At the time of the end in 1798, the prophetic message of the Ulai river of Daniel chapters eight and nine was unsealed, and William Miller was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Nan tan lafen an, an 1798, mesaj pwofetik rivyè Ulai a nan Danyèl chapit uit ak nèf la te vin louvri, epi William Miller te leve nan lespri ak pisans Eli pou anonse pwoksimite jijman Bondye a.
“To William Miller and his co-laborers it was given to preach the warning in America. This country became the center of the great Advent movement. It was here that the prophecy of the first angel’s message had its most direct fulfillment. The writings of Miller and his associates were carried to distant lands. Wherever missionaries had penetrated in all the world, were sent the glad tidings of Christ’s speedy return. Far and wide spread the message of the everlasting gospel, ‘Fear God, and give glory to him; for the hour of his Judgment is come.’” The Great Controversy, 368.
“Li te bay William Miller ak konpayon li yo pou yo preche avètisman an ann Amerik. Peyi sa a te vin sant gwo mouvman Advantis la. Se la pwofesi mesaj premye zanj lan te jwenn akonplisman ki pi dirèk li. Ekriven Miller ak asosye li yo te pote ale nan peyi byen lwen. Kèlkeswa kote misyonè yo te rive antre nan lemonn antye, yo te voye bon nouvèl retou Kris la ki toupre a. Byen lwen kou byen pre, mesaj levanjil etènèl la te gaye: ‘Gen krentif pou Bondye, epi ba li glwa; paske lè jijman li a rive.’” The Great Controversy, 368.
At the time of the end in 1989, the prophetic message of the Hiddekel river of Daniel chapters ten through twelve was unsealed, and Future for America was raised up in the spirit and power of Elijah to announce the nearness of God’s judgment.
Nan tan lafen an, an 1989, mesaj pwofetik rivyè Hiddekel la nan Danyèl chapit dis rive douz te louvri, epi Future for America te leve nan lespri ak pisans Eli pou anonse pwoksimite jijman Bondye a.
The Millerites announced the opening of the judgment, and Future for America announces the close of the judgment. The Millerites’ prophetic framework was the two desolating powers of paganism, followed by papalism. The prophetic framework of Future for America is the three desolating powers of paganism, followed by papalism and then followed by apostate Protestantism.
Millerites yo te anonse ouvèti jijman an, e Future for America anonse fèmti jijman an. Kad pwofetik Millerites yo te genyen an se te de pouvwa devastatè payenis la, epi apre sa papalis la. Kad pwofetik Future for America a se twa pouvwa devastatè payenis la, apre sa papalis la, epi ansuit pwotestantis aposta a.
The Millerites began as Philadelphians, and transitioned into Laodiceans. Future for America began as Laodiceans, and transitions into Philadelphians. The transition from Philadelphia unto Laodicea for the Millerites was in connection with the death of Elijah and his message of Moses’ oath. The transition of Future for America is in connection with the death and resurrection of Elijah and Moses in Revelation eleven.
Millerites yo te kòmanse kòm Filadèlfyen, epi yo te pase vin tounen Lawodiseyen. Future for America te kòmanse kòm Lawodiseyen, epi li pase vin tounen Filadèlfyen. Tranzisyon Millerites yo soti Filadèlfi pou rive Lawodise te an rapò ak lanmò Eli ak mesaj li a sou sèman Moyiz la. Tranzisyon Future for America a an rapò ak lanmò ak rezirèksyon Eli ak Moyiz nan Revelasyon onz.
At the opening of the judgment in 1844, the Millerites had fulfilled the work of Elijah at Mount Carmel. At the close of judgement, at the Sunday law, the movement of Future for America will have fulfilled the work of Elijah at Mount Carmel. In Millerite history the three waymarks of the sixty-five year prophecy that are identified in Isaiah chapter seven, verse eight, were repeated as two nations were joined together as one nation to establish the Protestant horn of the earth beast of Revelation thirteen. In the history of Future for America the three waymarks of the same sixty-five years are repeated when two nations come together to form the horn of Republicanism that speaks as a dragon.
