The key to identifying Russia as the power that initiated the Ukrainian war in 2014 is the “fortress,” which is the head, or the capital of the kingdom. The human temple consists of the head and the body. The head is the higher nature, and the body is the lower nature. The “seven times” that ended in 1844, was then to be joined with Jerusalem, which was the head of Judah. In the temple in Jerusalem the throne of the king, who is the head of Jerusalem, which was the head of Judah was located. The combination of Divinity with humanity, representing the sealing of the one hundred and forty-four thousand, is represented as receiving the “mind of Christ.” The mind is the higher nature, and it is therefore the “head.”
Kle pou idantifye Larisi kòm pisans ki te lanse lagè Ikrèn nan an 2014 la se “fòtrès” la, ki se tèt la, oswa kapital wayòm nan. Tanp imen an fèt ak tèt la ak kò a. Tèt la se nati ki pi wo a, epi kò a se nati ki pi ba a. “Sèt tan” yo ki te fini an 1844, te dwe alò ini ak Jerizalèm, ki te tèt Jida. Nan tanp ki te Jerizalèm nan te chita twòn wa a, ki se tèt Jerizalèm, ki te tèt Jida. Konbinezon Divinite ak limanite, ki reprezante sele san karannkat mil yo, prezante kòm resevwa “lespri Kris la.” Lespri a se nati ki pi wo a, e se poutèt sa li se “tèt” la.
When those represented by Daniel see the feminine causative vision that causes them to change into the image of Christ, they have received the mind of Christ, who is the second Adam, and is spiritual. At that point their literal carnal mind, which they inherited from the first Adam after he fell and reversed the order of his creation, is crucified. The carnal mind that wars against the law of God, which they received through no choice of their own at their birth, is replaced with the mind of Christ, which they receive by their own choice, that is perfectly obedient to the law of God. Their new mind, and Christ’s mind, are then one mind, and both reside together upon the throne in heavenly places. There is a place within the temple where God’s throne is located, and human beings, who were created in God’s image, have a specific place within the temple, that is designed for the presence of God.
Lè moun Danyèl reprezante yo wè vizyon kozatif feminen an ki fè yo chanje pou yo vin nan imaj Kris la, yo resevwa lespri Kris la, ki se dezyèm Adan an, e ki espirityèl. Nan moman sa a, lespri karnèl literal yo a, ke yo te eritye nan men premye Adan an apre li te tonbe epi li te ranvèse lòd kreyasyon li a, kloure sou kwa. Lespri karnèl la ki fè lagè kont lalwa Bondye a, ke yo te resevwa san okenn chwa pa yo lè yo te fèt, ranplase pa lespri Kris la, ke yo resevwa pa pwòp chwa pa yo, e ki pafètman obeyisan anvè lalwa Bondye a. Lè sa a, nouvo lespri yo a ak lespri Kris la vin yon sèl lespri, e toude abite ansanm sou twòn nan nan kote selès yo. Gen yon plas anndan tanp lan kote twòn Bondye a ye, e èt imen yo, ki te kreye nan imaj Bondye, gen yon plas patikilye anndan tanp lan, ki fèt pou prezans Bondye.
That place is not in their lower nature, represented by the northern kingdom. It is in the place represented by the southern kingdom, which is where God chose to place His name, which is His character. The place is in Jerusalem, but as the capital of Judah, Jerusalem is the head, but the head of the capital is the king. And Jerusalem was chosen to be the capital, but so too was it chosen as the place where God would place His temple. Then in His temple He placed His throne. The southern kingdom represents the higher nature of man, but it also has a special throne room for the king. Sister White calls that place the “citadel” of the soul. A citadel, by definition, is a fortress.
Kote sa a pa nan nati enferyè yo a, jan wayòm nò a reprezante l la. Li nan kote wayòm sid la reprezante a, ki se kote Bondye te chwazi mete non Li, sa vle di karaktè Li. Kote sa a se nan Jerizalèm; men, kòm kapital Jida, Jerizalèm se tèt la, epi tèt kapital la se wa a. Jerizalèm te chwazi pou l vin kapital la, men menm jan an tou li te chwazi kòm kote Bondye t ap mete tanp Li a. Lè sa a, nan tanp Li a, Li te mete twòn Li. Wayòm sid la reprezante nati siperyè lòm, men li genyen tou yon sal twòn espesyal pou wa a. Sè White rele kote sa a “sitadèl” nanm nan. Yon sitadèl, dapre definisyon, se yon fòtrès.
