The Battle of Panium was essentially spiritual warfare. Just before the Sunday law the eighth president, who is the sixth since Ronald Reagan at the time of the end in 1989, who is also the last Republican president, and who is the richest president, and who also stirs up all the realm of globalism, will lead apostate Protestantism in defeating the Greek religion of Pan, which is the “woke-ism” of globalism. In verses eleven and twelve, the history that begins at the Ukraine War in 2014 concludes at the Sunday law in verse sixteen. Verse fifteen is the Battle of Panium, and the Battle of Panium leads to the battle of Actium, which is the third World War.
Batay Panium nan te, an reyalite, yon lagè espirityèl. Jis anvan lwa dimanch la, wityèm prezidan an, ki se sizyèm nan depi Ronald Reagan nan tan lafen an an 1989, ki se tou dènye prezidan Repibliken an, epi ki se prezidan ki pi rich la, e ki souke tout domèn globalis la tou, pral dirije pwotestantis aposta a pou l bat relijyon grèk Pan an, ki se “woke-ism” globalis la. Nan vèsè onz ak douz yo, istwa ki kòmanse nan Lagè Ikrèn nan an 2014 rive nan konklizyon li nan lwa dimanch la nan vèsè sèz. Vèsè kenz lan se Batay Panium nan, epi Batay Panium nan mennen nan batay Actium nan, ki se twazyèm Gè mondyal la.
At the hour of “the great earthquake”, which is the Sunday law of verse sixteen, Islam of the third woe attacks the United States, angering the nations, and producing national ruin. It is the Battle of Panium that precedes that attack. At the Sunday law the threefold union of the dragon, the beast and false prophet is established.
Nan lè “gwo tranbleman tè a”, ki se lwa dimanch vèsè sèz la, Islam twazyèm malè a atake Etazini, sa ki mete nasyon yo an kòlè e ki pwodui destriksyon nasyonal. Se Batay Panium nan ki vin anvan atak sa a. Nan moman lwa dimanch lan, inyon twa-fwa dragon an, bèt la, ak fo pwofèt la tabli.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Pa dekrè ki fè respekte enstitisyon Papasite a an vyolasyon lalwa Bondye a, nasyon nou an pral detache tèt li nèt de ladwati. Lè Pwotestantis va lonje men li atravè gwo twou ki separe a pou l pran men pouvwa women an, lè l va rive lòt bò gwo twou san fon an pou l bay Lespirityalis lanmen, lè, anba enfliyans inyon twa pati sa a, peyi nou an va rejte tout prensip Konstitisyon li kòm yon gouvènman pwotestan ak repibliken, epi l va pran dispozisyon pou pwopagasyon manti ak desepsyon papal yo, lè sa a nou ka konnen tan an rive pou travay ekstraòdinè Satan an, e ke lafen an pre.” Testimonies, volim 5, 451.
At that point, the papacy’s deadly wound is fully healed, and she rules supremely until she finally comes to her end with none to help. It is when Rome conquers the third obstacle that she rules, as represented by pagan Rome in Daniel chapter eight, verse nine, and in chapter eleven, verses sixteen through nineteen. When papal Rome removed the three horns, she ruled supremely for twelve hundred and sixty years, as did pagan Rome rule supremely for three hundred and sixty years once it conquered Egypt, the third obstacle at the Battle of Actium in 31 BC.
Nan moman sa a, blesi mòtèl papote a fin geri nèt, epi li gouvène avèk otorite siprèm jouk li rive finalman nan finisman li san pesonn pou ede l. Se lè Wòm venk twazyèm obstak la li gouvène, jan sa reprezante pa Wòm payen nan Danyèl chapit uit, vèsè nèf, ak nan chapit onz, vèsè sèz rive diznèf. Lè Wòm papal te retire twa kòn yo, li te gouvène avèk otorite siprèm pandan mil desan swasant ane, menm jan Wòm payen te gouvène avèk otorite siprèm pandan twasan swasant ane yon fwa li te fin venk Ejip, twazyèm obstak la, nan Batay Aktium nan ane 31 anvan Jezikri.
In grammar, the suffix “ium” is added to the end of a word to form a noun that denotes a place, a state, or a collection of something. It is commonly used in the formation of technical and scientific terms, particularly in chemistry and biology. For example: “stadium” refers to a place for athletic competitions or other events, “aquarium” refers to a place where aquatic organisms or plants are kept for display and “gymnasium” refers to a place for physical exercise or training. In scientific terminology, “ium” is often used to indicate a chemical element or compound, particularly when the element or compound has been isolated or discovered. For example: “sodium” refers to a chemical element with the symbol Na, “calcium” refers to a chemical element with the symbol Ca.
