que je suis! qui me délivrera du corps de cette mort? Romains 7:14–24.
Paul knew that in his “flesh” dwelt “no good thing.” The tendencies, both inherited and cultivated that existed in his flesh (his body), only worked to lead him into sin. Those tendencies represented the law of sin, but Paul desired to keep the law of God, not the law of sin. The law of God Paul identified as the “law of his mind” (his higher nature). His cry was “who shall deliver me from the body of death?” Of course, Paul knew that it was divinity that would bring deliverance, but he also knew that the work of deliverance required his participation.
Pòl te konnen ke nan “chè” pa li pa t rete “okenn bon bagay.” Tandans yo, ni sa li te eritye ni sa li te devlope, ki te egziste nan chè li (kò li), pa t fè lòt bagay pase mennen li nan peche. Tandans sa yo te reprezante lwa peche a, men Pòl te anvi kenbe lwa Bondye a, pa lwa peche a. Pòl te idantifye lwa Bondye a kòm “lwa lespri li” (nati siperyè li). Kri li te fè a se te: “ki moun ki va delivre m anba kò lanmò sa a?” Byen sèten, Pòl te konnen se divinite ki t ap pote delivrans, men li te konnen tou ke travay delivrans lan te mande patisipasyon pa li.
Wherefore, my beloved, as ye have always obeyed, not as in my presence only, but now much more in my absence, work out your own salvation with fear and trembling. For it is God which worketh in you both to will and to do of his good pleasure. Philippians 2:12, 13.
Se poutèt sa, byenneme m yo, menm jan nou te toujou obeyi, pa sèlman lè m te la avèk nou, men kounye a pi plis toujou nan absans mwen, travay pou akonpli pwòp delivrans nou avèk krentif ak tranbleman. Paske se Bondye k ap aji nan nou, pou fè nou ni vle ni aji selon bon plezi li. Filipyen 2:12, 13.
The deliverance from the body of death was accomplished by Divine power, which was connected with human power, and that was the example Jesus provided for men. Even with the law of sin actively working in the lower nature of the body, Jesus kept His lower nature in subjection to God’s law by surrendering His will, to the will of His Father. Paul could find deliverance if he would surrender his will unto the will of divinity. In doing so, he was working out his own salvation, and this is what Sister White means when she speaks about the work of eliminating sin from our life.
Liberasyon anba kò lanmò a te akonpli pa pouvwa Diven an, ki te ini avèk pouvwa imen an, e se sa ki te egzanp Jezi te bay lèzòm. Menm avèk lalwa peche a k ap aji aktivman nan nati ki pi ba kò a, Jezi te kenbe nati ki pi ba li a anba soumisyon devan lalwa Bondye a lè li te soumèt volonte li a volonte Papa li. Pòl te kapab jwenn liberasyon si li ta soumèt volonte pa li a volonte divinite a. Lè li fè sa, li t ap travay pou pwòp delivrans li, e se sa Sè White vle di lè li pale konsènan travay pou elimine peche nan lavi nou.
“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.
“Tout nanm ki refize bay tèt li bay Bondye anba kontwòl yon lòt pouvwa. Li pa pou tèt pa li. Li gendwa pale sou libète, men li nan esklavaj ki pi ba, ki pi degradan. Yo pa pèmèt li wè bote verite a, paske lespri li anba kontwòl Satan. Pandan li ap fè tèt li kwè li ap suiv sa pwòp jijman pa li mande, li obeyi volonte chèf fènwa a. Kris la te vini pou kase chenn esklavaj peche yo sou nanm nan. ‘Si Pitit la donk fè nou lib, n ap lib vre.’ ‘Lalwa Lespri lavi a nan Kris Jezi’ mete nou ‘lib anba lalwa 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.
“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 pral sèvi. Nan chanjman ki fèt lè nanm nan lage tèt li bay Kris la, gen pi wo sans libète a. Rejè peche a se aksyon pwòp nanm nan menm. Se vre, nou pa gen okenn pouvwa pou delivre tèt nou anba kontwòl Satan an; men lè nou vle pou yo mete nou lib anba peche, epi nan gwo bezwen nou nou rele pou yon pouvwa ki soti andeyò nou e ki pi wo pase nou menm, pouvwa nanm nan yo vin ranpli ak enèji diven Lespri Sen an, epi yo obeyi enjonksyon volonte a nan akonpli volonte Bondye.”
