Just before the close of probation the final prophetic secret is unsealed by the Lion of the tribe of Judah, and it is the wise who understand the increase of knowledge that is produced by that unsealing. Two witnesses in Revelation cast a light on part of what is unsealed at that time.
Jis anvan fen tan gras la, se Lyon nan branch fanmi Jida a ki louvri dènye sekrè pwofetik la, e se moun saj yo ki konprann ogmantasyon konesans ki pwodui pa ouvèti sa a. De temwen yo nan Revelasyon voye limyè sou yon pati nan sa ki devwale nan moman sa a.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. … And here is the mind which hath wisdom. The seven heads are seven mountains, on which the woman sitteth. Revelation 13:18, 17:9.
Men sajès la. Se pou moun ki gen entèlijans kalkile nonb bèt la; paske se nonb yon moun li ye; e nonb li se sis san swasant sis. … E men lespri ki gen sajès la. Sèt tèt yo se sèt mòn, kote fanm nan chita. Revelasyon 13:18, 17:9.
The “last power that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns,” is the United States. It is the sixth kingdom of Bible prophecy, and the structure of its kingdom is the same structure (image), as was the fifth kingdom of Bible prophecy. It becomes a kingdom of the Church ruling over the State, and then forces the entire earth to accept that very arrangement. The combination of Church and State is fully developed in the United States at the soon-coming Sunday law.
“Dènye pisans ki gen pou fè lagè kont legliz la ak lalwa Bondye a, te senbolize pa yon bèt ki te gen kòn tankou ti mouton,” se Etazini. Li se sizyèm wayòm pwofesi Bib la, e estrikti wayòm li an se menm estrikti a (imaj la) ak sa ki te senkyèm wayòm pwofesi Bib la. Li vin tounen yon wayòm kote Legliz la ap gouvène sou Leta a, epi ansuit li fòse tout tè a aksepte menm aranjman sa a. Konbinezon Legliz ak Leta a rive nan devlopman konplè li Ozetazini lè lwa dimanch ki pral vini byento a parèt.
“The ‘image to the beast’ represents that form of apostate Protestantism which will be developed when the Protestant churches shall seek the aid of the civil power for the enforcement of their dogmas. The ‘mark of the beast’ still remains to be defined.” The Great Controversy, 445.
“Imaj bèt la” reprezante fòm Pwotestantis apostazi sa a ki pral devlope lè legliz pwotestan yo va chèche èd pouvwa sivil la pou fè respekte dogm yo. “Mak bèt la” rete toujou pou defini. The Great Controversy, 445.
The image of the beast and the mark of the beast are two different symbols, yet it is at the Sunday law that the image of the beast reaches its full development.
Imaj bèt la ak mak bèt la se de senbòl diferan, men se nan lwa dimanch lan imaj bèt la rive nan devlopman konplè li.
“The enforcement of Sundaykeeping on the part of Protestant churches is an enforcement of the worship of the papacy—of the beast. Those who, understanding the claims of the fourth commandment, choose to observe the false instead of the true Sabbath are thereby paying homage to that power by which alone it is commanded. But in the very act of enforcing a religious duty by secular power, the churches would themselves form an image to the beast; hence the enforcement of Sundaykeeping in the United States would be an enforcement of the worship of the beast and his image.” The Great Controversy, 448, 449.
“Lè legliz Pwotestan yo fè respekte obsèvans dimanch, sa vle di yo ap fè respekte adorasyon papote a—bèt la. Moun ki, pandan yo konprann reklamasyon katriyèm kòmandman an, chwazi obsève fo saba a olye de vrè Saba a, se konsa yo rann omaj a pouvwa sa a sèl ki bay lòd pou sa. Men, nan zak menm kote yo fè respekte yon devwa relijye pa mwayen pouvwa sivil, legliz yo t ap fòme yon imaj pou bèt la; kidonk, fè respekte obsèvans dimanch Ozetazini t ap vle di fè respekte adorasyon bèt la ak imaj li.” The Great Controversy, 448, 449.
At the Sunday law, the Constitution of the United States is fully overthrown and the nation has separated fully from righteousness. Then, under the full control of Satan the United States forces the world to accept the same Church and State system that has just been established in the United States. The world government is the United Nations and the Roman church is the Church that rules over the relationship.
Nan moman lwa dimanch la, Konstitisyon Etazini an ranvèse nèt, e nasyon an separe nèt ak jistis. Lè sa a, anba kontwòl total Satan, Etazini fòse mond lan aksepte menm sistèm Legliz ak Leta ki fèk etabli nan Etazini. Gouvènman mondyal la se Nasyonzini, e legliz women an se Legliz ki domine relasyon an.
“The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses.” Testimonies, volume 7, 182.
« Le monde est rempli de tempêtes, de guerre et de dissensions. Pourtant, sous un seul chef — la puissance papale — les peuples s’uniront pour s’opposer à Dieu dans la personne de Ses témoins. » Testimonies, volume 7, 182.
