Ezekiel chapter eight is one of the easiest prophetic chapters in the Scriptures. The chapter has a distinct starting point.
Chapit uit Ézékiel la se youn nan chapit pwofetik ki pi fasil nan Ekriti yo. Chapit la gen yon pwen depa byen klè.
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Ezekiel 8:1.
Epi sa te rive nan sizyèm ane a, nan sizyèm mwa a, sou senkyèm jou mwa a, pandan m te chita nan kay mwen, e ansyen Jida yo te chita devan mwen, men Seyè Bondye a te poze sou mwen la. Ezekyèl 8:1.
The vision has a distinct ending in chapter eleven.
Vizyon an gen yon fen byen defini nan chapit onz la.
Afterwards the spirit took me up, and brought me in a vision by the Spirit of God into Chaldea, to them of the captivity. So the vision that I had seen went up from me. Then I spake unto them of the captivity all the things that the Lord had showed me. Ezekiel 11:24, 25.
Apre sa, Lespri a leve m, epi li mennen m nan yon vizyon pa Lespri Bondye a nan Kalde, bò kote moun yo te depòte yo. Konsa, vizyon mwen te wè a disparèt devan mwen. Lè sa a, mwen pale ak moun yo te depòte yo tout bagay Seyè a te montre m yo. Ezekyèl 11:24, 25.
The vision of chapter eight begins on the fifth day, of the sixth month of the sixth year, just a day before the date aligns with “666,” and sure enough the vision is about the Sunday law, which is the mark of the beast, whose number is the number of the “man of sin,” and also the number of the eighth kingdom that is of the seven. Those that get the victory over the number “666,” receive the seal of God, and in chapter nine, the seal of God is being placed upon God’s faithful people of the last days.
Vizyon chapit uit la kòmanse nan senkyèm jou a, nan sizyèm mwa sizyèm ane a, jis yon jou anvan dat la vin aliyen ak “666,” e vrèman vre vizyon an konsène lwa dimanch la, ki se mak bèt la, nimewo pa li se nimewo “nonm peche a,” epi tou nimewo wityèm wayòm nan ki sòti nan sèt yo. Moun ki genyen laviktwa sou nimewo “666” la resevwa sele Bondye a, epi nan chapit nèf la, sele Bondye a ap mete sou pèp fidèl Bondye yo nan dènye jou yo.
And I saw another sign in heaven, great and marvellous, seven angels having the seven last plagues; for in them is filled up the wrath of God. And I saw as it were a sea of glass mingled with fire: and them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God. And they sing the song of Moses the servant of God, and the song of the Lamb, saying, Great and marvellous are thy works, Lord God Almighty; just and true are thy ways, thou King of saints. Revelation 15:1–3.
Epi mwen wè yon lòt siy nan syèl la, gwo e mèvèye, sèt zanj ki te gen sèt dènye flewo yo; paske nan yo kòlè Bondye a rive nan tout plenitid li. Epi mwen wè tankou yon lanmè an vè melanje ak dife; epi moun ki te genyen laviktwa sou bèt la, sou imaj li, sou mak li, ak sou nimewo non li, te kanpe sou lanmè an vè a, yo te gen gita Bondye yo. Epi yo chante chan Moyiz, sèvitè Bondye a, ak chan Ti Mouton an, yo di: Gwo e mèvèye se zèv ou yo, Seyè Bondye Toupisan; jis e veritab se chemen ou yo, ou menm Wa sen yo. Revelasyon 15:1–3.
Just before the close of probation (for the seven angels with the seven last plagues are going to pour out God’s wrath in the next chapter of Revelation), God’s last day people are identified. They have obtained the victory over four things. The word translated as victory means to conquer. The faithful have conquered the beast, the image of the beast, the mark of the beast and the number of his name. The victory includes the fact that they understand what the four symbols represent. It is only a very small percentage of people that know what those four prophetic symbols actually represent.
Jis anvan fen tan gras la (paske sèt zanj ki gen sèt dènye kalamite yo pral vide kòlè Bondye a nan chapit ki vin apre a nan Liv Revelasyon an), yo idantifye pèp Bondye a nan dènye jou yo. Yo te genyen viktwa sou kat bagay. Mo ki tradui kòm viktwa a vle di konkeri. Fidèl yo te konkeri bèt la, imaj bèt la, mak bèt la ak nimewo non li. Viktwa a gen ladan l tou lefèt ke yo konprann sa kat senbòl sa yo reprezante. Se sèlman yon trè piti pousantaj moun ki konnen sa kat senbòl pwofetik sa yo reprezante an reyalite.
The world used to know the papacy was the whore of Babylon in chapter seventeen, but as God’s Word identified, the understanding of the whore of Tyre who commits fornication with the kings of the earth is forgotten during the history of the United States. To get victory over the beast means to rightly divide the word of truth in ascertaining that the beast of Bible prophecy is the papacy. In the very next chapter, the dragon, the beast and the false prophet lead the world to Armageddon, and God’s faithful of the last days must know who those three powers are.