“The whole heart is to be given to God, else the truth of God will fail to have a sanctifying effect on life and character. But it is a sad fact that many who profess the name of Christ have never given their hearts to him in simplicity. They have never experienced the contrition of an entire surrender to the claims of Christianity, and the consequence is that the transforming power of the truth is not in their lives; the deep, softening influence of the love of Christ is not made manifest in life and character. But what a work of feeding the flock of God might be done if the under-shepherds were crucified with Christ, and were living unto God to co-operate with the Chief Shepherd of the flock! Christ calls upon men to work as he worked. There is need of a deeper, stronger, more constraining testimony on the power of the truth as seen in the practical godliness of those who profess to believe it. The love of the Saviour in the soul will lead to a decided change in the manner in which workers labor for the souls of those who are perishing. When truth occupies the citadel of the soul, Christ is enthroned in the heart, and the human agent can then say, ‘I am crucified with Christ; nevertheless I live; yet not I, but Christ liveth in me; and the life which I now live in the flesh I live by the faith of the Son of God, who loved me, and gave himself for me.’” Review and Herald, October 9, 1894.
“Tout kè a dwe bay Bondye; sinon, verite Bondye a p ap rive gen yon efè ki sanktifye lavi ak karaktè a. Men, se yon reyalite tris ke anpil moun ki deklare non Kris la pa janm bay kè yo ba li nan senplisite. Yo pa janm fè eksperyans kontrisyon yon remèt tèt yo nèt bay egzijans Krisyanis la, e konsekans la se ke pouvwa transfòmatè verite a pa nan lavi yo; enfliyans pwofon ak dou lanmou Kris la pa parèt nan lavi ak karaktè yo. Men, ala yon travay pou nouri twoupo Bondye a ki ta kapab fèt si anba-bèje yo te kloure sou kwa ansanm ak Kris la, e yo t ap viv pou Bondye pou yo kolabore ak Chèf Bèje twoupo a! Kris la rele lèzòm pou yo travay jan li te travay la. Gen bezwen pou yon temwayaj ki pi pwofon, ki pi fò, ki plis pouse kè moun, sou pouvwa verite a jan yo wè l nan pyete pratik moun ki deklare yo kwè li. Lanmou Sovè a nan nanm nan ap mennen nan yon chanjman klè e desizif nan fason travayè yo travay pou nanm moun k ap peri yo. Lè verite a okipe sitadèl nanm nan, Kris la chita sou twòn nan kè a, epi ajan imen an ka lè sa a di: ‘Mwen kloure sou kwa ansanm ak Kris la; men, m ap viv toujou; men se pa mwen, se Kris la k ap viv nan mwen; e lavi m ap viv kounye a nan lachè a, m ap viv li pa lafwa nan Pitit Bondye a, ki te renmen m, e ki te bay tèt li pou mwen.’” Review and Herald, 9 oktòb 1894.
The “citadel of the soul” is where “Christ is enthroned.” The enthronement of Christ is accomplished when the flesh is crucified, and the flesh by Paul’s definition is the lower nature, and it is the northern kingdom. This is why the northern kingdom’s prophecy only reached to 1798. The lower nature cannot be combined with Divinity, it must be changed in the twinkling of an eye at the second coming. The southern kingdom, which contained the “head” which was Jerusalem, and the “head” which was the sanctuary reached to 1844, for it represented the higher nature that could choose to crucify the flesh and by faith enter into the citadel of the Most Holy Place, and be seated upon the throne with Christ. The place where that joining, and that enthronement takes place is in the citadel of the human temple. Verse ten of chapter eleven defines the head as the fortress, but that truth is only established with the witness of Isaiah, which demands that the truth concerning the fortress (citadel), be understood in its external and internal applications.
