The hidden history of verse forty contains the line of six presidents from the time of the end in 1989, unto 2020, when Biden, the seventh president, stole the presidency. 2020 marks the beginning of a hidden history, from that point unto “Alexander the Great”, representing when the seventh kingdom of Bible prophecy is set up at the soon coming Sunday law. Those ten kings immediately agree to give their seventh kingdom to the eighth kingdom, that is of the seven—the papal power. That hidden history begins with the seventh president and ends with the seventh kingdom.
Istwa kache vèsè karant lan gen ladann liy sis prezidan yo depi nan tan lafen an an 1989, rive jouk 2020, lè Biden, setyèm prezidan an, te vòlè prezidans lan. Ane 2020 make kòmansman yon istwa kache, depi pwen sa a rive jouk nan “Alexandre le Grand”, ki reprezante moman setyèm wayòm pwofesi Bib la etabli nan lwa dimanch k ap vini talè a. Dis wa sa yo imedyatman dakò pou yo bay setyèm wayòm pa yo a wityèm wayòm nan, ki soti nan sèt yo—pouvwa papal la. Istwa kache sa a kòmanse avèk setyèm prezidan an epi li fini avèk setyèm wayòm nan.
When history identifies that between Xerxes, representing the rich king who stirs up Grecia, unto Alexander the Great, that there were eight Persian kings, we find that the hidden history between the end of verse two and verse three represents the image of the beast testing time by the number eight. The image of the beast in the United States is fully in place when the Sunday law is enforced, and at that point the seventh and then eighth kingdoms arrive. The eight Persian kings end at Alexander the Great, so the number eight marks the image of the beast testing time that concludes at the Sunday law.
Lè listwa idantifye ke ant Xerxes, ki reprezante wa rich la ki leve kont Grecia, rive jouk Aleksann Legran, te gen uit wa Pès, nou jwenn ke listwa kache ki ant fen vèsè de a ak vèsè twa a reprezante imaj bèt la kòm tan eprèv la pa nimewo uit la. Imaj bèt la Ozetazini tabli nèt lè lwa dimanch lan aplike avèk fòs, e nan pwen sa a setyèm wayòm nan epi apre sa uityèm nan rive. Uit wa Pès yo fini ak Aleksann Legran, konsa nimewo uit la make tan eprèv imaj bèt la ki fini nan lwa dimanch lan.
Verses ten through fifteen inform us that the image of the beast testing time was the third of three waymarks represented by the history of the Maccabees, and that the third waymark was a period of time beginning in 161 BC and ending in 158 BC. That period followed the first waymark of 167 BC, which identified the beginning of the Maccabean Revolt at Modein, a town whose name means “to protest.” 164 BC followed that protest at Modein, and identified the second dedication of the second temple. 164 BC identifies the second inauguration of Donald Trump as the eighth president since Reagan in 1989, who is of the seven. His inauguration on January 20, 2025 was represented by 164 BC, and the rededication ceremony, which produced the satanic miracle that includes two references to the eight being of the seven.
Vèsè dis rive kenz fè nou konnen ke tan eprèv imaj bèt la te twazyèm nan twa repè ki te reprezante pa istwa Makabe yo, e ke twazyèm repè sa a te yon peryòd tan ki te kòmanse an 161 anvan Kris e ki te fini an 158 anvan Kris. Peryòd sa a te vini apre premye repè 167 anvan Kris la, ki te make kòmansman Revòlt Makabe a nan Moden, yon vil ki gen non ki vle di “pwoteste.” 164 anvan Kris te vini apre pwotestasyon sa a nan Moden, e li te make dezyèm dedikasyon dezyèm tanp lan. 164 anvan Kris idantifye dezyèm envestiti Donald Trump kòm wityèm prezidan depi Reagan an 1989, li menm ki soti nan sèt yo. Envestiti li nan dat 20 janvye 2025 la te reprezante pa 164 anvan Kris, ansanm ak seremoni rededikasyon an, ki te pwodui mirak satanik la ki gen ladan l de referans a wityèm nan ki soti nan sèt yo.
Therefore, the eight Persian kings represent the history of the league of the Jews with Rome from 161 BC unto 158 BC, and in so doing provide a second witness to the image of the beast testing time that follows the inauguration of Trump in 2025. Verse two proceeds to the stolen election in 2020, where it ends until the historical witness of the eight Persian kings is applied, and they find their application after Trump’s second inauguration. Once the eight Persian kings are laid upon the history between verse two and three, there is still a hidden period from Biden’s inauguration unto Trump’s second inauguration.