Nan kòmansman jijman an an 1844, Millerit yo te akonpli travay Eli sou mòn Kamèl. Nan fen jijman an, nan lwa dimanch lan, mouvman Future for America a pral akonpli travay Eli sou mòn Kamèl. Nan istwa Millerit la, twa repè pwofetik pwofesi swasant-senk ane a ki idantifye nan Ezayi chapit sèt, vèsè uit, te repete pandan de nasyon te ini ansanm kòm yon sèl nasyon pou tabli kòn pwotestan bèt tè a nan Revelasyon trèz. Nan istwa Future for America a, twa repè pwofetik menm swasant-senk ane sa yo repete lè de nasyon vini ansanm pou fòme kòn Repiblikenis la ki pale tankou yon dragon.
The first of those three waymarks in the prophetic history of Future for America, was the time of the end in 1989. The second was September 11, 2001 and the third will be the soon coming Sunday law. In Millerite history the sequence of waymarks identified in Isaiah seven was reversed from the sequence of waymarks in the history of Isaiah. In the history of Future for America the sequence aligns with the first reference of the sixty-five years, though at the end there is no longer any element of time. Since October 22, 1844, any application of prophetic time is a satanic delusion.
Premye nan twa repè sa yo nan istwa pwofetik Future for America a, se te tan lafen an an 1989. Dezyèm nan te 11 septanm 2001, epi twazyèm nan pral lwa dimanch ki prèt pou vini an. Nan istwa Millerit la, sekans repè yo idantifye nan Ezayi sèt la te envèse parapò ak sekans repè yo nan istwa Ezayi a. Nan istwa Future for America a, sekans lan ann amoni ak premye referans swasant-senk ane yo, byenke nan fen an pa gen okenn eleman tan ankò. Depi 22 oktòb 1844, nenpòt aplikasyon tan pwofetik se yon delizyon satanik.
The prophetic justification for holding to the sequence of the three waymarks as they are set forth in Isaiah seven, as opposed to their reversed order in Millerite history, is partially based upon the rule of first mention. The order of the sixty-five years is first mentioned in Isaiah seven, and though there is no longer an element of the time of sixty-five years, when the final fulfillment of the prophetic history represented with those years occurs in the movement at the end, the three waymarks are still identified, and they retain the order as in Isaiah’s history.
Jistisfikasyon pwofetik pou kenbe sekans twa repè yo jan yo prezante nan Ezayi sèt, an opozisyon ak lòd ranvèse yo nan istwa Milerit la, baze an pati sou règ premye mansyon an. Lòd swasantsenk ane yo mansyone pou premye fwa nan Ezayi sèt, e byenke pa gen ankò yon eleman tan swasantsenk ane lè akonplisman final istwa pwofetik ki reprezante pa ane sa yo rive nan mouvman an nan fen an, twa repè yo toujou idantifye, epi yo konsève menm lòd la tankou nan istwa Ezayi a.
A second justification for retaining the first order of the waymarks, is the relationship of the Millerite history where the sixty-five years were fulfilled, and the continuity that the Millerite movement has with the movement of Future for America. Millerite history was the beginning and Future for America is the ending.
Yon dezyèm jistifikasyon pou konsève premye lòd waymarks yo, se relasyon ki genyen ak istwa Millerit la kote swasant-senk ane yo te akonpli, ansanm ak kontinwite mouvman Millerit la genyen ak mouvman Future for America. Istwa Millerit la te kòmansman an, epi Future for America se fen an.
The movement of the Millerites ended in 1863, when the legally organized Seventh-day Adventist church began. At that point the Elijah messenger that had arrived at the time of the end in 1798, when the vision of the Ulai river was unsealed, was silenced and sealed up. In 1989, at the time of the end, when the vision of the Hiddekel river was unsealed the Elijah messenger returned.
Mouvman Millerit yo te fini an 1863, lè legliz Advantis Setyèm Jou a, ki te òganize legalman, te kòmanse. Nan moman sa a, mesaje Eli a ki te rive nan tan lafen an an 1798, lè vizyon larivyè Oulay la te desele, te fèmen bouch li e yo te sele l ankò. An 1989, nan tan lafen an, lè vizyon larivyè Idèkèl la te desele, mesaje Eli a te retounen.
A third justification for retaining the original sequence of waymarks, is found in the line of prophecy that addresses the earth beast and its two horns. In Millerite history, two nations were joined to form the horn of Protestantism. In the history of Future for America the two horns of apostate Protestantism and apostate Republicanism will be joined to form the one nation that is an “image of,” and also an “image to” the beast. The two nations that come together in the ending history to form the single horn of church and state, reach that fulfillment at the Sunday law.