“The only condition upon which the freedom of man is possible is that of becoming one with Christ. ‘The truth shall make you free;’ and Christ is the truth. Sin can triumph only by enfeebling the mind, and destroying the liberty of the soul. Subjection to God is restoration to one’s self,—to the true glory and dignity of man. The divine law, to which we are brought into subjection, is ‘the law of liberty.’ James 2:12.” The Desire of Ages, 466.
“Sèl kondisyon kote libète lèzòm vin posib se lè li vin fè youn ak Kris la. ‘Verite a va fè nou lib’; epi Kris la se verite a. Peche pa ka genyen batay la, eksepte lè li febli lespri a epi detwi libète nanm nan. Soumèt anba Bondye se retablisman pwòp tèt moun nan,—nan vrè glwa ak diyite lèzòm. Lwa diven an, kote nou vin anba soumèt li, se ‘lwa libète a.’ Jak 2:12.” The Desire of Ages, 466.
Paul cried out, “O wretched man that I am! who shall deliver me from the body of this death?” Sister White stated “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.” In engaging in the combination of our humanity with the divinity of Christ, through the exercise of our will, we accomplish the “act” of removing sin from our own “soul.”
Pòl te rele byen fò: “O, mwen menm, ala yon moun mizerab mwen ye! Ki moun ki va delivre m anba kò lanmò sa a?” Sè White te deklare: “lè nou anvi pou nou libere anba peche, epi, nan gwo bezwen nou, nou rele pou yon pouvwa ki soti deyò nou e ki pi wo pase nou menm, fòs nanm nan vin ranpli ak enèji diven Sentespri a, epi yo obeyi enjonksyon volonte a pandan y ap akonpli volonte Bondye.” Lè nou antre nan konbinezon limanite pa nou avèk divinite Kris la, atravè egzèsis volonte nou, nou akonpli “zak” pou retire peche nan pwòp “nanm” pa nou.
But what we “need to understand is the true force of the will.” The will is “the governing power in the nature of man, the power of decision, or of choice. Everything depends on the right action of the will. The power of choice God has given to men; it is theirs to exercise. You cannot change your heart, you cannot of yourself give to God its affections; but you can choose to serve Him. You can give Him your will; He will then work in you to will and to do according to His good pleasure. Thus your whole nature will be brought under the control of the Spirit of Christ; your affections will be centered upon Him, your thoughts will be in harmony with Him.”
Men, sa nou “bezwen konprann se vrè fòs volonte a.” Volonte a se “pouvwa k ap dirije nan nati lèzòm, pouvwa desizyon, oubyen chwa. Tout bagay depann de bon aksyon volonte a. Pouvwa chwa a, Bondye bay lèzòm li; se pa yo pou yo egzèse li. Ou pa kapab chanje kè ou, ou pa kapab, pa mwayen pa ou, bay Bondye afeksyon li yo; men ou kapab chwazi sèvi Li. Ou kapab remèt Li volonte ou; lè sa a, Li pral aji nan ou pou fè ou vle epi pou fè selon bon plezi Li. Konsa tout nati ou pral vin anba kontwòl Lespri Kris la; afeksyon ou yo pral santre sou Li, panse ou yo pral ann amoni avèk Li.”
Paul knew these truths, and He knew that his lower nature needed to be held in subjection by his higher nature, through the exercise of his will. This is why Paul died daily.
Pòl te konnen verite sa yo, e li te konnen nati enferyè li te bezwen kenbe anba soumèt pa nati siperyè li, atravè egzèsis volonte li. Se poutèt sa Pòl te mouri chak jou.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31.
Mwen pran nou kòm temwen pa fyète mwen genyen sou nou nan Kris Jezi, Seyè nou an: m ap mouri chak jou. 1 Korentyen 15:31.
Paul knew he needed to crucify his lower nature daily by exercising his will to keep his lower nature in subjection. He therefore crucified his flesh.
Pòl te konnen li te bezwen kloure sou kwa nati enferyè li chak jou, lè li te egzèse volonte li pou kenbe nati enferyè li anba soumisyon. Se poutèt sa, li te kloure chè li sou kwa.
And they that are Christ’s have crucified the flesh with the affections and lusts. Galatians 5:24.
Epi sila ki pou Kris yo te kloure chè a sou kwa a ansanm ak afeksyon li yo ak move dezi li yo. Galat 5:24.