Mond lan te konn pap la se te gwo pwostitiye Babilòn lan nan chapit disèt la, men jan Pawòl Bondye a te idantifye sa, pandan listwa Etazini an, yo bliye konpreyansyon sou pwostitiye Tir la ki fè fònikasyon ak wa latè yo. Ranmase viktwa sou bèt la vle di separe pawòl verite a kòrèkteman pou tabli avèk sètitid ke bèt pwofesi Bib la se pap la. Nan chapit ki vin tousuit apre a, dragon an, bèt la ak fo pwofèt la mennen mond lan rive Armagedon, epi fidèl Bondye yo nan dènye jou yo dwe konnen kiyès twa pisans sa yo ye.
And the sixth angel poured out his vial upon the great river Euphrates; and the water thereof was dried up, that the way of the kings of the east might be prepared. And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:12–16.
Epi sizyèm zanj lan vide bòl li sou gwo larivyè Lefrat la, Efrat; epi dlo li te cheche, pou chemen wa ki soti bò solèy leve yo te ka pare. Epi mwen wè twa lespri sal, tankou krapo, soti nan bouch dragon an, soti nan bouch bèt la, epi soti nan bouch fo pwofèt la. Paske yo se lespri demon yo, k ap fè mirak, ki soti al jwenn wa latè yo ak wa lemonn antye, pou rasanble yo pou batay gran jou Bondye Toupisan an. Men mwen vini tankou yon vòlè. Benediksyon pou sila a ki veye, epi ki kenbe rad li yo, pou l pa mache toutouni, epi pou yo pa wè wont li. Epi li rasanble yo ansanm nan yon kote yo rele nan lang ebre a, Amagedòn. Revelasyon 16:12–16.
The victory over the beast is the victory of understanding correctly who the beast is. The passage just cited pronounces a blessing upon those that watch and keep their garments, yet by the sixth plague, probation has fully closed for all men. When Michael stands up, human probation closes and then the seven last plagues are poured out. There is no way to change garments after the close of probation, yet there is a warning associated with the sixth plague. That warning has to do with having the correct understanding of the beast before probation closes, and if you do not have that understanding, you will lose the garment of Christ’s righteousness before the close of probation.
Viktwa sou bèt la se viktwa ki genyen lè yo konprann kòrèkteman kiyès bèt la ye. Pasa ki fèk site a pwononse yon benediksyon sou moun ki veye epi ki konsève rad yo; men, lè sizyèm flewo a rive, tan gras la deja fin fèmen nèt pou tout moun. Lè Mikal leve kanpe, tan gras lèzòm fini, epi apre sa, sèt dènye flewo yo vide sou tè a. Pa gen okenn mwayen pou chanje rad apre tan gras la fin fèmen; poutan, gen yon avètisman ki mache ansanm ak sizyèm flewo a. Avètisman sa a gen rapò ak genyen bon konpreyansyon sou bèt la anvan tan gras la fèmen, epi si ou pa genyen konpreyansyon sa a, ou pral pèdi rad jistis Kris la anvan tan gras la fèmen.
“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist. There is no time now for us to assimilate with the world. Daniel is standing in his lot and in his place. The prophecies of Daniel and of John are to be understood. They interpret each other. They give to the world truths which everyone should understand. These prophecies are to be witness in the world. By their fulfillment in these last days, they will explain themselves.” Kress Collection, 105.
“Moun ki vin konfonn nan konpreyansyon yo sou pawòl la, ki pa rive wè siyifikasyon antikris la, sètènman yo pral mete tèt yo bò kote antikris la. Pa gen tan ankò kounye a pou nou asimile nou ak mond lan. Danyèl kanpe nan pati pa li ak nan plas pa li. Pwofesi Danyèl ak Jan yo dwe konprann. Yo entèprete youn lòt. Yo bay mond lan verite ke tout moun ta dwe konprann. Pwofesi sa yo dwe sèvi kòm temwayaj nan mond lan. Pa akonplisman yo nan dènye jou sa yo, yo pral eksplike tèt yo.” Kress Collection, 105.
If a person does not understand that the antichrist is the papacy, they will end up on the side of the papacy, or as John wrote, they will walk naked and manifest their shame. To get the victory over the beast is to understand that the beast is the papal power, and all that is revealed of the papal power. Those who get the victory and understand that the papacy is the man of sin, will need to understand that the image of the papacy represents the principle of the combination of church and state, with the church in control of the relationship.
Si yon moun pa konprann antikris la se papote a, li pral fini sou bò papote a; oswa, jan Jan te ekri a, li pral mache toutouni epi fè wont li parèt aklè. Resevwa laviktwa sou bèt la se konprann bèt la se pouvwa papal la, ansanm ak tout sa ki revele konsènan pouvwa papal la. Moun ki resevwa laviktwa a epi ki konprann papote a se nonm peche a, ap bezwen konprann tou ke imaj papote a reprezante prensip inyon legliz ak leta, kote legliz la kontwole relasyon an.
In the book of Daniel, the structure of the beast, which is the combination of church and state, is represented as the transgression of desolation. Transgression is sin, and the sin that forms the papal beast is when kings surrender their power unto the papal authority. In doing this they commit spiritual fornication, which is Daniel’s transgression of desolation, and John’s image to the beast.