The system of Church and State that is represented as the image of the beast in prophecy is also a threefold union of the dragon, the beast and the false prophet. The ten kings of Revelation seventeen, that are the seventh head, represent the dragon power.
Sistèm Legliz ak Leta a, ki reprezante kòm imaj bèt la nan pwofesi a, se tou yon inyon twa pati: dragon an, bèt la, ak fo pwofèt la. Dis wa ki nan Revelasyon disèt yo, ki se setyèm tèt la, reprezante pouvwa dragon an.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
«Wa ak chèf, ak gouvènè yo mete sou tèt pa yo mak antikris la, epi yo reprezante kòm dragon an ki ale pou fè lagè ak sen yo—ak moun ki kenbe kòmandman Bondye yo e ki gen lafwa Jezi a.» Testimonies to Ministers, 38.
The “ten kings” represent the United Nations, whose religion is spiritualism, and the religion of the false prophet is apostate Protestantism, and the beast’s religion is Catholicism, which is simply spiritualism covered with a profession of Christianity.
“Wa ahemfo du” no gyina hɔ ma Amanaman Nkabom no, a wɔn som ne honhom mu nsɛnkɔmhyɛ; na odiyifo atoro no som ne Protestan som a wɔatwa wɔn ho afiri gyidi no ho, na aboa no som ne Katolisom, a ɛyɛ honhom mu nsɛnkɔmhyɛ kɛkɛ a wɔde Kristofoɔ suhyɛ akata so.
“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 mwayen dekrè ki fè respekte enstitisyon Pap la an vyolasyon lalwa Bondye a, nasyon nou an pral detache tèt li nèt ak jistis. Lè Pwotestantis la va lonje men li atravè gwo twou san fon an pou l kenbe men pouvwa women an, lè li va rive lòt bò gwo twou san fon an pou l kwaze men ak Espirityalis la, lè, anba enfliyans inyon twa-fwa sa a, peyi nou an va rejte tout prensip Konstitisyon li kòm yon gouvènman pwotestan ak repibliken, epi li va pran dispozisyon pou pwopagasyon fo doktrin ak sediksyon papal yo, lè sa a nou kapab konnen lè a rive pou travay mèvèy Satan an, e ke lafen an pre.» Testimonies, volim 5, 451.
At the Sunday law the threefold union of the dragon, the beast and the false prophet is accomplished. The United States then forces the world to accept the one-world government of the United Nations, for the world is thrown into a great crisis at the Sunday law, as Islam brings judgment upon the United States for the enforcement of worshipping the sun. Satan then appears to personate Christ and as the United States forces the world to accept the one world combination of church and state, it also forces the world to accept Sunday as the day of rest. The same testing process that has happened in the United States is then brought upon the entire world.
Nan lwa dimanch lan, inyon twa fwa dragon an, bèt la, ak fo pwofèt la akonpli. Lè sa a, Etazini fòse lemonn aksepte gouvènman yon sèl lemonn Nasyonzini an, paske nan lwa dimanch lan lemonn lan tonbe nan yon gwo kriz, pandan Islam pote jijman sou Etazini poutèt li fè respekte adorasyon solèy la. Apre sa, Satan parèt pou l pran pòz Kris la; epi menm jan Etazini fòse lemonn aksepte konbinezon yon sèl lemonn legliz ak leta a, li fòse lemonn tou aksepte dimanch kòm jou repo a. Menm pwosesis eprèv ki te fèt Ozetazini an lè sa a vin rive sou lemonn antye.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Nasyon etranje yo pral suiv egzanp Etazini. Menm si se li ki pran devan, menm kriz la va tonbe sou pèp nou an nan tout pati nan mond lan.” Testimonies, volume 6, 395.
The principle that national apostasy is followed by national ruin comes upon each country as they accept the day of the sun as the day of worship. The escalating crisis is the “one hour” that the ten kings rule with the pope, the “man of sin”. They agreed to give their seventh kingdom unto the papal authority, because they are led to believe that the moral authority of the papacy is necessary to unify the world against the escalating war against Islam. In 1798, the United Nations had not yet arrived into history.
Prensip ki di apostazi nasyonal swiv ak dega nasyonal vini sou chak peyi jan yo aksepte jou solèy la kòm jou adorasyon an. Kriz k ap ogmante a se “yon èdtan” kote dis wa yo ap gouvène ansanm ak pap la, “nonm peche a”. Yo te dakò bay setyèm wayòm pa yo a bay otorite papal la, paske yo mennen yo pou yo kwè otorite moral papasi a nesesè pou ini lemonn kont lagè k ap ogmante kont Islam. An 1798, Nasyonzini pa t ko rive parèt nan listwa.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. These shall make war with the Lamb, and the Lamb shall overcome them: for he is Lord of lords, and King of kings: and they that are with him are called, and chosen, and faithful. Revelation 17:12–14.