Se poutèt sa, uit wa Pès yo reprezante istwa alyans Jwif yo avèk Wòm depi 161 anvan Jezikri rive jouk 158 anvan Jezikri, epi, lè yo fè sa, yo bay yon dezyèm temwen pou tan eprèv imaj bèt la ki vin apre envestiti Trump an 2025. Vèsè de a kontinye rive nan eleksyon yo te vòlè a an 2020, kote li fini jiskaske temwen istorik uit wa Pès yo aplike, epi yo jwenn aplikasyon yo apre dezyèm envestiti Trump lan. Yon fwa yo poze uit wa Pès yo sou istwa ki ant vèsè de ak twa, gen toujou yon peryòd kache depi envestiti Biden an jouk dezyèm envestiti Trump lan.
That hidden history is identified in Revelation chapter eleven, where the beast of atheism slays the two witnesses in 2020. Then after three and a half symbolic days, Michael descends to resurrect the two witnesses. A “resurrected” Trump began his third campaign for president November 15, 2022, and a resurrected “voice in the wilderness” began to call the one hundred and forty-four thousand at the end of July, 2023.
Istwa kache sa a idantifye nan Revelasyon chapit onz la, kote bèt ateyis la touye de temwen yo an 2020. Apre sa, apre twa jou edmi senbolik, Mikayèl desann pou resisite de temwen yo. Yon Trump “resisite” te kòmanse twazyèm kanpay li pou prezidan nan 15 novanm 2022, epi yon “vwa k ap rele nan dezè a” ki te resisite te kòmanse rele san karannkat mil yo nan fen mwa jiyè 2023.
Verses ten, eleven, and twelve of Daniel chapter eleven identify the Ukrainian War which began in 2014, and will end with a Russian victory, followed by the collapse of the current Russian confederacy, as typified by the collapse of the Soviet Union in 1989.
Vèsè dis, onz, ak douz nan Danyèl chapit onz idantifye Lagè Ikrèn nan ki te kòmanse an 2014, e ki pral fini ak yon viktwa Larisi, epi apre sa ak efondreman konfederasyon ris aktyèl la, jan sa te senbolize pa efondreman Inyon Sovyetik la an 1989.
Verses thirteen through fifteen identify three lines of prophecy. The line of the healing of the papacy that begins when the whore of Tyre comes out of hiding is typified by verse fourteen, and its historical fulfillment is 200 BC, when pagan Rome came into prophetic history as the robbers of thy people, who exalt themselves, but fall.
Vèsè trèz rive kenz idantifye twa liy pwofesi. Liy gerizon papasi a ki kòmanse lè jennès Tir la sòti kote li te kache a, se vèsè katòz ki prefigire li; epi akonplisman istorik li se 200 anvan Jezikri, lè Wòm payen te antre nan istwa pwofetik kòm vòlè pèp ou a, ki leve tèt yo byen wo, men ki tonbe.
In the three verses the prophetic line of apostate Republicanism is represented by the history of Antiochus III, who typifies the role of Trump as the eighth president, that is of the seven. The verses also identify the prophetic line of apostate Protestantism as represented by the history of the Maccabees.
Nan twa vèsè sa yo, liy pwofetik Repiblikanis apostazi a reprezante pa istwa Antiochus III, ki senbolize wòl Trump kòm uityèm prezidan an, sètadi youn ki soti nan sèt yo. Vèsè yo idantifye tou liy pwofetik Pwotestantis apostazi a jan li reprezante pa istwa Makabe yo.
The prophetic line of the true protestant horn that began as the Philadelphian movement of the Millerites, and that ends as the Philadelphian movement of the one hundred and forty-four thousand, is also to be laid over the hidden history of verse forty. The seven thunders of Revelation chapter ten is a symbol of both the Philadelphian movement of the Millerites and the one hundred and forty-four thousand. The sealing up of prophecy, and the unsealing of prophecy is accomplished by Christ, and when He does so, He portrays Himself as the Lion of the tribe of Judah. In chapter ten, the angel that Sister White says is “no less a personage than Jesus Christ” “cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices.”
Liy pwofetik kòn pwotestan vre a, ki te kòmanse kòm mouvman Filadèlfyen Millerit yo, epi ki fini kòm mouvman Filadèlfyen san karantkat mil yo, dwe tou poze sou istwa kache vèsè karant lan. Sèt loraj yo nan Revelasyon chapit dis se yon senbòl ni mouvman Filadèlfyen Millerit yo ni san karantkat mil yo. Sele pwofesi a, ansanm ak desele pwofesi a, se Kris ki akonpli sa; epi lè Li fè sa, Li prezante Tèt Li kòm Lyon branch fanmi Jida a. Nan chapit dis, zanj lan ke Sè White di ki se “pa mwens pase Jezi Kris menm” nan “kriye ak yon gwo vwa, menm jan yon lyon gwonde; epi lè li te fin kriye, sèt loraj yo fè tande vwa pa yo.”
