The books of Daniel and Revelation complement each other, meaning together they are perfected.
Liv Danyèl ak Revelasyon yo konplete youn lòt, sa vle di ansanm yo mennen youn lòt nan pèfeksyon.
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel.” Acts of the Apostles, 585.
"Nan Liv Revelasyon an, tout liv Labib yo rankontre epi yo fini. Men konpleman liv Danyèl la." Acts of the Apostles, 585.
The kingdoms of Bible prophecy are to be the student of prophecy’s focus, for it is there that the external history of the latter days is primarily set forth.
Wayòm pwofesi Bib la dwe vin sant atansyon etidyan pwofesi a, paske se ladan yo istwa ekstèn dènye jou yo prezante sitou.
“Far better is it to learn, in the light of God’s word, the causes that govern the rise and fall of kingdoms. Let the youth study these records, and see how the true prosperity of nations has been bound up with an acceptance of the divine principles. Let him study the history of the great reformatory movements, and see how often these principles, though despised and hated, their advocates brought to the dungeon and the scaffold, have through these very sacrifices triumphed.” Education, 238.
“Li pi bon anpil pou moun aprann, nan limyè Pawòl Bondye a, kòz ki dirije monte ak tonbe wayòm yo. Se pou jèn yo etidye dokiman sa yo, epi wè kijan vrè pwosperite nasyon yo te makònen ak akseptasyon prensip diven yo. Se pou li etidye istwa gwo mouvman refòm yo, epi wè konbyen fwa prensip sa yo, byenke yo te meprize yo epi rayi yo, epi yo te mennen defansè yo nan prizon ak sou echafod la, se atravè menm sakrifis sa yo yo te triyonfe.” Education, 238.
Sacred histories, whether it is the “great reformatory movements,” or the “rise and fall of kingdoms;” sacred histories are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those that do not love the truth, and who thereafter receive strong delusion; do so because they chose to reject the message Paul identified in the passage. The passage identifies the relationship of pagan Rome with papal Rome, which is also the relationship of Pergamos and Thyatira and is also the relationship of iron and clay, as well as, the relationship of the dragon with the beast. The rise of papal Rome represented by Thyatira and the fall of pagan Rome as represented by Pergamos is a truth that those who receive strong delusion hate.
Istwa sakre yo, kit se “gwo mouvman refòmatè yo,” oswa “leve ak tonbe wayòm yo;” istwa sakre yo se yon kestyon lavi osinon lanmò nan Pawòl Bondye a. Pòl te ekri nan 2 Tesalonisyen chapit de ke moun ki pa renmen verite a, epi ki apre sa resevwa yon gwo desepsyon; yo fè sa paske yo te chwazi rejte mesaj Pòl te idantifye nan pasaj la. Pasaj la idantifye relasyon ant Wòm payen ak Wòm papal, ki se tou relasyon Pergam ak Tiyatir e ki se tou relasyon fè ak ajil, ansanm avèk relasyon dragon an ak bèt la. Leve Wòm papal la, jan Tiyatir reprezante l, ak tonbe Wòm payen an, jan Pergam reprezante l, se yon verite moun ki resevwa gwo desepsyon an rayi.
In the Millerite history the argument between the Millerites and the Protestants that made its way onto the 1843 pioneer chart was over what historical power was represented as the “robbers of thy people” in verse fourteen of Daniel eleven. Were the robbers the rising of pagan Rome as the Millerites contended, or was it the fall of the Seleucids as the Protestants claimed?
Nan istwa Millerite la, deba ant Millerite yo ak Pwotestan yo ki te jwenn plas li sou tablo pyonye 1843 a te konsène ki pouvwa istorik ki te reprezante kòm “vòlè pèp ou a” nan vèsè katòz nan Danyèl onz. Èske vòlè yo te monte Wòm payen an, jan Millerite yo te soutni an, oswa èske se te tonbe Seleusid yo, jan Pwotestan yo te pretann?
“Every nation that has come upon the stage of action has been permitted to occupy its place on the earth, that it might be seen whether it would fulfill the purpose of ‘the Watcher and the Holy One.’ Prophecy has traced the rise and fall of the world’s great empires—Babylon, Medo-Persia, Greece, and Rome. With each of these, as with nations of less power, history repeated itself. Each had its period of test, each failed, its glory faded, its power departed, and its place was occupied by another....