Nan gramè, yo ajoute sifiks “ium” nan fen yon mo pou fòme yon non ki endike yon kote, yon eta, oswa yon ansanm bagay. Yo sèvi avè l souvan nan fòmasyon tèm teknik ak syantifik, sitou nan chimi ak byoloji. Pa egzanp: “stadium” refere a yon kote pou konpetisyon atletik oswa lòt evènman, “aquarium” refere a yon kote kote òganis akwatik oswa plant yo kenbe pou ekspozisyon, epi “gymnasium” refere a yon kote pou egzèsis fizik oswa antrènman. Nan tèminoloji syantifik, “ium” souvan itilize pou endike yon eleman chimik oswa yon konpoze, sitou lè eleman an oswa konpoze a te izole oswa dekouvri. Pa egzanp: “sodium” refere a yon eleman chimik ki gen senbòl Na, “calcium” refere a yon eleman chimik ki gen senbòl Ca.
The beginning of pagan Rome ruling supremely was accomplished at the Battle of Actium, and the Battle of Panium opened the door to the war represented by Actium, for “line upon line” Actium represents the Sunday law when the papacy again rules the world supremely.
Kòmansman dominasyon siprèm Wòm payèn nan te akonpli nan Batay Actium nan, epi Batay Panium nan te louvri pòt pou lagè Actium nan reprezante a; paske “liy sou liy,” Actium reprezante lwa dimanch lan lè papisite a ankò ap dirije mond lan avèk dominasyon siprèm.
Actium was a sea battle, and Panium was a ground battle, thus the connection of the two battles represents a battle that is worldwide encompassing land and sea. Actium, the most famous sea battle of ancient history, also represents a worldwide war, for the “waters which thou sawest, where the whore sitteth, are peoples, and multitudes, and nations, and tongues.” Panium represents a spiritual war that is combined with a political war at the soon coming Sunday law.
Aktyòm te yon batay naval, epi Panyòm te yon batay sou tè; konsa, lyen ki genyen ant de batay sa yo reprezante yon batay ki mondyal, k ap kouvri tè ak lanmè. Aktyòm, batay naval ki pi renome nan listwa ansyen an, reprezante tou yon lagè mondyal, paske “dlo ou te wè yo, kote fanm movèz vi a chita a, se pèp, ak foul moun, ak nasyon, ak lang.” Panyòm reprezante yon lagè espirityèl ki ini avèk yon lagè politik nan lwa dimanch ki prèt pou vini an.
The word “pan” as a noun, has multiple meanings depending on the context, but in Greek mythology, Pan is the god of shepherds, flocks, rustic music, and wilderness. He is often depicted as a half-man, half-goat figure, known for his love of music and nature.
Mo « pan » an, kòm non, gen plizyè sans selon kontèks la; men nan mitoloji grèk, Pan se dye gadò mouton yo, bann bèt yo, mizik riral, ak sovajri a. Yo souvan reprezante li kòm yon figi mwatye moun, mwatye kabrit, yo konnen li pou lanmou li genyen pou mizik ak lanati.
“As the crowning act in the great drama of deception, Satan himself will personate Christ. The church has long professed to look to the Saviour’s advent as the consummation of her hopes. Now the great deceiver will make it appear that Christ has come. In different parts of the earth, Satan will manifest himself among men as a majestic being of dazzling brightness, resembling the description of the Son of God given by John in the Revelation. Revelation 1:13–15.” The Great Controversy, 624.
“Kòm zak final ki kouwonnen gwo dram twonpri a, Satan li menm pral pran pòz Kris la. Depi lontan legliz la te deklare li t ap tann avènman Sovè a kòm akonplisman espwa li yo. Kounye a, gwo twonpè a pral fè sa parèt tankou si Kris la vini. Nan diferan pati sou latè, Satan pral parèt pami lèzòm tankou yon èt majeste ki gen yon klète éblouisan, ki sanble ak deskripsyon Pitit Bondye a Jan bay nan Revelasyon an. Revelasyon 1:13–15.” The Great Controversy, 624.
Pan is the shepherd-god, and will personate the true Shepherd. Satan’s impersonation of Christ begins at the Sunday law for at “the decree” “we may” then “know that the time has come for the marvelous working of Satan and that the end is near”.
Pan se dye bèje bondye a, epi li pral pran pòz Vrè Bèje a. Imitasyon Kris pa Satan an kòmanse nan lwa dimanch lan, paske nan “dekrè a” “nou kapab” lè sa a “konnen tan an rive pou travay mèvèye Satan an e ke lafen an toupre”.
The word “pan” can also refer to a shallow, wide-rimmed cooking vessel used for frying, baking, or cooking food. The final war is centered upon spiritual Jerusalem, the holy mountain that is lifted up as an ensign, and the mountain that God’s other flock that are still in Babylon flee unto. At that time all nations will come against spiritual Jerusalem, which is identified as a “cup” (pan).