Christ, as the Lion of the tribe of Judah, placed the seven thunders into prophetic history around the year 100, and He immediately sealed it up, for “when the seven thunders had uttered their voices,” John “was about to write: and” he “heard a voice from heaven saying,” “seal up those things which the seven thunders uttered, and write them not.”
Kris, antanke Lyon nan tribi Jida a, te mete sèt loraj yo nan istwa pwofetik la anviwon ane 100 an, epi li te sele yo touswit, paske “lè sèt loraj yo te fin fè tande vwa pa yo,” Jan “te prèt pou l ekri: epi” li “tande yon vwa ki soti nan syèl la ki t ap di,” “sele bagay sa yo sèt loraj yo te di yo, epi pa ekri yo.”
The hidden history of verse forty is now being unsealed by the Lion of the tribe of Judah, and in that history the line of the true protestant horn is represented by the seven thunders. When the voice in the wilderness began to cry out in July 2023, the Lion of the tribe of Judah unsealed another revelation of what the “Seven Thunders” represent.
Istwa kache vèsè karant lan kounye a ap dechire sele li pa Lyon tribi Jida a, e nan istwa sa a, liy vrè kòn pwotestan an reprezante pa sèt loraj yo. Lè vwa ki nan dezè a te kòmanse rele byen fò nan mwa Jiyè 2023, Lyon tribi Jida a te dechire sele yon lòt revelasyon sou sa “Sèt Loraj yo” reprezante.
The seven thunders represent the history from July 18, 2020, when the movement of the one hundred and forty-four thousand was slain in the streets, unto the soon coming Sunday law. The line of the seven thunders identifies “events,” that occur in that history. The first disappointment, is followed by the message of the Midnight Cry, and followed by the Sunday law. When Sister White identified the seven thunders, either as the history of the first and second angels, or as future events, in both representations she identified that they represent “events”.
Sèt loraj yo reprezante listwa a depi 18 jiyè 2020, lè mouvman san karannkat mil la te touye nan lari yo, jouk rive nan lwa dimanch k ap vini talè a. Liy sèt loraj yo idantifye “evènman” ki rive nan listwa sa a. Premye desepsyon an suiv pa mesaj Rèl Minwi a, epi lwa dimanch lan vini apre sa. Lè Sè White te idantifye sèt loraj yo, swa kòm listwa premye ak dezyèm zanj yo, swa kòm evènman k ap vini yo, nan toude reprezantasyon yo li te idantifye yo kòm sa ki reprezante “evènman”.
The Midnight Cry message may sound like something that is not an “event”, but in Millerite history the Exeter camp meeting from August 12 to 17, 1844 was an “event”, with several associated details connected with the event. Yet the arrival of the Midnight Cry message at the camp meeting was also a fulfillment of the parable of the ten virgins of Matthew twenty-five. The “event” of the Exeter camp meeting was a fulfillment of the seven thunders, but the parable of the ten virgins does not address those events, it addresses the “experience” of the virgins,
Mesaj Kri Minuit la ka sanble ak yon bagay ki pa yon « evènman », men nan listwa Millerit la, reyinyon kan Exeter la, soti 12 pou rive 17 out 1844, te yon « evènman », ansanm ak plizyè detay ki te asosye ak evènman sa a. Men, arive mesaj Kri Minuit la nan reyinyon kan an te tou yon akonplisman parabòl dis vyèj yo nan Matye vennsenk. « Evènman » reyinyon kan Exeter la te yon akonplisman sèt loraj yo, men parabòl dis vyèj yo pa pale de evènman sa yo; li pale de « eksperyans » vyèj yo,
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
« La parabole des dix vierges de Matthieu 25 illustre également l’expérience du peuple adventiste. » The Great Controversy, 393.
Just as the seven thunders identify the parallel history of the movement of the first and third angels, so too the parable of the ten virgins also identifies the two parallel histories.
Menm jan sèt loraj yo idantifye istwa paralèl mouvman premye ak twazyèm zanj yo, konsa tou parabòl dis vyèj yo idantifye de istwa paralèl yo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Mwen souvan voye moun al gade parabòl dis vyèj yo, senk ladan yo te saj, e senk te sòt. Parabòl sa a te akonpli e li pral akonpli jis nan pi piti detay yo, paske li gen yon aplikasyon espesyal pou tan sa a, epi, menm jan ak mesaj twazyèm zanj lan, li te akonpli e li pral kontinye rete verite prezan jouk nan fen tan an.” Review and Herald, 19 out 1890.
The symbol of the seven thunders represents the “events” of the parallel histories, and the ten virgins represent the “experience” of the wise and foolish virgins in those two parallel histories. The Millerite experience, up until 1856, was the experience of Philadelphia, and the experience of the movement of the one hundred and forty-four thousand was the experience of Laodicea, up until shortly after July, 2023. In both histories wise and foolish virgins will be manifested at the arrival of the Midnight Cry message, for it is then that it will be seen who had the oil of preparation.