“Chak nasyon ki parèt sou sèn aksyon an te resevwa pèmisyon pou okipe plas li sou tè a, pou yo te ka wè si li ta akonpli objektif ‘Veyatè a ak Sen an.’ Pwofesi te trase monte ak tonbe gran anpi mond lan yo—Babilòn, Medo-Pès, Lagrès, ak Wòm. Avèk chak nan sa yo, menm jan ak nasyon ki te gen mwens pouvwa yo, listwa te repete tèt li. Chak te gen peryòd eprèv pa li, chak echwe, glwa li te fennen, pouvwa li te disparèt, epi yon lòt te pran plas li....”
“From the rise and fall of nations as made plain in the pages of Holy Writ, they need to learn how worthless is mere outward and worldly glory. Babylon, with all its power and its magnificence, the like of which our world has never since beheld,—power and magnificence which to the people of that day seemed so stable and enduring,—how completely has it passed away! As ‘the flower of the grass’ it has perished. So perishes all that has not God for its foundation. Only that which is bound up with His purpose and expresses His character can endure. His principles are the only steadfast things our world knows.” Education, 177, 184.
“Soti nan leve ak tonbe nasyon yo jan sa parèt klè nan paj Ekriti Sen yo, yo bezwen aprann jan glwa senpman ekstèn ak mondèn pa vo anyen. Babilòn, avèk tout pouvwa li ak tout mayifisans li, yon bagay mond nou an pa janm wè ankò depi lè sa a,—pouvwa ak mayifisans ki, pou moun epòk sa a, te sanble tèlman fèm ak dirab,—ala jan li disparèt nèt! Menm jan ak ‘flè zèb la’ li peri. Se konsa tout sa ki pa gen Bondye kòm fondasyon li peri. Se sèlman sa ki mare ak objektif Li epi ki eksprime karaktè Li ki kapab dire. Prensip Li yo se sèl bagay fèm mond nou an konnen.” Education, 177, 184.
Biblical history is the vision that Solomon said to lack, is to perish. The Millerites recognized and proclaimed the one hundred and fifty years represented as “five months” in Revelation chapter nine, verses five and ten, but they did not dredge deeply into the history represented in chapter nine of Revelation. They correctly identified verse ten’s five months, but evidently thought that because verses five and ten both contain the expression “five months,” that it simply represented an emphasis upon the prophecy of torment represented in both verses. It is now easily demonstrated that when verse five represents “five months” it represents one hundred and fifty years that began at the death of Mohammed in 632, and ended in 782 with the humiliation of Empress Irene of the Byzantine, or eastern Roman empire.
Istwa biblik la se vizyon Salomon te di, lè li manke, pèp la peri. Millerit yo te rekonèt e yo te pwoklame san senkant ane yo, ki reprezante kòm “senk mwa” nan Revelasyon chapit nèf, vèsè senk ak dis, men yo pa t fouye byen fon nan istwa ki reprezante nan chapit nèf Revelasyon an. Yo te idantifye kòrèkteman senk mwa vèsè dis la, men li parèt yo te panse ke, paske vèsè senk ak dis toude genyen ekspresyon “senk mwa” a, sa te senpleman reprezante yon anfaz sou pwofesi soufrans lan ki reprezante nan toude vèsè yo. Kounye a li fasil pou demontre ke lè vèsè senk la reprezante “senk mwa,” li reprezante san senkant ane ki te kòmanse nan lanmò Mohammed an 632, e ki te fini an 782 ak imilyasyon Enperatris Irene nan Anpi Bizanten an, oswa Anpi Women lès la.
The pioneers were correct in their application of verse ten as the battle of Nicomedia on July 27, 1299 as the starting of one hundred and fifty years that concluded with the humiliation of the last Constantine to reign in Constantinople on July 27, 1449. Line upon line a period of one hundred and fifty years identifies worldwide Islam, as represented by both the first woe of Islam of Arabia and the second woe of Islam of Turkey. The Islam that humiliated both emperor and the empress together identifies worldwide Islam conquering a kingdom that consists of a woman, represented by Irene and a man represented by Constantine the last.