Paul knew his sinful flesh would exist in humanity until the Second Coming of Christ, when the faithful, in the twinkling of an eye, would receive a new glorified body. This is why 1798 identifies the foundation of the forty-six years where the Millerite temple was erected, for Christ, as the only foundation, was the lamb slain from the foundation. The northern kingdom was the body, which through sin had taken ascendancy over humanity, and elevated itself to be the counterfeit northern kingdom. In 1844, John was told to “leave out” the courtyard, which means in the Greek, to reject the lower nature, that had taken ascendancy over the higher nature where God had chosen to place His name, and in 1798, the flesh (the lower nature) with “the affections and lusts” was to be crucified.
Pòl te konnen chè peche li a t ap egziste nan limanite jouk nan Dezyèm Vini Kris la, lè fidèl yo, nan yon klendey, t ap resevwa yon nouvo kò glorifye. Se poutèt sa 1798 idantifye fondasyon karant-sis ane yo kote tanp Milerit la te bati a, paske Kris la, antanke sèl fondasyon an, te ti Mouton ki te touye depi nan fondasyon an. Wayòm nò a te kò a, ki, atravè peche, te pran dominasyon sou limanite, epi te leve tèt li pou l vin fo wayòm nò a. An 1844, yo te di Jan pou l “kite deyò” lakou a, sa ki vle di an grèk, rejte nati ki pi ba a, ki te pran dominasyon sou nati ki pi wo a kote Bondye te chwazi mete non pa Li; epi an 1798, chè a (nati ki pi ba a), ansanm ak “afeksyon ak move dezi” li yo, te dwe kloure sou kwa.
At the foundation, Christ’s flesh died at the crucifixion, as He was cut off from the living. The southern kingdom was then to be one nation, with one king, in covenant with God, and a nation who had God’s sanctuary in their midst. Line upon line, the “seven times,” is now “the head of the corner,” for since September 11, 2001 God is raising up His “northern army” as an ensign. That army is to be one nation, and that nation will reflect His image alone, and it does so at the very time when Satan is raising up his “horn” that is the image of the beast. In Ezekiel chapter thirty-seven the message of the four winds breathes the latter rain message upon those who then stand up as that army. The message of the four winds is the message of the Seventh Trumpet, which is where the mystery of God is finished.
Nan fondasyon an, chè Kris la te mouri nan krisifiksyon an, menm jan Li te retranche pami vivan yo. Lè sa a, wayòm sid la te dwe vin yon sèl nasyon, avèk yon sèl wa, nan alyans avèk Bondye, epi yon nasyon ki te gen Tanp Bondye a nan mitan li. Liy sou liy, “sèt fwa yo” kounye a se “tèt kwen an,” paske depi 11 septanm 2001 Bondye ap leve “lame nò” pa Li a kòm yon banyè. Lame sa a dwe vin yon sèl nasyon, epi nasyon sa a ap reflete imaj Li sèlman, e li fè sa egzakteman nan moman Satan ap leve “kòn” pa l la ki se imaj bèt la. Nan Ezekyèl chapit trant-sèt, mesaj kat van yo soufle mesaj lapli dèyè a sou sila yo ki lè sa a leve kanpe kòm lame sa a. Mesaj kat van yo se mesaj Setyèm Twonpèt la, kote mistè Bondye a fini.
The finishing work of the sealing began on October 7, 2023. The sealing time of the one hundred and forty-four thousand is accomplished during the sounding of the Seventh Trumpet, and that trumpet sounds three times during the sealing process. It always marks a strike by Islam against the Glorious Land. The modern spiritual “glorious land” was hit on September 11, 2001, and the ancient literal glorious land was hit on October 7, 2023, the very year the two witnesses who had been slain came back to life. The third strike is at the soon coming Sunday law in the United States.
Travay final sele a te kòmanse 7 oktòb 2023. Tan sele san karan-kat mil yo akonpli pandan sonnen Setyèm Twonpèt la, e twonpèt sa a sonnen twa fwa pandan pwosesis sele a. Li toujou make yon frap Islam bay kont Tè Gloriye a. “Tè gloriye” espirityèl modèn nan te frape 11 septanm 2001, epi ansyen tè gloriye literal la te frape 7 oktòb 2023, nan menm ane de temwen yo, ki te fin touye, te retounen viv. Twazyèm frap la se nan lwa dimanch k ap vini byento Ozetazini.
From October 7, 2023, the Republican horn and the true Protestant horn of the earth beast are accomplishing their final transitions into a horn that either speaks as a dragon or as a Lamb, at the soon coming Sunday law. The two manifestations of the internal and external antagonists in the great controversy that is played out during the closing events of earth’s history, are both located in the history represented by verse forty in Daniel chapter eleven. The two final developments of the two horns is accomplished during the sounding of the Seventh Trumpet. The Seventh Trumpet is the third of three woe trumpets.
