All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.
Nou tout abitan lemonn, nou tout moun k ap rete sou latè, gade lè li leve yon drapo sou mòn yo; epi lè li kònen twonpèt la, koute. Ezayi 18:3.
The messenger represented as Elijah proclaiming the message represented by Moses is slain in the streets by a beast that ascends from the bottomless pit. After being trampled down for a period represented by the “curse” of Moses which is the “scattering” of Leviticus twenty-six the Holy Spirit enters into their dead bodies through God’s Word. They then stand up and thereafter ascend up into heaven. A message that is represented as in heaven is the everlasting gospel of the three angels.
Mesaje a ki reprezante kòm Eli k ap pwoklame mesaj ki reprezante pa Moyiz la, yo touye nan lari yo pa yon bèt ki monte soti nan twou san fon an. Apre yo fin pilonnen yo pandan yon peryòd ki reprezante pa “madichon” Moyiz la, ki se “gaye” Levitik vennsis la, Sentespri a antre nan kò mò yo atravè Pawòl Bondye a. Lè sa a, yo leve kanpe, epi apre sa yo monte nan syèl la. Yon mesaj ki reprezante kòm nan syèl la se levanjil etènèl twa zanj yo.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people. Revelation 14:6.
Apre sa, mwen wè yon lòt zanj k ap vole nan mitan syèl la, li te gen levanjil etènèl la pou l anonse bay moun ki rete sou tè a, bay tout nasyon, tout tribi, tout lang, ak tout pèp. Revelasyon 14:6.
Before Elijah and Moses ascend into heaven they first would stand upon their feet.
Anvan Eli ak Moyiz monte nan syèl la, yo t ap premye kanpe sou pye yo.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:11, 12.
Epi apre twa jou ak demi, Lespri lavi ki soti nan Bondye a antre nan yo, epi yo kanpe sou pye yo; epi yon gwo laperèz tonbe sou moun ki te wè yo. Epi yo tande yon gwo vwa soti nan syèl la ki t ap di yo: Monte isit la. Epi yo monte nan syèl la nan yon nwaj; epi lènmi yo te gade yo. Revelasyon 11:11, 12.
Every prophet agrees with the other prophets and they all come together in the book of Revelation. The book of Ezekiel teaches that when the Spirit enters into men they stand upon their feet.
Tout pwofèt dakò youn ak lòt, e yo tout reyini ansanm nan liv Revelasyon an. Liv Ezekyèl la anseye ke lè Lespri a antre nan moun, yo kanpe sou pye yo.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Epi li di m, Pitit lòm, kanpe sou pye ou, epi m ap pale avè w. Lespri a antre nan mwen lè li t ap pale avè m, li mete m kanpe sou pye m, pou m te tande sila a ki t ap pale avè m nan. Ezekyèl 2:1, 2.
Ezekiel represents God’s people in the “last days” who are dead, yet they hear God speak, and the reception of God’s Word brings the presence of the Holy Spirit and they then stand upon their feet. Those in Revelation who have been slain and left in the street to be trampled down for twelve hundred and sixty symbolic days also hear God’s Word, which conveys the Holy Spirit into their hearts and minds and they stand upon their feet. Ezekiel informs us what the Word of God is that they hear, which in turn brings the entire movement represented by Moses and Elijah that has been dead in the streets back to life, and causes them to stand.