Pyonye yo te gen rezon nan aplikasyon yo te fè sou vèsè dis la kòm batay Nikomedi a, nan dat 27 jiyè 1299, kòm kòmansman san senkant ane ki te fini ak imilyasyon dènye Konstanten ki te gouvène nan Konstantinòp nan dat 27 jiyè 1449. Liy sou liy, yon peryòd san senkant ane idantifye Islam atravè lemond, jan li reprezante pa ni premye malè Islam Arabi a ni dezyèm malè Islam Latiki a. Islam ki te imilye ni anperè a ni anperatris la ansanm idantifye Islam atravè lemond k ap konkeri yon wayòm ki konpoze de yon fanm, Irene reprezante l, ak yon gason, dènye Konstanten an reprezante l.
In the one hundred and fifty years that ends with the humiliation of Irene, Islam of Arabia takes control of the area or territory of Byzantine, leaving Irene in such a humiliated position that she was forced to pay tribute for three years, among other exactions. When the humiliation of Constantine the last took place, it marked the beginning of a four-year period that ends with a siege and the overthrow of the capital of eastern Rome. In both cases it was Islam, Arabian Islam for Irene and Turkish Islam for Constantine the last. In the latter days worldwide Islam as represented by the two witnesses of Arabian and Turkish Islam set forth in the first and second woes; will first take the territory, and then the capital. The latter-day political entity represented by eastern Rome’s Constantine is symbolically married to the latter-day religious entity represented by eastern Rome’s Irene. I use the term political and religious entity to address that the symbol of the image of the beast occurs first in the United States and then in the world. The image of the beast is the symbolic marriage of Constantine and Irene, who are both humiliated by losing their territory and capital to Islam.
Nan san senkant ane ki fini ak imilyasyon Irèn nan, Islam Arabi pran kontwòl zòn oswa teritwa Bizanten an, kite Irèn nan nan yon pozisyon tèlman imilyan ke li te oblije peye lajan taks pandan twa ane, pami lòt egzaksyon. Lè imilyasyon Konstanten dènye a te rive, sa te make kòmansman yon peryòd katran ki fini ak yon syèj ak ranvèsman kapital Wòm lès la. Nan toude ka yo, se te Islam—Islam Arabi pou Irèn, epi Islam Tik pou Konstanten dènye a. Nan dènye jou yo, Islam mondyal, jan li reprezante pa de temwen yo, sètadi Islam Arabi ak Islam Tik, jan yo tabli nan premye ak dezyèm malè yo, pral dabò pran teritwa a, epi apre sa kapital la. Antite politik dènye jou a, ki reprezante pa Konstanten Wòm lès la, marye senbolikman ak antite relijye dènye jou a, ki reprezante pa Irèn Wòm lès la. Mwen sèvi ak tèm antite politik ak relijye a pou montre ke senbòl imaj bèt la parèt dabò Ozetazini epi apre sa nan lemonn. Imaj bèt la se maryaj senbolik Konstanten ak Irèn, ki toude sibi imilyasyon lè yo pèdi teritwa yo ak kapital yo anba men Islam.
Their marriage is identified by aligning the two histories, and it was typified by the marriage between Constantia and Licinius in 313 when the Edict of Milan was put in place, and the symbolic church of Smyrna ended and the symbolic church of Pergamos began. Those who Paul identifies as receiving strong delusion refuse to see Paul’s warning message that includes a falling away, before the man of sin is revealed. The falling away takes place in the history of Pergamos, and the man of sin was revealed in 538, when the church of Thyatira began.
Maryaj yo idantifye lè yo aliyen de istwa yo ansanm, epi li te prefigire pa maryaj ant Constantia ak Licinius an 313, lè Edik Milan an te mete an aplikasyon, epi legliz senbolik Smirn nan te fini, epi legliz senbolik Pègam la te kòmanse. Moun Pòl idantifye kòm moun ki resevwa yon gwo ilizyon refize wè mesaj avètisman Pòl la, ki gen ladan l yon apostazi, anvan nonm peche a revele. Apostazi a fèt nan istwa Pègam lan, epi nonm peche a te revele an 538, lè legliz Tiyatir la te kòmanse.
Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. 2 Thessalonians 2:3, 4.