Senbòl sèt loraj yo reprezante “evènman” istwa paralèl yo, epi dis vyèj yo reprezante “eksperyans” vyèj saj yo ak vyèj sòt yo nan de istwa paralèl sa yo. Eksperyans milerit la, jouk rive an 1856, te eksperyans Filadèlfi, epi eksperyans mouvman san karannkat mil la te eksperyans Lawodise, jouk yon ti tan apre Jiyè 2023. Nan toude istwa yo, vyèj saj yo ak vyèj sòt yo ap parèt lè mesaj Rèl Minwi a rive, paske se lè sa a yo va wè kiyès ki te gen lwil preparasyon an.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Eta Legliz la ki reprezante pa vyèj san konprann yo, yo pale de li tou kòm eta Lawodise a.” Review and Herald, 19 out 1890.
Those who refuse to eat the message that is in the hand of Michael the archangel who descended at the end of July, 2023 will remain in the condition of Laodicea, and those who take the little book and eat it will transition into the condition of Philadelphia. The condition of Laodicea represents a people, or person who Christ is outside of, yet seeking entrance, and the condition of Philadelphia is represented as the combination of Divinity with humanity. The seven thunders identify the “events” of the line of the true protestant horn that is placed into the hidden history of verse forty, beginning on July 18, 2020 and ending at the Sunday law.
Moun ki refize manje mesaj ki nan men Mikaèl, arkanj la, ki te desann nan fen mwa Jiyè 2023 la, ap rete nan kondisyon Lawodise a; e moun ki pran ti liv la epi ki manje li, yo pral pase nan kondisyon Filadèlfi a. Kondisyon Lawodise a reprezante yon pèp, oswa yon moun, Kris la deyò li, men Li toujou ap chèche antre; epi kondisyon Filadèlfi a reprezante kòm konbinezon Divinite ak limanite. Sèt loraj yo idantifye “evènman” liy vrè kòn pwotestan an, ki plase nan istwa kache vèsè karant la, ki kòmanse 18 Jiyè 2020 epi ki fini nan lwa dimanch la.
The parable of the ten virgins identifies the “experience” of those called to be among the one hundred and forty-four thousand during that very same period. The “events” that identify the history of the one hundred and forty-four thousand from July 18, 2020 unto the Sunday law, and the “experience” of the two classes during that history is accompanied by the identification of the work that was and is assigned in those two parallel histories. The work is represented by the angels of Revelation fourteen, and the work of the Millerites was represented by the first and second angels, and the work of the one hundred and forty-four thousand is represented by the third angel.
Parabòl dis vyèj yo idantifye “eksperyans” moun yo rele pou yo pami san karannkat mil la pandan menm peryòd sa a. “Evènman” ki idantifye istwa san karannkat mil la depi 18 Jiyè 2020 rive jis nan lwa dimanch lan, ansanm ak “eksperyans” de klas yo pandan istwa sa a, mache ak idantifikasyon travay ki te ak ki toujou te asiyen nan de istwa paralèl sa yo. Travay sa a reprezante pa zanj Revelasyon katòz yo; travay Millerit yo te reprezante pa premye ak dezyèm zanj yo, epi travay san karannkat mil la reprezante pa twazyèm zanj lan.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Mwen te gen opòtinite presye pou m te jwenn yon eksperyans. Mwen te gen yon eksperyans nan mesaj premye, dezyèm, ak twazyèm zanj yo. Yo reprezante zanj yo kòm k ap vole nan mitan syèl la, k ap pwoklame bay lemonn yon mesaj avètisman, epi ki gen yon rapò dirèk ak pèp k ap viv nan dènye jou istwa tè sa a. Pèsonn pa tande vwa zanj sa yo, paske yo se yon senbòl ki reprezante pèp Bondye a k ap travay ann amoni ak linivè syèl la. Gason ak fi, Lespri Bondye a eklere yo, epi laverite sanktifye yo, pwoklame twa mesaj yo nan lòd pa yo.” Life Sketches, 429.
The work given to God’s last-day people on September 11, 2001, at the beginning of the sealing time, is again given to God’s last-day people at the end of the sealing time, when Michael descended in July of 2023.
Travay yo te konfye dènye pèp Bondye a nan dat 11 septanm 2001, nan kòmansman tan sele a, yo konfye l ankò bay dènye pèp Bondye a nan fen tan sele a, lè Mikayèl te desann an jiyè 2023.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
Jan te wè “Yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e tout tè a te klere ak glwa li.” Revelasyon 18:1. Travay sa a se vwa pèp Bondye a k ap pwoklame yon mesaj avètisman bay lemonn.” The 1888 Materials, 926.
As with the “events” represented by the seven thunders, and the “experience” represented by the ten virgins, the work of the three angels represents two parallel histories.
