In the previous article, we aligned the prophetic characteristics of the fifth trumpet, which is the first woe, with the soon-coming Sunday law. Considering the fifth trumpet as the first of the last three trumpets from the approach that the first illustrates the last, aligns the prophetic role of Islam of the first woe with the earthquake of Revelation eleven. I received an email from a friend the day after we discussed this article of the Sabbath meeting, and my friend was also trying to align the sixth trumpet, which is the second woe, with the soon-coming Sunday law. This is a valid approach, for the last three trumpets are three woes.
Nan atik ki te vini anvan an, nou te mete karakteristik pwofetik senkyèm twonpèt la, ki se premye malè a, ann akò ak lwa dimanch ki pral vini talè a. Lè nou konsidere senkyèm twonpèt la kòm premye nan twa dènye twonpèt yo, dapre apwòch kote premye a ilistre dènye a, sa mete wòl pwofetik Islam nan premye malè a ann amoni ak tranblemanntè Revelasyon onz la. Mwen te resevwa yon imèl nan men yon zanmi nan jou apre nou te diskite atik sa a nan reyinyon Saba a, epi zanmi mwen an t ap eseye tou mete sizyèm twonpèt la, ki se dezyèm malè a, ann akò ak lwa dimanch ki pral vini talè a. Sa se yon apwòch ki valab, paske twa dènye twonpèt yo se twa malè.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Epi mwen gade, epi mwen tande yon zanj ki t ap vole nan mitan syèl la, ki t ap di ak yon gwo vwa: Malè, malè, malè pou moun k ap viv sou latè, akòz lòt son twonpèt twa zanj yo, ki poko sonnen! Revelasyon 8:13.
The last three trumpets are a distinct symbol within the seven trumpets as are the last three churches distinct from the first four and the last three seals are distinct from the seven seals. This prophetic truth has been often addressed through the years. Along with considering the light produced by considering the first and third woe as an alpha and an omega symbol, we must also consider the three woes as a triple application of prophecy.
Dènye twa twonpèt yo se yon senbòl apa andedan sèt twonpèt yo, menm jan dènye twa legliz yo apa de kat premye yo, epi dènye twa sele yo apa andedan sèt sele yo. Verite pwofetik sa a souvan te trete pandan ane yo. Ansanm ak lefèt ke nou konsidere limyè ki soti nan egzamen premye ak twazyèm malè a kòm yon senbòl alfa ak omega, nou dwe konsidere tou twa malè yo kòm yon aplikasyon pwopesi an twa fwa.
A triple application of prophecy identifies that all the prophetic characteristics of the first and second woe will exist in the third woe. The first woe was Islam of Arabia and the second woe was Islam of Turkey. The first woe was to “torment” and the second woe was to “kill” a third part of men.
Yon aplikasyon pwopesi an twa pati montre ke tout karakteristik pwofetik premye ak dezyèm malè yo pral egziste nan twazyèm malè a. Premye malè a se te Islam Arabi a, epi dezyèm malè a se te Islam Latiki a. Premye malè a te pou “tourmante”, epi dezyèm malè a te pou “touye” yon tyè nan lèzòm.
Torment of the First Woe
Touman Premye Malè a
And to them it was given that they should not kill them, but that they should be tormented five months: and their torment was as the torment of a scorpion, when he striketh a man. … And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months. Revelation 9:5, 10.
Epi yo te ba yo lòd pou yo pa touye yo, men pou yo toumante yo pandan senk mwa; e touman yo te tankou touman yon eskòpyon lè li pike yon moun. … Epi yo te gen ke tankou eskòpyon, e te gen pikan nan ke yo; e pouvwa yo te pou fè moun mal pandan senk mwa. Revelasyon 9:5, 10.
Death of the Second Woe
Lanmò Dezyèm Malè a
And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. … By these three was the third part of men killed, by the fire, and by the smoke, and by the brimstone, which issued out of their mouths. Revelation 9:15, 18.
Epi kat zanj yo te lage, yo menm ki te pare pou yon lè, yon jou, yon mwa, ak yon ane, pou yo touye yon tyè nan lèzòm yo. … Se pa mwayen twa bagay sa yo yon tyè nan lèzòm yo te mouri: pa dife a, pa lafimen an, ak pa souf lafimen an, ki t ap soti nan bouch yo. Revelasyon 9:15, 18.
The two thirds of men that were not killed, did not repent.
De tyè moun yo ki pa t mouri yo pa t repanti.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Epi rès lèzòm yo ki pa t mouri anba kalamite sa yo pa t repanti ditou de zèv men yo, pou yo pa t adore demon, ni zidòl an lò, an ajan, an kwiv, an wòch, ak an bwa, ki pa ka wè, ni tande, ni mache. Yo pa t repanti nonplis de asasina yo, ni de maji yo, ni de fònikasyon yo, ni de vòl yo. Revelasyon 9:20, 21.
The seven trumpets typify the seven last plagues, and in verse twenty the trumpets are called plagues. The United States is one third of the threefold union of the dragon, beast and false prophet, and it is killed as the sixth kingdom at the Sunday law. Its death was brought about because of false worship, typified by “the works of their hands,” the “worship” of “devils and idols of gold, and silver, and brass, and stone, and of wood,” of “murders,” “sorceries,” “fornication” and “theft.”
Sèt twonpèt yo se tip sèt dènye kalamite yo, e nan vèsè ven an yo rele twonpèt yo kalamite. Etazini se yon tyè nan inyon an twa fwa—dragon an, bèt la ak fo pwofèt la—epi li touye kòm sizyèm wayòm nan lè lwa dimanch la vini. Lanmò li te fèt akoz fo adorasyon, ki tipifye pa “zèv men yo,” “adorasyon” “move lespri ak zidòl an lò, ak an ajan, ak an kwiv, ak an wòch, ak an bwa,” pa “asasina,” “majik,” “imoralite seksyèl” ak “vòl.”
False worship, typified by Sunday worship is the “cause” that is to be repented of, but they repented not, so the “effect” is the torment and death brought by the locusts of Islam. Though one third of men, the United States is killed at the Sunday law the other two thirds does not repent.
Fo adorasyon, jan adorasyon dimanch la reprezante li, se “kòz” yo dwe repanti de li; men yo pa t repanti, kidonk “efè” a se touman ak lanmò krikèt Islam yo pote. Malgre yon tyè nan lèzòm, Etazini, yo touye li nan lwa dimanch la, de lòt tyè yo pa repanti.
Woes and Angels
Malè ak Zanj yo
The first and second woes correspond to the first and second angels of Millerite history, and that history is repeated to the very letter in the history of the one hundred and forty-four thousand. The history of the one hundred and forty-four thousand is the history of the third angel and corresponds to the third woe. Just as the waymarks of the Millerite history are repeated in the history of the one hundred and forty-four thousand, so too, the waymarks of the first and second woes will be repeated in the history of the third angel.