Pawòl “chodyè” a ka refere tou ak yon veso pou kwit manje ki plat, ak rebò laj, yo sèvi avè l pou fri, pou kwit nan fou, oswa pou kwit manje. Dènye lagè a santre sou Jerizalèm espirityèl la, mòn sen an ki leve kòm yon drapo, ak mòn kote lòt bann mouton Bondye yo, ki toujou nan Babilòn, kouri al jwenn. Lè sa a, tout nasyon yo pral vini kont Jerizalèm espirityèl la, ki idantifye kòm yon “tas” (chodyè).
The burden of the word of the Lord for Israel, saith the Lord, which stretcheth forth the heavens, and layeth the foundation of the earth, and formeth the spirit of man within him. Behold, I will make Jerusalem a cup of trembling unto all the people round about, when they shall be in the siege both against Judah and against Jerusalem. And in that day will I make Jerusalem a burdensome stone for all people: all that burden themselves with it shall be cut in pieces, though all the people of the earth be gathered together against it. Zechariah 12:1-3.
Chay pawòl Senyè a sou pèp Izrayèl la, se sa Senyè a di, li menm ki lonje syèl yo, ki poze fondasyon tè a, epi ki fòme lespri moun anndan li. Gade, m ap fè Jerizalèm tounen yon gode k ap fè tout pèp ki toutotou li yo tranble, lè y ap vin nan syèj lagè kont Jida ak kont Jerizalèm. Epi nan jou sa a, m ap fè Jerizalèm tounen yon wòch lou pou tout pèp yo: tout moun ki va chaje tèt yo avè l ap koupe an miyèt moso, menm si tout pèp tè a ta rasanble ansanm kont li. Zakari 12:1-3.
Jerusalem is also the caldron, for it is the pan where the drama is carried out. A “caldron” is a cooking pan.
Jerizalèm se tou chodyè a, paske se li menm ki resipyan kote dram nan ap dewoule. Yon “chodyè” se yon resipyan pou fè manje.
Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. Ezekiel 11:2–12.
Lè sa a, li di m: Pitit lòm, se moun sa yo k ap fè move konplo, k ap bay move konsèy nan vil sa a; k ap di: Lè a poko pre; ann bati kay: vil sa a se chodyè a, e nou menm se vyann lan. Se poutèt sa, pwofetize kont yo, pwofetize, o pitit lòm. E Lespri Senyè a tonbe sou mwen, epi li di m: Pale; Men sa Senyè a di: Se konsa nou pale, o kay Izrayèl; paske mwen konnen bagay ki monte nan lespri nou, chak youn ladan yo. Nou ogmante kantite moun nou touye nan vil sa a, e nou plen lari li yo ak moun yo touye yo. Se poutèt sa men sa Senyè Bondye a di: Moun nou touye yo, nou mete nan mitan li, se yo menm ki vyann lan, e vil sa a se chodyè a; men mwen menm, m ap fè nou soti nan mitan li. Nou te pè nepe a; e mwen pral fè nepe vini sou nou, se sa Senyè Bondye a di. M ap fè nou soti nan mitan li, m ap lage nou nan men etranje, e m ap egzekite jijman nan mitan nou. N ap tonbe anba nepe; m ap jije nou sou fwontyè Izrayèl; epi n ap konnen se mwen menm ki Senyè a. Vil sa a p ap chodyè nou, ni nou p ap vyann lan nan mitan li; men m ap jije nou sou fwontyè Izrayèl. E n ap konnen se mwen menm ki Senyè a; paske nou pa t mache dapre lwa mwen yo, ni nou pa t egzekite jijman mwen yo, men nou te aji dapre koutim nasyon payen ki toutotou nou yo. Ezekiel 11:2–12.
In English, “pan” as a prefix means “universal,” “all” or “across”. For example, “panorama” refers to a wide or comprehensive view of an area, “pantheism” refers to the belief that the universe is divine, and “Pan-American” refers to something involving all the countries of the Americas. Thus “pan” identifies a worldwide war.
Nan lang angle, “pan” kòm prefiks vle di “inivèsèl,” “tout” oswa “atravè”. Pa egzanp, “panorama” fè referans ak yon vizyon laj oswa konplè sou yon zòn, “pantheism” fè referans ak kwayans ke linivè a diven, epi “Pan-American” fè referans ak yon bagay ki enplike tout peyi ki nan Amerik yo. Konsa, “pan” idantifye yon lagè mondyal.
“Satan is diverting minds with unimportant questions, in order that they shall not with clear and distinct vision see matters of vast importance. The enemy is planning to ensnare the world.
“Satan ap detounen lespri yo avèk kestyon ki pa gen enpòtans, pou yo pa wè avèk yon vizyon klè e byen defini bagay ki gen yon enpòtans imans. Lènmi an ap fè plan pou pran lemonn nan pyèj.