Yon twazyèm jistifikasyon pou konsève sekans orijinal waymarks yo, jwenn li nan liy pwofesi ki pale sou bèt ki soti sou tè a ak de kòn li yo. Nan istwa Millerite la, de nasyon te ini pou fòme kòn pwotestantis la. Nan istwa Future for America a, de kòn pwotestantis apostazi a ak repiblikenis apostazi a pral ini pou fòme yon sèl nasyon ki se yon “imaj bèt la,” epi tou yon “imaj pou” bèt la. De nasyon ki reyini ansanm nan istwa final la pou fòme sèl kòn legliz ak leta a, rive nan akonplisman sa a nan lwa dimanch la.
When the image of the beast is fully developed, its conclusion is attested to by its ability to pass the Sunday law. The development of that image is a process of time, but the mark of the beast is a point in time. The time of developing the image is represented by the forty-six years that the temple was erected from 1798 to 1844. The Republican horn erects a religious-political temple during the period of time that the image of the beast is being developed.
Lè imaj bèt la fin devlope nèt, konklizyon li ateste pa kapasite li genyen pou fè lwa dimanch lan pase. Devlopman imaj sa a se yon pwosesis ki pran tan, men mak bèt la se yon pwen nan tan. Tan devlopman imaj la reprezante pa karant-sis ane tanp lan te bati, soti nan 1798 rive 1844. Kòn Repibliken an leve yon tanp relijye-politik pandan peryòd tan kote imaj bèt la ap devlope.
The development of the image of the beast began prophetically on September 11, 2001. That crisis marked the arrival of the Patriot Act, which marked the change in Constitutional law from the premise of English law unto the premise of Roman law. English law is based upon the principle that a person is innocent until proven guilty, and Roman law is based upon the principle that a person is guilty until proven innocent.
Devlopman imaj bèt la te kòmanse pwofetikman nan dat 11 septanm 2001. Kriz sa a te make arive Lwa Patriyòt la, ki te make chanjman nan lwa Konstitisyonèl la soti sou prensip lwa anglè a pou rive sou prensip lwa womèn nan. Lwa anglè a chita sou prensip ke yon moun inosan jiskaske yo pwouve li koupab, epi lwa womèn nan chita sou prensip ke yon moun koupab jiskaske yo pwouve li inosan.
The political temple that is erected from September 11, 2001 until the Sunday law is also illustrated by the formation of the image of the beast. Prophetic time is no longer applicable, so the forty-six years that the horn of Protestantism erected the spiritual temple, illustrates a period, not a point in time, when the horn of Republicanism raises up its religious-political temple.
Tanp politik ki leve soti 11 septanm 2001 jouk rive nan lwa dimanch lan, yo ilistre l tou pa fòmasyon imaj bèt la. Tan pwofetik pa aplikab ankò; konsa, karannsis ane pandan kòn Pwotestantis la te bati tanp espirityèl la, ilistre yon peryòd, pa yon pwen nan tan, lè kòn Repiblikenis la leve tanp relijyo-politik li.
The three primary justifications for applying the same sequence of three waymarks of the sixty-five years represented in Isaiah seven are; first, the rule of first mention; 742 BC, 723 BC and 677 BC, thus nineteen years followed by forty-six years. It was opposite in Millerite history; 1798, 1844 and 1863, thus forty-six years followed by nineteen years.
Twa prensipal jistifikasyon pou aplike menm sekans twa waymarks swasant-senk ane yo ki reprezante nan Ezayi sèt yo se: premyèman, règ premye mansyon an; 742 av. J.-K., 723 av. J.-K. ak 677 av. J.-K., kidonk diznèf ane ki swiv pa karannsis ane. Se te opoze nan istwa Millerit la: 1798, 1844 ak 1863, kidonk karannsis ane ki swiv pa diznèf ane.
The second justification is continuity of the message of the role and work of Elijah. Elijah arrived at the time of the end in 1798, when the book of Daniel was unsealed (Daniel 8:14) and then arrived at the contest at Mount Carmel from 1840 to 1844, and he was then sealed up with the theology of custom and tradition in 1863. Elijah arrived again at the time of the end in 1989, when the book of Daniel was unsealed. He prophetically traveled to September 11, 2001, where the contest of Mount Carmel begins, only to end at the soon coming Sunday law. The continuity of the role and work of Elijah supports the sequence of waymarks identified in Isaiah seven.