Depi 7 oktòb 2023, kòn Repibliken an ak vrè kòn Pwotestan bèt tè a ap akonpli dènye tranzisyon yo pou vin tounen yon kòn ki swa pale tankou yon dragon oswa tankou yon Ti Mouton, nan lwa dimanch ki pral vini byento a. De manifestasyon advèsè entèn ak ekstèn yo nan gwo konfli a ki dewoule pandan evènman final istwa tè a, toude chita nan istwa vèsè karant nan chapit onz Danyèl la reprezante a. De dènye devlopman de kòn yo akonpli pandan son Setyèm Twonpèt la. Setyèm Twonpèt la se twazyèm nan twa twonpèt malè yo.
The three woes, represent a triple application of prophecy, and in doing so they provide a strong witness of the waymark of October 7, 2023. In both the first woe and the second woe, Islam’s warfare was carried out against the armies of Rome, which in the last days is the United States, as witnessed to by the conquering of the Soviet Union that was brought about by a secret alliance between the antichrist (Pope John Paul II), and the false prophet (Ronald Reagan) in 1989.
Twa malè yo reprezante yon aplikasyon trip pwofesi a, e lè yo fè sa yo bay yon temwayaj pwisan sou makout chemen 7 oktòb 2023 la. Ni nan premye malè a ni nan dezyèm malè a, lagè Islam te mennen kont lame Wòm yo, ki nan dènye jou yo se Etazini, jan sa ateste pa konkèt Inyon Sovyetik la ki te reyalize atravè yon alyans sekrè ant antikris la (Pap Jan Pòl II) ak fo pwofèt la (Ronald Reagan) an 1989.
In the first woe, as set forth in Revelation chapter nine, there is a time prophecy of five months, which is one hundred and fifty years. In the second woe, there is a time prophecy of three hundred and ninety-one years, and fifteen days. Both time prophecies represent the warfare against Rome that Islam brought during the two histories that represent the first and second woes. Those two prophecies possessed two different outcomes of the warfare. In the first one hundred and fifty years Islam was to “hurt” Rome, and in the prophecy of three hundred and ninety-one years, and fifteen days, Islam was to “kill” Rome. Those two prophecies were directly connected. The ending of the one hundred and fifty years that Islam was to hurt Rome identified the beginning of the three hundred and ninety-one years, and fifteen days that Islam was to kill Rome. The first and second woes are divided by the ending of the one hundred and fifty years, and the starting of the three hundred and ninety-one years, and fifteen days.
Nan premye malè a, jan sa prezante nan Revelasyon chapit nèf la, gen yon pwofesi sou tan de senk mwa, ki egal san senkant ane. Nan dezyèm malè a, gen yon pwofesi sou tan twa san katrevendisèz ane ak kenz jou. Toude pwofesi sou tan sa yo reprezante lagè Islam te mennen kont Wòm pandan de istwa ki reprezante premye ak dezyèm malè yo. De pwofesi sa yo te gen de rezilta diferan nan lagè a. Pandan premye san senkant ane yo, Islam te dwe “blese” Wòm; epi nan pwofesi twa san katrevendisèz ane ak kenz jou a, Islam te dwe “touye” Wòm. De pwofesi sa yo te lye dirèkteman youn ak lòt. Fen san senkant ane Islam te dwe blese Wòm nan te make kòmansman twa san katrevendisèz ane ak kenz jou Islam te dwe touye Wòm nan. Premye ak dezyèm malè yo separe pa fen san senkant ane yo ak kòmansman twa san katrevendisèz ane ak kenz jou yo.
The United States ceases to be the sixth kingdom of Bible prophecy at the soon-coming Sunday law, and it is then that it is prophetically “killed”. The hour of the “great earthquake”, in Revelation chapter eleven is the soon coming Sunday law, and when that hour arrives, so too does the Seventh Trumpet of Islam. It arrives to mark the end, or the death of the sixth kingdom, which is the army of Rome in the last days. That death was preceded by one hundred and fifty years of Islam hurting the armies of Rome. According to the mainstream media, which attempts to downplay the activities of radical Islam in the modern world, since October 7, 2023. Until the writing of this article on February 12, 2024, Islam has carried out one hundred and sixty-five attacks upon American interests around the globe.