“The so-called Christian world is to be the theater of great and decisive actions. Men in authority will enact laws controlling the conscience, after the example of the Papacy. Babylon will make all nations drink of the wine of the wrath of her fornication. Every nation will be involved.” Selected Messages, book 3, 392.
“Sa yo rele monn kretyen an pral tounen sèn gwo aksyon ki gen desizyon final. Moun ki gen otorite yo pral fè lwa pou kontwole konsyans, dapre egzanp Papote a. Babilòn pral fè tout nasyon bwè diven kòlè fònikasyon li a. Chak nasyon pral enplike.” Selected Messages, liv 3, 392.
The word “act” as a noun means “a formal written decision or statute enacted by a legislative body.”
Mo “act” la, kòm non, vle di “yon desizyon fòmèl ekri oswa yon lwa ki vote pa yon kò lejislatif.”
“When our nation shall so abjure the principles of its government as to enact a Sunday law, Protestantism will in this act join hands with popery.” Testimonies, volume 5, 712.
“Lè nasyon nou an va rejte konsa prensip gouvènman li a pou l adopte yon lwa dimanch, nan zak sa a, Pwotestantis la pral mete men ak Papis la.” Testimonies, volim 5, 712.
The so-called Christian world is a theater of great actions, or acts, and every nation (pan) will be involved. The word “act” can also refer to a division or segment of a play, movie, or other performance, typically characterized by a particular set of events or actions. The word “act” as a verb, means to perform a specific action or behave in a certain way. It can also refer to pretending or playing a role, as in acting in a play or film.
Sa yo rele mond kretyen an se yon teyat gwo aksyon, oswa zak, e chak nasyon (pan) pral patisipe ladan l. Mo “zak” la kapab tou fè referans ak yon divizyon oswa yon segman nan yon pyès teyat, yon fim, oswa yon lòt pèfòmans, ki anjeneral karakterize pa yon seri evènman oswa aksyon patikilye. Mo “aji” a, kòm yon vèb, vle di fè yon aksyon presi oswa konpòte tèt ou yon sèten fason. Li kapab tou fè referans ak pretann oswa jwe yon wòl, tankou nan jwe nan yon pyès teyat oswa yon fim.
“The world is a theater. The actors, its inhabitants, are preparing to act their part in the last great drama. God is lost sight of. With the great masses of mankind there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to his rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
“Monn lan se yon teyat. Aktè yo, sa vle di abitan li yo, ap prepare pou jwe wòl pa yo nan dènye gwo dram nan. Yo pèdi Bondye devan je yo. Pami gwo mas limanite yo, pa gen okenn inite, eksepte lè moun fè konfederasyon pou reyalize objektif egoyis pa yo. Bondye ap gade. Desen li yo konsènan sijè rebèl li yo va akonpli. Yo pa t mete monn lan nan men lèzòm, menm si Bondye ap pèmèt eleman konfizyon ak dezòd yo domine pou yon tan. Yon pouvwa ki soti anba ap aji pou mennen dènye gwo sèn yo nan dram nan,—Satan k ap vini tankou Kris, epi k ap aji ak tout sediksyon enjistis nan pami moun ki mare tèt yo ansanm nan sosyete sekrè. Moun k ap lage kò yo bay pasyon pou konfederasyon an ap egzekite plan lènmi an. Kòz la ap swiv pa efè a.”
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.” Review and Herald, September 10, 1903.
“Transgresyon prèske rive nan limit li. Konfizyon ranpli lemonn, e yon gwo laperèz pral byento vini sou lèzòm. Fen an trè pre. Nou menm ki konnen laverite a, nou ta dwe ap prepare nou pou sa k pral byento tonbe sou lemonn tankou yon sipriz akablan.” Review and Herald, 10 septanm 1903.
Panium and Actium represent the third World War. In that war there will be supernatural manifestations as represented by the Greek goat-god Pan. The war will be associated with the enforcement of the Sunday law as an “act.” And the war is identified as “the last scenes in the great drama”, for it is not only the legal act of enforcing Sunday legislation, it is also the climax of the gospel drama in the closing hours of human probation. In advance of the battle where Panium and Actium prophetically join, in verse sixteen of Daniel chapter eleven, God’s last-day army will already be raised up, and their banner, which is an ensign, will then be lifted up. The primary meaning of “ensign” is the banner of an army.
Panium ak Actium reprezante twazyèm Gè Mondyal la. Nan lagè sa a, pral gen manifestasyon sipènatirèl jan bondye-bouk grèk Pan an reprezante yo. Lagè a pral asosye ak aplikasyon lwa dimanch lan kòm yon “zak”. E lagè a idantifye kòm “dènye sèn yo nan gran dram nan”, paske se pa sèlman zak legal pou fè aplike lejislasyon dimanch lan, men li se tou somè dram levanjil la nan dènye èdtan tan gras limanite a. Anvan batay la kote Panium ak Actium ini pwofetikman, nan vèsè sèz nan chapit onz liv Danyèl la, dènye lame Bondye a pou tan lafen an pral deja leve kanpe, epi drapo pa li a, ki se yon banyè, pral lè sa a leve anlè. Sans prensipal mo “banyè” a se drapo yon lame.