Ezekyèl reprezante pèp Bondye a nan “dènye jou yo” ki mouri, men ki tande Bondye pale; epi resevwa Pawòl Bondye a fè prezans Sentespri a vini, epi lè sa a yo kanpe sou pye yo. Moun sa yo nan Revelasyon an ki te touye epi yo te kite yo nan lari a pou yo pilonnen yo pandan mil de san swasant jou senbolik yo, yo menm tou yo tande Pawòl Bondye a, ki transmèt Sentespri a nan kè yo ak nan lespri yo, epi yo kanpe sou pye yo. Ezekyèl fè nou konnen ki Pawòl Bondye a ye yo tande a, ki an retou fè tout mouvman an, Moyiz ak Eli reprezante a, ki te mouri nan lari yo, retounen viv ankò, epi fè yo kanpe.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Men Senyè a te sou mwen, epi li mennen m soti nan Lespri Senyè a, epi li mete m nan mitan fon an ki te plen zo. Epi li fè m pase bò kote yo toutotou; epi gade, te gen anpil anpil nan fon louvri a; epi wè, yo te fin chèch nèt. Epi li di m: Pitit lòm, èske zo sa yo ka viv? Epi mwen reponn: O Senyè Bondye, se ou ki konnen. Ankò li di m: Pwofetize sou zo sa yo, epi di yo: O zo sèch, tande pawòl Senyè a. Men sa Senyè Bondye di zo sa yo: Gade, m ap fè souf antre nan nou, epi n ap viv. Epi m ap mete tandon sou nou, m ap fè chè antre sou nou, m ap kouvri nou ak po, m ap mete souf nan nou, epi n ap viv; epi n a konnen se mwen menm ki Senyè a. Konsa mwen pwofetize jan yo te ban m lòd la; epi pandan m t ap pwofetize, te gen yon bri, epi gade, te gen yon tranbleman, epi zo yo rasanble, chak zo ak zo pa li. Epi lè mwen gade, wè, tandon yo ak chè a monte sou yo, epi po a kouvri yo pa anlè; men pa t gen souf nan yo. Lè sa a li di m: Pwofetize bay van an, pwofetize, pitit lòm, epi di van an: Men sa Senyè Bondye di; Soti nan kat van yo, O souf, epi soufle sou moun sa yo ki touye yo, pou yo ka viv. Konsa mwen pwofetize jan li te ban m lòd la, epi souf la antre nan yo, epi yo viv, epi yo kanpe sou pye yo, yon lame ki gran anpil anpil. Lè sa a li di m: Pitit lòm, zo sa yo se tout kay Izrayèl la: gade, yo di, Zo nou yo fin chèch, espwa nou disparèt: yo koupe nou separeman. Se poutèt sa pwofetize epi di yo: Men sa Senyè Bondye di; Gade, O pèp mwen an, m ap louvri tonm nou yo, m ap fè nou soti leve soti nan tonm nou yo, epi m ap mennen nou nan peyi Izrayèl la. Epi n a konnen se mwen menm ki Senyè a, lè m fin louvri tonm nou yo, O pèp mwen an, epi lè m fin fè nou monte soti nan tonm nou yo, Epi m ap mete Lespri mwen nan nou, epi n ap viv, epi m ap tabli nou nan pwòp peyi nou an: lè sa a n a konnen se mwen menm, Senyè a, ki pale sa, epi ki akonpli li, se Senyè a ki di sa. Ezekyèl 37:1–14.
Daniel and John represent God’s one hundred and forty-four thousand in the “last days” who have been symbolically killed and resurrected. John in the boiling oil, Daniel in the lion’s den. The movement that was an offspring of its Laodicean mother is symbolically slain and thereafter resurrected, thus becoming the eighth that is of the seven. It is the resurrection of the sixth church, which was Philadelphia that becomes the eighth, though it is not a church but a movement. At the end of a period where they remain unburied, that they might be trampled down by those that are celebrating their deaths, they stand upon their feet as a mighty army. They stand up because they hear a message from God’s Word. Any corpse that has been in the street for over three years has rotted away to the point that all that would remain would be bones.
Danyèl ak Jan reprezante san karant-kat mil Bondye yo nan “dènye jou yo”, ki te senbolikman touye epi resisite. Jan nan lwil k ap bouyi a, Danyèl nan twou lyon yo. Mouvman ki te yon desandan manman li, Lawodise a, senbolikman mouri epi apre sa resisite, konsa li vin wityèm lan ki soti nan sèt yo. Se rezirèksyon sizyèm legliz la, ki te Filadèlfi, ki vin wityèm lan, byenke li pa yon legliz men yon mouvman. Nan fen yon peryòd kote yo rete san antere, pou moun k ap selebre lanmò yo ka pilonnen yo anba pye, yo kanpe sou pye yo tankou yon lame pisan. Yo leve kanpe paske yo tande yon mesaj ki soti nan Pawòl Bondye a. Nenpòt kadav ki te rete nan lari a pandan plis pase twa zan ta fin pouri rive nan pwen kote tout sa ki t ap rete se zo sèlman.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Zo sèch yo bezwen resevwa souf Sentespri Bondye a, pou yo ka antre an aksyon, tankou pa yon rezirèksyon soti nan lanmò.” Bible Training School, 1ye desanm 1903.
We are required to participate in the work of resurrecting ourselves. We do this by reading, hearing and keeping the things which are written.