Dezyèm jistifikasyon an se kontinwite mesaj konsènan wòl ak travay Eli a. Eli te rive nan tan lafen an an 1798, lè liv Danyèl la te desele (Danyèl 8:14), epi ansuit li te rive nan konfli sou Mòn Kamèl la soti 1840 rive 1844, epi apre sa yo te sele l ansanm ak teyoloji koutim ak tradisyon an an 1863. Eli te rive ankò nan tan lafen an an 1989, lè liv Danyèl la te desele. Li te vwayaje pwofetikman rive 11 Septanm 2001, kote konfli Mòn Kamèl la kòmanse, pou l fini sèlman nan lwa dimanch k ap vini talè a. Kontinwite wòl ak travay Eli a soutni sekans repè pwofetik yo idantifye nan Ezayi sèt.
The context of the two horns of the earth beast identifies that both horns transition from two powers unto one, one in the beginning and one in the ending of the sixth kingdom of Bible prophecy. When the two sticks of either the beginning or ending are gathered and joined together as one nation, they are represented as building either a spiritual temple in the beginning or as a religious-political spiritual temple at the end. The counterfeit temple is an image of the papal temple, where the pope is seated in the temple of God proclaiming himself to be God.
Kontèks de kòn bèt tè a idantifye ke toude kòn yo fè tranzisyon soti nan de pouvwa pou rive nan yon sèl, youn nan kòmansman an epi youn nan fen sizyèm wayòm pwofesi Bib la. Lè de bwa yo, swa nan kòmansman an oswa nan fen an, rasanble epi ini ansanm kòm yon sèl nasyon, yo reprezante kòm y ap bati swa yon tanp espirityèl nan kòmansman an oswa yon tanp espirityèl relijyo-politik nan fen an. Tanp kontrefè a se yon imaj tanp papal la, kote pap la chita nan tanp Bondye a pandan l ap pwoklame tèt li kòm Bondye.
When the United States speaks as a dragon at the Sunday law, it will be fulfilling that very image, for it will have built a counterfeit temple where church and state are combined into one stick, and the church will be in control of the relationship.
Lè Etazini pral pale tankou yon dragon nan lwa dimanch lan, li pral akonpli menm imaj sa a, paske li pral bati yon tanp kontrefè kote legliz ak leta ini ansanm kòm yon sèl baton, epi legliz la pral gen kontwòl sou relasyon an.
In Isaiah seven the prophet Isaiah, took his son, to proclaim the message to king Ahaz by the conduit of the upper pool, by the fuller’s field.
Nan Ezayi sèt, pwofèt Ezayi te pran pitit gason li pou l te pwoklame mesaj la bay wa Akaz bò kanal pisin anwo a, bò chan plenye a.
Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field. Isaiah 7:3.
Epi Senyè a di Ezayi: Ale koulye a al rankontre Akaz, ou menm ansanm ak Shearjashub, pitit gason ou lan, bò pwent kanal basen anwo a, sou granchemen chan drapiye a. Ezayi 7:3.
The word “shearjashub” means “a remnant will return.” The remnant of the beginning movement of Millerites returned in the movement of Future for America in 1989. Isaiah and his son represent a beginning and an ending, through their relationship as father and son. They convey the spirit of Elijah that was to turn the hearts of the fathers to the children and the hearts of the children to the fathers. Isaiah was proclaiming an Elijah message to the wicked king Ahaz. Among other wicked acts, Ahaz is known for closing down the services of the sanctuary and erecting a copy of an Assyrian temple in its place.
Mo “shearjashub” la vle di “yon rès ap retounen.” Rès mouvman inisyal Milerit yo te retounen nan mouvman Future for America an 1989. Ezayi ak pitit gason li reprezante yon kòmansman ak yon fen, atravè relasyon yo kòm papa ak pitit gason. Yo transmèt lespri Eli a, ki te pou fè kè papa yo tounen vin jwenn pitit yo, epi kè pitit yo tounen vin jwenn papa yo. Ezayi t ap pwoklame yon mesaj Eli bay wa mechan Akaz la. Pami lòt zak mechan li yo, Akaz konnen poutèt li te fèmen sèvis sanktyè a epi li te leve yon kopi yon tanp Asiryen nan plas li.