Epi dis kònn ou te wè yo se dis wa, ki poko resevwa wayòm yo; men yo resevwa otorite kòm wa pandan yon sèl lè ansanm ak bèt la. Yo gen yon sèl lide, epi yo bay bèt la pisans ak pouvwa yo. Yo pral fè lagè ak Ti Mouton an, epi Ti Mouton an pral genyen batay sou yo; paske li se Seyè tout seyè yo, ak Wa tout wa yo; e sila yo ki avèk li yo se moun yo rele, yo chwazi, e yo fidèl. Revelasyon 17:12–14.
As has always been the case with the pope, kings will supply the power for the papacy to carry out the persecution against God’s people, and it is the ten kings that make war with the Lamb, but they are doing so at the bidding of the “man of sin.” The “man of sin” is also the “man” that the seven churches take hold of in Isaiah chapter four.
Menm jan sa te toujou ye ak pap la, wa yo pral founi pouvwa a pou papote a egzekite pèsekisyon kont pèp Bondye a; epi se dis wa yo ki fè lagè ak Ti Mouton an, men yo ap fè sa sou lòd “nonm peche a.” “Nonm peche a” se tou “nonm” sèt legliz yo pran kenbe a nan Ezayi chapit kat.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. Isaiah 4:1, 2.
Epi nan jou sa a, sèt fanm va kenbe yon sèl gason, y ap di: Nou va manje pwòp pen pa nou, epi nou va mete pwòp rad pa nou; sèlman kite nou pote non pa w la, pou wete wont nou an. Nan jou sa a, branch Seyè a va bèl e plen glwa, epi fwi tè a va ekselan e bèl pou sila yo nan pèp Izrayèl la ki chape yo. Ezayi 4:1, 2.
The “seven women” represent that the papacy (the man of sin), has control over all the churches of the earth, just as he has control over all the nations. The “reproach” that the churches wish to avoid, is the “reproach” of rejecting the demand to worship on Sunday. Faithful Sabbath-keepers will be persecuted for their faithfulness, and Islam will also refuse to observe the day of the sun. The agreement that is arranged by the United States between the papacy and the United Nations is that the moral authority of the man of sin is what is needed to lead the world into accepting the warfare against Islam in order to establish peace upon the earth.
“sèt fanm” yo reprezante lefètke papote a (nonm peche a) gen kontwòl sou tout legliz sou latè, menm jan li gen kontwòl sou tout nasyon yo. “Wont” legliz yo vle evite a, se “wont” ki genyen lè yo rejte egzijans pou adore nan dimanch. Moun ki fidèl nan obsèvans Saba a pral sibi pèsekisyon poutèt fidelite yo, epi Islam tou ap refize obsève jou solèy la. Akò Etazini òganize ant papote a ak Nasyonzini an se ke otorite moral nonm peche a se sa ki nesesè pou mennen mond lan aksepte lagè kont Islam afin d etabli lapè sou latè.
But of the times and the seasons, brethren, ye have no need that I write unto you. For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, Peace and safety; then sudden destruction cometh upon them, as travail upon a woman with child; and they shall not escape. But ye, brethren, are not in darkness, that that day should overtake you as a thief. Ye are all the children of light, and the children of the day: we are not of the night, nor of darkness. 1 Thessalonians 5:1–5.
Men, pou sa ki konsène tan ak sezon yo, frè m yo, nou pa bezwen pou m ekri nou. Paske nou menm nou konnen nèt ale ke jou Senyè a ap vini tankou yon vòlè nan lannuit. Paske lè yo va di: Lapè ak sekirite; se lè sa a destriksyon toudenkou ap tonbe sou yo, tankou doulè tranche sou yon fanm ansent; e yo p ap chape. Men nou menm, frè m yo, nou pa nan fènwa, pou jou sa a ta siprann nou tankou yon vòlè. Nou tout se pitit limyè ak pitit lajounen: nou pa pou lannuit, ni pou fènwa. 1 Tesalonisyen 5:1–5.
The “peace and safety” message of Bible prophecy, which is always represented as a false message, is only logical in a period of time when there is no peace and safety. There is no reason to present a “peace and safety” message, when peace and safety exists. Islam removes all peace and safety. The “sudden destruction” associated with the false message is a destruction that escalates, for it is as “a woman” in “travail.” The first birth pang of the third Woe was September 11, 2001.
Mesaj “lapè ak sekirite” pwofesi Bib la, ki toujou prezante kòm yon fo mesaj, se sèlman nan yon peryòd kote pa gen lapè ni sekirite li lojik. Pa gen okenn rezon pou prezante yon mesaj “lapè ak sekirite” lè lapè ak sekirite egziste. Islam retire tout lapè ak tout sekirite. “Destriksyon toudenkou” ki asosye ak fo mesaj la se yon destriksyon k ap vin pi grav, paske li tankou “yon fanm” nan “doule akouchman.” Premye tranche doulè twazyèm Malè a te 11 septanm 2001.