Nan liv Dànyèl la, estrikti bèt la, ki se konbinezon legliz ak leta, reprezante kòm transgresyon devastasyon an. Transgresyon se peche, epi peche ki fòme bèt papal la se lè wa yo remèt pouvwa yo bay otorite papal la. Lè yo fè sa, yo komèt fònikasyon espirityèl, ki se transgresyon devastasyon Dànyèl la, ak imaj bèt la selon Jan.
To get victory over the papal image is to understand through God’s Word that the United States first forms this relationship, and ratifies it at the soon-coming Sunday law, and then forces the entire world to accept the same relationship.
Pou jwenn viktwa sou imaj papal la, se pou w konprann atravè Pawòl Bondye a ke Etazini an premye fòme relasyon sa a, epi ratifye li nan lwa dimanch ki pral vini byento a, epi apre sa li fòse lemonn antye aksepte menm relasyon sa a.
The church and state relationship that will be forced upon the earth by the United States consists of the one-world government (the United Nations), coming into an alliance with the papacy as the controlling power in the arrangements. Getting the victory over the image of the beast, is to understand by God’s prophetic Word that the image of the beast represents these very things.
Relasyon ant legliz ak leta ke Etazini pral fòse sou latè a, se gouvènman yon sèl mond lan (Nasyonzini), k ap antre nan yon alyans ak papote a kòm pouvwa k ap kontwole dispozisyon yo. Ranmase viktwa sou imaj bèt la, se konprann pa mwayen Pawòl pwofetik Bondye a ke imaj bèt la reprezante menm bagay sa yo.
Getting the victory over the beast and the image of the beast includes getting the understanding of the beast’s (the papacy’s) mark of authority.
Jwenn viktwa sou bèt la ak sou imaj bèt la gen ladan l resevwa konpreyansyon sou mak otorite bèt la (papote a).
The mark of the beast is the forced observance of Sunday as God’s Sabbath. To get victory over the mark requires understanding that Sunday worship is the worship of the sun, and that it is nothing less than pagan Baal worship. The victory includes the truth that no one receives the mark of the beast until it is forced upon men.
Mak bèt la se obsèvans fòse dimanch kòm Saba Bondye a. Pou jwenn viktwa sou mak la, sa mande pou konprann adorasyon dimanch se adorasyon solèy la, e li pa anyen mwens pase adorasyon payen Baal. Viktwa a gen ladan verite a ke pèsonn pa resevwa mak bèt la toutotan yo pa fòse l sou moun.
“But Christians of past generations observed the Sunday, supposing that in so doing they were keeping the Bible Sabbath; and there are now true Christians in every church, not excepting the Roman Catholic communion, who honestly believe that Sunday is the Sabbath of divine appointment. God accepts their sincerity of purpose and their integrity before Him. But when Sunday observance shall be enforced by law, and the world shall be enlightened concerning the obligation of the true Sabbath, then whoever shall transgress the command of God, to obey a precept which has no higher authority than that of Rome, will thereby honor popery above God. He is paying homage to Rome and to the power which enforces the institution ordained by Rome. He is worshiping the beast and his image. As men then reject the institution which God has declared to be the sign of His authority, and honor in its stead that which Rome has chosen as the token of her supremacy, they will thereby accept the sign of allegiance to Rome—‘the mark of the beast.’ And it is not until the issue is thus plainly set before the people, and they are brought to choose between the commandments of God and the commandments of men, that those who continue in transgression will receive ‘the mark of the beast.’” The Great Controversy, 449.
“Men, kretyen jenerasyon ki pase yo te obsève dimanch, paske yo te sipoze lè yo te fè sa yo t ap kenbe Saba Bib la; e kounye a genyen vrè kretyen nan chak legliz, san pa menm eksepte kominote Wòm Katolik la, ki onètman kwè dimanch se Saba Bondye tabli a. Bondye aksepte senserite entansyon yo ak entegrite yo devan Li. Men lè lalwa va fòse obsèvans dimanch, epi lemonn va resevwa limyè konsènan obligasyon vrè Saba a, lè sa a nenpòt moun ki va vyole kòmandman Bondye pou obeyi yon preskripsyon ki pa gen okenn otorite ki pi wo pase sa Wòm genyen, se Wòm li va onore pi wo pase Bondye. Li rann omaj bay Wòm ak pouvwa ki fè respekte enstitisyon Wòm òdone a. Li ap adore bèt la ak imaj li a. Lè lèzòm konsa rejte enstitisyon Bondye deklare kòm siy otorite pa Li a, epi yo onore nan plas li sa Wòm chwazi kòm siy sipremasi pa li a, yo va konsa aksepte siy fidelite anvè Wòm nan—‘mak bèt la.’ E se pa anvan kestyon an konsa fin mete klèman devan pèp la, epi yo mennen yo pou yo chwazi ant kòmandman Bondye yo ak kòmandman lèzòm yo, ke sila yo ki kontinye nan transgresyon an va resevwa ‘mak bèt la.’” The Great Controversy, 449.
Those who obtain the victory over the beast, the image of the beast and the mark of the beast must also obtain the victory over the number of his name. In the period of history when the whore of Tyre was not forgotten, the Protestant world knew the papacy was the antichrist. They knew that Paul had identified the papacy as “that wicked,” “the man of sin,” “the mystery of iniquity” and “the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, showing himself that he is God.” But now the great whore of Tyre has been forgotten.