Premye ak dezyèm malè yo koresponn ak premye ak dezyèm zanj yo nan listwa Millerit la, e listwa sa a repete jis rive nan chak detay nan listwa san karannkat mil yo. Listwa san karannkat mil yo se listwa twazyèm zanj lan epi li koresponn ak twazyèm malè a. Menm jan tras pwogresyon listwa Millerit la repete nan listwa san karannkat mil yo, konsa tou tras pwogresyon premye ak dezyèm malè yo pral repete nan listwa twazyèm zanj lan.
“The first and second messages were given in 1843 and 1844, and we are now under the proclamation of the third; but all three of the messages are still to be proclaimed. It is just as essential now as ever before that they shall be repeated to those who are seeking for the truth. By pen and voice we are to sound the proclamation, showing their order, and the application of the prophecies that bring us to the third angel’s message. There cannot be a third without the first and second. These messages we are to give to the world in publications, in discourses, showing in the line of prophetic history the things that have been and the things that will be.” Selected Messages, book 2, 104.
“Premye ak dezyèm mesaj yo te bay an 1843 ak 1844, epi kounye a nou anba pwoklamasyon twazyèm nan; men tout twa mesaj yo dwe toujou ap pwoklame. Li menm jan esansyèl kounye a tankou sa te ye tout tan anvan pou yo repete yo bay moun k ap chèche laverite. Pa plim ak pa vwa, nou dwe fè pwoklamasyon an sonnen, pandan n ap montre lòd yo, ak aplikasyon pwofesi yo ki mennen nou rive nan mesaj twazyèm zanj lan. Pa ka gen yon twazyèm san premye ak dezyèm nan. Se mesaj sa yo nou dwe bay lemonn nan pa mwayen piblikasyon, nan diskou, pandan n ap montre nan liy listwa pwofetik bagay ki te pase yo ak bagay ki pral rive yo.” Selected Messages, liv 2, 104.
Our work as students of prophecy is to combine the first and second angels’ messages into the third angel’s message. Without the first two messages you cannot have a third message, for “there cannot be a third without the first and second.” This is true in terms of ‘sequence,’ for if there is no first and second, then the third is actually the first. It is also true in terms of ‘content,’ for the prophetic characteristics of the first and second identify the characteristics of the third. Mathematically there is no third without a first and second, and prophetically there are no waymarks in the third angel, if the waymarks of the first and second are left out.
Travay nou kòm etidyan pwofesi se pou nou mete ansanm mesaj premye ak dezyèm zanj yo nan mesaj twazyèm zanj lan. San de premye mesaj yo, ou pa ka genyen yon twazyèm mesaj, paske “pa ka gen yon twazyèm san premye ak dezyèm nan.” Sa a vre an tèm de ‘sekans,’ paske si pa gen premye ak dezyèm nan, lè sa a twazyèm nan se an reyalite premye a. Sa a vre tou an tèm de ‘kontni,’ paske karakteristik pwofetik premye ak dezyèm nan idantifye karakteristik twazyèm nan. Matematikman pa gen twazyèm san premye ak dezyèm nan, epi pwofetikman pa gen okenn siy chemen nan twazyèm zanj lan, si siy chemen premye ak dezyèm nan yo rete deyò.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Bondye te bay mesaj Revelasyon 14 yo plas pa yo nan liy pwofesi a, epi travay yo pa dwe sispann jouk nan fen istwa tè sa a. Mesaj premye ak dezyèm zanj lan yo toujou verite pou tan sa a, epi yo dwe mache paralèl ak mesaj sa a ki vini apre a. Twazyèm zanj lan pwoklame avètisman li ak yon gwo vwa. ‘Apre bagay sa yo,’ Jan te di, ‘mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa, epi tè a te klere ak glwa li.’ Nan liminasyon sa a, limyè tout twa mesaj yo ini ansanm.” The 1888 Materials, 803, 804.
Our work is to show “in the line of prophetic history the things that have been” in the movement of the Millerites, “and the things that will be” in the movement of the one hundred and forty-four thousand.
Travay nou se montre “nan liy istwa pwofetik la bagay ki te rive yo” nan mouvman Millerit yo, “ak bagay ki pral rive yo” nan mouvman san karannkat mil yo.
“The Lord is about to punish the world for its iniquity. He is about to punish religious bodies for their rejection of the light and truth which has been given them. The great message, combining the first, second, and third angels’ messages, is to be given to the world. This is to be the burden of our work.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
“Seyè a pral pini lemonn pou inikite li. Li pral pini kò relijye yo poutèt yo rejte limyè ak verite ki te ba yo. Gwo mesaj la, ki reyini mesaj premye, dezyèm, ak twazyèm zanj yo, dwe bay lemonn. Se sa ki dwe chay travay nou.” The Seventh-day Adventist Bible Commentary, volume 7, 950.
The combining of the message of the first and second angel is what lightens the earth when the angel of Revelation eighteen descends. She stated, “‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The “illumination” associated with “the earth” being “lightened” is accomplished when “the light of all three messages is combined.” The work of combining line upon line, the three messages, by bringing the Millerite history into parallel with the history of the one hundred and forty-four thousand is also to be accomplished with the three woes.
Konbinezon mesaj premye ak dezyèm zanj lan se sa ki klere tè a lè zanj Revelasyon dizwit la desann. Li te deklare: “Apre bagay sa yo,” Jan te di, “mwen wè yon lòt zanj desann soti nan syèl la, ki te gen gwo pouvwa, e tè a te klere ak glwa li.” Nan ekleraj sa a, limyè tout twa mesaj yo ini ansanm. “Ekleraj” ki asosye ak “tè a” ki “te klere” a reyalize lè “limyè tout twa mesaj yo ini ansanm.” Travay pou konbine, liy sou liy, twa mesaj yo, lè yo mete istwa Millerit la an paralèl ak istwa san karannkat mil yo, dwe akonpli tou avèk twa malè yo.
The fall of Babylon, as proclaimed by the second angel cannot be separated from the message of the first angel. The message of the first angel identified the Second Coming of Christ in 1843, and when the message failed, the effect of the message produced the fall of the Protestant churches. The effect was the second angel, the cause was the failure of the first angel. Had there been no first angel, there would have been no fall of Babylon as proclaimed by the second angel. The element that bound the cause and effect together was “time.” The “time” (1843) failed to materialize and that failure produced the “effect.” The “cause” was the error of identifying that the three prophecies which Miller had incorrectly concluded would end around 1843. Those three prophecies of 1335, 2300, and the 2520 years Miller had believed would terminate with Christ's coming in the clouds in 1843. When the time prophecies Miller had incorrectly understood failed, it provided the reason for the Protestants to reject the message of the first angel, and the second angel arrived. The first angel was the “cause” and the second was the “effect.”