In the prophetic lines of Elijah and John the Baptist the deception of the papal power is illustrated. When Ahab travelled back to Samaria to inform Jezebel that Elijah’s God was the true God, for he had brought down fire out of heaven, Ahab then realized that Jezebel had deceived him concerning her hatred for Elijah. The same hatred and deception was illustrated when Herod promised half of his kingdom at his birthday party to Salome. Salome was Herodias’s daughter, thus Herod was the dragon, Herodias was the papacy and Salome was the false prophet.
Nan liy pwofetik Eli ak Jan Batis la, twonpri pouvwa papal la parèt klè. Lè Akab te retounen Samari pou fè Jezabèl konnen Bondye Eli a se te vrè Bondye a, paske Li te fè dife desann soti nan syèl la, se lè sa a Akab te vin rann li kont Jezabèl te twonpe li konsènan rayisman li te gen pou Eli. Menm rayisman ak menm twonpri sa a te parèt lè Ewòd te pwomèt mwatye wayòm li pandan fèt anivèsè nesans li a bay Salome. Salome te pitit fi Ewodyad; konsa, Ewòd te dragon an, Ewodyad te papisite a, epi Salome te fo pwofèt la.
In the story the deceiving power of Salome’s dance was used to lead Herod (the ten kings) to give half their kingdom over to a church (a woman). The woman (Salome) was under the direction of her mother (Catholicism), and Herod found out too late that the attitude of Herodias towards John was the same as Jezebel’s was towards Elijah. In both cases, the sabbath-keepers must die.
Nan istwa a, pouvwa twonpè dans Salomé a te sèvi pou mennen Ewòd (dis wa yo) bay mwatye wayòm li bay yon legliz (yon fanm). Fanm nan (Salomé) te anba direksyon manman li (Katolisism), epi Ewòd te dekouvri twò ta ke atitid Ewodyad te genyen anvè Jan te menm jan ak sa Jezabèl te genyen anvè Eli. Nan toude ka yo, moun k ap kenbe saba a dwe mouri.
Islam progressively but rapidly removes the peace and safety from planet earth, and in so doing brings mankind together against Islam. Islam’s rapidly escalating warfare represents the argument that is employed to establish the worldwide image of the beast in the last days. The deception that is brought upon the world (the ten kings), is brought by the United States (Salome), and it leads the world to believe they must unite against Islam, but they find out too late, that the arrangement was just a ruse to be used to persecute sabbath-keepers. The deception is part of the reason the ten kings hate the whore, even though when under duress they agreed to give their seventh kingdom unto her.
Islam, yon fason pwogresif men rapid, ap retire lapè ak sekirite sou latè, e, lè li fè sa, li rasanble limanite kont Islam. Lagè Islam ap ogmante avèk yon vitès rapid reprezante agiman yo itilize pou tabli imaj bèt la atravè lemonn nan dènye jou yo. Twonpri yo fè vini sou lemonn nan (dis wa yo), se Etazini (Salome) ki pote l, epi li mennen lemonn kwè yo dwe ini kont Islam; men yo dekouvri sa twò ta, paske aranjman an te sèlman yon riz ki te dwe sèvi pou pèsekite moun k ap kenbe Saba a. Twonpri a se yon pati nan rezon ki fè dis wa yo rayi jennès la, menm si, anba kontrent, yo te dakò bay li setyèm wayòm pa yo.
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, yo menm va rayi fanm movèz vi a; yo va fè l tounen yon dezolasyon, yo va kite l toutouni, yo va manje chè li, epi yo va boule l nan dife. Paske Bondye mete nan kè yo pou yo akonpli volonte li, pou yo dakò ansanm, epi pou yo bay wayòm pa yo bay bèt la, jouk lè pawòl Bondye yo va akonpli. Revelasyon 17:16, 17.
The globalists of the United Nations are not simply the “kings” of the earth, but they are also represented as “merchants”, thus the globalists consist of political and economic powers. The reason the angel that brought the vision of Revelation seventeen and eighteen to John, was to show John the judgment of the great whore of Tyre. Both categories of the globalists mourn the death of the papacy.
Mondyalis Nasyonzini yo nan Nasyonzini an pa senpleman “wa” latè a; men yo reprezante tou kòm “machann”, konsa mondyalis yo fòme ak pouvwa politik ansanm ak pouvwa ekonomik. Rezon ki fè zanj ki te pote vizyon Revelasyon disèt ak dizwit bay Jan an, se te pou montre Jan jijman gwo pwostitiye Tir la. Toude kategori mondyalis yo ap plenn lanmò papote a.
Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. And the merchants of the earth shall weep and mourn over her; for no man buyeth their merchandise any more. Revelation 18:8–11.