“Sitadèl nanm nan” se kote “Kris chita sou twòn nan.” Chita Kris sou twòn nan akonpli lè lachè a kloure sou kwa, epi lachè a, dapre definisyon Pòl la, se nati ki pi ba a, e se wayòm nò a. Se poutèt sa pwofesi wayòm nò a te rive sèlman jouk an 1798. Nati ki pi ba a pa ka ini ak Divinite; li dwe chanje nan yon bat je lè dezyèm vini an rive. Wayòm sid la, ki te gen ladan l “tèt” la ki te Jerizalèm, ak “tèt” la ki te tanp lan, te rive jouk an 1844, paske li te reprezante nati ki pi wo a, ki te kapab chwazi kloure lachè a sou kwa epi, pa lafwa, antre nan sitadèl Kote ki Pi Sen an, epi chita sou twòn nan avèk Kris. Kote kote inyon sa a, ak chita sou twòn sa a, fèt, se nan sitadèl tanp imen an. Vèsè dis nan chapit onz la defini tèt la kòm fòtrès la, men verite sa a tabli sèlman avèk temwayaj Ezayi a, ki egzije pou verite konsènan fòtrès la (sitadèl la), konprann ni nan aplikasyon ekstèn li yo ni nan aplikasyon entèn li yo.
“The word of God is to be our spiritual food. ‘I am the bread of life,’ Christ said; ‘he that cometh to me shall never hunger; and he that believeth on me shall never thirst.’ The world is perishing for want of pure, unadulterated truth. Christ is the truth. His words are truth, and they have a deeper significance than appears on the surface, and a value beyond their unpretending appearance. Minds that are quickened by the Holy Spirit will discern the value of these words. When our eyes are anointed with the holy eye-salve, we shall be able to detect the precious gems of truth, even though they may be buried beneath the surface.
“Pawòl Bondye a dwe manje espirityèl nou. ‘Mwen se pen lavi a,’ Kris la te di; ‘moun ki vin jwenn mwen p ap janm grangou; epi moun ki kwè nan mwen p ap janm swaf.’ Mond lan ap peri paske li manke verite ki pir, san okenn melanj. Kris la se verite a. Pawòl li yo se verite, e yo gen yon siyifikasyon ki pi pwofon pase sa ki parèt sou sifas la, epi yon valè ki depase aparans senp yo. Lespri moun Sentespri a vivifye yo va rekonèt valè pawòl sa yo. Lè je nou resevwa lonksyon ak kolir ki sen an, n ap kapab dekouvri pyè presye verite yo, menm lè yo antere anba sifas la.”
“Truth is delicate, refined, elevated. When it molds the character, the soul grows under its divine influence. Every day the truth is to be received into the heart. Thus we eat Christ’s words, which he declares are spirit and life. The acceptance of truth will make every receiver a child of God, an heir of heaven. Truth that is cherished in the heart is not a cold, dead letter, but a living power.
“Verite a delika, rafine, elve. Lè li fòme karaktè a, nanm nan grandi anba enfliyans diven li. Chak jou, verite a dwe resevwa nan kè a. Se konsa nou manje pawòl Kris yo, pawòl li deklare ki se lespri ak lavi. Akseptasyon verite a ap fè chak moun ki resevwa li vin yon pitit Bondye, yon eritye syèl la. Verite ki cheri nan kè a pa yon lèt frèt, mò, men yon pouvwa vivan.
“Truth is sacred, divine. It is stronger and more powerful than anything else in the formation of a character after the likeness of Christ. In it there is fulness of joy. When it is cherished in the heart, the love of Christ is preferred to the love of any human being. This is Christianity. This is the love of God in the soul. Thus pure, unadulterated truth occupies the citadel of the being. The words are fulfilled, ‘A new heart also will I give you, and a new spirit will I put within you.’ There is a nobleness in the life of the one who lives and works under the vivifying influence of the truth.” Review and Herald, February 14, 1899.