Twenty years old was Ahaz when he began to reign, and reigned sixteen years in Jerusalem, and did not that which was right in the sight of the Lord his God, like David his father. But he walked in the way of the kings of Israel, yea, and made his son to pass through the fire, according to the abominations of the heathen, whom the Lord cast out from before the children of Israel. And he sacrificed and burnt incense in the high places, and on the hills, and under every green tree. Then Rezin king of Syria and Pekah son of Remaliah king of Israel came up to Jerusalem to war: and they besieged Ahaz, but could not overcome him. At that time Rezin king of Syria recovered Elath to Syria, and drave the Jews from Elath: and the Syrians came to Elath, and dwelt there unto this day. So Ahaz sent messengers to Tiglathpileser king of Assyria, saying, I am thy servant and thy son: come up, and save me out of the hand of the king of Syria, and out of the hand of the king of Israel, which rise up against me. And Ahaz took the silver and gold that was found in the house of the Lord, and in the treasures of the king’s house, and sent it for a present to the king of Assyria. And the king of Assyria hearkened unto him: for the king of Assyria went up against Damascus, and took it, and carried the people of it captive to Kir, and slew Rezin. And king Ahaz went to Damascus to meet Tiglathpileser king of Assyria, and saw an altar that was at Damascus: and king Ahaz sent to Urijah the priest the fashion of the altar, and the pattern of it, according to all the workmanship thereof. And Urijah the priest built an altar according to all that king Ahaz had sent from Damascus: so Urijah the priest made it against king Ahaz came from Damascus. And when the king was come from Damascus, the king saw the altar: and the king approached to the altar, and offered thereon. And he burnt his burnt offering and his meat offering, and poured his drink offering, and sprinkled the blood of his peace offerings, upon the altar. And he brought also the brazen altar, which was before the Lord, from the forefront of the house, from between the altar and the house of the Lord, and put it on the north side of the altar. And king Ahaz commanded Urijah the priest, saying, Upon the great altar burn the morning burnt offering, and the evening meat offering, and the king’s burnt sacrifice, and his meat offering, with the burnt offering of all the people of the land, and their meat offering, and their drink offerings; and sprinkle upon it all the blood of the burnt offering, and all the blood of the sacrifice: and the brazen altar shall be for me to inquire by. Thus did Urijah the priest, according to all that king Ahaz commanded. And king Ahaz cut off the borders of the bases, and removed the laver from off them; and took down the sea from off the brazen oxen that were under it, and put it upon a pavement of stones. And the covert for the sabbath that they had built in the house, and the king’s entry without, turned he from the house of the Lord for the king of Assyria. 2 Kings 16:2–18.
Ahaz te gen ventan lè li te kòmanse gouvène, epi li gouvène sèz an nan Jerizalèm; li pa t fè sa ki dwat devan Jezi, Bondye pa li a, tankou David, papa li. Men li te mache nan chemen wa Izrayèl yo; wi, li menm te fè pitit gason l lan pase nan dife a, dapre abominasyon nasyon yo, ke Jezi te chase devan pitit Izrayèl yo. Epi li te ofri sakrifis, li te boule lansan sou wo plas yo, sou ti mòn yo, ak anba tout pyebwa vèt. Lè sa a, Rezin, wa Siri a, ak Peka, pitit gason Remalya a, wa Izrayèl la, monte Jerizalèm pou fè lagè; yo sènen Ahaz, men yo pa t kapab vank li. Nan tan sa a, Rezin, wa Siri a, reprann Elat pou Siri, epi li chase Juif yo soti Elat; epi moun Siri yo vini Elat, yo rete la jouk jounen jodi a. Se konsa Ahaz voye mesaje bay Tiglatpilezè, wa Lasiri a, li di: Mwen se sèvitè ou ak pitit ou; monte, sove m anba men wa Siri a ak anba men wa Izrayèl la, k ap leve kont mwen. Ahaz pran ajan ak lò ki te jwenn nan kay Jezi a ak nan trezò kay wa a, epi li