Nou oblije patisipe nan travay rezirèksyon pa nou an. Nou fè sa lè nou li, tande, epi obsève bagay ki ekri yo.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Yon revèy vrè pyete pami nou se pi gran e pi ijan nan tout bezwen nou yo. Chèche sa a ta dwe premye travay nou.” Selected Messages, liv 1, 121.
The prophetic “Word” that produces this resurrection from a Laodicean experience unto the experience of Philadelphia comes from a message found in the books of Daniel and Revelation.
“Pawòl” pwofetik ki pwodui rezirèksyon sa a soti nan yon eksperyans Lawodise pou rive nan eksperyans Filadèlfi a, soti nan yon mesaj yo jwenn nan liv Danyèl ak Revelasyon.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience.” Testimonies to Ministers, 112–114.
«Lè yo va pi byen konprann liv Danyèl ak Revelasyon, kwayan yo va gen yon eksperyans relijye ki nèt ale diferan.» Témoignages aux ministres, 112–114.
The experience of the legal religion of Laodicea is changed by a life-giving message. The message of the Revelation of Jesus Christ is the message of His creative power, which most certainly is the power of God unto salvation for everyone that believes.
Eksperyans relijyon legalis Lawodise a chanje pa yon mesaj ki bay lavi. Mesaj Revelasyon Jezi Kris la se mesaj pouvwa kreyatè Li a, ki sètènman se pouvwa Bondye pou delivrans pou tout moun ki kwè.
“What power must we have from God that icy hearts, having only a legal religion, should see the better things provided for them—Christ and His righteousness! A life-giving message was needed to give life to the dry bones.” Manuscript Releases, volume 12, 205.
“Ki pouvwa nou dwe resevwa nan men Bondye pou kè ki frèt tankou glas, ki gen sèlman yon relijyon legalis, ka wè pi bon bagay yo te prepare pou yo—Kris ak jistis Li! Yon mesaj ki bay lavi te nesesè pou bay lavi a zo sèch yo.” Manuscript Releases, volim 12, 205.
The legal religion is a backslidden religion as represented by Adventism’s departure from the foundations in 1863 and onward.
Relijyon legal la se yon relijyon ki fè bak, jan sa parèt nan depa Advantis la kite fondasyon yo depi 1863 e apre sa.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Mwen depoze plim mwen epi mwen leve nanm mwen nan lapriyè, pou Senyè a ta soufle sou pèp li a ki te vire do bay li, ki tankou zo sèch, pou yo ka viv.” General Conference Bulletin, 4 fevriye 1893.
Jesus is “the faithful witness” in the Revelation.
Jezi se « temwen fidèl la » nan Liv Revelasyon an.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God. Revelation 3:14.
Ekri zanj legliz moun Lawodise yo: Men sa Amen an di a, temwen fidèl e veritab la, kòmansman kreyasyon Bondye a. Revelasyon 3:14.
Sister White informs us that it is Jesus who is the “faithful witness” that presents a “straight testimony” to the Laodiceans who are dead in trespasses and sin, and that just as with the message to the valley of dead dry bones, the message causes a shaking.
Sè White fè nou konnen se Jezi ki «temwen fidèl» la ki prezante yon «temwayaj dwat» bay Laodiseyen yo, ki mouri nan peche ak nan transgresyon, e ke menm jan ak mesaj ki te voye bay fon zo sèch mò yo, mesaj sa a lakòz yon souke.
“I asked the meaning of the shaking I had seen and was shown that it would be caused by the straight testimony called forth by the counsel of the True Witness to the Laodiceans. This will have its effect upon the heart of the receiver, and will lead him to exalt the standard and pour forth the straight truth. Some will not bear this straight testimony. They will rise up against it, and this is what will cause a shaking among God’s people.
“Mwen te mande siyifikasyon souke mwen te wè a, epi yo te montre m ke li t ap koze pa temwayaj dwat la, jan konsèy Temwen Vre a bay pou Lawodise yo te fè l parèt. Sa pral gen efè li sou kè moun k ap resevwa l la, e sa pral mennen l pou l leve estanda a anlè epi pwoklame laverite dwat la. Gen kèk ki pap sipòte temwayaj dwat sa a. Yo pral leve kont li, e se sa menm ki pral lakòz yon souke pami pèp Bondye a.
“I saw that the testimony of the True Witness has not been half heeded. The solemn testimony upon which the destiny of the church hangs has been lightly esteemed, if not entirely disregarded. This testimony must work deep repentance; all who truly receive it will obey it and be purified.