Se poutèt sa, malè li yo va vini nan yon sèl jou: lanmò, dèy, ak grangou; epi yo pral boule l nèt ak dife; paske Seyè Bondye ki jije li a fò. E wa latè yo, ki te fè fònikasyon avèk li epi ki te viv nan liks ak li, va kriye pou li, epi yo va plenn sou li, lè yo va wè lafimen dife k ap boule li a, Yo kanpe byen lwen poutèt krent soufrans li, y ap di: Malè! Malè pou gwo lavil Babilòn sa a, vil pwisan sa a! paske nan yon sèl èdtan jijman ou rive. E machann latè yo va kriye epi yo va nan lapenn sou li; paske pèsonn pa achte machandiz yo ankò. Revelasyon 18:8–11.
The merchants and the kings both stand afar off and cry “alas, alas.” The word “alas” in the Greek is translated as “woe” in chapter eight of Revelation.
Machann yo ak wa yo toude rete byen lwen epi yo kriye: “Malè, malè.” Mo “alas” la nan lang grèk la tradui kòm “malè” nan chapit uit Liv Revelasyon an.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Epi m te gade, epi m tande yon zanj k ap vole nan mitan syèl la, ki t ap di ak yon gwo vwa: Malè, malè, malè pou moun k ap viv sou latè, poutèt lòt son twonpèt twa zanj yo, ki poko sonnen! Revelasyon 8:13.
The three Woes represent the fifth, sixth and seventh Trumpets, and they are symbols of Islam. The kings, merchants and shipmasters all cry out “alas, alas” three times in chapter eighteen.
Twa malè yo reprezante senkyèm, sizyèm ak setyèm Twonpèt yo, e yo se senbòl Islam. Wa yo, machann yo ak mèt bato yo tout rele byen fò: “malè, malè” twa fwa nan chapit dizwit la.
And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. … The merchants of these things, which were made rich by her, shall stand afar off for the fear of her torment, weeping and wailing, And saying, Alas, alas, that great city, that was clothed in fine linen, and purple, and scarlet, and decked with gold, and precious stones, and pearls! For in one hour so great riches is come to nought. And every shipmaster, and all the company in ships, and sailors, and as many as trade by sea, stood afar off, And cried when they saw the smoke of her burning, saying, What city is like unto this great city! And they cast dust on their heads, and cried, weeping and wailing, saying, Alas, alas, that great city, wherein were made rich all that had ships in the sea by reason of her costliness! for in one hour is she made desolate. Revelation 18:9-10, 15–19.
Epi wa tè a, ki te fè fònikasyon avèk li e ki te viv nan delis avèk li, va kriye sou li e va plenn pou li, lè yo va wè lafimen dife k ap boule li a, yo kanpe byen lwen poutèt lakrent touman li, y ap di: Malè! malè pou gwo lavil Babilòn sa a, pou lavil pisan sa a! paske se nan yon sèl lè jijman ou rive. … Machann bagay sa yo, ki te vin rich pa mwayen li, va kanpe byen lwen poutèt lakrent touman li, y ap kriye e y ap plenn, epi y ap di: Malè! malè pou gwo lavil sa a, ki te abiye ak twal fen blan, ak koulè wouj violèt, ak koulè wouj ekarlat, e ki te dekore ak lò, ak pyè presye, ak pèl! Paske, nan yon sèl lè, tout gwo richès sa yo fin tounen anyen. Epi tout kapitèn bato, ak tout moun ki vwayaje nan bato, ak maren yo, ansanm ak tout moun ki fè komès sou lanmè, te kanpe byen lwen, epi yo te rele lè yo te wè lafimen dife k ap boule li a, y ap di: Ki lavil ki tankou gwo lavil sa a! Epi yo te voye pousyè sou tèt yo, e yo te rele, yo t ap kriye e yo t ap plenn, y ap di: Malè! malè pou gwo lavil sa a, kote tout moun ki te gen bato sou lanmè a te vin rich poutèt gwo pri li yo! paske, nan yon sèl lè, li vin tounen yon dezolasyon. Revelasyon 18:9-10, 15–19.
The “hour” that the judgment of the papacy is accomplished, is the “hour” of Revelation eleven, that is the “hour of the great earthquake,” and it represents the Sunday law time period that begins at the Sunday law in the United States and continues until Michael stands up and human probation closes. The globalists that hated the whore, but still agreed to give their kingdom unto her for one hour, not only repeat “woe, woe” (alas, alas), three times, but they ask the question, “What city is like unto this great city?” They also asked that question in the book of Ezekiel.
