We are placing the line of the papacy, the line of apostate Republicanism, the line of apostate Protestantism, and the line of the one hundred and forty-four thousand into the hidden history of verse forty of Daniel chapter eleven. We are currently addressing that Christ gathers His people twice, and all the illustrations of gathering His people a second time represent the final sealing process of the one hundred and forty-four thousand.
N ap mete liy papote a, liy Repiblikanis aposta a, liy Pwotestantis aposta a, ak liy san karant-kat mil yo nan istwa kache vèsè karant nan Danyèl chapit onz la. Kounye a, n ap trete lefèt ke Kris rasanble pèp Li de fwa, e tout ilistrasyon ki montre Li rasanble pèp Li yon dezyèm fwa reprezante pwosesis final sele san karant-kat mil yo.
When the divine symbol descends in a reform line the Lord then gathers a chosen people, who are thereafter tested. At the conclusion of the testing process there is a scattering, that is followed by His gathering those chosen people a second time, though many are left behind for failing the testing process. Christ began gathering His disciples at His baptism, and at the cross the disciples were scattered. After His resurrection He gathered His disciples a second time in advance of Pentecost. This line identified that a second gathering is accomplished upon the one hundred and forty-four thousand just before the Sunday law, which is typified by Pentecost. The cross identifies a disappointment, followed by a second gathering.
Lè senbòl diven an desann nan yon liy refòm, Seyè a rasanble yon pèp chwazi, ki apre sa sibi tès. Nan konklizyon pwosesis tès la, gen yon gaye, epi apre sa Li rasanble pèp chwazi sa a yon dezyèm fwa, byenke anpil rete dèyè paske yo pa pase pwosesis tès la. Kris la te kòmanse rasanble disip Li yo nan batèm Li, epi sou kwa a disip yo te gaye. Apre rezirèksyon Li, Li te rasanble disip Li yo yon dezyèm fwa anvan Pannkòt. Liy sa a te idantifye ke yon dezyèm rasanbleman akonpli sou san karannkat mil yo jis anvan lwa dimanch la, ki se sa Pannkòt la prefigire. Kwa a idantifye yon desepsyon, epi apre sa yon dezyèm rasanbleman.
The second gathering after the cross began when Christ descended from meeting with His Father after His resurrection. When the divine symbol descends God’s people are to eat the message, and after Christ descended, He ate with the disciples.
Dezyèm rasanbleman apre kwa a te kòmanse lè Kris la te desann apre li te rankontre avèk Papa li apre rezirèksyon li. Lè senbòl diven an desann, pèp Bondye a dwe manje mesaj la, epi apre Kris la te desann, li te manje avèk disip yo.
And it came to pass, as he sat at meat with them, he took bread, and blessed it, and brake, and gave to them. And their eyes were opened, and they knew him; and he vanished out of their sight. Luke 24:30, 31.
Epi sa rive, antan li te chita bò tab la ansanm avèk yo, li pran pen an, li beni li, li kase l, epi li ba yo li. Lè sa a je yo louvri, epi yo rekonèt li; epi li disparèt devan je yo. Lik 24:30, 31.
At the second gathering after the cross Christ “breathed” the Holy Spirit upon His disciples.
Nan dezyèm rasanbleman apre kwa a, Kris la “soufle” Sentespri a sou disip li 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 a, te tankou kèk gout anvan gwo lapli abondan ki t apral bay nan jou Pannkòt la. » Spirit of Prophecy, volume 3, 243.
In the second gathering after the disappointment of April 19, 1844, Christ removed His hand from the mistake of 1843.
Nan dezyèm rasanbleman an apre desepsyon 19 avril 1844 la, Kris te retire men Li sou erè 1843 la.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Moun sa yo ki te fidèl, ki te desi, e ki pa t kapab konprann poukisa Seyè yo a pa t vini, yo pa t rete nan fènwa. Yon lòt fwa ankò, yo te mennen yo nan Bib yo pou yo fouye peryòd pwofetik yo. Men Seyè a te retire sou chif yo, epi yo te eksplike erè a. Yo te wè peryòd pwofetik yo te rive jis nan 1844, e menm prèv yo te prezante pou montre peryòd pwofetik yo te fini an 1843, te pwouve yo t ap bout nan 1844.” Early Writings, 237.
At the disappointment the second angel descended with a “writing in his hand.”
Nan moman desepsyon an, dezyèm zanj lan desann avèk yon “ekriti nan men li.”
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’” Early Writings, 247.
“Yon lòt zanj pwisan te resevwa misyon pou desann sou tè a. Jezi te mete yon ekriti nan men li, epi lè li te rive sou tè a, li te kriye: ‘Babilòn tonbe, li tonbe.’” Early Writings, 247.