Menm jan ak “evènman” sèt loraj yo reprezante yo, ak “eksperyans” dis vyèj yo reprezante a, travay twa zanj yo reprezante de istwa paralèl.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 804.
“Bondye bay mesaj Revelasyon 14 yo plas yo nan liy pwofesi a, e travay yo pa dwe sispann jouk nan fen istwa tè sa a. Mesaj premye ak dezyèm zanj yo toujou verite pou tan sa a, epi yo dwe mache paralèl ak sila a ki vin apre a. Twazyèm zanj lan pwoklame avètisman li avèk yon gwo vwa. ‘Apre bagay sa yo,’ Jan te di, ‘mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa, e tè a te klere avèk laglwa li.’ Nan liminasyon sa a, limyè tout twa mesaj yo ini ansanm.” The 1888 Materials, 804.
In verses thirteen through fifteen of Daniel eleven the prophetic work of the line of apostate protestantism (the Maccabees), apostate republicanism (Antiochus III) and the whore of Tyre (the robbers of thy people) is identified. In that very same history, the prophetic lines of the true protestant horn of the one hundred and forty-four thousand identifies their work, “experience”, and the “events” that occur among God’s last-day people. The line of the true protestant horn is represented as the seven thunders, which is the only prophecy in the book of Revelation that is identified as being sealed up. Just before probation closes the command comes from the Lion of the tribe of Judah, the One who sealed up the prophecy of the seven thunders, to unseal the prophecies of this book.
Nan vèsè trèz rive kenz nan Danyèl onz, yo idantifye travay pwofetik liy pwotestantis aposta a (Makabe yo), repiblikanis aposta a (Antyòkis III), ak pwostitiye Tir la (vòlè pèp ou a). Nan menm istwa sa a menm, liy pwofetik vrè kòn pwotestan san karant-kat mil yo idantifye travay pa yo, “eksperyans” pa yo, ak “evènman” ki rive nan mitan pèp Bondye a nan dènye jou yo. Liy vrè kòn pwotestan an reprezante kòm sèt loraj yo, ki se sèl pwofesi nan liv Revelasyon an yo idantifye kòm yon pwofesi ki sele. Jis anvan tan gras la fèmen, kòmandman an soti nan Lyon branch fanmi Jida a, Sila a ki te sele pwofesi sèt loraj yo, pou yo desele pwofesi liv sa a.
The unsealing of the seven thunders at the end of the sealing time of the one hundred and forty-four thousand, that was prefigured by the unsealing of the seven thunders at the beginning of the sealing time, is to be applied (line upon line) to that portion of the book of Daniel that relates to the last days, and that portion is the hidden history of verse forty. When that unsealing is fully accomplished, as represented by the opening of the seventh seal, God will pour out the fire of His Holy Spirit upon the one hundred and forty-four thousand, as He did with the disciples at Pentecost. Pentecost aligns with the soon coming Sunday law.
Dechifraj sèt loraj yo nan fen tan sele san karannkat mil yo, jan sa te deja prefigire pa dechifraj sèt loraj yo nan kòmansman tan sele a, dwe aplike (liy sou liy) ak pati nan liv Danyèl ki gen rapò ak dènye jou yo; epi pati sa a se istwa kache vèsè karant lan. Lè dechifraj sa a fin akonpli nèt, jan ouvèti setyèm sele a reprezante l, Bondye pral vide dife Lespri Sen li a sou san karannkat mil yo, menm jan li te fè ak disip yo nan Pannkòt. Pannkòt la aliyen ak lwa dimanch k ap vini byento.
“It is with an earnest longing that I look forward to the time when the events of the day of Pentecost shall be repeated with even greater power than on that occasion. John says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory.’ Then, as at the Pentecostal season, the people will hear the truth spoken to them, every man in his own tongue.
“Se avèk yon anvi sensè mwen ap tann avèk enpasyans lè evènman jou Lapannkòt yo pral repete avèk menm plis pouvwa pase nan okazyon sa a. Jan di: ‘Mwen wè yon lòt zanj desann soti nan syèl la, ki te gen gwo pouvwa; e tè a te klere avèk glwa li.’ Lè sa a, menm jan nan tan Lapannkòt la, pèp la pral tande verite a pale ak yo, chak moun nan pwòp lang pa li.”
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Bondye kapab soufle yon nouvo lavi nan chak nanm ki sensèman anvi sèvi Li, epi Li kapab manyen bouch yo ak yon chabon dife ki soti sou lotèl la, epi fè yo vin elokan nan lwanj Li. Dè milye de vwa pral ranpli ak pouvwa pou pwoklame mèvèy verite Pawòl Bondye a. Lang k ap bege a pral delye, epi moun ki timid yo pral vin fò pou rann temwayaj ak kouraj pou verite a. Se pou Senyè a ede pèp Li a pou yo pirifye tanp nanm nan anba tout salte, epi pou yo kenbe yon koneksyon tèlman sere avèk Li, konsa yo va patisipe nan dènye lapli a lè l va vide.” Review and Herald, 20 jiyè 1886.