Moun ki genyen viktwa sou bèt la, sou imaj bèt la ak sou mak bèt la, dwe genyen viktwa tou sou nimewo non li. Nan peryòd listwa kote gwo pwostitiye Tir la pa t tonbe nan bliye, mond Pwotestan an te konnen papote a se te antikris la. Yo te konnen Pòl te idantifye papote a kòm “mechan sa a,” “nonm peche a,” “mistè inikite a” ak “pitit pèdisyon an; Li menm ki opoze epi ki leve tèt li anlè pase tout sa yo rele Bondye, oswa yo adore; konsa, antanke Bondye, li chita nan tanp Bondye a, ap montre tèt li kòm si li se Bondye.” Men kounye a, gwo pwostitiye Tir la tonbe nan bliye.
In ages past there were various isopsephy, or gematria, applications that demonstrated that the number “666” symbolically represented the papacy. A classic example of this is that on the pope’s miter the words Vicarius Filii Dei are written. Vicarius Filii Dei, which means the “Vicegerent of the Son of God”, and therefore addresses his claim of being seated in God’s temple, claiming to be God. The Latin letters of Vicarius Filii Dei equate to the number six hundred and sixty-six.
Nan tan lontan te gen divès aplikasyon isopsefi, oswa jematri, ki te demontre ke nimewo “666” la te reprezante papote a senbolikman. Yon egzanp klasik sou sa se lefèt ke sou mit pap la yo ekri mo Vicarius Filii Dei. Vicarius Filii Dei, ki vle di “Reprezantan Pitit Bondye a”, e konsa li adrese reklamasyon li kòm sila ki chita nan tanp Bondye a, k ap reklame li se Bondye. Lèt laten ki nan Vicarius Filii Dei yo egal ak nimewo sis san swasant-sis.
The beast, which is the papal power, is identified by his number and his number is “666,” but the man of sin received a deadly wound in 1798, and has been forgotten. In the last days the deadly wound is to be healed, and the healing of the deadly wound identifies that the United States first forms an image to the beast in its own nation, and then forces the world to do the same.
Bèt la, ki se pouvwa papal la, idantifye pa nimewo li, e nimewo li se “666”; men nonm peche a te resevwa yon blesi mòtèl an 1798, e yo te bliye l. Nan dènye jou yo, blesi mòtèl la dwe geri, e gerizon blesi mòtèl la idantifye lefèt ke Etazini, an premye, fòme yon imaj bèt la nan pwòp nasyon pa li, epi apre sa fòse lemonn fè menm bagay la.
The world image of the beast is both twofold and threefold. It is prophetically twofold for it is made up of a combination of church and state, but it is threefold in that it is made up of the dragon, the beast and the false prophet. When the threefold union of the very powers that will lead the world to Armageddon is established, they will be the beast that is the eighth kingdom that is of the seven, and it will also be the threefold union of the sixth kingdom. The number of the beast’s name in the last days is again “666,” for it represents three kingdoms that are each part of the sixth kingdom.
Imaj mondyal bèt la se ni doub ni trip. Li se yon doub nan sans pwofetik, paske li fòme ak yon konbinezon legliz ak leta; men li se yon trip nan sans li fòme ak dragon an, bèt la, ak fo pwofèt la. Lè inyon trip sa a menm pouvwa ki pral mennen mond lan nan Amagedon an tabli, yo pral bèt la ki se wityèm wayòm nan ki soti nan sèt yo, epi li pral tou inyon trip sizyèm wayòm nan. Nimewo non bèt la nan dènye jou yo se ankò “666,” paske li reprezante twa wayòm ki chak se yon pati nan sizyèm wayòm nan.
To get victory over the beast, his image, his mark and the number of his name is to understand the riddle that “the eighth is of the seven”, which is the secret of Daniel two, which Daniel prayed to understand. It is an element of the Revelation of Jesus Christ that is unsealed just before probation closes, for as John said, the “time is at hand.” For this reason, those who get that victory are represented as being with the angels who pour out the plagues, for they get the victory, or the necessary prophetic understanding, just before probation closes.
Pou jwenn viktwa sou bèt la, sou imaj li, sou mak li a, ak sou nimewo non li, se pou konprann devinèt ki di “uityèm nan soti nan sèt yo”, ki se sekrè Dànyèl de a, sekrè Dànyèl te priye pou l te konprann. Sa se yon eleman nan Revelasyon Jezikri a ki de sele jis anvan tan gras la fèmen, paske, jan Jan te di sa, “tan an pre.” Se poutèt sa, sila yo ki jwenn viktwa sa a reprezante kòm yo ansanm ak zanj ki vide kalamite yo, paske yo jwenn viktwa a, oswa konpreyansyon pwofetik ki nesesè a, jis anvan tan gras la fèmen.
Those who understand that the Revelation of Jesus Christ is unsealed just before the close of probation, and that the number “666,” is an element of that vision will not miss that the vision of Ezekiel chapter eight begins on the fifth day (which is the day before the sixth day), in the sixth month of the sixth year. By the end of chapter eight twenty-five men are bowing down to the sun, and chapter nine identifies those who receive the seal of God.