The testing process that began with the arrival of the second angel, concluded at the Exeter camp meeting when the Holy Spirit was poured out and the message went like a tidal wave. That testing process was distinctly identified after the cross when the time period unto the outpouring of the Holy Spirit at Pentecost was preceded by a period of fifty days, that was in turn made up of a period of forty days, followed by a period of ten days which concluded at Pentecost.
Pwosesis tès la ki te kòmanse avèk rive dezyèm zanj lan, te fini nan reyinyon kan Exeter la lè Sentespri a te vide sou yo epi mesaj la te gaye tankou yon gwo lanm. Pwosesis tès sa a te idantifye klèman apre kwa a, lè peryòd tan ki te mennen jouk nan vide Sentespri a nan Pannkòt la te vini apre yon peryòd senkant jou, ki te, pa bò pa li, fòme ak yon peryòd karant jou, apre sa yon peryòd dis jou, ki te fini nan Pannkòt.
“God’s people are to be constantly reaching up to him in prayer. It was after the early disciples had spent ten days in supplication, after all differences had been put away, and they had united in deep heart-searching, and in confession and putting away of sins, and in drawing together in holy fellowship, that the Holy Ghost came upon them, and the promise of Christ was fulfilled. There was a wonderful outpouring of the Holy Spirit. Suddenly there came from heaven the sound as of a rushing mighty wind, and it filled all the house where they were sitting. ‘And the same day there were added unto them about three thousand souls.’” Review and Herald, March 11, 1909.
“Pèp Bondye a dwe san rete ap leve vwa yo jwenn li nan lapriyè. Se apre premye disip yo te pase dis jou nan siplikasyon, apre tout diferans yo te fin mete sou kote, epi yo te vin ini nan yon egzamen pwofon nan kè yo, nan konfesyon ak nan abandon peche yo, epi nan pwoche youn bò kote lòt nan yon sent konpanyonnaj, se lè sa a Sentespri a te desann sou yo, e pwomès Kris la te akonpli. Te gen yon efizyon mèvèye nan Sentespri a. Menm lè a, soti nan syèl la, te vini yon bri tankou yon van fò k ap soufle avèk pouvwa, e li te plen tout kay kote yo te chita a. ‘E menm jou sa a yo te ajoute anviwon twa mil nanm sou yo.’” Review and Herald, 11 mas 1909.
During the forty days, Christ was in attendance teaching the disciples, and then He ascended. The ten days that followed was a period of preparation in advance of the Pentecostal outpouring of the Holy Spirit. The forty days of instruction that followed the cross aligns with April 19, 1844 unto the beginning of the Exeter camp meeting on August 12, 1844. The ten days which preceded Pentecost represented August 12 through 17, 1844, when the Millerites unified upon the message of the Midnight Cry brought by Samuel Snow. In that camp meeting two classes were manifested, and only one class received the Pentecostal outpouring at the conclusion of the meeting. In that period represented by the forty days one class received the instruction, and the other class refused the instruction. When the Midnight Cry arrived one class had the oil, the other did not.
Pandan karant jou sa yo, Kris te prezan ap anseye disip yo, epi answit Li te monte anlè. Dis jou ki te swiv yo te yon peryòd preparasyon anvan efizyon Lespri Sen an nan Pannkòt. Karant jou ansèyman ki te swiv kwa a koresponn ak 19 avril 1844 rive nan kòmansman reyinyon kan Exeter la, 12 out 1844. Dis jou ki te vin anvan Pannkòt la te reprezante 12 out rive 17 out 1844, lè Millerit yo te vin ini sou mesaj Kri Mitanwit la Samyèl Snow te pote a. Nan reyinyon kan sa a, de kategori te manifeste, epi se yon sèl kategori sèlman ki te resevwa efizyon Pannkòt la nan fen reyinyon an. Nan peryòd karant jou sa a te reprezante a, yon kategori te resevwa enstriksyon an, lòt kategori a te refize enstriksyon an. Lè Kri Mitanwit la te rive, yon kategori te gen lwil la, lòt la pa t genyen li.
“‘While the bridegroom tarried, they all slumbered and slept.’ By the tarrying of the bridegroom is represented the passing of the time when the Lord was expected, the disappointment, and the seeming delay. In this time of uncertainty, the interest of the superficial and halfhearted soon began to waver, and their efforts to relax; but those whose faith was based on a personal knowledge of the Bible had a rock beneath their feet, which the waves of disappointment could not wash away. ‘They all slumbered and slept;’ one class in unconcern and abandonment of their faith, the other class patiently waiting till clearer light should be given. Yet in the night of trial the latter seemed to lose, to some extent, their zeal and devotion. The halfhearted and superficial could no longer lean upon the faith of their brethren. Each must stand or fall for himself.” The Great Controversy, 395.