Pa kite pèsonn twonpe nou nan okenn fason; paske jou sa a p ap vini, si pa gen apostazi a rive anvan, epi si nonm peche a pa devwale, pitit pèdisyon an; li menm ki opoze tèt li e ki leve tèt li pi wo pase tout sa yo rele Bondye, oswa tout sa yo adore; konsa, kòm Bondye, li chita nan tanp Bondye a, ap montre tèt li tankou li se Bondye. 2 Tesalonisyen 2:3, 4.
The history of eastern Rome provides two witnesses to the prophetic truth that is also represented in the symbolic relationship of eastern Rome with western Rome. In that relationship, western Rome is the church and eastern Rome is the state. Rome is a combination of church and state as represented as iron and clay in Daniel chapter two.
Istwa Wòm lès la bay de temwen konsènan verite pwofetik la, ki reprezante tou nan relasyon senbolik Wòm lès la avèk Wòm lwès la. Nan relasyon sa a, Wòm lwès la se legliz la, epi Wòm lès la se leta a. Wòm se yon konbinezon legliz ak leta, jan sa reprezante tankou fè ak ajil nan chapit de liv Danyèl la.
A reason that it can be seen convincingly that in the latter days worldwide Islam comes against a power represented as a combination of church and state, taking its territory and capital is sustained by two other witnesses from the sacred history of Revelation nine. Osman conquered the territory of Nicomedia on July 27, 1299, and he then conquered the territory of Nicaea two years later in 1301. His son conquered the capital city of Nicaea in 1331, and the same son conquered the capital city of Nicomedia in a four-year siege that ended in 1337. The pioneers marked July 27, 1299 with Osman, but never looked at the next battle, the battle of Nicaea as the historical second step to establishing the Ottoman Empire. July 27, 1299 was the first step of several steps to reach the Sunday law. The first two steps of Turkish Islam identified the beginning of a prophecy that ended in 1449, then again in 1840, then again at 9/11 and then again on December 31, 2023.
Youn nan rezon ki fè li ka wè avèk konviksyon ke, nan dènye jou yo, Islam mondyal la vini kont yon pouvwa ki reprezante kòm yon konbinezon legliz ak leta, pandan li pran teritwa ak kapital li, se paske sa soutni pa de lòt temwen ki soti nan istwa sakre Revelasyon nèf la. Osman te konkeri teritwa Nikomedi nan dat 27 jiyè 1299, epi li te konkeri teritwa Nise de zan apre, an 1301. Pitit gason li te konkeri vil kapital Nise an 1331, epi menm pitit gason sa a te konkeri vil kapital Nikomedi apre yon syèj katran ki te fini an 1337. Pyonye yo te make 27 jiyè 1299 avèk Osman, men yo pa t janm gade batay ki te vin apre a, batay Nise a, kòm dezyèm etap istorik pou tabli Anpi Otoman an. 27 jiyè 1299 se te premye etap pami plizyè etap pou rive nan lwa dimanch lan. De premye etap Islam Tik la te idantifye kòmansman yon pwofesi ki te fini an 1449, epi answit ankò an 1840, epi answit ankò nan 11 septanm, epi answit ankò nan 31 desanm 2023.
The first of those two steps marked not only the beginning of one hundred and fifty years, but also it marked the beginning of thirty-eight years. It began with Osman taking the territory of Nicomedia, and it ended thirty-eight years later when Osman’s son took the capital city of Nicomedia at the end of a four-year siege in 1337. The number thirty-eight represents “rising up,” and the initial step of Osman taking the territory marked the rising up of Turkish Islam. In that first step of thirty-eight years, a “four year” siege marks the conclusion. At the last step of the one hundred and fifty years, the humiliation is delivered and four years later in 1453, the capital of eastern Rome is taken.
Premye nan de etap sa yo te make non sèlman kòmansman san senkant ane yo, men li te make tou kòmansman trantuit ane yo. Li te kòmanse lè Osman te pran teritwa Nikomedi a, epi li te fini trantuit ane apre lè pitit gason Osman an te pran vil kapital Nikomedi a nan fen yon syèj katran an 1337. Nimewo trantuit la reprezante “leve kanpe,” epi premye pa Osman te fè lè li te pran teritwa a te make leve kanpe Islam tik la. Nan premye etap sa a ki dire trantuit ane, yon syèj “katran” make konklizyon an. Nan dènye etap san senkant ane yo, imilyasyon an rive, epi katran apre, an 1453, yo pran kapital Wòm lès la.