“Lè” kote jijman pap la akonpli a se “lè” Revelasyon onz la, sa vle di “lè gwo tranblemanntè a,” epi li reprezante peryòd lwa dimanch lan ki kòmanse ak lwa dimanch Ozetazini epi ki kontinye jiskaske Mikayèl leve kanpe epi delè gras lèzòm nan fèmen. Globalis yo ki te rayi jennès la, men ki te toujou dakò bay wayòm yo ba li pou yon sèl lè, non sèlman repete “malè, malè” (alas, alas), twa fwa, men yo poze kesyon an tou: “Ki vil ki tankou gwo vil sa a?” Yo te poze kesyon sa a tou nan liv Ezekyèl la.
And shall cause their voice to be heard against thee, and shall cry bitterly, and shall cast up dust upon their heads, they shall wallow themselves in the ashes: And they shall make themselves utterly bald for thee, and gird them with sackcloth, and they shall weep for thee with bitterness of heart and bitter wailing. And in their wailing they shall take up a lamentation for thee, and lament over thee, saying, What city is like Tyrus, like the destroyed in the midst of the sea? When thy wares went forth out of the seas, thou filledst many people; thou didst enrich the kings of the earth with the multitude of thy riches and of thy merchandise. In the time when thou shalt be broken by the seas in the depths of the waters thy merchandise and all thy company in the midst of thee shall fall. All the inhabitants of the isles shall be astonished at thee, and their kings shall be sore afraid, they shall be troubled in their countenance. The merchants among the people shall hiss at thee; thou shalt be a terror, and never shalt be any more. Ezekiel 27:30–36.
Y ap fè tande vwa yo kont ou, y ap kriye avèk anmè, y ap voye pousyè sou tèt yo, y ap woule kò yo nan sann. Y ap fè tèt yo vin nèt kale pou ou, y ap mare sak sou yo, y ap kriye pou ou ak anmè nan kè yo ak gwo lamantasyon anmè. Nan plenn yo, y ap leve yon chante dèy pou ou, y ap plenn sou ou, y ap di: Ki lavil ki tankou Tir, tankou sa ki detwi nan mitan lanmè a? Lè machandiz ou yo te soti nan lanmè yo, ou te ranpli anpil pèp; ou te anrichi wa latè yo ak kantite richès ou ak komès ou. Lè lè a va rive pou ou kraze pa lanmè yo nan fon dlo yo, machandiz ou yo ak tout foul moun ki nan mitan ou yo va tonbe. Tout moun ki rete nan zile yo va sezi poutèt ou, wa yo va pè anpil, figi yo va boulvèse. Machann pami pèp yo va sifle sou ou; ou va tounen yon laterè, epi ou p ap janm egziste ankò. Ezekiel 27:30–36.
Ezekiel identifies the city as “Tyrus,” who is “destroyed in the midst of the sea?” Isaiah, speaking of the whore of Tyre (Tyrus), who is also the great whore of Revelation, who is the Catholic church, and also identifies her as the crowning city.
Ezekyèl idantifye vil la kòm “Tiris,” ki “detwi nan mitan lanmè a?” Ezayi, lè l ap pale de jennès Tir la (Tiris), ki se tou gran jennès Revelasyon an, ki se legliz Katolik la, idantifye li tou kòm vil ki bay kouwòn yo.
Is this your joyous city, whose antiquity is of ancient days? her own feet shall carry her afar off to sojourn. Who hath taken this counsel against Tyre, the crowning city, whose merchants are princes, whose traffickers are the honourable of the earth? The Lord of hosts hath purposed it, to stain the pride of all glory, and to bring into contempt all the honourable of the earth. Isaiah 23:7–9.
Èske se sa menm vil kè kontan nou an, vil ki la depi nan tan lontan anpil? Se pwòp pye pa li k ap pote l byen lwen pou l al viv kòm etranje. Ki moun ki pran desizyon sa a kont Tir, vil ki bay kouwòn, vil kote machann li yo se chèf, kote komèsan li yo se moun ki gen onè sou latè? Se Seyè a, Bondye dèzame yo, ki fè lide sa a, pou l sal fyète tout glwa, epi pou l fè tout moun ki gen onè sou latè tonbe nan mepri. Ezayi 23:7–9.
The papacy is the “crowning city,” for it is she that claims to sit as a queen over the threefold union.
Papote a se “lavil ki gen kouwòn nan,” paske se li menm ki pretann chita tankou yon rèn sou inyon an twa fwa.
How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Revelation 18:7.
Konbyen li te glorifye tèt li, epi li te viv nan plezi, se tout sa menm nou dwe ba li kòm touman ak lapenn; paske li di nan kè li: Mwen chita kòm yon rèn, mwen pa vèv, e mwen p ap janm wè lapenn. Revelasyon 18:7.
Ezekiel said the whore’s judgment is accomplished in the “midst of the sea,” in his lamentation for Tyrus.
Ezekyèl te di jijman sou fanm movèz vi a akonpli “nan mitan lanmè a,” nan chan dèy li sou Tir.