«Pandan msye marye a t ap retade, yo tout tonbe nan somèy e yo dòmi.» Retad msye marye a reprezante pase tan kote yo t ap tann Seyè a, desepsyon an, ak reta ki te sanble genyen an. Nan tan ensètitid sa a, enterè moun ki te sipèfisyèl ak moun ki te demi-kè yo byento kòmanse febli, epi efò yo vin lage; men moun ki te gen lafwa yo chita sou yon konesans pèsonèl de Bib la te gen yon wòch anba pye yo, ke vag desepsyon yo pa t kapab lave ale. «Yo tout tonbe nan somèy e yo dòmi»; yon klas nan neglijans ak nan abandone lafwa yo, lòt klas la t ap tann avèk pasyans jiskaske yo ta resevwa yon limyè ki pi klè. Men, nan nwit eprèv la, dènye sa yo te sanble pèdi, nan yon sèten mezi, zèl yo ak devouman yo. Moun ki te demi-kè ak sipèfisyèl yo pa t kapab kontinye apiye sou lafwa frè yo ankò. Chak moun dwe kanpe oswa tonbe pou tèt pa li menm.” The Great Controversy, 395.
During the ten days leading to Pentecost, and the period of the Exeter camp meeting, Christ gathered His people a second time in advance of those people carrying His message to the world. When the third angel descended on October 22, 1844, the little flock was again disappointed and scattered, but a period of instruction began on October 22, 1844 as Christ led His people into the Most Holy Place. In 1849, the Lord stretched forth His hand a second time to gather again those whom He had gathered out of the disappointments of April 19 and October 22, 1844.
Pandan dis jou ki te mennen rive nan Pannkòt, ak pandan peryòd reyinyon kan Exeter la, Kris te rasanble pèp Li a yon dezyèm fwa anvan pèp sa a te pote mesaj Li a bay mond lan. Lè twazyèm zanj lan te desann 22 oktòb 1844, ti twoupo a te ankò desi e gaye, men yon peryòd ansèyman te kòmanse 22 oktòb 1844 pandan Kris t ap mennen pèp Li a antre nan Kote ki Pi Sen an. An 1849, Senyè a te lonje men Li yon dezyèm fwa pou rasanble ankò sila yo Li te rasanble soti nan desepsyon 19 avril ak 22 oktòb 1844 yo.
In 1844, the instruction was in regards to the message which the third angel had in his hand when he descended, but in the “period of doubt and uncertainty” that followed the great disappointment, many lost their way. By 1849, the work of gathering the little scattered flock was initiated, but what was illustrated by that history was the defeat of 1863, and the first Kadesh for modern Israel. The future victory of the one hundred and forty-four thousand and their work at the second Kadesh was delayed.
An 1844, enstriksyon an te konsène mesaj twazyèm zanj lan te genyen nan men li lè li te desann, men nan “peryòd dout ak ensètitid” ki te swiv gwo desepsyon an, anpil te pèdi chemen yo. Rive an 1849, travay pou rasanble ti twoupo gaye a te kòmanse, men sa istwa sa a te ilistre se te defèt 1863 la, ak premye Kadèch la pou Izrayèl modèn. Viktwa alavni san karant-kat mil yo ak travay yo nan dezyèm Kadèch la te retade.
When the Lord descended on September 11, 2001 He gathered His last-day people, gave them His spiritual food to eat, breathed His Spirit upon those people as He began to sprinkle the latter rain, and He also initiated a testing process that led to July 18, 2020, when His last day people were disappointed and scattered. For three and a half days they were dead in the street. Both the three and a half days, and the forty-day period in the time of Christ represent a wilderness. It is also represented by the period from April 19, 1844 unto August 12, 1844, and also the period from October 22, 1844 unto 1849.
Lè Seyè a te desann 11 septanm 2001, li te rasanble pèp li a nan dènye jou yo, li te ba yo manje espirityèl li pou yo manje, li te soufle Lespri li sou pèp sa a pandan li te kòmanse voye lapli dènye a, epi li te inisye tou yon pwosesis eprèv ki te mennen rive 18 jiyè 2020, lè pèp li a nan dènye jou yo te vin desi epi gaye. Pandan twa jou edmi yo te mouri nan lari a. Ni twa jou edmi yo, ni peryòd karant jou a nan tan Kris la, reprezante yon dezè. Sa a reprezante tou pa peryòd ki soti 19 avril 1844 rive 12 dawou 1844, epi tou pa peryòd ki soti 22 oktòb 1844 rive 1849.
From July, 2023 unto the Sunday law, which is the ten days that preceded Pentecost, the camp meeting at Exeter from August 12 unto August 17, and the period from 1849 unto 1863, all align with one another. They represent the period of the second gathering of God’s last-day people. The period from the disappointment to the outpouring of the Holy Spirit is divided into two distinct periods.
Depi jiyè 2023 jouk rive nan lwa dimanch lan, ki se dis jou ki te vini anvan Pannkòt la, reyinyon kan an nan Exeter soti 12 out rive 17 out, ansanm ak peryòd soti 1849 rive 1863 la, tout aliyen youn ak lòt. Yo reprezante peryòd dezyèm rasanbleman pèp Bondye a nan dènye jou yo. Peryòd ki soti nan desepsyon an rive nan vide Sentespri a divize an de peryòd distenk.