“Mwen te wè ke temwayaj Temwen Fidèl la pa t koute menm mwatye. Temwayaj solanèl sa a, sou li desten legliz la pandye, yo te meprize l avèk lejèreté, si yo pa t neglije l nèt. Temwayaj sa a dwe pwodui yon repantans pwofon; tout moun ki resevwa li vrèman va obeyi li epi va pirifye.”
“Said the angel, ‘List ye!’ Soon I heard a voice like many musical instruments all sounding in perfect strains, sweet and harmonious. It surpassed any music I had ever heard, seeming to be full of mercy, compassion, and elevating, holy joy. It thrilled through my whole being. Said the angel, ‘Look ye!’ My attention was then turned to the company I had seen, who were mightily shaken. I was shown those whom I had before seen weeping and praying in agony of spirit. The company of guardian angels around them had been doubled, and they were clothed with an armor from their head to their feet. They moved in exact order, like a company of soldiers. Their countenances expressed the severe conflict which they had endured, the agonizing struggle they had passed through. Yet their features, marked with severe internal anguish, now shone with the light and glory of heaven. They had obtained the victory, and it called forth from them the deepest gratitude and holy, sacred joy.
“Anj lan te di: ‘Koute nou!’ Talè konsa, mwen tande yon vwa tankou anpil enstriman mizik k ap sonnen ansanm nan yon amoni pafè, dous e byen ann akò. Li te depase nenpòt mizik mwen te janm tande, e li te sanble chaje ak mizèrikòd, konpasyon, ansanm ak yon lajwa sen ki leve lespri. Li te travèse tout sa m ye. Anj lan te di: ‘Gade nou!’ Lè sa a, atansyon mwen te vire sou gwoup moun mwen te wè a, moun ki te souke avèk anpil fòs. Yo te montre m moun mwen te deja wè k ap kriye e k ap lapriyè nan agoni lespri. Kantite zanj gadyen ki te antoure yo a te vin double, epi yo te abiye ak yon zam konplè depi nan tèt jouk nan pye. Yo te deplase nan yon lòd egzak, tankou yon konpayi sòlda. Vizaj yo te montre konfli sevè yo te andire a, ansanm ak lit agoni yo te pase ladan l. Men, malgre figi yo te pote mak gwo kè sere enteryè, kounye a yo t ap klere ak limyè ak laglwa syèl la. Yo te genyen viktwa a, e sa te fè leve nan yo rekonesans ki pi pwofon an ansanm ak yon lajwa sen, sakre.”
“The numbers of this company had lessened. Some had been shaken out and left by the way. The careless and indifferent, who did not join with those who prized victory and salvation enough to perseveringly plead and agonize for it, did not obtain it, and they were left behind in darkness, and their places were immediately filled by others taking hold of the truth and coming into the ranks. Evil angels still pressed around them, but could have no power over them.
“Nonb konpayi sa a te diminye. Kèk te souke soti epi yo te rete sou chemen an. Moun neglijan ak endiferan yo, ki pa t mete tèt yo ansanm ak moun ki te bay viktwa ak delivrans ase valè pou yo te sipliye epi lite avèk pèseverans pou yo, pa t jwenn yo; epi yo te rete dèyè nan fènwa, epi plas yo te imedyatman ranpli pa lòt moun ki te sezi laverite a epi ki te antre nan ran yo. Zanj mechan yo te kontinye peze toutotou yo, men yo pa t kapab gen okenn pouvwa sou yo.
“I heard those clothed with the armor speak forth the truth with great power. It had effect. Many had been bound; some wives by their husbands, and some children by their parents. The honest who had been prevented from hearing the truth now eagerly laid hold upon it. All fear of their relatives was gone, and the truth alone was exalted to them. They had been hungering and thirsting for truth; it was dearer and more precious than life. I asked what had made this great change. An angel answered, ‘It is the latter rain, the refreshing from the presence of the Lord, the loud cry of the third angel.’” Early Writings, 270, 271.