The word of the Lord came again unto me, saying, Now, thou son of man, take up a lamentation for Tyrus. … The ships of Tarshish did sing of thee in thy market: and thou wast replenished, and made very glorious in the midst of the seas. Thy rowers have brought thee into great waters: the east wind hath broken thee in the midst of the seas. Ezekiel 27:1, 2, 25, 26.
Pawòl Seyè a vin jwenn mwen ankò, li di: Koulye a, ou menm, pitit lòm, pran yon chan dèy sou Tir. … Bato Tarsis yo t ap chante sou ou nan mache ou a; ou te plen richès, e yo te fè ou tounen trè gloriyez nan mitan lanmè yo. Moun ki t ap rame pou ou yo mennen ou antre nan gran dlo yo; van lès la kraze ou nan mitan lanmè yo. Ezekyèl 27:1, 2, 25, 26.
It is the “east wind” that brings judgment upon the whore of Tyre, the crowning city, and the “east wind” is a symbol of Islam. The warfare brought against Islam by the ten kings is what destroys the papacy of the last days. The realization of the ten kings that they have been deceived also produces fear in their hearts.
Se “van lès” la ki pote jijman sou pwostitye Tir la, vil kouwone a, epi “van lès” la se yon senbòl Islam. Lagè dis wa yo mennen kont Islam se sa ki detwi papote dènye jou yo. Reyalizasyon dis wa yo ke yo te twonpe yo pwodui laperèz tou nan kè yo.
Beautiful for situation, the joy of the whole earth, is mount Zion, on the sides of the north, the city of the great King. God is known in her palaces for a refuge. For, lo, the kings were assembled, they passed by together. They saw it, and so they marvelled; they were troubled, and hasted away. Fear took hold upon them there, and pain, as of a woman in travail. Thou breakest the ships of Tarshish with an east wind. As we have heard, so have we seen in the city of the Lord of hosts, in the city of our God: God will establish it forever. Selah. Psalms 48:2–8.
Li bèl nan pozisyon li, li se kè kontan tout tè a, se mòn Siyon, sou bò nò yo, vil gran Wa a. Bondye fè konnen tèt li nan palè li yo kòm yon refij. Paske gade, wa yo te rasanble, yo te pase ansanm. Yo te wè li, epi konsa yo te sezi anpil; yo te boulvèse, epi yo te prese kouri ale. Laperèz te sezi yo la, ak doulè, tankou doulè yon fanm k ap akouche. Ou kraze bato Tasis yo ak yon van lès. Jan nou te tande a, konsa nou wè li nan vil Seyè lame yo, nan vil Bondye nou an: Bondye ap tabli li pou tout tan. Sela. Sòm 48:2–8.
The globalists looked upon the kingdom of God, as represented by the city of Jerusalem, but chose “that great city” Babylon as their head. When God judges that great city, they cry and lament as they recognize that they are lost, for the great city they chose is broken in the midst of the sea, by the warfare brought upon them by Islam (the east wind). And the warfare is a progressively escalating warfare, for it is as a woman in travail.
Mondyalis yo te gade wayòm Bondye a, jan vil Jerizalèm te reprezante l la, men yo te chwazi “gwo vil” Babilòn nan kòm tèt yo. Lè Bondye jije gwo vil sa a, yo rele byen fò epi yo plenn, pandan yo rekonèt yo pèdi, paske gwo vil yo te chwazi a kraze nan mitan lanmè a, pa lagè Islam pote sou yo a (van lès la). E lagè a se yon lagè k ap vin pi grav pwogresivman, paske li tankou yon fanm k ap soufri tranche.
The kingdom of God that they have persecuted for the papacy is represented in Daniel chapter two, where we are informed that in “the days of these [globalist] kings,” God will set up His eternal kingdom.
Wayòm Bondye yo te pèsekite poutèt papasi a reprezante nan Danyèl chapit de a, kote yo fè nou konnen ke nan “jou wa [globalis] sa yo,” Bondye pral tabli Wayòm etènèl li a.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Daniel 2:44.
Epi nan jou wa sa yo, Bondye syèl la pral tabli yon wayòm ki p ap janm detwi; e wayòm nan p ap kite bay lòt pèp, men li pral kraze tout wayòm sa yo an miyèt moso, li pral fini ak yo, epi li menm li pral kanpe pou tout tan. Danyèl 2:44.
The Millerites believed that they were living in the “days of these kings,” but the ten kings of Revelation seventeen had not yet come into history, indeed, they are just coming into view now. The Millerites were correct, but their vision was limited. The kingdom of God that is set up in the days of the kings of Revelation seventeen and eighteen, is the time period of the latter rain.
Millerites yo te kwè yo t ap viv nan “jou wa sa yo,” men dis wa yo nan Revelasyon disèt yo pa t ankò parèt nan listwa; an reyalite, se kounye a yo jis ap kòmanse parèt nan vizyon an. Millerites yo te gen rezon, men vizyon yo te limite. Wayòm Bondye a ki tabli nan jou wa yo nan Revelasyon disèt ak dizwit la, se peryòd lapli dèyè a.