Act and Pan are Actium and Panium, and the Wonderful Linguist controlled the geography, the names, and the history of both battles, for it is the history immediately before the soon coming Sunday law. The Battle of Panium took place in 200 BC, and verse sixteen identifies Rome conquering Jerusalem in 63 BC.
Ak Pàn se Aktyòm ak Panyòm, e Bèl Mèvèy Lengwis la te kontwole jewografi a, non yo, ak istwa toude batay yo, paske se istwa a ki vini tousuit anvan lwa dimanch ki pral vini byento a. Batay Panyòm nan te fèt an 200 anvan Jezikri, e vèsè sèz la idantifye Wòm kòm li te konkeri Jerizalèm an 63 anvan Jezikri.
Between the history in the last days that is represented by the period from 200 BC to 63 BC, the formation of the image of the beast in the United States will be accomplished, as represented by the history of 161 BC to 158 BC. Before the period where the final movements of erecting an image of the beast in the United States, there will be an event represented by the revolt of Modein in 167 BC. The revolt is typified by the revolt against the forced religion of Greece, and the revolt will lead to a waymark represented by the rededication of the temple in 164 BC.
Ant istwa nan dènye jou yo ki reprezante pa peryòd soti 200 anvan Jezikri rive 63 anvan Jezikri, fòmasyon imaj bèt la Ozetazini ap akonpli, jan sa reprezante pa istwa 161 anvan Jezikri rive 158 anvan Jezikri. Anvan peryòd mouvman final yo kote y ap drese yon imaj bèt la Ozetazini, pral gen yon evènman ki reprezante pa revòlt Modèn nan an 167 anvan Jezikri. Revòlt la se yon tip revòlt kont relijyon fòse Lagrès la, epi revòlt la ap mennen nan yon repè ki reprezante pa rededikasyon tanp lan an 164 anvan Jezikri.
164 BC is commemorated by Judaism because of the miracle of a day’s worth of holy oil lasting for eight days. Thus 164 BC, which precedes 161 BC, identifies a satanic miracle that was accomplished for the apostate people of God. The miracle is represented as one day producing eight days, and that first day’s oil was what supplied the entire eight days. The miracle was brought upon the one part that was of the seven, and this waymark is set within the very history where the enigma of the eighth that is of the seven is being accomplished upon both the apostate Republican horn and the apostate Protestant horn.
164 avan J.-K. la jwifri sonje l poutèt mirak kote kantite lwil sen ki te sifi pou yon sèl jou te dire pandan uit jou. Konsa, 164 avan J.-K., ki vini anvan 161 avan J.-K., idantifye yon mirak satanik ki te akonpli pou pèp Bondye a ki te vin aposta. Mirak la reprezante tankou yon sèl jou ki pwodui uit jou, e lwil premye jou sa a se sa ki te bay tout uit jou yo. Mirak la te fèt sou yon pati ki te fè pati sèt la, e repè sa a tabli nan menm istwa kote enigm uityèm lan, ki soti nan sèt la, ap akonpli sou toude kòn Repibliken aposta a ak kòn Pwotestan aposta a.
The manifestation of satanic miracles before the soon coming Sunday law is associated with the Greek god Pan. When the Battle of Panium is waged and won by Trump and apostate Protestantism, “Pandora’s box” will have been opened, and there will be no way to solve the problems that are then released upon mankind for, “a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.”
Manifestasyon mirak satanik yo anvan lwa dimanch ki pral vini byento a asosye ak dye grèk Pan. Lè Batay Panium nan va fèt epi Trump ansanm ak Pwotestantis aposta a va genyen li, “bwat Pandora a” va deja louvri, epi pap gen okenn mwayen pou rezoud pwoblèm ki pral lage sou limanite yo, paske, “yon gwo laterè pral byento vini sou èt imen yo. Lafen an toupre anpil. Nou menm ki konnen verite a, nou ta dwe ap prepare nou pou sa ki pral byento pete sou mond lan kòm yon sipriz akablan.”
The one hundred and forty-four thousand are those that have been sealed by the sanctifying power of God’s Word which was provided through the unsealing of the Revelation of Jesus Christ. That Revelation includes several specific lines of truth, and it provides sanctified instruction of who Jesus is. As the Word of God, He is the Wonderful Linguist who has controlled all human language, since through His power He brought about the various languages when He rained down confusion at the tower of Babel. He is the Wonderful Numberer that has hidden secrets with the numbers set forth in His Word, and within His entire creation. He is the controller of history, for history is “His”-story. He created the earth and He controlled the geographical form of planet earth after the Flood, and therefore the various prophetic geographies that make up the “truths” found in His Word. The one hundred and forty-four thousand represent among other things, those who manifest faith that He created all things.