Whether it was the Ottoman Turks in 1453, or Osman’s son taking both Nicomedia in 1337 and Nicaea in 1331, in all three instances, each capital city had served at some point in history as the capital of eastern Rome. All three lines are identifying the conquering of eastern Rome. Each of those three lines identifies Islam conquering first the territory and thereafter the capital of eastern Rome. The name of all three capitals is the same as the name of the territory. Each of the three lines have distinct alpha and omega historical figures. While identifying a church state relationship with the humiliation by Islam of both emperor and empress, the prophetic humiliation ties their lines together with western Rome, that was also humiliated by Constantine the Great when he chose Constantinople over the city of Rome in 330. Western Rome’s final humiliation came in 476 with the final emperor, and continued to decline rapidly from there on.
Kit se swa Tik Otoman yo an 1453, oswa pitit gason Ousman an ki te pran ni Nikomedi an 1337 ni Nise an 1331, nan tout twa ka sa yo, chak vil kapital te sèvi, nan yon moman nan listwa, kòm kapital Wòm lès la. Tout twa liy yo ap idantifye konkèt Wòm lès la. Chak nan twa liy sa yo idantifye Islam k ap konkeri dabò teritwa a epi apre sa kapital Wòm lès la. Non tout twa kapital yo se menm non ak non teritwa a. Chak nan twa liy sa yo gen pèsonaj istorik alfa ak omega ki diferan. Pandan yo ap idantifye yon relasyon ant legliz ak leta ansanm ak imilyasyon pa Islam ni anperè a ni anperatris la, imilyasyon pwofetik la mare liy pa yo ansanm ak Wòm lwès la, ki te imilye tou pa Konstanten Gran an lè li te chwazi Konstantinòp olye vil Wòm nan an 330. Imilyasyon final Wòm lwès la te rive an 476 avèk dènye anperè a, epi depi lè sa a li te kontinye deperi avèk anpil rapidite.
Western Rome in relation to eastern Rome was the church, the east was the state. Humiliation at the beginning in 330, then humiliation in 476, and then in 782 and then again in 1449. A line of humiliation beginning with the division of a kingdom, followed in 476 by the humiliation of losing the emperor, and therefore empire, only to be followed by Islam bringing humiliation first to the territory of the east in 782 and then to the capital of the east in 1453.
Lwès Wòm, an relasyon ak lès Wòm, te legliz la; lès la te leta a. Imilyasyon nan kòmansman an an 330, apre sa imilyasyon an 476, epi answit an 782, epi ankò an 1449. Yon liy imilyasyon ki kòmanse ak divizyon yon wayòm, ki swiv an 476 pa imilyasyon pèdi anperè a, e kidonk anpi a, sèlman pou sa vin swiv pa Islam ki pote imilyasyon, dabò sou teritwa lès la an 782, epi answit sou kapital lès la an 1453.
Islam of Bible prophecy brings to light the line of both eastern and western Rome, and the light that Islam is producing today is in agreement with, but far beyond what the foundational light of Islam was for the Millerite pioneers. The testing time that began in 2024 with who is ‘the robbers of thy people who establish the vision’ was the alpha of the testing period, and now at the end of the testing period light from the subject of Islam of Revelation chapter nine adds witnesses of western and eastern Rome that were never evaluated until these current latter days.
Islam nan pwofesi Bib la mete an limyè liy Wòm lès la ansanm ak liy Wòm lwès la, epi limyè Islam ap pwodui jodi a an akò ak limyè fondamantal Islam te ye pou pyonye Millerit yo, men li ale byen pi lwen pase sa. Tan eprèv la ki te kòmanse an 2024 ak kesyon kiyès ki “vòlè nan pèp ou a ki etabli vizyon an” te alfa peryòd eprèv la, epi kounye a, nan fen peryòd eprèv la, limyè ki soti nan sijè Islam nan Revelasyon chapit nèf la ajoute temwen sou Wòm lwès la ak Wòm lès la ki pa t janm evalye jis rive nan dènye jou aktyèl sa yo.