Within the hidden history of verse forty of Daniel chapter eleven the line of apostate Protestantism (the nominal church), the line of Laodicean Seventh-day Adventism (nominal Adventism), the line of Catholicism, and the line of true Protestantism are all represented. Those four lines illustrate true Protestantism in controversy with a threefold union of the dragon (Judas), the beast (Catholicism) and the false prophet (apostate Protestantism).
Nan istwa kache vèsè karant nan Danyèl chapit onz la, liy Pwotestantis apostat la (legliz nominal la), liy Advantis Setyèm Jou Laodise a (Advantis nominal la), liy Katolisism nan, ak liy vrè Pwotestantis la, yo tout reprezante. Kat liy sa yo montre vrè Pwotestantis la nan konfli ak yon inyon twa-fwa dragon an (Jida), bèt la (Katolisism) ak fo pwofèt la (Pwotestantis apostat la).
Within the very same hidden history the line of apostate Republicanism is also illustrated. Within that line a controversy between the Democrat (the dragon) and Republican parties (the image of the beast) is represented. The Republican party is to lead out in forming the image to the beast, and in so doing it manifests the prophetic characteristics of the beast (the papacy). In God’s Word the papacy, who is the king of the north and also the beast, is given Egypt, (the dragon) as payment for services rendered for being used by God’s as a tool of judgment.
Nan menm istwa kache sa a, yo montre tou liy Repiblikenis apostazi a. Nan liy sa a, yo reprezante yon konfli ant pati Demokrat la (dragon an) ak pati Repibliken an (imaj bèt la). Pati Repibliken an dwe pran devan nan fòme imaj bèt la, e lè li fè sa, li manifeste karakteristik pwofetik bèt la (pap la). Nan Pawòl Bondye a, yo bay pap la, ki se wa nò a epi ki se bèt la tou, peyi Lejip (dragon an) kòm peman pou sèvis li rann paske Bondye te sèvi avè l kòm yon zouti jijman.
Son of man, Nebuchadrezzar king of Babylon caused his army to serve a great service against Tyrus: every head was made bald, and every shoulder was peeled: yet had he no wages, nor his army, for Tyrus, for the service that he had served against it: Therefore thus saith the Lord God; Behold, I will give the land of Egypt unto Nebuchadrezzar king of Babylon; and he shall take her multitude, and take her spoil, and take her prey; and it shall be the wages for his army. I have given him the land of Egypt for his labour wherewith he served against it, because they wrought for me, saith the Lord God. In that day will I cause the horn of the house of Israel to bud forth, and I will give thee the opening of the mouth in the midst of them; and they shall know that I am the Lord. Ezekiel 29:18–21.
Pitit lòm, Nebikadrezza, wa Babilòn nan, te fè lame li a rann yon gwo sèvis kont Tir; tout tèt te vin chòv, tout zepòl te dekale; men li pa t gen okenn salè, ni lame li a non, nan men Tir, pou sèvis li te rann kont li a. Se poutèt sa, men sa Senyè sèl Mèt la di: Gade, m ap bay peyi Lejip la bay Nebikadrezza, wa Babilòn nan; l ap pran foul moun li yo, l ap pran piye li, l ap pran dega li; e sa va salè pou lame li a. Mwen ba li peyi Lejip la pou travay li te fè kont li a, paske se pou mwen yo te travay, se sa Senyè sèl Mèt la di. Nan jou sa a, m ap fè kòn kay Izrayèl la boujonnen, e m ap ba ou ouvèti bouch nan mitan yo; epi y ap konnen se mwen menm ki Senyè a. Ezekyèl 29:18–21.
Nebuchadnezzar, who is the king of the north in the passage, is given the land of Egypt as his wages, thus typifying that in the last days, the papacy is given Egypt, which is the dragon, which is the ten kings, the United Nations, who agree to give their seventh kingdom unto the beast for a short space.
Nebikadneza, ki se wa nò nan pasaj la, resevwa peyi Ejip kòm salè li; konsa li vin tounen yon tip ki montre ke nan dènye jou yo, yo bay papote a Ejip, ki se dragon an, ki se dis wa yo, Nasyonzini an, ki dakò bay setyèm wayòm pa yo a bay bèt la pou yon ti tan.
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. Revelation 17:16, 17.
Epi dis kòn ou te wè sou bèt la, se yo menm ki pral rayi jennès la; yo pral lage l nan dezolasyon, yo pral kite l toutouni, yo pral devore chè li, epi yo pral boule l nan dife. Paske Bondye mete nan kè yo pou yo akonpli volonte li, pou yo dakò ansanm, epi bay wayòm yo bay bèt la, jouk lè pawòl Bondye yo va akonpli. Revelasyon 17:16, 17.