Chit Babilòn nan, jan dezyèm zanj lan te pwoklame l la, pa ka separe de mesaj premye zanj lan. Mesaj premye zanj lan te idantifye Dezyèm Vini Kris la an 1843, epi lè mesaj la te echwe, efè mesaj la te pwodui chit legliz Pwotestan yo. Efè a se te dezyèm zanj lan; kòz la se te echèk premye zanj lan. Si pa t gen premye zanj lan, pa t ap gen chit Babilòn nan jan dezyèm zanj lan te pwoklame l la. Eleman ki te mare kòz la ak efè a ansanm se te “tan.” “Tan” an (1843) pa t rive akonpli, epi echèk sa a te pwodui “efè” a. “Kòz” la se te erè ki te genyen nan idantifye ke twa pwofesi yo, ke Miller te rive nan move konklizyon sou yo, t ap fini ozalantou 1843. Twa pwofesi sa yo, 1335, 2300, ak 2520 ane yo, Miller te kwè yo t ap rive nan bout yo avèk vini Kris la sou nyaj yo an 1843. Lè pwofesi tan yo, ke Miller te mal konprann, te echwe, sa te bay Pwotestan yo rezon pou yo rejte mesaj premye zanj lan, epi dezyèm zanj lan te rive. Premye zanj lan se te “kòz” la, epi dezyèm nan se te “efè” a.
The first and second angels’ messages cannot be separated, for they are prophetically connected by prophetic time. The first and second woes are also prophetically connected by “time.” The time prophecy of the first woe identifying one hundred and fifty years of torment ends exactly where the time prophecy of three hundred ninety-one years and fifteen days of the second woe that kills, begins. Time prophecy connects the first and second woe and also the first and second angels’ messages.
Premye ak dezyèm mesaj zanj yo pa ka separe, paske yo konekte pwofetikman pa tan pwofetik. Premye ak dezyèm malè yo tou konekte pwofetikman pa “tan.” Pwofesi tan premye malè a, ki idantifye san senkant ane touman, fini egzakteman kote pwofesi tan twa san katreven-onz ane ak kenz jou dezyèm malè a, ki touye, kòmanse. Pwofesi tan an konekte premye ak dezyèm malè a, epi li konekte tou premye ak dezyèm mesaj zanj yo.
The fulfillment of the time prophecies of the first and second woes empowered the first angel’s message and brought the angel of Revelation ten down to lighten the world with his glory. Speaking of the first angel, Sister White recorded that she was “told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” That is the identical mission of the third angel of Revelation eighteen.
Akonplisman pwofesi tan yo konsènan premye ak dezyèm malè yo te bay fòs mesaj premye zanj lan epi li te fè zanj ki nan Revelasyon dis la desann pou klere lemonn antye ak glwa li. Pandan l t ap pale de premye zanj lan, Sè White te ekri yo te “di m ke misyon li se te klere tè a ak glwa li epi avèti lòm konsènan kòlè Bondye k ap vini an.” Sa se menm misyon egzak twazyèm zanj ki nan Revelasyon dizwit la.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Anj ki ini akonpaye pwoklamasyon mesaj twazyèm zanj lan dwe klere tout tè a avèk glwa li. La a, yo anonse davans yon travay ki gen yon dimansyon mondyal ak yon pouvwa ki pa janm parèt konsa anvan. Mouvman adven an nan ane 1840–44 la te yon manifestasyon gloriyeu pouvwa Bondye; mesaj premye zanj lan te rive nan tout pòs misyonè sou latè, e nan kèk peyi te gen pi gwo enterè relijye yo te janm wè nan nenpòt peyi depi Refòm sèzyèm syèk la; men tout sa yo pral depase pa mouvman pisan ki pral fèt anba dènye avètisman twazyèm zanj lan.”
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Travay la pral sanble ak sa ki te fèt nan Jou Lapannkòt la. Menm jan ‘premye lapli a’ te bay, nan vide Sentespri a nan kòmansman levanjil la, pou fè grenn presye a pouse, konsa ‘dènye lapli a’ pral bay nan fen li pou matirite rekòt la. ‘Lè sa a n a konnen, si nou kontinye chèche konnen Senyè a: aparisyon Li pare tankou granmaten; epi Li va vini jwenn nou tankou lapli, tankou dènye ak premye lapli sou tè a.’ Oze 6:3. ‘Se pou nou kontan, nou menm pitit Siyon yo, epi rejwi nou nan Senyè a, Bondye nou an; paske Li ban nou premye lapli a avèk mezi, epi Li pral fè lapli a desann pou nou, premye lapli a ak dènye lapli a.’ Jowèl 2:23. ‘Nan dènye jou yo, Bondye di, Mwen pral vide nan Lespri Mwen sou tout chè.’ ‘Epi sa pral rive, nenpòt moun ki va rele non Senyè a va sove.’ Travay 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Gran zèv levanjil la pa dwe fini ak mwens manifestasyon pouvwa Bondye pase sa ki te make kòmansman li. Pwofesi ki te akonpli nan vide lapli bonè a lè levanjil la te kòmanse, yo dwe akonpli ankò nan lapli ta a lè l ap fini. Men ‘tan rafrechisman yo’ apot Pyè te gade davans yo, lè li te di: ‘Se poutèt sa, repanti nou, epi konvèti nou, pou peche nou yo ka efase, lè tan rafrechisman yo va soti nan prezans Senyè a; epi Li va voye Jezi.’ Travay 3:19, 20.” The Great Controversy, 611.
The fulfillment of the time prophecies of the first and second woe brought the angel down to lighten the earth with its glory in 1840, thus empowering the message of the first angel, and the fulfillment of the third woe brought the angel down to lighten the earth with its glory on 9/11, thus empowering the message of the third angel. The lightening of the earth is accomplished by the combining of the two movements in a parallel application—line upon line. It is the message of the three woes that empowers the message of the three angels. They are woven together as two lines; one internal and the other external. The three angels represent the work of the people of God and their work is empowered by the fulfillment of the three woes. The external is Islam and its prophetic work, and the internal is Christ in His people—the hope of glory. For this reason, Judah is tied to the ass in the prophecy of Jacob concerning the symbolism of his twelve sons in the last days.
Akomodasyon pwofesi tan yo nan premye ak dezyèm malè a te fè zanj lan desann pou klere tè a ak glwa li an 1840, konsa li te bay mesaj premye zanj lan pouvwa; epi akonplisman twazyèm malè a te fè zanj lan desann pou klere tè a ak glwa li nan 9/11, konsa li te bay mesaj twazyèm zanj lan pouvwa. Klere tè a reyalize lè yo konbine de mouvman yo nan yon aplikasyon paralèl—liy sou liy. Se mesaj twa malè yo ki bay mesaj twa zanj yo pouvwa. Yo tise ansanm kòm de liy; youn entèn epi lòt la ekstèn. Twa zanj yo reprezante travay pèp Bondye a, e travay yo resevwa pouvwa pa akonplisman twa malè yo. Sa ki ekstèn nan se Islam ak travay pwofetik li, epi sa ki entèn nan se Kris nan pèp li a—espwa glwa a. Se poutèt sa, Jida mare ak bourik la nan pwofesi Jakòb la konsènan senbolis douz pitit gason li yo nan dènye jou yo.