“Mwen te tande sila yo ki te abiye ak zam yo ap pwoklame verite a avèk anpil puisans. Sa te pwodui efè. Anpil te mare; kèk madanm pa mari yo, epi kèk timoun pa paran yo. Moun ki sensè yo, yo menm yo te anpeche tande verite a, kounye a te sezi l avèk anpil anvi. Tout laperèz pou fanmi yo te disparèt, epi se verite a sèlman ki te leve byen wo devan yo. Yo te grangou ak swaf verite; li te pi chè e pi presye pase lavi. Mwen te mande ki sa ki te lakòz gwo chanjman sa a. Yon zanj reponn: ‘Se lapli denye a, rafrechisman ki soti nan prezans Senyè a, gwo rèl twazyèm zanj lan.’” Early Writings, 270, 271.
The straight testimony to Laodicea that raises up an army after a severe shaking is the message to the valley of dead dry bones, and those bones represent the message of Moses and the messenger Elijah that were slain in the street on July 18, 2020 by a beast from the bottomless pit.
Temwayaj dwat pou Laodise a, ki leve yon lame apre yon gwo soukous, se mesaj pou vale zo chèch mouri yo, e zo sa yo reprezante mesaj Moyiz ak mesaje Eli a, ki te touye nan lari a le 18 jiyè 2020 pa yon bèt ki soti nan twou san fon an.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Yon temwayaj dwat dwe pote bay legliz nou yo ak enstitisyon nou yo, pou reveye sila yo k ap dòmi yo.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Lè yo kwè nan pawòl Senyè a epi yo obeyi li, y ap fè pwogrè ki stab. Ann wè kounye a gwo bezwen nou an. Senyè a pa ka sèvi ak nou jiskaske li soufle lavi nan zo sèk yo. Mwen te tande pawòl sa yo: ‘San mouvman pwofon Lespri Bondye a sou kè a, san enfliyans li ki bay lavi, verite a vin tounen yon lèt mò.’” Review and Herald, November 18, 1902.
We have shown that the four waymarks that represent the history of the seven thunders are represented in every reform line. In connection with that is the fact that in each reform line each of the four waymarks represent the same prophetic theme. With Moses the theme at each of the four waymarks typifying the seven thunders was the covenant with a chosen people. With David it was the ark of God. With Christ it was death and resurrection. With the Millerites it was the day for a year principle.
Nou te montre ke kat pwen repè yo ki reprezante istwa sèt loraj yo, yo reprezante nan chak liy refòm. An rapò ak sa, genyen tou lefèt ke nan chak liy refòm, chak nan kat pwen repè yo reprezante menm tèm pwofetik la. Avèk Moyiz, tèm nan nan chak nan kat pwen repè yo ki te sèvi kòm tip pou sèt loraj yo, se te alyans la avèk yon pèp chwazi. Avèk David, se te lach Bondye a. Avèk Kris, se te lanmò ak rezirèksyon. Avèk Millerit yo, se te prensip yon jou pou yon ane a.
With Future for America, it is Islam. Islam on September 11, 2001. It was again Islam on July 18, 2020 with the failed prediction, the first disappointment and the beginning of a tarrying time. The third waymark that produces a mighty army that stands up is the message of the four winds, which represents Islam, the “angry horse” of Bible prophecy.
Pou Future for America, se Islam. Islam nan dat 11 Septanm 2001. Se te ankò Islam nan dat 18 Jiyè 2020 avèk prediksyon ki te echwe a, premye desepsyon an, ak kòmansman yon tan reta. Twazyèm waymark la ki pwodui yon gwo lame ki leve kanpe se mesaj kat van yo, ki reprezante Islam, “chwal fache” pwofesi Bib la.
“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.
“Zanj yo ap kenbe kat van yo, ki reprezante tankou yon chwal anraje k ap chèche dechape pou l 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, 216, 217.
“Èske n ap dòmi sou menm bò fwontyè mond etènèl la? Èske n ap tounen lou, frèt, epi mò? O, si nou te ka 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 lè nou pase nan pòtay sere a, lajè li pa gen limit.” Manuscript Releases, volume 20, 216, 217.
Immediately after Elijah and Moses stand up, they are lifted up to heaven as an ensign.
Touswit apre Eli ak Moyiz leve kanpe, yo leve yo monte nan syèl la kòm yon siy.
And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. Revelation 11:12.
Epi yo tande yon gwo vwa soti nan syèl la ki t ap di yo: Monte isit la. Epi yo moute nan syèl la nan yon nyaj; e lènmi yo te wè yo. Revelasyon 11:12.
We will address the ensign represented by Moses and Elijah in the next article.
Nou pral trete drapo siy la, ke Moyiz ak Eli reprezante, nan pwochen atik la.