This prophetic payment is represented also in Daniel chapter eleven verse forty-two.
Peman pwofetik sa a reprezante tou nan Danyèl chapit onz, vèsè karant-de.
He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:42.
L ap lonje men l sou peyi yo tou; e peyi Lejip la p ap chape. Danyèl 11:42.
The papacy prevails over the dragon power in the time of the latter rain, for this payment is accomplished “in” the “day” when God “causes the horn of the house of Israel to bud forth.” It is the rain that causes the Israel of God to bud forth, and that day began on September 11, 2001, which was the day of the east wind.
Papote a genyen laviktwa sou pouvwa dragon an nan tan lapli dènye a, paske peman sa a akonpli “nan” “jou” lè Bondye “fè kòn kay Izrayèl la boujonnen.” Se lapli a ki fè Izrayèl Bondye a boujonnen, e jou sa a te kòmanse 11 septanm 2001, ki te jou van lès la.
He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Hath he smitten him, as he smote those that smote him? or is he slain according to the slaughter of them that are slain by him? In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. By this therefore shall the iniquity of Jacob be purged; and this is all the fruit to take away his sin; when he maketh all the stones of the altar as chalkstones that are beaten in sunder, the groves and images shall not stand up. Isaiah 27:6–9.
Moun ki soti nan Jakòb yo va pran rasin; Izrayèl va fleri e va boujonnen, epi l ap plen tout sifas lemonn ak fwi. Èske li frape l menm jan li te frape moun ki te frape l yo? Oswa èske yo touye l dapre masak moun li menm te touye yo? Se avèk mezi, lè sa pouse deyò, ou va plede avè l; li kenbe van brit li a nan jou van lès la. Se poutèt sa, se konsa yo va pirifye inikite Jakòb la; e se tout fwi a pou wete peche li a: lè li fè tout wòch lotèl la tankou wòch lakrè yo kraze an miyèt moso, pyebwa sakre yo ak zidòl yo p ap rete kanpe. Ezayi 27:6–9.
Egypt is given to the papal beast when the latter rain is being poured out. The latter rain began to sprinkle when the east wind, representing Islam of the third woe was “stayed,” or restrained on September 11, 2001. Then the rain began to be measured, (sprinkled) upon Israel as they began to bud. At the Sunday law, when the third woe comes again, the latter rain is poured out without measure. Between September 11, 2001 and the soon coming Sunday law “the iniquity of Jacob” is purged, and the Hebrew word “purged” means “atoned for”. At the Sunday law the papal beast is given Egypt (the dragon), as those ten kings commit fornication with the papacy by forming a worldwide image of the beast.
Ejip la bay bèt pap la lè lapli dèyè a ap vide. Lapli dèyè a te kòmanse voye ti gout lè van lès la, ki reprezante Islam twazyèm malè a, te “rete,” oswa te kenbe an fren, nan 11 septanm 2001. Lè sa a, lapli a te kòmanse mezire, (voye ti gout) sou Izrayèl pandan yo te kòmanse boujonnen. Nan lwa dimanch lan, lè twazyèm malè a vini ankò, lapli dèyè a vide san mezi. Ant 11 septanm 2001 ak lwa dimanch ki prèt pou vini an, “inikite Jakòb la” pirifye, e mo ebre ki tradui “pirifye” a vle di “fè ekspyasyon pou”. Nan lwa dimanch lan, yo bay bèt pap la Ejip (dragon an), pandan dis wa sa yo ap fè fònikasyon ak papote a lè yo fòme yon imaj mondyal bèt la.
Before the Sunday law, during the sealing time of the one hundred and forty-four thousand, the apostate Republican horn forms an image to the beast with the apostate Protestant horn, and in that prophetic line the Republican party prevails over the Democratic party, for the Democratic party is a dragon power and the Republican party is the power who forms the image of the papacy.
Anvan lwa dimanch lan, pandan tan sele sant-katreven-kat mil yo, kòn Repibliken aposta a fòme yon imaj pou bèt la ansanm ak kòn Pwotestan aposta a; epi nan liy pwofetik sa a, pati Repibliken an genyen sou pati Demokrat la, paske pati Demokrat la se yon pouvwa dragon, epi pati Repibliken an se pouvwa ki fòme imaj papasi a.
Within the prophetic history of the earth beast the end of the Democratic party and the end of the Republican party is identified. Those two parties form the horn of Republicanism, but they identify an internal struggle that runs through the entire history of the earth beast. That horn (Republican) contains an internal microcosm of the two horns of the earth beast.
Nan istwa pwofetik bèt tè a, yo idantifye fen pati Demokrat la ak fen pati Repibliken an. De pati sa yo fòme kòn Repiblikanis la, men yo revele yon lit entèn ki travèse tout listwa bèt tè a. Kòn sa a (Repibliken) genyen anndan li yon mikwokosm entèn de de kòn bèt tè a.