And Jacob called unto his sons, and said, Gather yourselves together, that I may tell you that which shall befall you in the last days. Gather yourselves together, and hear, ye sons of Jacob; and hearken unto Israel your father. … Judah, thou art he whom thy brethren shall praise: thy hand shall be in the neck of thine enemies; thy father’s children shall bow down before thee. Judah is a lion’s whelp: from the prey, my son, thou art gone up: he stooped down, he couched as a lion, and as an old lion; who shall rouse him up? The sceptre shall not depart from Judah, nor a lawgiver from between his feet, until Shiloh come; and unto him shall the gathering of the people be. Binding his foal unto the vine, and his ass’s colt unto the choice vine; he washed his garments in wine, and his clothes in the blood of grapes: His eyes shall be red with wine, and his teeth white with milk. Genesis 49:1, 2, 8–12.
Jakòb rele pitit gason l yo, li di yo: Rasanble nou ansanm, pou m fè nou konnen sa k pral rive nou nan dènye jou yo. Rasanble nou ansanm, epi koute, nou menm pitit gason Jakòb yo; koute Izrayèl, papa nou an. … Jida, se ou menm frè w yo pral fè lwanj: men w ap sou kou lènmi w yo; pitit papa w yo ap bese devan ou. Jida se yon jenn lyon: depi sou bèt ou te pran an, pitit mwen, ou monte. Li bese kò l, li kouche tankou yon lyon, tankou yon gran lyon; kiyès ki va leve l? Baton wayal la p ap soti nan men Jida, ni chèf lalwa a p ap kite espas ant pye li, jouk Chilo vini; e se devan li pèp yo pral rasanble. Li mare ti bourik li a nan pye rezen an, ti bourik femèl li a nan pi bon pye rezen an; li lave rad li nan diven, ak rad li yo nan san rezen yo. Je l yo va wouj ak diven, e dan li yo va blan ak lèt. Jenèz 49:1, 2, 8–12.
Christ is the Lion of the tribe of Judah, who washed His clothes in blood, and who is “the choice vine,” that is prophetically bound to the “ass’s colt.” The external message of the three woes is bound to the internal message of the three angels. The first and second angel run parallel to the third angel and the first and second woe must run parallel to the third woe.
Kris la se Lyon tribi Jida a, li menm ki te lave rad li yo nan san, epi ki se “pye rezen ki pi chwazi a,” ki mare pwofetikman ak “ti bourik la.” Mesaj ekstèn twa malè yo mare ak mesaj entèn twa zanj yo. Premye ak dezyèm zanj lan mache paralèl ak twazyèm zanj lan, epi premye ak dezyèm malè a dwe mache paralèl ak twazyèm malè a.
The Key
Kle a
The battle of Nineveh is the “key” that brings the darkness of Islam upon the world when the deadly wound of Roman Catholicism is healed at the soon-coming Sunday law, which is the earthquake of Revelation eleven where the third woe comes suddenly. It comes in the “hour” of the earthquake.
Batay Niniv la se “kle” ki pote fènwa Islam lan sou mond lan lè blesi mòtèl Katolis Women an geri nan lwa dimanch k ap vini byento a, ki se tranblemanntè Revelasyon onz la kote twazyèm malè a vini sanzatann. Li vini nan “èdtan” tranblemanntè a.
And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. Revelation 11:13, 14.
Epi menm lè sa a, te gen yon gwo tranblemanntè; yon dizyèm pati nan vil la tonbe; epi nan tranblemanntè a, sèt mil moun te mouri. Rès yo te vin ranpli ak laperèz, e yo te bay Bondye syèl la glwa. Dezyèm malè a pase; epi, gade, twazyèm malè a ap vini byento. Revelasyon 11:13, 14.
The Sunday law initiates the image of the beast testing time for the world, and the battle of Nineveh is the key that identifies the conquering of the sixth kingdom as the whore of Tyre is remembered as she begins to sing her songs in fulfillment of Isaiah twenty-three. The image of the beast test is the test by which a person’s eternal destiny is decided, and it is decided before probation closes. Probation closes for the world when Michaels stands up. The image of the beast testing time for the world of Revelation chapter thirteen, verses twelve and onward is typified in the image of the beast testing time for the United States.
Lwa dimanch la inisye tan eprèv imaj bèt la pou lemonn, epi batay Niniv la se kle ki idantifye konkèt sizyèm wayòm nan pandan yo sonje pwostitiye Tir la lè li kòmanse chante chante pa li yo an akonplisman Ezayi venn-twa. Eprèv imaj bèt la se eprèv pa mwayen li yo deside sò etènèl yon moun, epi yo deside l anvan tan gras la fèmen. Tan gras la fèmen pou lemonn lè Mikayèl kanpe. Tan eprèv imaj bèt la pou lemonn nan Revelasyon chapit trèz, vèsè douz ak sa ki vin apre yo, jwenn tip li nan tan eprèv imaj bèt la pou Etazini.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
«Lè Amerik, tè libète relijye a, va ini ak Papote a pou fòse konsyans lan epi pou oblije moun onore fo saba a, pèp tout peyi sou latè pral pouse pou swiv egzanp li.» Testimonies, volume 6, 18.
The image of the beast testing time in the United States separates and seals the one hundred and forty-four thousand of Revelation seven, and the image of the beast testing time for the world seals the great multitude of Revelation seven.
Tan eprèv imaj bèt la nan Etazini an separe epi sele san karannkat mil yo nan Revelasyon sèt, epi tan eprèv imaj bèt la pou lemonn sele gran foul moun nan Revelasyon sèt.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Peyi etranje yo pral suiv egzanp Etazini. Malgre se li menm ki pran devan, menm kriz la va rive sou pèp nou an nan tout pati nan mond lan.” Testimonies, volim 6, 395.
The key represented by the battle of Nineveh marks the beginning of the image testing time for the world, while it also marks the end of the image testing time for the United States. A key represented by the battle of Nineveh opens the bottomless pit that brings the flood of Islam, represented as locusts in the world. That key at the end of the midnight cry is typified by a key that opens the very same pit in the United States at the beginning of the midnight cry.
Kle ki reprezante pa batay Niniv la make kòmansman tan eprèv imaj la pou mond lan, pandan li make tou fen tan eprèv imaj la pou Etazini. Yon kle ki reprezante pa batay Niniv la louvri twou san fon an, ki pote delij Islam nan mond lan, delij sa a ki reprezante kòm krikèt. Kle sa a, nan fen kri a minwi a, se yon tip kle ki louvri menm twou sa a menm nan Etazini, nan kòmansman kri a minwi a.