San-karant-kat mil yo se moun ki te sele pa pouvwa sanktifyan Pawòl Bondye a, ki te bay grasa ouvèti sele Revelasyon Jezikri a. Revelasyon sa a gen ladan l plizyè liy verite byen presi, epi li bay enstriksyon sanktifye sou kiyès Jezi ye. Antanke Pawòl Bondye a, Li se Lengwis mèvèye a ki te kontwole tout lang lèzòm, paske se pa pouvwa Li menm divès lang yo te parèt lè Li te fè konfizyon tonbe sou tou Babil la. Li se Mèvèye Moun ki Konte a, ki te kache sekrè avèk chif ki tabli nan Pawòl Li a, epi nan tout kreyasyon Li a. Li se Souvren istwa a, paske istwa se “His”-story. Li te kreye tè a, epi Li te kontwole fòm jewografik planèt tè a apre Delij la; se poutèt sa tou, Li kontwole divès jewografi pwofetik ki fòme “verite” yo jwenn nan Pawòl Li a. San-karant-kat mil yo reprezante, pami lòt bagay, moun ki demontre lafwa ke se Li ki te kreye tout bagay.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not any thing made that was made. John 1:1–3.
Au commencement était la Parole, et la Parole était avec Dieu, et la Parole était Dieu. Elle était au commencement avec Dieu. Toutes choses ont été faites par elle; et rien de ce qui a été fait n’a été fait sans elle. Jean 1:1–3.
The story of Pandora’s box is a myth from ancient Greek mythology. It is primarily recounted in “Works and Days” by the Greek poet Hesiod and in various other classical sources. It is obviously a paraphrase of the experience of Eve in the Garden of Eden. The name “Pandora” comes from ancient Greek mythology. It is derived from the Greek words’ “pan” meaning “all,” “dora’ meaning “gifts.” Pandora means “all-gifted.” Eve is the symbol of the church, and all gifts are found within God’s church.
Istwa bwat Pandò a se yon mit ki soti nan ansyen mitoloji grèk. Li rakonte sitou nan “Works and Days” pa powèt grèk Ezyòd, ansanm ak divès lòt sous klasik. Li klèman se yon parafraz eksperyans Èv nan Jaden Edenn nan. Non “Pandò” a soti nan ansyen mitoloji grèk. Li sòti nan mo grèk yo: “pan,” ki vle di “tout,” ak “dora,” ki vle di “don.” Pandò vle di “ki resevwa tout don.” Èv se senbòl legliz la, e se nan legliz Bondye a tout don yo jwenn.
In Greek mythology, Pandora was the first mortal woman created by the gods. According to the myth, she was crafted by Hephaestus at the command of Zeus, the king of the gods, as part of a plan to punish humanity. Each of the gods contributed gifts to Pandora, including beauty, grace, intelligence, and charm. Zeus gave her a jar (in later retellings, it became a box) and instructed her never to open it under any circumstances. Eve was told she could eat of every tree except of “the tree in the midst of the Garden.”
Nan mitoloji grèk, Pandora te premye fanm mòtèl bondye yo te kreye. Dapre mit la, se Efèstos ki te fòme l sou lòd Zeyis, wa bondye yo, kòm yon pati nan yon plan pou pini limanite. Chak nan bondye yo te bay Pandora kèk don, tankou bote, lagras, entèlijans, ak cham. Zeyis te ba li yon bokal (nan rakonte ki vin apre yo, li te tounen yon bwat) epi li te ba li lòd pou li pa janm louvri l nan okenn sikonstans. Yo te di Èv li te ka manje nan tout pyebwa yo, eksepte nan “pyebwa ki nan mitan Jaden an.”
Pandora, overcome by curiosity, eventually succumbed to temptation and opened the jar. Upon doing so, all the evils, pains, and diseases that had previously been kept inside were released into the world, spreading suffering and misery among humanity. However, one thing remained in the jar: hope. In some versions of the myth, Pandora quickly closed the jar, preventing hope from escaping, while in others, hope also emerged, providing humanity with a glimmer of optimism and resilience in the face of adversity.
PANDÒ, li menm kiryozite te anvayi nèt, finalman tonbe nan tantasyon an epi louvri bokal la. Lè li fè sa, tout malè, tout soufrans, ak tout maladi ki te deja kenbe anndan an lage sou latè, gaye soufrans ak mizè pami limanite. Sepandan, yon sèl bagay te rete nan bokal la: espwa. Nan kèk vèsyon nan lejand lan, Pandò te prese fèmen bokal la ankò, sa ki te anpeche espwa sove; tandiske, nan lòt yo, espwa te soti tou, bay limanite yon ti limyè optimis ak andirans devan advèsite.