Etazini sispann se sizyèm wayòm pwofesi biblik la nan lwa dimanch ki pral vini byento a, e se lè sa a li pwofetikman “touye”. Lè “gwo tranblemanntè” a, nan Revelasyon chapit onz, se lwa dimanch ki pral vini byento a; epi lè lè sa a rive, Setyèm Twonpèt Islam nan rive tou. Li rive pou make fen an, oswa lanmò sizyèm wayòm nan, ki se lame Wòm nan nan dènye jou yo. Lanmò sa a te vin apre san senkant ane kote Islam t ap blese lame Wòm yo. Dapre medya prensipal yo, ki ap eseye minimize aktivite Islam radikal nan monn modèn nan, depi 7 oktòb 2023 rive jouk lè atik sa a te ekri, nan dat 12 fevriye 2024, Islam te fè san swasantsenk atak kont enterè ameriken atravè lemond.
The one hundred and fifty years of Islam hurting the armies of Rome that leads to the killing of the armies of Rome in the first and second woes, is repeated in the history of the third woe, for that is how a triple application of prophecy works. The sounding of the Seventh Trumpet, which is the sealing of the one hundred and forty-four thousand, which is when the combination of Divinity with humanity occurs, as represented by the joining of the two sticks, has three waymarks, The first is the spiritual glorious land and the last is the spiritual glorious land. The middle waymark is the literal glorious land.
San senkantan (150) ane Islam blese lame Wòm yo, sa ki mennen nan touye lame Wòm yo nan premye ak dezyèm malè yo, repete ankò nan istwa twazyèm malè a, paske se konsa yon aplikasyon trip pwofesi a fonksyone. Son Setyèm Twonpèt la, ki se sele san karannkat mil yo, ki se moman kote inyon Divinite ak limanite fèt, jan sa reprezante pa mete de bwa yo ansanm, gen twa pwen repè. Premye a se peyi bèl pouvwa espirityèl la, epi dènye a se peyi bèl pouvwa espirityèl la. Pwen repè ki nan mitan an se peyi bèl pouvwa literal la.
In 2023, the second blast from the warning Trumpet of the third woe, identified the escalation of the warfare of Islam as it entered into a period where it would “hurt” the earth beast. In that same year, the two witnesses of the Republican horn and the true Protestant horn came back to life and began their mutual transitions into their final symbolic horns. For the Republican horn it was the combination of all the apostate Protestant powers, with all the apostate Republican powers in order to form one horn that is the image of the beast. With the true Protestant horn it was the combination of Divinity with humanity as the horn transitioned from Laodicean to Philadelphian in character, in order to reflect the opposite of the image of the beast. 2023 occurred twenty-two years after 2001, thus representing the symbolic link of Divinity combined with humanity.
An 2023, dezyèm sonèt ki soti nan twonpèt avètisman twazyèm malè a te idantifye ogmantasyon lagè Islam nan pandan li te antre nan yon peryòd kote li t ap “blese” bèt tè a. Nan menm ane sa a, de temwen yo, kòn Repibliken an ak vrè kòn Pwotestan an, te retounen viv e yo te kòmanse tranzisyon mityèl yo pou antre nan dènye kòn senbolik yo. Pou kòn Repibliken an, sa te vle di konbinezon tout pouvwa Pwotestan aposta yo avèk tout pouvwa Repibliken aposta yo, pou fòme yon sèl kòn ki se imaj bèt la. Konsènan vrè kòn Pwotestan an, sa te vle di konbinezon Divinite ak limanite pandan kòn nan t ap fè tranzisyon soti nan karaktè Laodiseyen pou rive nan karaktè Filadèlfyen, pou li te ka reflete opoze imaj bèt la. Ane 2023 te rive vennnde zan apre 2001, konsa li te reprezante lyen senbolik Divinite ki ini ak limanite.
All of this history occurs in verse forty of Daniel eleven, which is the verse that was unsealed and produced the increase of knowledge in 1989, that is represented by the Hiddekel River. In the prophetic history of that verse, the final work in the Most Holy Place is also accomplished, which is the light that was unsealed in 1798, and that is represented by the Ulai River. The beginning of verse forty identifies the time of the end in 1798, and the ending of the verse identifies the time of the end in 1989, and both rivers merge together in the history of verse forty, just as the Tigris and Euphrates (the Ulai and Hiddekel) do just before they reach the Persian Gulf.