The prophetic lines of Islam represented in chapters nine through eleven bring together the lines of history located in verses ten through sixteen of Daniel eleven by providing testimonies which connect with lines already under discussion in these articles. But within the prophetic illustration of the rise of Islam is the rise of both the movement of the Millerites and the movement of the one hundred and forty-four thousand. Two four-year periods placed firmly within and as part of the time prophecies of Revelation nine provide witness to the four years of 1840 unto 1844. In 1844 prophetic time is no longer, so the symbolic four-year period is defined by its prophetic characteristics, not time. The first four-year period identifies Islam conquering Nicomedia, the former eastern Roman capital in 1337, thirty-eight years after his father conquered the territory. The second four years identifies the humiliation of eastern Romes political and religious rulers in 1449, brought about by Islam and the third four years identifies a glorious manifestation of the power of God when the angel who lightened the earth with his glory descended on August 11, 1840.
Liy pwofetik Islam yo, jan yo reprezante nan chapit nèf rive onz, reyini liy istwa ki chita nan vèsè dis rive sèz nan Danyèl onz, lè yo bay temwayaj ki konekte ak liy ki deja anba diskisyon nan atik sa yo. Men, andedan ilistrasyon pwofetik leve Islam nan, genyen tou leve ni mouvman Millerit yo ni mouvman san karannkat mil yo. De peryòd katran, ki tabli fèmman anndan e kòm yon pati nan pwofesi tan ki nan Revelasyon nèf, bay temwayaj pou kat ane ki soti 1840 rive 1844. An 1844, pa gen tan pwofetik ankò; konsa, peryòd senbolik katran an defini pa karakteristik pwofetik li yo, pa pa tan. Premye peryòd katran an idantifye Islam k ap konkeri Nikomedi, ansyen kapital lès Women an, an 1337, trantuit ane apre papa li te fin konkeri teritwa a. Dezyèm kat ane yo idantifye imilyasyon chèf politik ak relijye lavil Wòm lès la an 1449, yon bagay Islam te lakòz; epi twazyèm kat ane yo idantifye yon manifestasyon gloriye pouvwa Bondye, lè zanj ki te klere tè a avèk glwa li a te desann 11 dawou 1840.
The Millerite history of the first and second angel aligns with the history of the third angel during the sealing of the one hundred and forty-four thousand. That final sealing work is the blotting out of sin, it is the combination of Divinity with humanity and it takes place during a warfare that is being brought by Islam.
Istwa Millerit premye ak dezyèm zanj lan annamoni ak istwa twazyèm zanj lan pandan sele san karannkat mil yo. Dènye travay sele sa a se efasman peche a; se inyon Divinite ak limanite, epi li fèt pandan yon lagè Islam ap pote.
And he opened the bottomless pit; and there arose a smoke out of the pit, as the smoke of a great furnace; and the sun and the air were darkened by reason of the smoke of the pit. And there came out of the smoke locusts upon the earth: and unto them was given power, as the scorpions of the earth have power. And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:2–4.
Li louvri twou san fon an; epi yon lafimen leve soti nan twou a, tankou lafimen yon gwo fou; epi solèy la ak lè a vin fè nwa poutèt lafimen twou a. Epi soti nan lafimen an, krikèt parèt sou tè a; epi yo te resevwa pouvwa, menm jan ak eskòpyon ki sou tè a gen pouvwa. Epi yo te bay yo lòd pou yo pa fè zèb tè a okenn mal, ni okenn bagay vèt, ni okenn pyebwa; men sèlman moun sa yo ki pa gen so Bondye a sou fwon yo. Revelasyon 9:2–4.
The perfect fulfillment of every prophecy is in the last days, so this passage is identifying the sealing of the one hundred and forty-four thousand. The prophecy of Islam in Revelation nine provides the historical key to bring the most complete illustration of the power that establishes the vision together in the history that culminated on August 11, 1840, when Islam was restrained. From that point the testimony of Revelation nine extended into chapter ten and the history of the first and second angels. Then in chapter eleven the third woe arrives suddenly at the Sunday law, which is when the loud cry of the third angel begins. Chapter nine is the key of Islam in organizing the rise and fall of kingdoms set forth in Daniel and the Revelation. Chapters ten and eleven identify the experience of the one hundred and forty-four thousand wise virgins. Chapter nine identifies the symbol that establishes the external vision and chapters ten and eleven identify the internal vision associated with following the Lamb into the Most Holy Place.