“Verite se sakre, diven. Li pi fò e li gen plis pouvwa pase nenpòt lòt bagay nan fòmasyon yon karaktè dapre resanblans Kris la. Nan li gen plenitid lajwa. Lè yo cheri li nan kè a, yo prefere lanmou Kris la pase lanmou nenpòt èt imen. Sa a se Krisyanis. Sa a se lanmou Bondye nan nanm nan. Konsa verite ki pwòp, san melanj, pran sitadèl tout ekzistans lan. Pawòl yo akonpli, ‘M ap ba nou yon kè nouvo tou, e m ap mete yon lespri nouvo anndan nou.’ Gen yon nòbles nan lavi moun ki viv e ki travay anba enfliyans vivifyan verite a.” Review and Herald, 14 fevriye 1899.
That vision of prophetic history in Daniel chapter eleven, begins when verse two, and the sixth and richest president, align with the head, which is Russia in verses eleven through fifteen. In that history the sixth president, will become the eighth that is of the seven, and he will reign when church and state in the United States come together, and consummate their unholy fornication in verse sixteen, at the soon coming Sunday law.
Vizyon sa a nan istwa pwofetik nan Danyèl chapit onz la kòmanse lè vèsè 2 a, ansanm ak sizyèm e pi rich prezidan an, aliyen ak tèt la, ki se Larisi nan vèsè 11 rive 15. Nan istwa sa a, sizyèm prezidan an ap vin wityèm nan ki soti nan sèt yo, e li pral gouvène lè legliz ak leta Ozetazini reyini ansanm, epi yo fini konsome fònikasyon pa yo ki pa sen nan vèsè 16, nan lwa dimanch ki pral vini talè a.
The ensign that is then to be lifted up will be disappointed and die for a period of three and a half days, which in Daniel ten, is twenty-one days. At the conclusion of the twenty-one days of mourning for Daniel, which is the conclusion of the three and a half days of death in the street for the two witnesses, who are those in Ezekiel’s valley, who are dead dry bones—there is a prophetic message that brings the dead back to life. That process in Daniel chapter ten, is represented by three steps.
Drapo ki pral leve lè sa a ap desevwa epi l ap mouri pandan yon peryòd twa jou edmi, ki, nan Daniel dis, se venteyen jou. Nan fen venteyen jou dèy pou Daniel yo, ki se fen twa jou edmi lanmò nan lari a pou de temwen yo, ki se sila yo ki nan vale Ezekyèl la, ki se zo chèch ki mouri yo—gen yon mesaj pwofetik ki fè mò yo tounen viv ankò. Pwosesis sa a, nan chapit dis liv Daniel la, reprezante pa twa etap.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:4–14.
Epi nan vennkatryèm jou premye mwa a, pandan mwen te bò gwo larivyè a, ki rele Idèkèl la, mwen leve je m, mwen gade, epi gade, te gen yon nonm ki te abiye ak twal fen blan; ren li te mare ak lò rafine Oufaz. Kò li te tankou beryl, figi li te tankou aparans zèklè, je li tankou lanp dife, bra li ak pye li tankou koulè kwiv poli, epi vwa pawòl li yo te tankou bri yon foul moun. Se mwen menm, Danyèl, sèl ki te wè vizyon an; paske mesye ki te avè m yo pa t wè vizyon an; men yon gwo tranbleman tonbe sou yo, konsa yo kouri al kache. Se konsa mwen te rete pou kont mwen, epi mwen te wè gwo vizyon sa a; pa t gen fòs ki te rete nan mwen ankò, paske bèlte m te chanje an gate nan mwen, epi mwen pa t kenbe okenn fòs. Men mwen te tande vwa pawòl li yo; e lè mwen te tande vwa pawòl li yo, mwen tonbe nan yon gwo dòmi sou figi m, figi m atè. Epi, gade, yon men manyen m, ki fè m leve sou jenou m ak sou pla men m yo. Epi li di m: O Danyèl, nonm ki byen-aimé anpil, konprann pawòl mwen pale avè w yo, epi kanpe dwat; paske se ba ou menm mwen voye kounye a. E lè li te fin pale pawòl sa a avè m, mwen kanpe ap tranble. Lè sa a li di m: Ou pa bezwen pè, Danyèl; paske depi premye jou ou te mete kè w pou konprann, epi pou imilye tèt ou devan Bondye ou a, pawòl ou yo te tande, epi mwen vini poutèt pawòl ou yo. Men chèf wayòm Pès la te kenbe tèt avè m pandan venteyen jou; men gade, Mikayèl, youn nan chèf prensipal yo, te vini pou ede m; epi mwen te rete la avèk wa Pès yo. Koulye a mwen vini pou fè w konprann sa ki pral rive pèp ou a nan dènye jou yo; paske vizyon an toujou konsène anpil jou ankò. Danyèl 10:4–14.