voye yo kòm kado bay wa Lasiri a. Epi wa Lasiri a koute l; paske wa Lasiri a monte kont Damas, li pran l, li depòte pèp li a al Kir, epi li touye Rezin. Epi wa Ahaz ale Damas pou al rankontre Tiglatpilezè, wa Lasiri a; li wè yon lotèl ki te Damas. Epi wa Ahaz voye bay Ouriya, prèt la, fòm lotèl la ak modèl li, dapre tout travay ki te fèt ladan l. Ouriya, prèt la, bati yon lotèl dapre tout sa wa Ahaz te voye soti Damas; konsa Ouriya, prèt la, fè l anvan wa Ahaz te tounen soti Damas. Lè wa a te vini soti Damas, wa a wè lotèl la; wa a pwoche bò lotèl la, li ofri sou li. Li boule ofrann brile li a ak ofrann manje li a, li vide ofrann bwason li a, epi li voye san ofrann lapè li yo sou lotèl la. Li fè lotèl an kwiv la tou, ki te devan Jezi, deplase soti devan kay la, soti ant lotèl la ak kay Jezi a, epi li mete l sou bò nò lotèl la. Epi wa Ahaz bay Ouriya, prèt la, lòd, li di: Sou gwo lotèl la boule ofrann brile maten an, ak ofrann manje aswè a, ak ofrann brile wa a, ak ofrann manje pa li a, ansanm ak ofrann brile tout pèp peyi a, ak ofrann manje yo, ak ofrann bwason yo; epi voye sou li tout san ofrann brile a ak tout san sakrifis la; epi lotèl an kwiv la va pou mwen pou m konsilte avè l. Konsa Ouriya, prèt la, te fè dapre tout sa wa Ahaz te kòmande. Epi wa Ahaz koupe rebò baz yo, li retire basen an sou yo; li desann lanmè a sou bèf an kwiv ki te anba li yo, epi li mete l sou yon pavaj wòch. Epi li vire soti nan kay Jezi a, poutèt wa Lasiri a, galri saba yo te bati nan kay la, ansanm ak antre wa a ki te deyò. 2 Wa 16:2–18.
The king of Assyria represents the king of the north, which is a symbol of the papacy. The wicked king Ahaz was the literal leader of Judah, the literal glorious land. When Isaiah and his son met with him at the conduit of the upper pool by the fuller’s field, with the message that a remnant would return, the wicked king was in the crisis of a civil war between the north and the south. In that crisis, he rejected the message offered by God through the prophet Isaiah, and reached out to the literal king of the north for protection.
Wa Asiri a reprezante wa nò a, ki se yon senbòl papasite a. Mechan wa Akaz la te chèf literal Jida, tè gloriye literal la. Lè Ezayi ak pitit gason li a te rankontre avè l bò kondi pisin anwo a, pre chan plenye a, ak mesaj ki di yon rès t ap retounen, mechan wa a te nan kriz yon lagè sivil ant nò a ak sid la. Nan kriz sa a, li te rejte mesaj Bondye te ofri pa mwayen pwofèt Ezayi a, epi li te chèche pwoteksyon nan men wa literal nò a.
The setting of Isaiah seven portrays a leader of the spiritual glorious land who reaches out to the papacy for an alliance in a time of civil war, instead of reaching out to God. Ahaz’s rebellion against God is represented by him visiting the king of the north and making a pattern of the temple of the god of the king of the north, and sending the pattern of the temple to the high priest in Jerusalem, who then erected a duplicate of the counterfeit temple in the sacred grounds of God’s sanctuary. Wicked king Ahaz represents the state, and the high priest’s cooperation represents a combination of church and state.
Kad istwa Ezayi sèt la montre yon chèf nan peyi espirityèl gloriye a ki lonje men bay papote a pou fè yon alyans nan yon tan lagè sivil, olye li lonje men bay Bondye. Rebelyon Akaz kont Bondye reprezante nan lefèt li te ale vizite wa nò a, li te fè yon modèl tanp dye wa nò a, epi li te voye modèl tanp lan bay granprèt la Jerizalèm; apre sa, granprèt la te leve yon kopi tanp kontrefè a sou teren sakre Tanp Bondye a. Mechan wa Akaz la reprezante leta a, epi koperasyon granprèt la reprezante yon inyon ant legliz ak leta.
That literal rebellion represents the rebellion of the leader of the spiritual glorious land who duplicates the worship service of the papacy (the king of the north) and shuts down the true worship of God’s sanctuary. Ahaz’s rebellion represents the leadership of the United States, that erects a counterfeit temple in the glorious land, that is a copy of the temple of the king of the north.