In the testimony of the kingdom of the Medes and Persians it was the last horn that came up higher, and the Democratic party began first in American history, but at the end the Republican party comes up higher and prevails over the Democrats. In the history of the latter rain, which began on September 11, 2001, the globalist, dragon-inspired Democrats rose up out of the bottomless pit of Revelation chapter eleven and slew the Republicans by stealing the 2020 election. Their war against Trump (and the Republicans) began when he announced his candidacy in 2015, and it only intensified from that point onward.
Nan temwayaj wayòm Med ak Pès yo, se dènye kòn nan ki te leve pi wo; epi pati Demokrat la te kòmanse an premye nan istwa Amerik la, men alafen pati Repibliken an leve pi wo epi li genyen sou Demokrat yo. Nan istwa lapli dènye a, ki te kòmanse 11 septanm 2001, Demokrat globalis yo, enspire pa dragon an, te monte soti nan twou san fon an nan Revelasyon chapit onz la epi yo te touye Repibliken yo lè yo te vòlè eleksyon 2020 an. Lagè yo kont Trump (ak Repibliken yo) te kòmanse lè li te anonse kandidati li an 2015, epi li sèlman te vin pi entans depi lè sa a.
When the Democrats stole the election in 2020, they then instituted the Pelosi Trials, but when Trump announced his third campaign in 2022, fear came upon the Democrats, and their rage only increased, and they then came against Trump and his supporters with great wrath, for they knew their time was short. They celebrated his death, but when he stood up, great fear fell upon them.
Lè Demokrat yo te vòlè eleksyon an an 2020, yo te etabli apre sa Pwosè Pelosi yo; men lè Trump te anonse twazyèm kanpay li an 2022, laperèz te tonbe sou Demokrat yo, e kòlè yo te vin ogmante sèlman; epi yo te leve kont Trump ak sipòtè li yo avèk gwo kòlè, paske yo te konnen tan yo te kout. Yo te selebre lanmò li, men lè li te leve kanpe, gwo laperèz te tonbe sou yo.
And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. 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 11:7–11.
Lè yo va fin rann temwayaj yo, bèt ki monte soti nan twou san fon an va fè lagè kont yo, li va genyen batay la sou yo, epi li va touye yo. Epi kadav yo va rete kouche nan lari gwo vil la, vil yo rele nan sans espirityèl Sodòm ak Lejip, kote tou Seyè nou an te kloure sou kwa a. Moun pami pèp yo, branch fanmi yo, lang yo ak nasyon yo va gade kadav yo pandan twa jou edmi, epi yo p ap kite yo mete kadav sa yo nan tonm. Epi moun ki rete sou tè a va rejwi poutèt yo, va fè fèt, epi y ap voye kado youn bay lòt; paske de pwofèt sa yo te tòtire moun ki rete sou tè a. Men apre twa jou edmi, Lespri lavi ki soti nan Bondye a antre nan yo, epi yo kanpe sou pye yo; epi yon gwo laperèz tonbe sou moun ki te wè yo. Revelasyon 11:7–11.
The period that identifies the end of the Democratic party is from the inauguration of Biden in 2021 unto the inauguration of Trump in 2025. The period began with the Pelosi Trials, which were purely unconstitutional and totally political in nature. That history, representing the death of the sixth president since the time of the end in 1989 unto the eighth president that is of the seven began with political trials (the Pelosi Trials), and it ends with the death of the Democratic party, and a second set of Pelosi Trials, as the political targets are reversed.
Peryòd ki idantifye fen pati Demokrat la se depi inogirasyon Biden an an 2021 jouk rive nan inogirasyon Trump an an 2025. Peryòd la te kòmanse avèk Jijman Pelosi yo, ki te nèt ale kontrè ak konstitisyon an e ki te totalman politik nan nati yo. Istwa sa a, ki reprezante lanmò sizyèm prezidan an depi tan lafen an an 1989 jouk rive wityèm prezidan an ki soti nan sèt yo, te kòmanse avèk jijman politik (Jijman Pelosi yo), e li fini avèk lanmò pati Demokrat la, ansanm ak yon dezyèm seri Jijman Pelosi yo, pandan sib politik yo vin ranvèse.
The illustration of the history is located in chapter eleven of Revelation, which found its first fulfillment in the French Revolution. The French Revolution is the classic historical example of the guillotine type of political warfare that identifies one ruling party killing another, and then having that very same ruling power overthrown and persecuted themselves.
Ilistrasyon istwa a twouve li nan chapit onz nan Revelasyon, ki te jwenn premye akonplisman li nan Revolisyon franse a. Revolisyon franse a se egzanp istorik klasik lagè politik tip giyotin nan, ki idantifye yon pati k ap gouvène k ap touye yon lòt, epi apre sa menm pouvwa k ap gouvène sa a vin ranvèse epi pèsekite yo menm tou.