Moun ki konprann ke Revelasyon Jezi Kris la vin louvri jis anvan fen tan gras la, e ke nimewo “666” la se yon eleman nan vizyon sa a, pap neglije lefèt ke vizyon Ezekyèl chapit uit la kòmanse sou senkyèm jou a (ki se jou ki anvan sizyèm jou a), nan sizyèm mwa sizyèm ane a. Rive nan fen chapit uit la, vennsenk gason ap bese tèt devan solèy la, epi chapit nèf la idantifye sila yo ki resevwa so Bondye a.
The context of the vision is the mark of the beast and the seal of God, and the vision is opened up just before probation closes at the Sunday law, as typified by the number “666.” But the close of probation that is identified as occurring at the Sunday law in the United States, is not the close of human probation, it is the close of probation only for Seventh-day Adventists.
Kontèks vizyon an se mak bèt la ak so Bondye a, epi vizyon an louvri jis anvan tan favè a fèmen nan lwa dimanch lan, jan nimewo “666” la sèvi kòm tip li. Men, fèmti tan favè a ki idantifye kòm rive nan lwa dimanch lan Ozetazini an, se pa fèmti tan favè limanite; se fèmti tan favè a sèlman pou Advantis Setyèm Jou yo.
The vision is represented as taking place within Jerusalem, which is a symbol of the Seventh-day Adventist church. At the Sunday law in the United States, Seventh-day Adventists are the only class that is, there and then, held accountable to the light of the Sabbath.
Vizyon an reprezante kòm ap fèt andedan Jerizalèm, ki se yon senbòl legliz Advantis Setyèm Jou a. Lè lwa dimanch lan vini Ozetazini, Advantis Setyèm Jou yo se sèl gwoup ki, la menm ak lè sa a menm, rann responsab devan limyè Saba a.
“If the light of truth has been presented to you, revealing the Sabbath of the fourth commandment, and showing that there is no foundation in the Word of God for Sunday observance, and yet you still cling to the false sabbath, refusing to keep holy the Sabbath which God calls ‘my holy day,’ you receive the mark of the beast. When does this take place?—When you obey the decree that commands you to cease from labor on Sunday and worship God, while you know that there is not a word in the Bible showing Sunday to be other than a common working-day, you consent to receive the mark of the beast, and refuse the seal of God. If we receive this mark in our foreheads or in our hands, the judgments pronounced against the disobedient must fall upon us. But the seal of the living God is placed upon those who conscientiously keep the Sabbath of the Lord.” Review and Herald, April 27, 1911.
“Si limyè verite a te prezante devan ou, li revele jou Saba katriyèm kòmandman an, epi li montre pa gen okenn fondasyon nan Pawòl Bondye a pou obsèvans dimanch, e poutan ou toujou kenbe fo saba a, pandan ou refize mete apa kòm sen jou Saba Bondye rele ‘jou sen pa m nan,’ ou resevwa mak bèt la. Kilè sa rive?—Lè ou obeyi dekrè ki kòmande ou sispann travay dimanch epi adore Bondye, pandan ou konnen pa gen yon sèl mo nan Bib la ki montre dimanch se yon lòt bagay pase yon jou travay òdinè, ou dakò resevwa mak bèt la, epi ou refize sele Bondye a. Si nou resevwa mak sa a sou fwon nou oswa nan men nou, jijman yo pwononse kont moun ki dezobeyi yo dwe tonbe sou nou. Men sele Bondye vivan an mete sou moun ki, dapre konsyans yo, kenbe jou Saba Senyè a.” Review and Herald, 27 avril 1911.
The vision of Ezekiel chapter eight through chapter eleven, identifies the history leading up to the close of probation for Jerusalem. It is portrayed as taking place just a day before the number “666” arrives, and chapter eight identifies an escalating rebellion within Jerusalem that culminates with the leading men bowing to the sun, thus receiving the mark of the beast.
Vizyon Ezekyèl chapit uit rive chapit onz lan idantifye istwa ki mennen jiska fèmti tan gras pou Jerizalèm. Li prezante kòm yon evènman k ap fèt jis yon jou anvan nimewo “666” la rive, epi chapit uit la idantifye yon rebelyon k ap vin pi grav anndan Jerizalèm ki rive nan pik li lè chèf yo ap bese tèt devan solèy la, konsa yo resevwa mak bèt la.
Chapter nine, represents an angel going through Jerusalem (thus identifying a progression), and placing a seal upon one class in advance of the destroying angels who thereafter slay all who do not have the seal. Both chapters represent a progressive history that leads to the Sunday law, where one class bows to the sun, and the other receives the seal of God. The wicked are then removed from Jerusalem, for the Sunday law separates the wicked and the wise.
Chapit nèf la reprezante yon zanj k ap pase nan Jerizalèm (konsa li montre yon pwogresyon), epi li mete yon sele sou yon klas davans anvan zanj destriktè yo, ki apre sa touye tout moun ki pa gen sele a. Toude chapit yo reprezante yon istwa pwogresif ki mennen rive nan lwa dimanch lan, kote yon klas bese devan solèy la, epi lòt la resevwa sele Bondye a. Lè sa a, yo retire mechan yo nan Jerizalèm, paske lwa dimanch lan separe mechan yo ak saj yo.