Daniel is at the end of the twenty-one days of mourning when he sees the vision of Christ and he hears the words of Christ. The vision of the visual and spoken Word of God, produces a separation of two classes, and Daniel was dead in the street, for he was “in a deep sleep.”
Danyèl rive nan fen vennennyen jou dèy yo lè li wè vizyon Kris la epi li tande pawòl Kris la. Vizyon Pawòl Bondye a, ki vizib e ki pale, pwodui yon separasyon ant de kategori, epi Danyèl te tankou mò nan lari a, paske li te “nan yon gwo dòmi.”
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:11–14.
Li di bagay sa yo; epi apre sa li di yo: Zanmi nou Laza dòmi; men mwen pral, pou m reveye l sòti nan dòmi an. Lè sa a, disip li yo di: Seyè, si li dòmi, l ap refè. Men Jezi t ap pale konsènan lanmò li; tandiske yo te panse li t ap pale konsènan repo dòmi. Lè sa a, Jezi di yo aklè: Laza mouri. Jan 11:11–14.
Then Daniel was touched by Gabriel for the first time, who informs him of the political struggle that has been happening while Daniel was dead (asleep), and that he was now going to provide the interpretation of the vision that had just transformed Daniel into Christ’s image. He is then going to be touched a second time, by Christ Himself.
Apre sa, Danyèl te manyen pou premye fwa pa Gabriyèl, ki fè l konnen lit politik ki t ap fèt pandan Danyèl te mouri (ap dòmi), e ke kounye a li t ap ba li entèpretasyon vizyon ki te fèk transfòme Danyèl nan imaj Kris la. Apre sa, li pral manyen yon dezyèm fwa, pa Kris la menm.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Lè li te fin pale pawòl sa yo avè m, mwen bese figi m atè, epi mwen vin bèbè. Epi gade, yon moun ki te sanble ak pitit lèzòm yo manyen bouch mwen; lè sa a mwen louvri bouch mwen, mwen pale, epi mwen di sila ki te kanpe devan mwen an: O monseyè mwen, akoz vizyon an, doulè mwen yo tonbe sou mwen, epi mwen pa gen okenn fòs ki rete nan mwen. Paske kijan sèvitè monseyè sa a ta ka pale ak monseyè sa a? Paske, pou mwen menm, touswit pa t rete okenn fòs nan mwen, ni pa t rete souf nan mwen. Daniel 10:15–17.
This is parallel to the first prophecy of Ezekiel in chapter thirty-seven, for in the two prophecies that Ezekiel is told to present to the dead bones in the valley, the first forms the bodies, but they do not then have breath, nor do they have the strength of a mighty army. It is the second prophecy of Ezekiel that the bodies receive the breath from the four winds and stand up as a mighty army, and at Daniel’s second touch, “there remained no strength in me, neither is there breath left in me.” Then Daniel is again touched the third time overall, and the second time by Gabriel.
Sa a se paralèl ak premye pwofesi Ezekyèl la nan chapit trannsèt la, paske nan de pwofesi yo Ezekyèl resevwa lòd pou l prezante devan zo mouri ki nan vale a, premye a fòme kò yo, men lè sa a yo pa gen souf, ni yo pa gen fòs yon lame vanyan. Se nan dezyèm pwofesi Ezekyèl la kò yo resevwa souf la ki soti nan kat van yo epi yo kanpe tankou yon lame vanyan; epi nan dezyèm manyen Danyèl la, “pa t rete okenn fòs nan mwen, ni pa t rete souf nan mwen.” Apre sa, yo manyen Danyèl ankò pou twazyèm fwa an tout, e pou dezyèm fwa pa Gabriyèl.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Lè sa a, yon moun ki te sanble ak yon nonm vini ankò, li manyen m, epi li ban m fòs. Li di m konsa: O nonm ki trè renmen anpil, nou pa bezwen pè; lapè pou ou; pran kouraj, wi, pran kouraj. Epi lè li te fin pale avè m, mwen te vin gen fòs, epi mwen di: Se pou mèt mwen pale; paske ou ban m fòs. Danyèl 10:18, 19.