Tout cet historique se déroule au verset quarante de Daniel onze, verset qui fut descellé et produisit l’augmentation de la connaissance en 1989, laquelle est représentée par le fleuve Hiddékel. Dans l’histoire prophétique de ce verset, l’œuvre finale dans le lieu très saint s’accomplit également, laquelle est la lumière qui fut descellée en 1798, et qui est représentée par le fleuve Ulaï. Le début du verset quarante identifie le temps de la fin en 1798, et la fin du verset identifie le temps de la fin en 1989, et les deux fleuves se rejoignent dans l’histoire du verset quarante, tout comme le Tigre et l’Euphrate (l’Ulaï et le Hiddékel) le font juste avant d’atteindre le golfe Persique.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
The Spirit of the Lord God is upon me; because the Lord hath anointed me to preach good tidings unto the meek; he hath sent me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; To proclaim the acceptable year of the Lord, and the day of vengeance of our God; to comfort all that mourn; To appoint unto them that mourn in Zion, to give unto them beauty for ashes, the oil of joy for mourning, the garment of praise for the spirit of heaviness; that they might be called trees of righteousness, the planting of the Lord, that he might be glorified.
Lespri Senyè Bondye a sou mwen; paske Senyè a wenn mwen pou m anonse bon nouvèl bay moun ki dou yo; li voye m pou m bande kè ki brize yo, pou m pwoklame delivrans pou prizonye yo, ak ouvèti prizon an pou moun ki mare yo; pou m pwoklame ane favè Senyè a, ak jou vanjans Bondye nou an; pou m konsole tout moun k ap fè dèy; Pou m tabli pou sila yo k ap fè dèy nan Siyon, pou m ba yo bèlte olye sann, lwil lajwa olye dèy, rad lwanj olye lespri lou; pou yo ka rele yo pyebwa jistis, plantasyon Senyè a, pou l ka resevwa laglwa.
And they shall build the old wastes, they shall raise up the former desolations, and they shall repair the waste cities, the desolations of many generations. And strangers shall stand and feed your flocks, and the sons of the alien shall be your plowmen and your vinedressers. But ye shall be named the Priests of the Lord: men shall call you the Ministers of our God: ye shall eat the riches of the Gentiles, and in their glory shall ye boast yourselves. For your shame ye shall have double; and for confusion they shall rejoice in their portion: therefore in their land they shall possess the double: everlasting joy shall be unto them.
Y ap bati ansyen mazi yo, y ap leve kote ki te fin kraze depi lontan, epi y ap repare lavil ki te tounen dezè yo, dezolasyon anpil jenerasyon. Etranje yo va kanpe pou nouri twoupo nou yo, epi pitit etranje yo va sèvitè nou nan travay latè ak nan jaden rezen nou yo. Men nou menm, y ap rele nou Prèt Seyè a; moun va rele nou Minis Bondye nou an. N a manje richès nasyon yo, epi n a fè grandizè nan laglwa yo. Olye wont nou, n a resevwa doub; olye konfizyon, yo va rejwi nan pòsyon pa yo. Se poutèt sa, nan peyi pa yo, yo va posede doub; lajwa etènèl va pou yo.
For I the Lord love judgment, I hate robbery for burnt offering; and I will direct their work in truth, and I will make an everlasting covenant with them. And their seed shall be known among the Gentiles, and their offspring among the people: all that see them shall acknowledge them, that they are the seed which the Lord hath blessed. I will greatly rejoice in the Lord, my soul shall be joyful in my God; for he hath clothed me with the garments of salvation, he hath covered me with the robe of righteousness, as a bridegroom decketh himself with ornaments, and as a bride adorneth herself with her jewels. For as the earth bringeth forth her bud, and as the garden causeth the things that are sown in it to spring forth; so the Lord God will cause righteousness and praise to spring forth before all the nations. Isaiah 61:1–11.
Paske mwen menm, Senyè a, mwen renmen jijman; mwen rayi vòl pou ofrann boule nèt; epi m ap dirije travay yo nan verite, e m ap fè yon alyans etènèl avèk yo. Epitou, desandans yo pral rekonèt pami nasyon yo, ak pitit pitit yo pami pèp yo; tout moun ki wè yo va rekonèt yo, kòm desandans Senyè a beni yo. M ap rejwi anpil nan Senyè a, nanm mwen va kontan nan Bondye mwen an; paske li abiye m ak rad delivrans, li kouvri m ak manto jistis la, menm jan yon nonm marye dekore tèt li ak bijou, e menm jan yon lamarye òne tèt li ak pyè presye li yo. Paske menm jan tè a fè boujon li pouse, e menm jan jaden an fè sa yo simen ladan l leve; konsa Senyè Bondye a ap fè jistis ak louwanj pouse devan tout nasyon yo. Ezayi 61:1–11.