The key in the United States is represented in Leviticus twenty-three as the feast of trumpets, when the ass is loosed at the beginning of the proclamation of the midnight cry. That key is turned when the fireballs of Nashville arrive. The feast of trumpets, and the attack upon Nashville when Islam is loosed, typifies the battle of Nineveh at the Sunday law.
Kle a nan Etazini an reprezante nan Levitik venntwa kòm fèt twonpèt yo, lè bourik la lage nan kòmansman pwoklamasyon kri minwi a. Kle sa a vire lè boul dife Nashville yo rive. Fèt twonpèt yo, ansanm ak atak sou Nashville lè Islam lage, se tip batay Niniv la nan lwa dimanch la.
The Sunday law is the end of the proclamation of the “midnight” cry, for the cry then changes to the “loud” cry, and the beginning of that period must of prophetic necessity illustrate the end. In the first woe Islam was to torment the armies of Rome, which typify the United States, for one hundred and fifty years. The key (the battle of Nineveh) marks the beginning of the proclamation of the midnight cry, as does the feast of trumpets. In Leviticus twenty-three there is fifteen days between the feast of trumpets and Pentecost, which is also the feast of Tabernacles. Those fifteen days during the image of the beast testing time in the United States correspond to the one hundred and fifty years of torment in the first woe. Fifteen is a tithe of one hundred and fifty.
Lwa dimanch lan se fen pwoklamasyon rèl “a minui” a, paske lè sa a rèl la chanje pou l vin rèl “byen fò” a; e kòmansman peryòd sa a dwe, pa nesesite pwofetik, ilistre fen an. Nan premye malè a, Islam te dwe tòtire lame Wòm yo, ki se tip Etazini, pandan san senkant ane. Kle a (batay Niniv la) make kòmansman pwoklamasyon rèl a minui a, menm jan fèt twonpèt yo fè sa. Nan Levitik vennkatwa, gen kenz jou ant fèt twonpèt yo ak Pannkòt, ki se tou fèt Tabènak yo. Kenz jou sa yo pandan tan eprèv imaj bèt la Ozetazini koresponn ak san senkant ane tòti nan premye malè a. Kenz se yon dim nan san senkant.
Those fifteen days (one hundred and fifty years) end when the three hundred and ninety-one years and fifteen days begin. Since October 22, 1844 prophetic time is no longer applicable, so the one hundred and fifty years of torment are a symbol of Leviticus twenty-three’s fifteen days that begin with the feast of trumpets, followed five days later by the ascension of the ensign, followed five days later by the judgment of the Day of Atonement, followed by five days to the Pentecostal outpouring.
Kenz jou sa yo (san senkant ane) fini lè twa san katreven-onz ane ak kenz jou yo kòmanse. Depi 22 oktòb 1844, tan pwofetik pa aplikab ankò; konsa, san senkant ane touman yo se yon senbòl kenz jou Levitik 23 yo, ki kòmanse avèk fèt twonpèt yo, senk jou apre sa pa asansyon drapo a, senk jou apre sa pa jijman Jou Ekspyasyon an, epi apre sa pa senk jou ki mennen nan vide Lespri a nan fèt Pannkot la.
There the “hour, and a day, and a month, and a year, for to slay the third part of men” begins. The “hour” is the hour of the great earthquake, which is the Sunday law. The “day” is the day of the Lord’s recompense as the Laodicean Seventh-day Adventist church is spewed out of the mouth of the Lord.
Lè sa a kòmanse “the hour, and a day, and a month, and a year, for to slay the third part of men.” “Hour” la se lè gwo tranblemanntè a, ki se lwa dimanch la. “Day” la se jou vanjans Senyè a, lè legliz Laodise a, ki se legliz Advantis Setyèm Jou a, ap vomi soti nan bouch Senyè a.
For they are a nation void of counsel, neither is there any understanding in them. O that they were wise, that they understood this, that they would consider their latter end! How should one chase a thousand, and two put ten thousand to flight, except their Rock had sold them, and the Lord had shut them up? For their rock is not as our Rock, even our enemies themselves being judges. For their vine is of the vine of Sodom, and of the fields of Gomorrah: their grapes are grapes of gall, their clusters are bitter: Their wine is the poison of dragons, and the cruel venom of asps. Is not this laid up in store with me, and sealed up among my treasures? To me belongeth vengeance, and recompense; their foot shall slide in due time: for the day of their calamity is at hand, and the things that shall come upon them make haste. For the Lord shall judge his people, and repent himself for his servants, when he seeth that their power is gone, and there is none shut up, or left. And he shall say, Where are their gods, their rock in whom they trusted. Deuteronomy 32:28–37.
Paske yo se yon nasyon ki pa gen konsèy, e pa gen okenn konprann nan yo. O, si sèlman yo te saj, si yo te konprann sa, si yo ta konsidere dènye bout yo! Ki jan yon sèl ta ka kouri dèyè mil, e de ta fè dimil pran kouri, si se pa paske Wòch yo a te vann yo, e Senyè a te livre yo? Paske wòch pa yo a pa tankou Wòch pa nou an, menm lènmi nou yo menm yo te jij sa. Paske pye rezen yo soti nan pye rezen Sodòm, ak nan chan Gomò; rezen yo se rezen anmè, grap yo anmè kou fyèl. Diven yo se pwazon dragon, ak vennen mechan sèpan. Eske sa pa sere lakay mwen, sele pami trezò mwen yo? Vanjans se pou mwen, ansanm ak rekonpans; pye yo va glise nan tan ki fikse a; paske jou kalamite yo toupre, e bagay ki pral rive sou yo ap prese vini. Paske Senyè a va jije pèp li a, e li va gen konpasyon pou sèvitè li yo, lè li wè fòs yo disparèt, e pa gen ni prizonye ni sila ki rete. E li va di: Kote bondye yo, wòch kote yo te mete konfyans yo a? Detewonòm 32:28–37.
The “hour” of the earthquake is the “day of their calamity.” It is the judgment of those in Adventism that have not an understanding of the knowledge that is increased in the latter days. They have chosen a counterfeit rock to build their house upon, and in reality, their rock is sand.
“Lè” tranblemanntè a se “jou kalamite yo.” Se jijman sou sila yo nan Advantis la ki pa gen yon konpreyansyon sou konesans ki ogmante nan dènye jou yo. Yo chwazi yon fo wòch pou yo bati kay yo sou li, epi an reyalite, wòch yo a se sab.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Avètisman an rive: Yo pa dwe pèmèt anyen antre ki ta deranje fondasyon lafwa sou ki n ap bati depi lè mesaj la te vini an 1842, 1843, ak 1844. Mwen te nan mesaj sa a, e depi lè sa a mwen te toujou kanpe devan mond lan, fidèl ak limyè Bondye te ban nou an. Nou pa gen entansyon retire pye nou sou platfòm kote yo te mete yo pandan, chak jou, nou t ap chèche Seyè a ak lapriyè sensè, n ap chèche limyè. Èske nou panse mwen ta ka abandone limyè Bondye ban mwen an? Li dwe tankou Wòch tout tan yo. Se li ki t ap gide m depi lè yo te ban mwen li.” Review and Herald, 14 avril 1903.