Rebelyon literal sa a reprezante rebelyon dirijan peyi gloriye espirityèl la, ki repwodui sèvis adorasyon papote a (wa nò a) epi ki fèmen vrè adorasyon tanp Bondye a. Rebelyon Akaz la reprezante lidèchip Etazini, ki leve yon tanp kontrefè nan peyi gloriye a, ki se yon kopi tanp wa nò a.
The prophetic setting of Isaiah seven represents the beginning sixty-five years of the earth beast, and more directly the ending period of the earth beast. There is much light to be gleaned from the prophetic setting of Isaiah seven, but at this point we are simply employing the principle that Christ illustrates the end of a thing, with the beginning of a thing. We are here making this application, not so much to dig deeply into the ramifications of the historical setting of Isaiah seven. We are identifying that when the horn of apostate Republicanism joins with the horn of apostate Protestantism it is a representation of the erection of a counterfeit temple.
Kontèks pwofetik Ezayi sèt la reprezante premye swasant-senk ane bèt latè a, epi, pi dirèkteman, peryòd fen bèt latè a. Gen anpil limyè yo kapab ranmase nan kontèks pwofetik Ezayi sèt la, men nan pwen sa a nou senpleman ap sèvi ak prensip la ki di Kris la ilistre fen yon bagay pa mwayen kòmansman yon bagay. Isit la nou ap fè aplikasyon sa a, pa tèlman pou fouye pwofondman nan konsekans kontèks istorik Ezayi sèt la. Nou ap idantifye ke lè kòn Repiblikenis apostazi a ini ak kòn Pwotestantis apostazi a, sa reprezante leve yon tanp kontrefè.
The erection of the counterfeit temple, that is patterned after the temple of the king of the north, represents the history when the image of the beast is formed, and it is the great test for the people of God, by which their eternal destiny will be decided.
Le fait d’élever le temple contrefait, modelé sur le temple du roi du Nord, représente l’histoire où l’image de la bête est formée, et constitue la grande épreuve pour le peuple de Dieu, par laquelle sa destinée éternelle sera décidée.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided.
“Seyè a montre m byen klè ke imaj bèt la pral fòme anvan tan gras la fini; paske se li menm ki pral gwo eprèv pou pèp Bondye a, e se pa li menm y ap deside sò etènèl yo.
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Sa a se tès pèp Bondye a dwe sibi anvan yo sele. Tout moun ki pwouve fidelite yo anvè Bondye lè yo obeyi lalwa Li, epi yo refize aksepte yon saba fo, va pran plas yo anba drapo Senyè Bondye Jewova, epi yo va resevwa sele Bondye vivan an. Men, moun ki abandone verite ki soti nan syèl la epi yo aksepte saba dimanch lan, yo va resevwa mak bèt la” The Seventh-day Adventist Bible Commentary, volim 7, 976.
Seventh-day Adventists, who are the Laodicean “people of God,” have a “great test” that takes place before probation closes. It is “the test” they must pass “before they are sealed.” The seal of God and the close of probation take place at the Sunday law. The formation of the image of the beast takes place in a period that leads to and culminates at the Sunday law. The image of the beast and its formation is a truth that will decide our eternal destiny. The formation of that image has been illustrated as the joining of two sticks to make one nation. The joining of the two sticks happens at the beginning of the history of the United States and then again at its ending. Two sticks were joined in the beginning to establish the Protestant horn and two sticks are joined at the end to establish the Republican horn.
Advantis setyèm jou yo, ki se “pèp Bondye” Laodise a, gen yon “gwo eprèv” ki fèt anvan tan gras la fèmen. Se “eprèv la” yo dwe pase “anvan yo sele yo.” So Bondye a ak fèmti tan gras la fèt nan lwa dimanch lan. Fòmasyon imaj bèt la fèt nan yon peryòd ki mennen rive jouk nan lwa dimanch lan epi ki rive nan pik li ladan l. Imaj bèt la ak fòmasyon li se yon verite k ap deside desten etènèl nou. Yo te ilistre fòmasyon imaj sa a kòm inyon de bwa pou fè yon sèl nasyon. Inyon de bwa sa yo fèt nan kòmansman istwa Etazini an epi answit ankò nan fen li. De bwa te ini nan kòmansman an pou tabli kòn pwotestan an, epi de bwa ini nan fen an pou tabli kòn repibliken an.