The third touch of Daniel, is Ezekiel’s second prophecy, which brings the bodies to their feet as a mighty army. His prophecy is addressed to a people that recognize that they are dead, for they were in mourning, as was Daniel.
Twazyèm manyen Danyèl la se dezyèm pwofesi Ezekyèl la, ki fè kò yo leve kanpe sou pye yo tankou yon gwo lame vanyan. Pwofesi li a adrese a yon pèp ki rekonèt yo mouri, paske yo te nan dèy, menm jan ak Danyèl.
Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Ezekiel 37:9–11.
Lè sa a, li di m: Pwofetize bay van an, pwofetize, pitit lòm, epi di van an: Men sa Senyè Bondye a di: Soti nan kat van yo, o souf, epi soufle sou moun sa yo ki mouri yo, pou yo ka viv. Se konsa mwen pwofetize jan li te kòmande m nan, epi souf la antre nan yo; yo viv, epi yo kanpe sou pye yo, yon lame ki te anpil anpil. Apre sa, li di m: Pitit lòm, zo sa yo se tout kay Izrayèl la: gade, yo di: Zo nou yo fin cheche, espwa nou disparèt; nou detwi nèt. Ezekyèl 37:9–11.
The Lord commands Ezekiel to prophesy, and he tells them the testimony of the house of Israel is that they are dead, without hope and cut off. They are mourning, as was Daniel, because they are disappointed by the failed prediction of July 18, 2020, and in that condition, Ezekiel is told to prophesy.
Seyè a bay Ezekyèl lòd pou l pwofetize, epi li fè yo konnen temwayaj kay Izrayèl la se ke yo mouri, san espwa e separe nèt. Yo nan lapenn, menm jan Danyèl te ye a, paske yo dekouraje poutèt prediksyon 18 jiyè 2020 la ki pa t rive vre, epi se nan kondisyon sa a yo di Ezekyèl pou l pwofetize.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Se poutèt sa, pwofetize epi di yo: Men sa Senyè Bondye a di: Gade, pèp mwen an, m ap louvri tonm nou yo, m ap fè nou soti nan tonm nou yo, epi m ap mennen nou antre nan peyi Izrayèl la. Epi n ap konnen se mwen menm ki Senyè a, lè m fin louvri tonm nou yo, o pèp mwen an, epi lè m fin fè nou soti nan tonm nou yo. M ap mete Lespri mwen nan nou, epi n ap viv, epi m ap tabli nou nan pwòp peyi nou an. Lè sa a, n ap konnen se mwen menm, Senyè a, ki pale sa, e ki akonpli li, se Senyè a ki di sa. Ezekyèl 37:12–14.
The Lord, who is Michael the archangel opens their graves and the two witnesses of Revelation eleven, who are then resurrected and given the Holy Spirit and stand up, just as the Holy Spirit was given to those who stand up when they are brought out of their graves in Ezekiel’s second prophecy.
Seyè a, ki se Mikayèl arkanj lan, ouvri tonm yo; epi de temwen Revelasyon onz yo, ki ansuit resisite, resevwa Sentespri a epi yo leve kanpe, menm jan yo te bay Sentespri a a sila yo ki leve kanpe lè yo te fè yo soti nan tonm yo nan dezyèm pwofesi Ezekyèl la.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Epi apre twa jou edmi, Lespri lavi ki soti nan Bondye a antre nan yo, epi yo kanpe sou pye yo; epi gwo laperèz tonbe sou moun ki te wè yo. Revelasyon 11:11.
Those two witnesses are represented as Moses and Elijah, and Moses was also resurrected by the voice of the archangel.