The sealing that is represented in Ezekiel chapter nine is the same sealing that is represented in Revelation chapter seven.
So a ki reprezante nan Ezekyèl chapit nèf la, se menm so a ki reprezante nan Revelasyon chapit sèt la.
“If such scenes as this are to come, such tremendous judgments on a guilty world, where will be the refuge for God’s people? How will they be sheltered until the indignation be overpast? John sees the elements of nature—earthquake, tempest, and political strife—represented as being held by four angels. These winds are under control until God gives the word to let them go. There is the safety of God’s church. The angels of God do His bidding, holding back the winds of the earth, that the winds should not blow on the earth, nor on the sea, nor on any tree, until the servants of God should be sealed in their foreheads. The mighty angel is seen ascending from the east (or sunrising). This mightiest of angels has in his hand the seal of the living God, or of Him who alone can give life, who can inscribe upon the foreheads the mark or inscription, to whom shall be granted immortality, eternal life. It is the voice of this highest angel that had authority to command the four angels to keep in check the four winds until this work was performed, and until he should give the summons to let them loose.
“Si des scènes comme celles-ci doivent survenir, de si terribles jugements sur un monde coupable, où sera le refuge pour le peuple de Dieu? Comment sera-t-il mis à l’abri jusqu’à ce que l’indignation soit passée? Jean voit les éléments de la nature — tremblement de terre, tempête et lutte politique — représentés comme étant retenus par quatre anges. Ces vents sont maîtrisés jusqu’à ce que Dieu donne l’ordre de les relâcher. Là se trouve la sécurité de l’Église de Dieu. Les anges de Dieu exécutent ses ordres, retenant les vents de la terre, afin que les vents ne soufflent ni sur la terre, ni sur la mer, ni sur aucun arbre, jusqu’à ce que les serviteurs de Dieu soient scellés sur leur front. On voit le puissant ange monter de l’orient (ou du lever du soleil). Ce plus puissant des anges tient dans sa main le sceau du Dieu vivant, ou de Celui-là seul qui peut donner la vie, qui peut inscrire sur les fronts la marque ou l’inscription, à ceux à qui seront accordées l’immortalité, la vie éternelle. C’est la voix de cet ange suprême qui avait autorité pour ordonner aux quatre anges de tenir en échec les quatre vents jusqu’à ce que cette œuvre fût accomplie, et jusqu’à ce qu’il donnât l’ordre de les déchaîner.”
“Those that overcome the world, the flesh, and the devil, will be the favored ones who shall receive the seal of the living God. Those whose hands are not clean, whose hearts are not pure, will not have the seal of the living God. Those who are planning sin and acting it will be passed by. Only those who, in their attitude before God, are filling the position of those who are repenting and confessing their sins in the great anti-typical Day of Atonement, will be recognized and marked as worthy of God’s protection. The names of those who are steadfastly looking and waiting and watching for the appearing of their Saviour—more earnestly and wishfully than they who wait for the morning—will be numbered with those who are sealed. Those who, while having all the light of truth flashing upon their souls, should have works corresponding to their avowed faith, but are allured by sin, setting up idols in their hearts, corrupting their souls before God, and polluting those who unite with them in sin, will have their names blotted out of the book of life, and be left in midnight darkness, having no oil in their vessels with their lamps. ‘Unto you that fear My name shall the Sun of Righteousness arise with healing in His wings.’
“Moun ki genyen viktwa sou lemonn, sou chè a, ak sou dyab la, se yo menm ki va moun Bondye favè, ki pral resevwa sele Bondye vivan an. Moun ki men yo pa pwòp, ki kè yo pa pir, yo p ap gen sele Bondye vivan an. Moun k ap fè plan pou peche epi k ap mete l an pratik, y ap pase sou yo. Se sèlman moun ki, nan atitid yo devan Bondye, ap okipe plas moun k ap repanti epi k ap konfese peche yo nan gran Jou Ekspyasyon antitipik la, ki pral rekonèt epi make kòm diy pwoteksyon Bondye. Non moun ki avèk fèmte ap gade, ap tann, epi ap veye pou aparisyon Sovè yo a—pi seryezman e ak plis dezi pase sa yo ki tann maten an—pral konte pami moun ki sele yo. Moun ki, pandan tout limyè verite a ap klere sou nanm yo, ta dwe gen zèv ki koresponn ak lafwa yo deklare a, men peche sedui yo, yo leve zidòl nan kè yo, yo gate nanm yo devan Bondye, epi yo sal moun ki mete tèt ansanm avèk yo nan peche, non yo pral efase nan liv lavi a, epi y ap rete nan fènwa minwi, san lwil nan vesèl yo ansanm ak lanp yo. ‘Pou nou menm ki gen krentif pou non Mwen, Solèy Jistis la va leve avèk gerizon anba zèl li yo.’”