The period from the inauguration of Biden and the Pelosi Trials, unto the second inauguration of Trump and the reversal of the Pelosi Trials identifies the end of the Democratic party, and it identifies when Trump repeats the implementation of a set of executive orders that were typified by the Alien and Sedition Acts. The implementation of those executive orders will begin the second Pelosi Trials and identify the beginning of the period when the image of the beast is begun in earnest. That period ends at the enforcement of the Sunday law, so the period begins with executive orders paralleling the Alien and Sedition Acts, and ends with the Sunday law. It is there that the Republican party ends.
Peryòd ki soti depi inogirasyon Biden ak Jijman Pelosi yo, rive jouk dezyèm inogirasyon Trump ak ranvèsman Jijman Pelosi yo, idantifye fen pati Demokrat la, epi li idantifye moman kote Trump repete aplikasyon yon seri lòd egzekitif ki te prefigire pa Alien and Sedition Acts yo. Aplikasyon lòd egzekitif sa yo ap kòmanse dezyèm Jijman Pelosi yo epi l ap idantifye kòmansman peryòd kote imaj bèt la kòmanse toutbon. Peryòd sa a fini nan aplikasyon lwa dimanch lan; konsa, peryòd la kòmanse avèk lòd egzekitif ki paralèl ak Alien and Sedition Acts yo, epi li fini avèk lwa dimanch lan. Se la pati Repibliken an fini.
Both periods representing the conclusion of the Democratic party and then the Republican party are prophetically connected, and are represented by the period of twenty-two years from 1776 unto 1798. That period has three waymarks; the Declaration of Independence in 1776, thirteen years later the Constitution, followed by the Alien and Sedition Acts of 1798. Those three waymarks find fulfillment in the line of the Democratic and Republican parties, though the application of the second and third waymark is at a different point in each line.
Toude peryòd ki reprezante konklizyon Pati Demokrat la epi apre sa Pati Repibliken an konekte pwofetikman, e yo reprezante pa peryòd vennnde zan ki soti 1776 rive 1798. Peryòd sa a gen twa repè: Deklarasyon Endepandans lan an 1776; trèz ane pita, Konstitisyon an; epi apre sa, Lwa sou Etranje ak Sedisyon yo an 1798. Twa repè sa yo jwenn akonplisman yo nan liy Pati Demokrat ak Pati Repibliken yo, byenke aplikasyon dezyèm ak twazyèm repè a fèt nan yon pwen diferan nan chak liy.
We will explain these waymarks and their fulfillments in the next article.
N ap eksplike repè sa yo ansanm ak akonplisman yo nan atik k ap vini an.
“There are but two parties, Satan works with his crooked, deceiving power, and through strong delusions he catches all who do not abide in the truth, who have turned away their ears from the truth, and have turned unto fables. Satan himself abode not in the truth, he is the mystery of iniquity. Through his subtlety he gives to his soul-destroying errors the appearance of truth. Herein is their power to deceive. It is because they are a counterfeit of the truth that Spiritualism, Theosophy, and the like deceptions gain such power over the minds of men. Herein is the masterly working of Satan. He pretends to be the Savior of man, the benefactor of the human race, and thus he more readily lures his victims to destruction.
“Gen sèlman de pati; Satan ap aji avèk pouvwa l ki kwochi e twonpè, epi, atravè gwo ilizyon, li pran nan pyèj tout moun ki pa rete nan verite a, ki detounen zòrèy yo pou yo pa tande verite a, epi ki vire al jwenn fab. Satan li menm pa t rete nan verite a; li se mistè inikite a. Pa mwayen riz li, li bay erè li yo, ki detwi nanm, aparans verite. Se ladan sa a pouvwa yo pou twonpe. Se paske yo se yon kontrefason verite a ki fè Espiritis, Teozofi, ak lòt twonpri menm jan an genyen yon gwo pouvwa sou lespri lèzòm. Se ladan sa a travay metriz Satan an parèt. Li pran pòz li se Sovè lèzòm, byenfektè ras imen an, epi konsa li pi fasil rale viktim li yo nan destriksyon.
“We are warned in the word of God that sleepless vigilance is the price of safety. Only in the straight path of truth and righteousness can we escape the tempter’s power. But the world is ensnared. Satan’s skill is exercised in devising plans and methods without number to accomplish his purposes. Dissimulation has become a fine art with him, and he works in the guise of an angel of light. God’s eye alone discerns his schemes to contaminate the world with false and ruinous principles bearing on their face the appearance of genuine goodness. He works to restrict religious liberty, and to bring into the religious world a species of slavery. Organizations, institutions, unless kept by the power of God, will work under Satan’s dictation to bring men under the control of men: and fraud and guile will bear the semblance of zeal for truth, and for the advancement of the kingdom of God. Whatever in our practice is not as open as the day, belongs to the methods of the prince of evil. His methods are practiced even among Seventh Day Adventists, who claim to have advanced truth.