De temwen sa yo prezante kòm Moyiz ak Eli, epi Moyiz tou te resisite pa vwa akanj lan.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Men Mikaèl, chèf zanj lan, lè li t ap lite ak dyab la e li t ap diskite osijè kò Moyiz la, li pa t oze pote kont li yon akizasyon jouman, men li te di: Se pou Senyè a reprimande ou. Jid 1:9.
Michael, the Prince and the Archangel, is the One who came and helped Gabriel in Daniel chapter ten, and it is His voice that calls men and women to life.
Mikayèl, Prens lan ak Akanj lan, se Sila a ki te vini pou ede Gabriyèl nan Danyèl chapit dis la, e se vwa pa li ki rele gason ak fanm pou yo antre nan lavi.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:16.
Paske Senyè a li menm va desann soti nan syèl la avèk yon gwo rèl, avèk vwa arkanj lan, epi avèk twonpèt Bondye a; epi mò ki nan Kris la va leve an premye. 1 Tesalonisyen 4:16.
Daniel’s three touches represent the transition of the Laodicean movement of the third angel, unto the Philadelphian movement of the third angel, and in Daniel ten, the vision that accomplishes the transition from the image of Laodicea, unto the image of Philadelphia, is represented by the prophetic history represented in chapter eleven. That vision is represented by Ezekiel as the vision of Islam of the third woe. In 2014, Russia initiated the second proxy war. In 2015, the richest president began his efforts to become the sixth president.
Twa manyen Danyèl yo reprezante tranzisyon mouvman Lawodise zanj twazyèm nan, pou rive nan mouvman Filadèlfi zanj twazyèm nan; epi nan Danyèl dis, vizyon ki reyalize tranzisyon an soti nan imaj Lawodise a pou rive nan imaj Filadèlfi a, reprezante pa istwa pwofetik ki parèt nan chapit onz lan. Ezekyèl prezante vizyon sa a kòm vizyon Islam nan twazyèm malè a. An 2014, Larisi te inisye dezyèm lagè pa pwokirasyon an. An 2015, prezidan ki pi rich la te kòmanse efò li pou l vin sizyèm prezidan an.
In 2020, that president, representing the Republican horn was slain by the “woke” atheist beast from the bottomless pit, and in the same year the Laodicean Protestant horn was also slain. In 2023, both horns came back to life, both beginning their transition into the eighth that is of the seven. One transitioning into the political image of the beast as Church and State are brought together in the United States, and the other horn transitioning from the image of Laodicea to the image of Christ. Both will be lifted up at the soon coming Sunday law. One will become “Alexander the Great”, the premier king of the ten kings who give their seventh kingdom to the whore of Rome, and the other lifted up as an ensign.
An 2020, prezidan sa a, ki t ap reprezante kòn Repibliken an, te mouri anba bèt ateyis “woke” ki soti nan twou san fon an; epi nan menm ane sa a, kòn Pwotestan Lawodise a te mouri tou. An 2023, toude kòn yo te retounen viv ankò, e toude te kòmanse tranzisyon pa yo pou antre nan wityèm nan ki soti nan sèt la. Youn ap pase nan imaj politik bèt la pandan Legliz ak Leta ap ini Ozetazini, epi lòt kòn nan ap pase soti nan imaj Lawodise a pou antre nan imaj Kris la. Toude pral leve lè lwa dimanch k ap vini byento a rive. Youn pral vin “Aleksann Legran”, wa prensipal dis wa yo ki bay setyèm wayòm pa yo a bay jennès Wòm nan, epi lòt la pral leve kòm yon drapo.
The vision that produces both of these transitions is the history that unfolds between September 11, 2001 and the Sunday law. Verse eleven, of Daniel chapter eleven, is specifically identified within the context that if you will not believe, you will not be established.
Vizyon ki pwodui toude tranzisyon sa yo se istwa ki dewoule ant 11 septanm 2001 ak lwa dimanch lan. Vèsè onz, nan Daniel chapit onz la, idantifye espesyalman nan kontèks sa a: si nou pa kwè, nou p ap etabli.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“Bible rules are to be the guide of the daily life. The cross of Christ is to be the theme, revealing the lessons we must learn and practice. Christ must be brought into all the studies, that students may drink in the knowledge of God and may represent Him in character. His excellence is to be our study in time as well as in eternity. The word of God, spoken by Christ in the Old and New Testaments, is the bread from heaven; but much that is called science is as dishes of human invention, adulterated food; it is not the true manna.