“I saw that all things are intensely looking and stretching their thoughts on the impending crisis before them. The sins of Israel must go to judgment beforehand. Every sin must be confessed at the sanctuary, then the work will move. It must be done now. The remnant in the time of trouble will cry, My God, My God, why hast Thou forsaken me?
“Mwen te wè tout bagay ap gade avèk anpil atansyon epi yo lonje panse yo sou kriz k ap vini an ki devan yo. Peche Izrayèl yo dwe ale nan jijman davans. Chak peche dwe konfese nan Tanp lan; apre sa, travay la va avanse. Sa dwe fèt kounye a. Rès la, nan tan tray la, va rele: Bondye mwen, Bondye mwen, poukisa Ou abandone mwen?”
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Lapli ta a ap vini sou moun ki pir yo—lè sa a, tout moun ap resevwa l menm jan ak anvan.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Lè kat zanj yo lage, Kris la pral tabli wayòm li an. Pèsonn pa resevwa lapli denye a, eksepte sila yo ki ap fè tout sa yo kapab. Kris la ta ede nou. Tout moun te kapab genyen laviktwa pa gras Bondye, atravè san Jezi. Tout syèl la enterese nan travay la. Zanj yo enterese.” Spalding and Magan, 3.
In the time of the latter rain, when the angels release the four winds, which in the “days of these kings,” Christ sets up His kingdom. The latter rain is progressive, and began to sprinkle on September 11, 2001, when the third Woe arrived into history, but the angering of the nations was immediately restrained. It continues to escalate in intensity, until the Sunday law in the United States, when it brings about national ruin. That escalating judgment then continues as every other nation follows the example of the United States, and therefore suffers the same judgments. It escalates until the close of probation. It progresses as a woman in travail.
Nan tan lapli ta a, lè zanj yo lage kat van yo, se nan “jou wa sa yo” Kris la mete wayòm pa Li a kanpe. Lapli ta a se yon pwosesis pwogresif, e li te kòmanse wouze dousman nan dat 11 septanm 2001, lè twazyèm Malè a te antre nan listwa; men kòlè nasyon yo te imedyatman kenbe an fren. Li kontinye ogmante an entansite, jouk rive nan lwa dimanch Ozetazini, lè li lakòz pèdisyon nasyonal. Jijman k ap ogmante sa a apre sa kontinye pandan chak lòt nasyon suiv egzanp Etazini, e konsa yo sibi menm jijman yo. Li ogmante jouk rive nan fen tan gras la. Li pwogrese tankou yon fanm nan tranche.
We will continue the consideration of the eighth being of the seven in the next article.
N ap kontinye konsiderasyon sou wityèm nan pami sèt yo nan pwochen atik la.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Osi lontan moun ki fè pwofesyon yo kenbe verite a ap sèvi Satan, lonbraj enfernal li a ap bouche vizyon yo sou Bondye ak syèl la. Y ap tankou moun ki pèdi premye lanmou yo. Yo pa kapab kontanple reyalite etènèl yo. Sa Bondye prepare pou nou an reprezante nan Zakari, chapit 3 ak 4, epi 4:12–14: ‘Epi mwen reponn ankò, epi mwen di li: Ki sa de branch oliv sa yo ye, ki atravè de tiyo an lò yo vide lwil an lò a soti nan yo menm? Epi li reponn mwen, li di: Èske ou pa konnen sa yo ye? Epi mwen di: Non, Seyè mwen. Lè sa a, li di: Men de moun wen yo, ki kanpe bò kote Seyè tout latè a.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Seyè a plen ak tout kalite mwayen. Li pa manke okenn resous. Se poutèt mank lafwa nou, atachman nou ak bagay tè a, pawòl san valè nou yo, enkredilite nou an, jan sa parèt nan konvèsasyon nou, ki fè lonbraj fènwa rasanble toutotou nou. Kris la pa revele ni nan pawòl ni nan karaktè kòm Sila ki nèt ale bèl, e ki premye pami dimil. Lè nanm nan kontante l pou l leve tèt li nan bagay ki vid yo, Lespri Seyè a kapab fè trè piti pou li. Vizyon kout nou an wè lonbraj la, men li pa ka wè glwa ki pi lwen an. Zanj yo ap kenbe kat van yo, ki reprezante kòm yon chwal anraje k ap chache kase kòd li pou l sove epi kouri sou tout sifas tè a, pote destriksyon ak lanmò sou chemen li.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Èske n ap dòmi sou menm rebò mond etènèl la? Èske n ap rete lou, frèt, epi mouri? O, si sèlman nou ta gen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ka kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, epi pòtay la sere. Men pandan n ap pase nan pòtay sere a, lajè li pa gen limit.” Manuscript Releases, volim 20, 217.