The “month” represents the first month.
“mwa” a reprezante premye mwa a.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. Joel 2:23–27.
Se pou nou menm, pitit Siyon yo, fè kè nou kontan, epi rejwi nou nan SENYÈ a, Bondye nou an; paske li ban nou premye lapli a avèk mezi, e li pral fè lapli desann pou nou, premye lapli a ak dènye lapli a, nan premye mwa a. Glasi yo pral plen ak ble, e basen yo pral debòde ak diven ak lwil. M ap restore nou ane krikèt yo te devore yo, cheni a, lav la, ak krikèt palmis la, gwo lame pa m nan mwen te voye nan mitan nou an. N a manje an abondans, n a satisfè, epi n a fè lwanj non SENYÈ a, Bondye nou an, ki te aji yon fason mèvèy pou nou; e pèp mwen an p ap janm wont. N a konnen mwen nan mitan Izrayèl, e se mwen menm ki SENYÈ a, Bondye nou an, e pa gen okenn lòt; e pèp mwen an p ap janm wont. Jowèl 2:23–27.
The “hour” of the Sunday law, Islam of the third woe unexpectedly strikes, and Laodicean Adventism is ashamed as they have trusted in the rock of the serpent. At that time, in the first month, the latter rain is poured out upon a purified people. At that point the United States is killed, after the torment from Nashville onward. The torment that is the destruction of the cities begins, and at the hour of the Sunday law the United States ends (is killed) as the sixth kingdom of Bible prophecy, ushering in the image of the beast testing time for the world that ends when the eighth kingdom comes to its end, with none to help (is killed).
“Lè” lalwa dimanch lan, Islam twazyèm malè a frape san atann, epi Advantis Lawodise a wont, paske yo te mete konfyans yo nan wòch sèpan an. Nan tan sa a, nan premye mwa a, dènye lapli a vide sou yon pèp ki pirifye. Lè sa a, Etazini an touye, apre tòti a depi Nashville pou pi devan. Tòti ki se destriksyon vil yo kòmanse, epi nan lè lalwa dimanch lan Etazini rive nan fen li (yo touye l) kòm sizyèm wayòm pwofesi Bib la, sa ki ouvri peryòd tès imaj bèt la pou mond lan, ki fini lè uityèm wayòm nan rive nan fen li, san pesonn pou ede l (yo touye l).
The Euphrates
Lefrat
The Euphrates River is symbolically associated with Islam, and Euphrates means, “fruitful, or to break forth.” In the second woe the four winds that are bound at the Euphrates are loosed.
Rivyè Lefrat la asosye senbolikman ak Islam, epi Lefrat vle di, “ki donnen anpil, oswa pete sòti.” Nan dezyèm malè a, kat van ki mare bò kote Lefrat yo lage.
And the sixth angel sounded, and I heard a voice from the four horns of the golden altar which is before God, Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:13–15.
Epi sizyèm zanj lan kònen twonpèt li a, epi mwen tande yon vwa soti nan kat kòn lotèl an lò ki devan Bondye a, ki t ap di sizyèm zanj ki te gen twonpèt la: Lage kat zanj ki mare yo nan gwo larivyè Lefrat la, Efrat. Epi kat zanj yo te lage, yo menm ki te pare pou yon lè, yon jou, yon mwa, ak yon ane, pou yo touye yon tyè nan lèzòm. Revelasyon 9:13–15.
The Euphrates represented the eastern border of the Promised Land, and Islam is the “children of the east” in prophecy. Their prophetic characteristic is that they are restrained and released, beginning with Hagar being restrained by Sarah.
Lefrat te reprezante fwontyè lès Tè Pwomiz la, e Islam nan pwofesi se “pitit lès yo.” Karakteristik pwofetik yo se yo menm yo kenbe yo anba kontwòl epi yo lage yo, sa ki kòmanse avèk Agar ki te anba kontwòl Sara.
And God said, Sarah thy wife shall bear thee a son indeed; and thou shalt call his name Isaac: and I will establish my covenant with him for an everlasting covenant, and with his seed after him. And as for Ishmael, I have heard thee: Behold, I have blessed him, and will make him fruitful, and will multiply him exceedingly; twelve princes shall he beget, and I will make him a great nation. Genesis 17:19, 20.
Epi Bondye di: Sara, madanm ou, ap fè yon pitit gason pou ou vre; epi w ap rele non li Izarak; e m ap etabli alyans mwen avèk li kòm yon alyans etènèl, ansanm ak desandans li apre li. Konsènan Izmayèl, mwen tande ou: Gade, mwen beni li, e m ap fè l donnen anpil, e m ap fè l miltipliye anpil anpil; li pral fè douz chèf, e m ap fè li tounen yon gwo nasyon. Jenèz 17:19, 20.
Ishmael was made to be fruitful, and the Euphrates means fruitful. At the conclusion of the prophecy of one hundred and fifty years of the torment of the first woe, the prophecy of an hour, a day, a month and a year began when Islam was released to slay a third part of men. At the Sunday law the sixth kingdom of Bible prophecy is slain, and it is a third part of modern Rome. Islam had been restrained on August 11, 1840, at the empowerment of the first angel’s message, and it was released at the empowerment of the third angel’s message on 9/11.
Izmayèl te fèt pou l te fè anpil pitit, e Lefrat vle di fè anpil pitit. Nan fen pwofesi san senkant ane sou touman premye malè a, pwofesi yon èdtan, yon jou, yon mwa ak yon ane te kòmanse lè yo te lage Islam pou l touye yon tyè nan lèzòm. Nan lwa dimanch la, sizyèm wayòm pwofesi biblik la touye, e li se yon tyè nan Wòm modèn nan. Islam te deja restrenn nan 11 dawout 1840, lè premye mesaj zanj lan te resevwa pouvwa, epi yo te lage l ankò lè twazyèm mesaj zanj lan te resevwa pouvwa, nan 9/11.
On 9/11, the sealing of the one hundred and forty-four thousand began as the judgment of the dead ended, and the judgment of the living began. When Islam of the third woe was released on 9/11 it was immediately restrained during the sealing time.