“Règ Bib yo dwe gid lavi chak jou a. Kwa Kris la dwe tèm nan, ki revele leson nou dwe aprann epi pratike yo. Kris dwe antre nan tout etid yo, pou elèv yo ka bwè konesans Bondye a e pou yo ka reprezante Li nan karaktè yo. Ekselans Li dwe sijè etid nou ni nan tan an ni nan letènite. Pawòl Bondye a, Kris te pwononse li nan Ansyen ak Nouvo Testaman yo, se pen ki soti nan syèl la; men anpil bagay yo rele syans se tankou plat envansyon lèzòm, manje melanje ak fo sibstans; se pa vrè laman nan.”
“In God’s word is found wisdom unquestionable, inexhaustible—wisdom that originated, not in the finite, but in the infinite mind. But much of that which God has revealed in His word is dark to men, because the jewels of truth are buried beneath the rubbish of human wisdom and tradition. To many the treasures of the word remain hidden, because they have not been searched for with earnest perseverance until the golden precepts were understood. The word must be searched in order to purify and prepare those who receive it to become members of the royal family, children of the heavenly King.
“Nan pawòl Bondye a jwenn yon sajès ki pa ka mete an dout, ki san fen—yon sajès ki pa soti nan sa ki fini, men nan lespri enfini an. Men, anpil nan sa Bondye revele nan pawòl Li a rete fènwa pou lèzòm, paske pyè presye verite yo antere anba debri sajès ak tradisyon lèzòm. Pou anpil moun, trezò pawòl la rete kache, paske yo pa t chèche yo avèk pèseverans serye jouk lè prensip an lò yo te vin konprann. Pawòl la dwe fouye byen fon pou pirifye epi prepare moun ki resevwa li yo pou yo vin manm fanmi wayal la, pitit Wa syèl la.”
“The study of God’s word should take the place of the study of those books that have led minds into mysticism and away from the truth. Its living principles, woven into our lives, will be our safeguard in trials and temptations; its divine instruction is the only way to success. As the test comes to every soul, there will be apostasies. Some will prove to be traitors, heady, high-minded, and self-sufficient, and will turn away from the truth, making shipwreck of faith. Why? Because they did not live ‘by every word that proceedeth out of the mouth of God.’ They did not dig deep and make their foundation sure.
Etid Pawòl Bondye a ta dwe pran plas etid liv sa yo ki te mennen lespri yo nan mistisism epi lwen verite a. Prensip vivan li yo, tise nan lavi nou, pral pwoteksyon nou nan eprèv ak tantasyon; enstriksyon diven li se sèl chemen pou siksè. Lè eprèv la rive sou chak nanm, ap gen apostazi. Kèk va montre yo kòm trayis, odasye, ògeye, epi sifi pou tèt pa yo, e yo va vire do bay verite a, fè lafwa fè nofraj. Poukisa? Paske yo pa t viv “pa tout pawòl ki soti nan bouch Bondye.” Yo pa t fouye fon epi yo pa t fè fondasyon yo sèten.
“When the words of the Lord through His chosen messengers are brought to them, they murmur and think the way is made too strait. In the sixth chapter of John we read of some who were thought to be disciples of Christ, but who, when the plain truth was presented to them, were displeased and walked no more with Him. In like manner these superficial students also will turn away from Christ.” Testimonies, volume 6, 132.
“Lè pawòl Senyè a, atravè mesaje li te chwazi yo, vin jwenn yo, yo bougonnen epi yo panse chemen an fè twò etwat. Nan sizyèm chapit Jan an, nou li konsènan kèk moun yo te konsidere kòm disip Kris la, men lè verite klè a te prezante devan yo, sa te deplè yo e yo pa t mache avè l ankò. Menm jan an tou, etidyan sipèfisyèl sa yo pral vire do bay Kris la.” Testimonies, volim 6, 132.