The beginning of the sealing time illustrates the end of the sealing time. In the beginning the latter rain was poured out in measure, and at the end it is poured out without measure. The angel that came down on September 11, 2001 is the same angel that descended at the end of July, 2023. The history of Pentecost began at the resurrection of Christ, and the ending of the perfect fulfillment of Pentecost is at the resurrection of the one hundred and forty-four thousand.
Kòmansman tan sele a montre fen tan sele a. Nan kòmansman an, lapli ta a te vide avèk mezi, epi nan fen an li vide san mezi. Zanj ki te desann nan dat 11 septanm 2001 lan, se menm zanj ki te desann nan fen mwa jiyè 2023 a. Istwa Pannkòt la te kòmanse nan rezirèksyon Kris la, epi fen akonplisman pafè Pannkòt la se nan rezirèksyon san karannkat mil yo.
“The act of Christ in breathing upon his disciples the Holy Ghost, and in imparting his peace to them, was as a few drops before the plentiful shower to be given on the day of Pentecost.” Spirit of Prophecy, volume 3, 243.
« Aksyon Kris la lè li te soufle sou disip li yo Sentespri a, epi lè li te ba yo lapè li, te tankou kèk gout anvan gwo lapli abondan ki t ap bay nan jou Pannkòt la. » Spirit of Prophecy, volume 3, 243.
Christ breathed upon His disciples after He was resurrected, just after He had ascended to His father. When He descended from meeting His father, He appeared to the disciples and breathed upon them a “few drops” that preceded the “plentiful showers of Pentecost.” The few drops represent the beginning of the sealing time, and the plentiful showers represent the ending. The beginning of the sealing time is repeated at the end, and just as Christ breathed upon His disciples at the beginning of the Pentecostal period, He breathed upon His last-day people at the ending of that period.
Kris te soufle sou disip Li yo apre Li te resisite, tousuit apre Li te monte al jwenn Papa Li. Lè Li te desann apre rankont Li ak Papa Li, Li parèt devan disip yo epi Li soufle sou yo kèk “gout” ki te vini anvan “gwo lapli Pannkot la.” Kèk gout yo reprezante kòmansman tan sele a, epi gwo lapli yo reprezante fen an. Kòmansman tan sele a repete nan fen an, e menm jan Kris te soufle sou disip Li yo nan kòmansman peryòd Pannkot la, konsa tou Li te soufle sou pèp Li a nan dènye jou yo nan fen peryòd sa a.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Zo sèch yo bezwen pou Sentespri Bondye soufle sou yo, pou yo ka vin an aksyon, tankou pa yon rezirèksyon soti nan lanmò.” Bible Training School, 1ye desanm 1903.
The death of the two witnesses includes the fact that those who proclaimed the false message of Nashville and July 18, 2020, did so as Laodiceans. The resurrection of the dead dry bones represents a transition from the condition of Laodicea, which is a condition of death, unto the condition of Philadelphia, which is life. The breath that produces the resurrection and transition is a prophetic message.
Lanmò de temwen yo genyen ladan l lefètke moun ki te pwoklame fo mesaj Nashville la ak 18 Jiyè 2020 la, te fè sa kòm Lawodise. Rezirèksyon zo sèch mò yo reprezante yon tranzisyon soti nan kondisyon Lawodise a, ki se yon kondisyon lanmò, pou rive nan kondisyon Filadèlfi a, ki se lavi. Souf ki pwodui rezirèksyon an ak tranzisyon an se yon mesaj pwofetik.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
“Ki pouvwa nou dwe resevwa nan men Bondye pou kè glas sa yo, ki gen sèlman yon relijyon legal, ka wè pi bon bagay yo te prepare pou yo yo—Kris ak jistis Li! Yon mesaj ki bay lavi te nesesè pou bay lavi a zo sèch yo.” Manuscript Releases, volume 12, 205.
The period between Christ’s resurrection was broken into two periods, the first being forty days, when He then ascended, followed by ten days in advance of Pentecost. Forty is a symbol of the wilderness, as is three and a half days or twelve hundred and sixty years or days.
Peryòd ki te ant rezirèksyon Kris la te divize an de peryòd: premye a te dire karant jou, lè sa a Li moute nan syèl la; apre sa te vini dis jou ki te vini anvan Pannkòt. Karant se yon senbòl dezè a, menm jan ak twa jou edmi oswa mil desan swasant ane oswa jou.