In the beginning history of 1798 to 1844, the temple of the Protestant horn was erected. Nineteen years later, the first Republican president of the Republican horn spake as a lamb, and in so doing began the process of freeing the slaves, but it cost him his life. The Lamb of God died on the cross to free mankind from the slavery of sin, but it cost him his life. The cross is the Emancipation Proclamation. In the history where the Republican horn was freeing the slaves, the Protestant horn rejected the prophecy of slavery. In the history of the Sunday law, when the Republican horn is re-establishing spiritual slavery, the Protestant horn will be proclaiming the message that sets the captives free.
Nan kòmansman istwa 1798 rive 1844 la, tanp kòn Pwotestan an te bati. Diznèf ane pi ta, premye prezidan Repibliken kòn Repibliken an te pale tankou yon ti mouton, e lè li te fè sa, li te kòmanse pwosesis pou libere esklav yo, men sa te koute l lavi li. Ti Mouton Bondye a te mouri sou kwa a pou libere limanite anba esklavaj peche a, men sa te koute l lavi li. Kwa a se Pwoklamasyon Emansipasyon an. Nan istwa kote kòn Repibliken an t ap libere esklav yo, kòn Pwotestan an te rejte pwofesi esklavaj la. Nan istwa lwa dimanch lan, lè kòn Repibliken an ap retabli esklavaj espirityèl, kòn Pwotestan an pral pwoklame mesaj ki mete kaptif yo an libète.
The last president of the earth beast’s Republican horn will speak as a dragon, and when he does, the true Protestant horn will be lifted up as an ensign. That is typified in the two horns of the literal and spiritual Medo-Persian Empire. The literal Medo-Persian Empire was the second kingdom of Bible prophecy, and the sixth kingdom of Bible prophecy is the spiritual Medo-Persian Empire. In the book of Daniel, the ram of Medo-Persia had two horns, as does the United States, but the second horn came up last.
Dènye prezidan kòn Repibliken bèt tè a pral pale tankou yon dragon, e lè li fè sa, vrè kòn Pwotestan an pral leve kòm yon banyè. Sa a jwenn tipifikasyon li nan de kòn Anpi Medo-Pès la, nan sans literal ak espirityèl. Anpi Medo-Pès literal la te dezyèm wayòm pwofesi biblik la, e sizyèm wayòm pwofesi biblik la se Anpi Medo-Pès espirityèl la. Nan liv Danyèl la, belye Medo-Pès la te gen de kòn, menm jan Etazini genyen an tou, men dezyèm kòn nan te parèt an dènye.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Apre sa, mwen leve je m, mwen gade, epi, gade, te gen yon belye ki te kanpe devan larivyè a; li te gen de kòn. De kòn yo te wo; men yonn te pi wo pase lòt la, e sila ki te pi wo a te pouse an dènye. Danyèl 8:3.
In the prophetic history of the earth beast and its two horns, the Protestant horn was identified first, but instead of ascending and finishing the work it retreated into the wilderness of Laodicean blindness. In the history when the Republican horn speaks as a dragon, and passes the soon-coming Sunday law, the true Protestant horn will at last be lifted up as an ensign. Only those Laodicean Seventh-day Adventists that recognize the test represented by the formation of the image of the beast will receive the seal of God when probation closes. The message that identifies this testing process is now being unsealed for any who wish to be benefited thereby.
Nan istwa pwofetik bèt ki soti sou tè a ak de kòn li yo, yo te idantifye kòn Pwotestan an an premye; men olye li te monte pou l fini travay la, li te retrete nan dezè avègman Lawodise a. Nan istwa kote kòn Repibliken an pale tankou yon dragon, epi li pase lwa dimanch ki pral vini talè a, vrè kòn Pwotestan an pral finalman leve kòm yon drapo. Se sèlman Advantis Setyèm Jou Lawodise yo ki rekonèt tès la ki reprezante pa fòmasyon imaj bèt la, ki pral resevwa sele Bondye lè tan gras la fini. Mesaj ki idantifye pwosesis tès sa a kounye a ap dezensele pou nenpòt moun ki vle benefisye pa mwayen li.
And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. 1 Kings 18:21.
Epi Eli te vin bò kote tout pèp la, li di: Jiska kilè n ap bwete ant de opinyon? Si Seyè a se Bondye, swiv li; men si se Baal, swiv li. E pèp la pa t reponn li yon sèl mo. 1 Wa 18:21.