“This sealing of the servants of God is the same that was shown to Ezekiel in vision. John also had been a witness of this most startling revelation. He saw the sea and the waves roaring, and men’s hearts failing them for fear. He beheld the earth moved, and the mountains carried into the midst of the sea (which is literally taking place), the water thereof roaring and troubled, and the mountains shaking with the swelling thereof. He was shown plagues, pestilence, famine, and death performing their terrible mission.” Testimonies to Ministers, 445.
“Sele sa a sou sèvitè Bondye yo se menm sele yo te montre Ezekyèl nan vizyon an. Jan tou te temwen revelasyon sa a ki pi sezi tout moun. Li te wè lanmè a ak vag yo k ap gwonde, epi kè lèzòm t ap febli anba laperèz. Li te gade tè a t ap souke, epi mòn yo t ap pote jete nan mitan lanmè a (sa k ap rive toutbon vre), dlo li yo t ap gwonde e yo t ap boulvèse, epi mòn yo t ap tranble anba anflamasyon li yo. Yo te montre l kalamite, maladi kontajye, grangou, ak lanmò k ap akonpli misyon terib yo.” Testimonies to Ministers, 445.
The sealing of the one hundred and forty four thousand in Revelation chapter seven is also represented in chapter nine of Ezekiel, and the sealing angel is the mightiest angel, who ascends from the east. Those who are lost, who have their names blotted out of the book of life, are represented as having “no oil in their vessels with their lamps.” The two classes in the vision of Ezekiel chapter eight through eleven, are the wise and foolish virgins of Matthew twenty-five, and they are therefore Adventists.
Poze sele san karant-kat mil yo nan Revelasyon chapit sèt la reprezante tou nan chapit nèf Ezekyèl la, e zanj k ap sele a se zanj ki pi pisan an, ki monte soti nan lès la. Moun ki pèdi yo, ki gen non yo efase nan liv lavi a, yo reprezante kòm moun ki pa gen “lwil nan veso yo ansanm ak lanp yo.” De klas yo nan vizyon Ezekyèl chapit uit rive onz la, se vyèj saj ak vyèj sòt yo nan Matye vennsenk, e se poutèt sa yo se Advantis.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
« Parabòl dis vyèj yo nan Matye 25 la montre tou eksperyans pèp Advantis la. » The Great Controversy, 393.
Sister White specifically identifies Jerusalem of Ezekiel’s vision as Adventism:
Sè White idantifye klèman Jerizalèm nan vizyon Ezekyèl la kòm Advantis la:
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Vrè pèp Bondye a, ki gen lespri travay Seyè a ak delivrans nanm yo nan kè yo, ap toujou konsidere peche nan vrè nati li kòm peche. Yo ap toujou pran pozisyon pou yo aji avèk fidelite ak avèk franchiz kont peche ki fasil anvayi pèp Bondye a. Sitou nan travay final la pou legliz la, nan tan sele a pou san karannkat mil yo ki gen pou kanpe san fot devan twòn Bondye a, se lè sa a yo va santi pi pwofondman tò ki nan mitan pèp Bondye a ki fè pwofesyon sèvi li. Sa prezante avèk fòs nan ilistrasyon pwofèt la bay sou dènye travay la anba senbòl mesye yo, chak ak yon zam destriksyon nan men li. Youn nan mitan yo te abiye ak twal fen blan, ak yon twous lank ekriven bò kote l. ‘Epi Seyè a di li konsa: Pase nan mitan vil la, nan mitan Jerizalèm, epi mete yon mak sou fwon mesye yo k ap soupiye e k ap rele byen fò poutèt tout abominasyon k ap fèt nan mitan li.’” Testimonies, volim 3, 266.
The vision of Ezekiel chapters eight through eleven, is directly addressing the history of Adventism leading up to and at the Sunday law. It identifies the two classes of worshippers who are within Jerusalem (Adventism), and is prophetically associated with the Revelation of Jesus Christ that is unsealed just before the close of probation, for its first references is setting forth the number “666” in prophetic symbolism. In doing so it identifies one of four things the wise must get victory over in the last days, and those four things are part of the light of the eighth being “of the seven”. Revelation fifteen also identifies that those that get the victory over the four symbolic aspects of the papacy, sing the song of Moses and the Lamb.
Vizyon Ezèkèl chapit uit rive onz yo ap pale dirèkteman sou istwa Advantis la k ap mennen rive jouk nan lwa dimanch lan epi nan moman lwa dimanch lan menm. Li idantifye de kategori adoratè ki anndan Jerizalèm (Advantis la), epi li asosye pwofetikman ak Revelasyon Jezikri a ki vin ouvri jis anvan fen tan lagras la, paske premye referans li yo ap prezante nimewo “666” la nan senbolis pwofetik. Lè li fè sa, li idantifye youn nan kat bagay saj yo dwe genyen viktwa sou yo nan dènye jou yo, epi kat bagay sa yo fè pati limyè a sou wityèm lan ki se “nan sèt yo”. Revelasyon kenz la idantifye tou ke sila yo ki genyen viktwa sou kat aspè senbolik papote a, ap chante kantik Moyiz la ak Ti Mouton an.
In that day Isaiah, in chapter twenty-seven says that the righteous of the last days will sing the song of the vineyard, which is a song that the Lamb sang when he walked among men that identifies a chosen people who are being passed by as a new chosen people are being selected. That song is sung by “the wise” of the last days during the sealing of Ezekiel nine and Revelation seven. Ezekiel’s vision of chapters eight through eleven is part of that very song.