When Michael descended in July of 2023, the three and a half days of death in the streets ended as Christ began the work of combining His Divinity with humanity among the one hundred and forty-four thousand. That work was represented by the ten days in advance of Pentecost, where sin was put away and unity among the brethren was established. Ten represents a testing process, and the testing process ended at Pentecost, which represents the Sunday law.
Lè Mikaèl te desann an Jiyè 2023, twa jou edmi lanmò nan lari yo te fini, pandan Kris te kòmanse travay pou ini Divinite Li ak limanite pami san karannkat mil yo. Travay sa a te reprezante pa dis jou ki te vini anvan Pannkòt, kote peche te mete ale epi inite pami frè yo te tabli. Dis reprezante yon pwosesis eprèv, epi pwosesis eprèv la te fini nan Pannkòt, ki reprezante lwa dimanch la.
At the very same history in verse forty where eight Persian kings and the history of the league between the Jews and Rome represents the testing process of the image of the beast, the testing process of the virgins is illustrated in the ten days leading to Pentecost. The apostate horns of protestantism and republicanism join together in that history to form the image of the beast, while the true protestant horn joins their humanity with Christ’s Divinity, thus forming the image of Christ in a process that separates two classes of worshippers.
Nan menm epòk istorik la nan vèsè karant la, kote uit wa Pès yo ansanm ak istwa alyans ant Jwif yo ak Wòm lan reprezante pwosesis eprèv imaj bèt la, pwosesis eprèv vyèj yo parèt tou nan dis jou ki mennen rive jouk Pannkòt. Kòn aposta pwotestantis la ak repiblikanis la mete tèt yo ansanm nan epòk sa a pou fòme imaj bèt la, tandiske vrè kòn pwotestan an ini limanite pa yo ak Divinite Kris la, konsa li fòme imaj Kris la nan yon pwosesis ki separe de klas adoratè.
The historical events represented as seven thunders are unsealed in the history represented by verses thirteen to fifteen of Daniel eleven, and together they are aligned with the hidden history of verse forty which concludes at the soon coming Sunday law, where probation for Sabbath-keepers closes.
Evènman istorik yo, ki reprezante kòm sèt loraj, devwale nan istwa ki reprezante pa vèsè trèz rive kenz nan Danyèl onz, epi ansanm yo aliyen ak istwa kache vèsè karant lan, ki rive nan konklizyon li nan lwa dimanch k ap vini byento a, kote tan gras pou moun k ap kenbe Saba a fèmen.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Ankò, parabòl sa yo anseye ke pap gen okenn tan gras apre jijman an. Lè travay levanjil la fin akonpli, separeman ant moun ki bon yo ak moun ki mechan yo vini tousuit, epi sò chak gwoup fikse pou tout tan.” Christ’s Object Lessons, 123.
The separation of the wise and foolish, the Laodiceans and Philadelphians or the wheat and the tares is accomplished by the angels.
Separasyon ant saj yo ak moun sòt yo, ant Laodise yo ak Filadèlfyen yo, oubyen ant ble a ak move zèb yo, se zanj yo ki akonpli li.
“Let both tares and wheat grow together until the harvest. Then it is the angels that do the work of separation.” Selected Messages, book 2, 69.
“Kite move zbèb ak ble a pouse ansanm jouk lè rekòt la. Lè sa a, se zanj yo ki fè travay separasyon an.” Selected Messages, liv 2, 69.
The message that is unsealed just before probation closes identifies the work of the people of God, as represented by the angels. The message contained in these articles is now being published around the planet in over sixty languages (tongues). This is now being accomplished just before probation closes, and it is the work of God’s last day people to present this message. The message identifies the events represented as seven thunders, and the work of understanding and presenting the message produces the experience of the wise virgins.
Mesaj ki dezsele jis anvan tan gras la fèmen an idantifye travay pèp Bondye a, jan zanj yo reprezante l. Mesaj ki nan atik sa yo ap pibliye kounye a toupatou sou latè nan plis pase swasant lang (lang). Sa ap akonpli kounye a jis anvan tan gras la fèmen, e se travay pèp Bondye a nan dènye jou yo pou prezante mesaj sa a. Mesaj la idantifye evènman yo ki reprezante kòm sèt loraj, e travay pou konprann epi prezante mesaj la pwodui eksperyans vyèj saj yo.
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.
“In the visions of the night a very impressive scene passed before me. I saw an immense ball of fire fall among some beautiful mansions, causing their instant destruction. I heard someone say: ‘We knew that the judgments of God were coming upon the earth, but we did not know that they would come so soon.’ Others, with agonized voices, said: ‘You knew! Why then did you not tell us? We did not know.’ On every side I heard similar words of reproach spoken.