Nan dat 11/9 la, seleman san karant-kat mil yo te kòmanse lè jijman mò yo te fini, epi jijman vivan yo te kòmanse. Lè Islam nan twazyèm malè a te lage nan dat 11/9 la, li te imedyatman kenbe anba restriksyon pandan tan seleman an.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Yo te bay vizyon sa a an 1847, lè te gen sèlman trè kèk nan frè Advantis yo ki t ap obsève Saba a; epi, pami sa yo, te gen sèlman kèk ladan yo ki te panse obsèvans li te gen ase enpòtans pou trase yon liy ant pèp Bondye a ak moun ki pa kwè yo. Kounye a, akonplisman vizyon sa a ap kòmanse parèt. ‘Kòmansman tan detrès sa a,’ yo mansyone isit la, pa fè referans ak tan lè epidemi yo pral kòmanse vide sou tè a, men ak yon kout peryòd jis anvan yo vide yo, pandan Kris la nan sanktyè a. Nan tan sa a, pandan travay delivrans lan ap rive nan bout li, detrès pral vin sou tè a, e nasyon yo pral an kòlè, men y ap kenbe yo an fren pou yo pa anpeche travay twazyèm zanj lan. Nan tan sa a, ‘dènye lapli a,’ oswa rafrechisman ki soti nan prezans Seyè a, pral vini, pou bay fòs a gran vwa twazyèm zanj lan, epi pou prepare sen yo pou yo kanpe nan peryòd lè sèt dènye epidemi yo pral vide.” Early Writings, 85.
The “short period” of time leading to the close of probation is the period “Christ is in the sanctuary” “closing” the “work of salvation.”
“Ti tan” k ap mennen rive nan fen tan favè a, se peryòd kote “Kris la nan sanktyè a” ap “fèmen” “travay delivrans lan.”
“In the typical system, which was a shadow of the sacrifice and priesthood of Christ, the cleansing of the sanctuary was the last service performed by the high priest in the yearly round of ministration. It was the closing work of the atonement—a removal or putting away of sin from Israel. It prefigured the closing work in the ministration of our High Priest in heaven, in the removal or blotting out of the sins of His people, which are registered in the heavenly records. This service involves a work of investigation, a work of judgment; and it immediately precedes the coming of Christ in the clouds of heaven with power and great glory; for when He comes, every case has been decided. Says Jesus: ‘My reward is with Me, to give every man according as his work shall be.’ Revelation 22:12. It is this work of judgment, immediately preceding the second advent, that is announced in the first angel’s message of Revelation 14:7: ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” The Great Controversy, 352.
“Nan sistèm tipik la, ki te yon lonbraj sakrifis ak sèvis prètriz Kris la, netwayaj Tanp lan se te dènye sèvis granprèt la te akonpli nan sik sèvis anyèl la. Se te travay final ekspyasyon an—retire, oswa mete peche Izrayèl yo ale. Li te prefigire travay final la nan sèvis Granprèt nou an nan syèl la, nan retire, oswa efase peche pèp Li a, ki anrejistre nan rejis selès yo. Sèvis sa a gen ladan li yon travay ankèt, yon travay jijman; epi li vini tousuit anvan Kris la parèt nan nyaj syèl la ak pisans ak gran glwa; paske lè Li vini, chak ka deja fin deside. Jezi di: ‘Rekonpans mwen avè m, pou m rann chak moun selon sa zèv li ye.’ Revelasyon 22:12. Se travay jijman sa a, ki vini tousuit anvan dezyèm avènman an, ki anonse nan mesaj premye zanj lan nan Revelasyon 14:7: ‘Gen krentif pou Bondye, epi ba Li glwa; paske lè jijman Li a rive.’” The Great Controversy, 352.
The “blotting out of the sins of His people” occurs during the judgment of the living.
“Efase peche pèp Li a” fèt pandan jijman moun vivan yo.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. Acts 3:19–21.
Se poutèt sa, repanti nou, epi tounen vin jwenn Bondye, pou peche nou yo ka efase, lè tan rafrechisman yo va soti nan prezans Senyè a; Epi li va voye Jezikri, li menm yo te preche nou davans lan: Li menm syèl la dwe resevwa jouk nan tan retablisman tout bagay yo, bagay Bondye te pale pa bouch tout pwofèt sen li yo depi kòmansman mond lan. Travay 3:19–21.
In order to repent, one must be living, and the repentance that Peter is here referring to in its perfect sense takes place when the “refreshing shall come.” The rest and the refreshing are the latter rain, which began when the mighty angel of Revelation eighteen descended to lighten the earth with His glory. That mighty angel was also the first angel of August 11, 1840 that descended when Islam was restrained, and that angel was “no less a personage than Jesus Christ.” The “refreshing” and “the times of restitution of all things” begins with Islam being loosed to anger the nations, and then restrained while the one hundred and forty-four thousand are sealed. 9/11 marks the times of the refreshing and rest, which is the latter rain, and it marks the period of the “restitution of all things.” What is restored is the church, which since the rebellion of 1863 has been the church militant, but will become the church triumphant in the sealing time of the one hundred and forty-four thousand.
Pou yon moun kapab repanti, li dwe vivan; e repantans Pyè ap pale la a, nan sans pafè li, fèt lè “tan rafrechisman an va vini.” Repo a ak rafrechisman an se dènye lapli a, ki te kòmanse lè zanj pisan nan Revelasyon dizuit la desann pou klere tè a ak laglwa Li. Zanj pisan sa a te tou premye zanj 11 dawou 1840 la ki te desann lè Islam te mete anba kontrent, e zanj sa a pa t “mwens pase Jezi Kris menm.” “Rafrechisman an” ak “tan retablisman tout bagay yo” kòmanse lè yo lage Islam pou fè nasyon yo fache, epi apre sa yo mete l anba kontrent pandan san karannkat mil yo ap sele. 11/9 make tan rafrechisman ak repo a, ki se dènye lapli a, e li make peryòd “retablisman tout bagay yo.” Sa k ap retabli a se legliz la, ki depi rebelyon 1863 la te legliz militan an, men ki pral vin legliz triyonfan an nan tan sele san karannkat mil yo.
The church militant is a mixture of wheat and tares, and the church triumphant is the first fruit wheat offering of Pentecost. 9/11 was the first time Balaam struck the ass, and Balaam (the United States) began a worldwide war on terrorism immediately after the surprise attack. Balaam’s ass represents the three woes that make up the third woe, and which run parallel to the three angel’s messages. The three woes are therefore prophetically governed by the three steps of the three angels. For this reason, the second time Balaam strikes the ass it is a doubling, as is always the case in the second step. Between the two vineyards of the ancient literal and the modern spiritual glorious land Islam struck Israel on October 7, 2023, and there was immediately a restraint placed upon Gaza, and then Islam will strike Nashville.