Nan jou sa a, Ezayi, nan chapit vennsèt, di ke moun ki jis yo nan dènye jou yo pral chante chan jaden rezen an, yon chan Ke Ti Mouton an te chante lè li t ap mache pami lèzòm, ki idantifye yon pèp chwazi yo ap pase sou li pandan y ap chwazi yon nouvo pèp chwazi. Chan sa a se “moun saj yo” nan dènye jou yo ki chante li pandan sele Ezekyèl nèf la ak Revelasyon sèt la. Vizyon Ezekyèl la nan chapit uit rive onz fè pati menm chan sa a.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik k ap vini an.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’
“Vrè pèp Bondye a, ki gen nan kè yo lespri travay Seyè a ak delivrans nanm yo, ap toujou konsidere peche nan vrè nati peche li. Y ap toujou pran pozisyon bò kote disiplin fidèl ak pale klè kont peche ki fasil pran pèp Bondye a nan pyèj. Espesyalman nan dènye travay pou legliz la, nan tan sele san karannkat mil yo, ki gen pou yo kanpe san fot devan twòn Bondye a, yo pral santi pi pwofondman tò ak enjistis pèp Bondye a ki fè pwoklamasyon lafwa. Sa parèt avèk fòs nan ilistrasyon pwofèt la bay sou dènye travay la anba senbòl mesye yo, chak avèk yon zam destriksyon nan men li. Te gen yon nonm nan mitan yo ki te abiye an twal fen blan, avèk yon kalamye ekriven bò ren li. ‘Epi Seyè a di l: Pase nan mitan lavil la, nan mitan Jerizalèm, epi mete yon mak sou fwon moun ki ap soupiye ak kriye poutèt tout abominasyon ki fèt nan mitan li yo.’”
“Who are standing in the counsel of God at this time? Is it those who virtually excuse wrongs among the professed people of God and who murmur in their hearts, if not openly, against those who would reprove sin? Is it those who take their stand against them and sympathize with those who commit wrong? No, indeed! Unless they repent, and leave the work of Satan in oppressing those who have the burden of the work and in holding up the hands of sinners in Zion, they will never receive the mark of God’s sealing approval. They will fall in the general destruction of the wicked, represented by the work of the five men bearing slaughter weapons. Mark this point with care: Those who receive the pure mark of truth, wrought in them by the power of the Holy Ghost, represented by a mark by the man in linen, are those ‘that sigh and that cry for all the abominations that be done’ in the church. Their love for purity and the honor and glory of God is such, and they have so clear a view of the exceeding sinfulness of sin, that they are represented as being in agony, even sighing and crying. Read the ninth chapter of Ezekiel.
“Kilès ki kanpe nan konsèy Bondye a nan moman sa a? Èske se sila yo ki prèske eskize sa ki mal pami moun ki deklare yo se pèp Bondye a, epi ki bougonnen nan kè yo, si se pa ouvètman, kont sila yo ki ta vle reprann peche? Èske se sila yo ki pran pozisyon kont yo epi ki montre senpati pou sila yo ki fè sa ki mal? Non, vre wi! Si yo pa repanti, epi si yo pa kite travay Satan an lè y ap toupizi sila yo ki pote chay travay la epi lè y ap soutni pechè yo nan Siyon, yo p ap janm resevwa mak apwobasyon sele Bondye a. Yo pral tonbe nan destriksyon jeneral mechan yo, jan sa reprezante nan travay senk mesye ki te pote zam pou touye. Make pwen sa a avèk anpil swen: Sila yo ki resevwa mak verite a ki pi a, ki fòme nan yo pa pouvwa Sentespri a, mak sa a ki reprezante pa siy nonm ki te abiye ak twal fin blan an, se sila yo ‘ki soupiye e ki kriye poutèt tout abominasyon ki fèt’ nan legliz la. Lanmou yo genyen pou pite ansanm ak onè ak glwa Bondye a tèlman gran, epi yo gen yon vizyon tèlman klè sou gravite peche ki depase mezi, ke yo reprezante tankou moun ki nan agoni, menm ap soupiye ak kriye. Li nevyèm chapit Ezekyèl la.”
“But the general slaughter of all those who do not thus see the wide contrast between sin and righteousness, and do not feel as those do who stand in the counsel of God and receive the mark, is described in the order to the five men with slaughter weapons: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary.” Testimonies, volume 3, 266, 267.
“Men, masak jeneral tout moun ki pa wè konsa gwo diferans ki genyen ant peche ak jistis, epi ki pa santi menm jan ak moun sa yo ki kanpe nan konsèy Bondye a epi ki resevwa mak la, dekri nan lòd yo bay senk mesye ki te gen zam pou touye yo: ‘Pase dèyè li nan vil la, epi frape: pa kite je nou epaye, ni pa gen pitye: touye nèt granmoun ak jèn, ni tifi, ni timoun piti, ni fanm: men pa pwoche bò kote okenn moun sou ki gen mak la; epi kòmanse nan Tanp Mwen an.’ Testimonies, volume 3, 266, 267.”