“Nan vizyon lannuit yo, yon sèn ki te trè enpresyonan te pase devan je m. Mwen te wè yon gwo boul dife tonbe nan mitan kèk bèl kay gwozotobre, e li te lakòz destriksyon yo touswit. Mwen tande yon moun di: ‘Nou te konnen jijman Bondye yo t ap vini sou tè a, men nou pa t konnen yo t ap vini konsa vit.’ Gen lòt ankò, ak vwa k ap soufri anpil, ki te di: ‘Nou te konnen sa! Poukisa, alò, nou pa t di nou sa? Nou pa t konnen.’ Sou tout bò mwen te tande menm jan pawòl repwòch konsa yo t ap pale.”
“In great distress I awoke. I went to sleep again, and I seemed to be in a large gathering. One of authority was addressing the company, before whom was spread out a map of the world. He said that the map pictured God’s vineyard, which must be cultivated. As light from heaven shone upon anyone, that one was to reflect the light to others. Lights were to be kindled in many places, and from these lights still other lights were to be kindled.
“Nan yon gwo detrès mwen leve. Mwen tounen dòmi ankò, e li te sanble mwen te nan yon gwo reyinyon. Yon moun ki te gen otorite t ap pale ak asanble a, devan li te gen yon kat jeyografik lemonn ki te louvri. Li te di kat la te reprezante jaden rezen Bondye a, ki dwe kiltive. Lè limyè ki soti nan syèl la te klere sou nenpòt moun, moun sa a te dwe reflete limyè a bay lòt moun. Yo te dwe limen limyè nan anpil kote, epi soti nan limyè sa yo, toujou lòt limyè ankò te dwe limen.
“The words were repeated: ‘Ye are the salt of the earth: but if the salt have lost his savor, wherewith shall it be salted? it is thenceforth good for nothing, but to be cast out, and to be trodden underfoot of men. Ye are the light of the world. A city that is set on an hill cannot be hid. Neither do men light a candle, and put it under a bushel, but on a candlestick; and it giveth light unto all that are in the house. Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:13–16.
Yo te repete pawòl sa yo: “Nou se sèl tè a; men, si sèl la pèdi gou li, ak kisa y ap ka ba li gou ankò? Depi lè sa a li pa vo anyen ankò, sof pou yo jete l deyò, pou moun pile l anba pye yo. Nou se limyè mond lan. Yon vil ki chita sou yon mòn pa ka kache. Ni moun pa limen yon chandèl pou mete l anba yon mamit, men sou yon pòtchandèl; epi li klere pou tout moun ki nan kay la. Konsa, se pou limyè nou klere devan lèzòm, pou yo wè bon zèv nou yo, epi pou yo bay Papa nou ki nan syèl la glwa.” Matye 5:13–16.
“I saw jets of light shining from cities and villages, and from the high places and the low places of the earth. God’s word was obeyed, and as a result there were memorials for Him in every city and village. His truth was proclaimed throughout the world.
“Mwen te wè gwo reyon limyè k ap briye soti nan vil ak nan bouk, epi soti nan kote ki wo ak nan kote ki ba sou tè a. Yo te obeyi pawòl Bondye, e kòm rezilta te gen moniman pou Li nan chak vil ak chak bouk. Verite Li a te pwoklame atravè lemond.”
“Then this map was removed and another put in its place. On it light was shining from a few places only. The rest of the world was in darkness, with only a glimmer of light here and there. Our Instructor said: ‘This darkness is the result of men’s following their own course. They have cherished hereditary and cultivated tendencies to evil. They have made questioning and faultfinding and accusing the chief business of their lives. Their hearts are not right with God. They have hidden their light under a bushel.’
“Lè sa a, yo te retire kat sa a epi yo mete yon lòt nan plas li. Sou li, limyè t ap klere sèlman soti nan kèk kote. Rès mond lan te nan fènwa, avèk sèlman yon ti bri limyè isit la ak la. Enstriktè nou an te di: ‘Fènwa sa a se rezilta lefèt ke lèzòm te swiv pwòp chemen pa yo. Yo te nouri tandans eritye ak tandans yo te devlope pou sa ki mal. Yo te fè kestyonnen, chèche fot, ak akize vin prensipal travay lavi yo. Kè yo pa dwat devan Bondye. Yo te kache limyè yo anba yon mamit.’”
“If every soldier of Christ had done his duty, if every watchman on the walls of Zion had given the trumpet a certain sound, the world might ere this have heard the message of warning. But the work is years behind. While men have slept, Satan has stolen a march upon us.” Testimonies, volume 9, 28, 29.
“Si chaque soldat de Christ avait fait son devoir, si chaque sentinelle sur les murailles de Sion avait fait retentir de la trompette un son distinct, le monde aurait pu, depuis longtemps déjà, entendre le message d’avertissement. Mais l’œuvre a des années de retard. Tandis que les hommes ont dormi, Satan a pris de l’avance sur nous.” Testimonies, volume 9, 28, 29.