The Battle of Panium joins the Battle of Actium at the soon coming Sunday law, and the soon coming Sunday law was typified by the test in the Garden of Eden. In the garden the test was simply for Adam and Eve, but in the last days the test needed to confront all mankind around the entire world. The first test of believing or disbelieving God’s Word in the garden typifies the last test of the Sunday law. Eve failed that first test and opened the floodgates of woe upon mankind, as represented in the myth of Pandora.
Batay Panium lan ini ak Batay Actium lan nan lwa dimanch ki pral vini talè a, e lwa dimanch ki pral vini talè a te tipifye pa eprèv ki te fèt nan Jaden Edenn nan. Nan jaden an, eprèv la te senpleman pou Adan ak Èv; men nan dènye jou yo, eprèv la te bezwen vin devan tout limanite sou tout latè. Premye eprèv pou kwè oswa pa kwè Pawòl Bondye a nan jaden an tipifye dènye eprèv lwa dimanch lan. Èv te echwe nan premye eprèv sa a e li te louvri pòt tout malè sou limanite, jan sa reprezante nan mit Pandora a.
When the Battle of Panium joins the Battle of Actium, the test represented in the Garden of Eden will open upon all mankind. The hope that is then provided for the world is the ensign that is lifted up for all the world (panorama) to see.
Lè Batay Panium lan rankontre Batay Actium lan, eprèv ki te reprezante nan Jaden Edenn nan ap louvri sou tout limanite. Espwa yo bay mond lan lè sa a se drapo yo leve a pou tout mond lan (panorama) wè.
All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Nou tout moun ki rete sou latè, nou menm ki abite sou tè a, gade lè li leve yon drapo sou mòn yo; epi lè li sonnen twonpèt la, koute. Ezayi 18:3.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik k ap vini an.
“The world is a theater; the actors, its inhabitants, are preparing to act their part in the last great drama. With the great masses of mankind, there is no unity, except as men confederate to accomplish their selfish purposes. God is looking on. His purposes in regard to His rebellious subjects will be fulfilled. The world has not been given into the hands of men, though God is permitting the elements of confusion and disorder to bear sway for a season. A power from beneath is working to bring about the last great scenes in the drama,—Satan coming as Christ, and working with all deceivableness of unrighteousness in those who are binding themselves together in secret societies. Those who are yielding to the passion for confederation are working out the plans of the enemy. The cause will be followed by the effect.
« Le monde est un théâtre ; les acteurs, ses habitants, se préparent à jouer leur rôle dans le dernier grand drame. Parmi les grandes masses de l’humanité, il n’y a point d’unité, si ce n’est lorsque les hommes se confédèrent pour accomplir leurs desseins égoïstes. Dieu regarde. Ses desseins à l’égard de Ses sujets rebelles s’accompliront. Le monde n’a pas été livré entre les mains des hommes, bien que Dieu permette, pour un temps, aux éléments de confusion et de désordre de dominer. Une puissance d’en bas agit pour amener les dernières grandes scènes du drame, — Satan se présentant comme Christ et opérant avec toutes les séductions de l’iniquité parmi ceux qui se lient ensemble dans des sociétés secrètes. Ceux qui se livrent à la passion de la confédération exécutent les plans de l’ennemi. La cause sera suivie de l’effet. »
“Never did this message apply with greater force than it applies today. More and more the world is setting at naught the claims of God. Men have become bold in transgression. The wickedness of the inhabitants of the world has almost filled up the measure of their iniquity. This earth has almost reached the place where God will permit the destroyer to work his will upon it. The substitution of the laws of men for the law of God, the exaltation, by merely human authority, of Sunday in place of the Bible Sabbath, is the last act in the drama. When this substitution becomes universal, God will reveal Himself. He will arise in His majesty to shake terribly the earth. He will come out of His place to punish the inhabitants of the world for their iniquity, and the earth shall disclose her blood, and shall no more cover her slain.
“Jamais message sa a pa t janm aplike avèk plis fòs pase jan li aplike jodi a. Plis chak jou, lemonn ap mete reklamasyon Bondye yo anba pye. Lèzòm vin gen odas nan transgresyon. Mechanste moun k ap viv sou tè a prèske fin ranpli mezi inikite yo. Tè sa a prèske rive nan pwen kote Bondye pral pèmèt destriktè a fè volonte pa l sou li. Ranplasman lwa lèzòm mete nan plas lwa Bondye a, egzaltasyon dimanch nan plas Saba Bib la pa senp otorite imen, se dènye zak nan dram nan. Lè ranplasman sa a vin inivèsèl, Bondye pral revele tèt Li. Li pral leve nan majeste Li pou Li souke tè a avèk terib pouvwa. Li pral sòti nan plas Li pou pini moun k ap viv sou tè a poutèt inikite yo; epi tè a pral fè san li te bwè a parèt aklè, e li p ap kache moun yo te touye sou li ankò.”