Legliz militan an se yon melanj ble ak move zèb, epi legliz triyonfan an se premye fwi ofrann ble Pannkòt la. 9/11 te premye fwa Balaram te frape manman bourik la, epi Balaram (Etazini) te kòmanse yon lagè mondyal kont teworis tousuit apre atak sipriz la. Manman bourik Balaram nan reprezante twa malè yo ki fòme twazyèm malè a, epi ki mache an paralèl ak mesaj twa zanj yo. Se poutèt sa, twa malè yo gouvène pwofetikman pa twa etap twa zanj yo. Pou rezon sa a, dezyèm fwa Balaram frape manman bourik la se yon doubleman, jan sa toujou rive nan dezyèm etap la. Ant de jaden rezen yo nan ansyen peyi gloriye literal la ak peyi gloriye espirityèl modèn nan, Islam te frape Izrayèl 7 oktòb 2023, epi yo te mete yon restriksyon sou Gaza tousuit apre sa, epi answit Islam pral frape Nashville.
The Nashville strike is the second of the two surprise attacks that in Balaam’s testimony occurs between the vineyards. Nashville marks the prophetic waymark when the message of the midnight cry joins the second angel. The midnight cry message begins when Christ’s two disciples, (representing the second angel’s message) loose the ass at the beginning of the triumphal entry. That procession ultimately leads to the cross, which represents the earthquake of the soon-coming Sunday law where the whore of Rome overcomes the sixth kingdom of Bible prophecy after her being forgotten for the history of the United States.
Grèv Nashville la se dezyèm nan de atak sipriz yo ki, nan temwayaj Balaam nan, rive ant jaden rezen yo. Nashville make siyèt pwofetik la kote mesaj kri minui a ini ak dezyèm zanj lan. Mesaj kri minui a kòmanse lè de disip Kris yo, (ki reprezante mesaj dezyèm zanj lan) lage bourik la nan kòmansman antre triyonfal la. Pwosesyon sa a, finalman, mennen rive sou kwa a, ki reprezante tranblemanntè lwa dimanch ki prèt pou vini an, kote pwostitiye Wòm nan soumèt sizyèm wayòm pwofesi Bib la apre yo te fin bliye li pandan istwa Etazini yo.
When the whore begins to sing her songs at the Sunday law the battle of Nineveh will have been repeated and the key will have been turned that marks the opening of the image of the beast testing time in the world. The battle of Nineveh is the ending of the midnight cry proclamation, which then turns into the loud cry of the third angel. The beginning of that period, which is marked by the surprise attack upon Nashville will also have been typified by the battle of Nineveh, for Jesus, as Alpha and Omega, always illustrates the end with the beginning. The Nashville attack will of prophetic necessity contain the elements of a victory of Rome over Persia that allows Islam to fill the earth with darkness. Donald Trump is the symbol of the image of Rome, so he will prevail in the battle of Nineveh associated with the Nashville strike, but his strength to resist the flood of Islam will have been depleted.
Lè jennès la kòmanse chante chan li yo nan lwa dimanch lan, batay Niniv la va deja repete, epi kle a va fin vire ki make ouvèti tan eprèv imaj bèt la nan lemonn. Batay Niniv la se fen pwoklamasyon rèl minwi a, ki lè sa a tounen gwo rèl twazyèm zanj lan. Kòmansman peryòd sa a, ki make pa atak sipriz kont Nashville, va menm jan tou te tipifye pa batay Niniv la; paske Jezi, kòm Alfa ak Omega, toujou ilistre fen an pa kòmansman an. Atak Nashville la, pa nesesite pwofetik, va genyen eleman yon viktwa Wòm sou Pès ki pèmèt Islam ranpli tè a ak fènwa. Donald Trump se senbòl imaj Wòm nan, konsa li va genyen nan batay Niniv la ki asosye ak frap Nashville la, men fòs li pou reziste kont inondasyon Islam nan va deja fin febli.
The battle that Ronald Reagan succeeded in winning in 1989 was a cold war that had began at the end of the Second World War. Trump’s cold war is the battle of Panium, and it leads to the Third World War at the Sunday law, which has been typified by the battle of Actium and also the battle of Nineveh. Trump’s cold war, represented by the battle of Panium leads to the bringing down of the “wall” of separation of church and state in the Constitution, as typified by the bringing down of the Berlin “wall” in 1989.
Batay Ronald Reagan te reyisi genyen an nan ane 1989 la se te yon lagè frèt ki te kòmanse nan fen Dezyèm Gè Mondyal la. Lagè frèt Trump lan se batay Panyòm nan, e li mennen nan Twazyèm Gè Mondyal la nan lwa dimanch lan, ki te deja prefigire pa batay Aktiyòm nan ansanm ak batay Niniv la. Lagè frèt Trump lan, jan batay Panyòm nan reprezante l, mennen nan demantèlman “miray” separasyon ant legliz ak leta nan Konstitisyon an, menm jan sa te prefigire pa demolisyon “miray” Bèlen an nan ane 1989 la.
Nashville represents the point where the ass of Balaam crushes Balaam's foot against the wall, thus identifying a crippling at the wall. The period of the midnight cry begins with an event that crashes into the wall of separation in the Constitution, thus marking the beginning of the setting up of the image of the beast (the combination of church and state) with a waymark that typifies the tearing down of the wall of separation at the ending of the setting up of the image of the beast. Donald Trump will prophetically speak with an executive order that typifies the speaking at the Sunday law, as typified with the Alien and Sedition Acts of 1798. He will there defeat the globalists of the Democratic party and their counterparts of the RINO globalists of the Republican party. His victory over the enemies typified by Persia in the battle of Nineveh, will leave both sides of the political war sapped of the strength necessary to resist the locusts of Islam that will spread over the land. The crushed foot of Trump is the wall at the beginning of the midnight cry proclamation that leads to the wall at the ending.
Nashville reprezante pwen kote bourik Balaam nan kraze pye Balaam nan sou miray la, konsa li idantifye yon enfimite bò miray la. Peryòd kri minwi a kòmanse ak yon evènman ki frape nan miray separasyon ki nan Konstitisyon an, konsa li make kòmansman etablisman imaj bèt la (konbinezon legliz ak leta), avèk yon repè ki tipifye demolisyon miray separasyon an nan fen etablisman imaj bèt la. Donald Trump pral pale pwofetikman pa mwayen yon dekrè egzekitif ki tipifye pale ki fèt nan lwa dimanch la, jan sa te tipifye avèk Alien and Sedition Acts of 1798 yo. Se la li pral defèt globalis Pati Demokrat la ansanm ak tokay yo, globalis RINO yo, nan Pati Repibliken an. Viktwa li sou lènmi yo, ki tipifye pa Pès nan batay Niniv la, pral kite toude bò lagè politik la vide de fòs ki nesesè pou reziste kont krikèt Islam yo k ap gaye sou peyi a. Pye Trump ki kraze a se miray la nan kòmansman pwoklamasyon kri minwi a, ki mennen rive nan miray la nan fen an.
We will continue this consideration of the three woes in the next article.
N ap kontinye konsiderasyon sa a sou twa malè yo nan pwochen atik la.