“Nou resevwa avètisman nan pawòl Bondye a ke vijilans san dòmi se pri sekirite. Se sèlman nan chemen dwat verite ak lajistis nou ka chape anba pouvwa tantatè a. Men, lemonn pran nan pèlen. Satan egzèse ladrès li nan envante plan ak metòd san nimewo pou akonpli objektif li yo. Disimilasyon vin tounen yon bèl atizay lakay li, epi li aji anba degizman yon zanj limyè. Se je Bondye sèlman ki disène konplo li yo pou kontamine lemonn ak prensip fo ak destriktif ki pote sou figi yo aparans bonte reyèl. Li travay pou mete limit sou libète relijye, epi pou mennen nan mond relijye a yon fòm esklavaj. Òganizasyon ak enstitisyon, si yo pa konsève pa pouvwa Bondye, ap travay anba dikte Satan pou mete moun anba kontwòl moun; epi fwod ak riz ap pote aparans yon zèl pou verite a, ak pou avansman wayòm Bondye a. Nenpòt bagay nan pratik nou ki pa klè tankou lajounen, se pou metòd chèf mechanste a li ye. Metòd li yo pratike menm pami Advantis Setyèm Jou yo, ki deklare yo gen verite avanse.”
“If men resist the warnings the Lord sends them, they become even leaders in evil practices; such men assume to exercise the prerogatives of God—they presume to do that which God himself will not do in seeking to control the minds of men. They introduce their own methods and plans, and through their misconceptions of God, they weaken the faith of others in the truth, and bring in false principles that will work like leaven to taint and corrupt our institutions and churches. Anything that lowers man’s conception of righteousness, and equity, and impartial judgment, any devise or precept that brings God’s human agents under the control of human minds, impairs their faith in God; it separates the soul from God, for it leads away from the path of strict integrity and righteousness.
“Si les hommes résistent aux avertissements que le Seigneur leur envoie, ils deviennent même des chefs dans les pratiques mauvaises; de tels hommes s’arrogent l’exercice des prérogatives de Dieu—ils présument faire ce que Dieu lui-même ne fera pas en cherchant à dominer l’esprit des hommes. Ils introduisent leurs propres méthodes et leurs propres plans, et, par leurs fausses conceptions de Dieu, ils affaiblissent chez d’autres la foi en la vérité, et font entrer de faux principes qui agiront comme un levain pour souiller et corrompre nos institutions et nos églises. Tout ce qui abaisse la conception que l’homme doit avoir de la justice, de l’équité et du jugement impartial, tout artifice ou précepte qui place les agents humains de Dieu sous le contrôle d’esprits humains, altère leur foi en Dieu; cela sépare l’âme de Dieu, car cela l’éloigne du sentier de l’intégrité stricte et de la justice.
“God will not vindicate any device whereby man shall in the slightest degree rule or oppress his fellow-man. The only hope for fallen man is to look to Jesus, and receive him as the only Savior. As soon as man begins to make an iron rule for other men, as soon as he begins to harness up and drive men according to his own mind, he dishonors God, and imperils his own soul, and the souls of his brethren. Sinful man can find hope and righteousness only in God; and no human being is righteous any longer than he has faith in God, and maintains the vital connection with him. A flower of the field must have its root in the soil; it must have air, dew, showers, and sunshine. It will flourish only as it receives these advantages, and all are from God. So with men. We receive from God that which ministers to the life of the soul. We are warned not to trust in man, nor to make flesh our arm. A curse is pronounced upon all who do this.” The 1888 Materials, 1432–1434.
“Bondye pap janm jistifye okenn mwayen kote lèzòm ta rive, menm nan pi piti degre a, domine oswa peze sou parèy li. Sèl espwa lèzòm ki tonbe a se pou l gade sou Jezi, epi resevwa li kòm sèl Sovè a. Le pli vit lèzòm kòmanse fè yon règ fè pou lòt moun, le pli vit li kòmanse mare yo ak mennen yo dapre pwòp lide pa li, li dezonore Bondye, epi li mete pwòp nanm li, ansanm ak nanm frè l yo, an danje. Lèzòm pechè pa ka jwenn espwa ak jistis okenn lòt kote eksepte nan Bondye; epi okenn moun pa jis pi lontan pase jan li gen lafwa nan Bondye, epi li kenbe lyen vivan an avèk li. Yon flè nan jaden an dwe gen rasin li nan tè a; li dwe gen lè, lawouze, lapli, ak limyè solèy. Li pral fleri sèlman lè li resevwa avantaj sa yo, e tout soti nan Bondye. Konsa tou pou lèzòm. Se nan Bondye nou resevwa sa ki soutni lavi nanm nan. Yo avèti nou pou nou pa mete konfyans nou nan lèzòm, ni pou nou pa fè chè tounen fòs nou. Yo pwononse yon madichon sou tout moun ki fè sa.” The 1888 Materials, 1432–1434.