“We are standing on the threshold of the crisis of the ages. In quick succession the judgments of God will follow one another,—fire, and flood, and earthquake, with war and bloodshed. We are not to be surprised at this time by events both great and decisive; for the angel of mercy cannot remain much longer to shelter the impenitent.
“Nou kanpe sou papòt kriz tout syèk yo. Nan yon rapid siksesyon, jijman Bondye yo pral vini youn apre lòt,—dife, ak inondasyon, ak tranblemanntè, avèk lagè ak san koule. Nou pa dwe sezi, nan tan sa a, devan evènman ki gran e ki desizif; paske zanj mizèrikòd la pa kapab rete ankò lontan pou pwoteje moun ki pa repanti yo.
“The crisis is stealing gradually upon us. The sun shines in the heavens, passing over its usual round, and the heavens still declare the glory of God. Men are still eating and drinking, planting and building, marrying and giving in marriage. Merchants are still buying and selling. Men are jostling one against another, contending for the highest place. Pleasure lovers are still crowding to theaters, horse races, gambling hells. The highest excitement prevails, yet probation’s hour is fast closing, and every case is about to be eternally decided. Satan sees that his time is short. He has set all his agencies at work that men may be deceived, deluded, occupied, and entranced until the day of probation shall be ended, and the door of mercy forever shut.
“Kriz la ap avanse sou nou piti piti. Solèy la klere nan syèl la, li kontinye fè wout nòmal li, e syèl yo toujou ap deklare laglwa Bondye. Moun yo toujou ap manje ak bwè, plante ak bati, marye ak bay an maryaj. Machann yo toujou ap achte ak vann. Moun yo ap pouse yonn kont lòt, ap goumen pou pi gwo plas la. Moun ki renmen plezi yo toujou ap foule teyat, kous chwal, kay jwèt aza. Pi gwo eksitasyon an ap domine, men lè pwobasyon an ap fèmen byen vit, e chak ka pral byento deside pou letènite. Satan wè tan li kout. Li mete tout ajan li yo nan travay pou moun yo ka twonpe, egare, okipe, ak anchante, jouk jou pwobasyon an va fini, epi pòt mizèrikòd la fèmen pou tout tan.
“Transgression has almost reached its limit. Confusion fills the world, and a great terror is soon to come upon human beings. The end is very near. We who know the truth should be preparing for what is soon to break upon the world as an overwhelming surprise.
“Transgression prèske rive nan limit li. Konfizyon ranpli lemonn, e yon gwo laterè pral byento tonbe sou lèzòm. Fen an trè pre. Nou menm ki konnen verite a ta dwe ap prepare nou pou sa ki pral byento pete sou lemonn tankou yon sipriz akablan.
“In this time of prevailing iniquity we may know that the last great crisis is at hand. When the defiance of God’s law is almost universal, when His people are oppressed and afflicted by their fellow men, the Lord will interpose.
“Nan tan sa a kote mechanste ap domine, nou kapab konnen dènye gwo kriz la toupre rive. Lè dezobeyisans anvè lalwa Bondye a vin prèske inivèsèl, lè pèp Li a ap sibi opresyon ak afl ijans anba men lòt moun parèy yo, Senyè a ap entèvni.
“We are standing upon the threshold of great and solemn events. Prophecies are fulfilling. Strange, eventful history is being recorded in the books of heaven. Everything in our world is in agitation. There are wars, and rumors of wars. The nations are angry, and the time of the dead has come, that they should be judged. Events are changing to bring about the day of God which hasteth greatly. Only a moment of time, as it were, yet remains. But while already nation is rising against nation, and kingdom against kingdom, there is not now a general engagement. As yet the four winds are held until the servants of God shall be sealed in their foreheads. Then the powers of earth will marshal their forces for the last great battle.” Christian Service, 50, 51.
“Nou kanpe sou papòt gwo evènman ki solanèl. Pwofesi yo ap akonpli. Yon istwa etranj, chaje ak evènman, ap anrejistre nan liv syèl la. Tout bagay nan mond nou an nan boulvèsman. Gen lagè, ak rimè lagè. Nasyon yo an kòlè, e lè mò yo rive, pou yo jije yo. Evènman yo ap chanje pou fè jou Bondye a vini, jou k ap prese anpil. Se sèlman yon ti moman tan, tankou si se te, ki rete ankò. Men, pandan deja nasyon ap leve kont nasyon, ak wayòm kont wayòm, pa gen kounye a yon angajman jeneral. Jiska prezan, kat van yo kenbe jiskaske sèvitè Bondye yo sele sou fwon yo. Lè sa a, pouvwa tè a pral ranje fòs yo pou dènye gwo batay la.” Christian Service, 50, 51.