Akonplisman pafè chak pwofesi se nan dènye jou yo; konsa pasaj sa a ap idantifye sele san karannkat mil yo. Pwofesi sou Islam nan Revelasyon nèf la bay kle istorik la pou mete ansanm ilistrasyon ki pi konplè sou pouvwa ki etabli vizyon an, nan istwa ki te rive nan pik li 11 out 1840, lè Islam te vin kenbe an fren. Depi pwen sa a, temwayaj Revelasyon nèf la te pwolonje rive nan chapit dis ak istwa premye ak dezyèm zanj yo. Apre sa, nan chapit onz, twazyèm malè a rive toudenkou nan lwa dimanch lan, ki se lè gwo rèl twazyèm zanj lan kòmanse. Chapit nèf la se kle Islam nan pou òganize monte ak tonbe wayòm yo jan sa prezante nan Danyèl ak Revelasyon an. Chapit dis ak onz yo idantifye eksperyans san karannkat mil vyèj saj yo. Chapit nèf la idantifye senbòl ki etabli vizyon ekstèn lan, epi chapit dis ak onz yo idantifye vizyon entèn lan ki asosye ak suiv Ti Mouton an antre nan Kote ki Trè Sen an.
Revelation chapter ten opens with Christ as the mighty angel that descends with a little book open. That event was fulfilled on August 11, 1840 at the conclusion of the prophecy of Revelation nine that identifies three hundred and ninety-one years and fifteen days. Revelation ten identifies the history onward until the message became bitter in John’s stomach on October 22, 1844. The four years of 1840 to 1844 begin with the arrival of the first angel and end with the arrival of the third angel. Those four years that followed after the fulfillment of August 11, 1840 were typified by four years from July 27, 1449 unto 1453 at the beginning of the three hundred and ninety-one years and fifteen days. Both those four-year periods align with the four years of the siege of Nicomedia from 1333 unto 1337. Symbolically eastern Rome was conquered by Islam three times. First was at the siege of Nicaea in 1331, then the four-year siege of Nicomedia in 1337 and then the siege of Constantinople in 1453.
Revelation chapit dis iivè avèk Kris kòm zanj pisan an ki desann avèk yon ti liv ouvè. Evènman sa a te akonpli 11 dawout 1840 nan konklizyon pwofesi Revelasyon nèf la ki idantifye twasan katrevendizan e kenz jou. Revelasyon dis idantifye istwa a apati lè sa a jouk mesaj la te vin anmè nan lestomak Jan le 22 oktòb 1844. Katran yo soti 1840 rive 1844 kòmanse avèk rive premye zanj lan epi yo fini avèk rive twazyèm zanj lan. Katran sa yo ki te swiv apre akonplisman 11 dawout 1840 la te tipifye pa katran ki soti 27 jiyè 1449 rive 1453 nan kòmansman twasan katrevendizan e kenz jou yo. Toude peryòd katran sa yo aliyen avèk katran syèj Nikomedi a depi 1333 rive 1337. Senbolikman, Wòm lès la te konkeri pa Islam twa fwa. Premye a se te nan syèj Nikè a an 1331, apre sa syèj Nikomedi a pandan katran an 1337, epi answit syèj Konstantinòp la an 1453.
Diocletian legally divided Rome into east and west in 293, and Constantine prophetically divided Rome into east and west in 330. In 395, upon the death of the emperor Theodosius I, the empire was formerly and permanently divided as he bequeathed the east and the west to his two sons. The Catholic church divided into east and west in 1054 at the “great schism.” The division was gradual as was the demise that followed. The division remains to this very day. Within fifty years from that date, the western church in Rome began roughly two hundred years of crusades against Islam. Western Rome fell when it lost its last emperor in 476. Eastern Rome fell in 1453. Papal Rome fell in 1798. Pagan Rome divided unto east and west in 293, 330 and 395. Papal Rome divided unto east and west in 1054. Sister White identifies the rise and fall of kingdoms as a primary point of reference in the study of God’s Word.
Dyokletyen te divize Wòm legalman an lès ak lwès an 293, epi Konstanten te divize Wòm pwofetikman an lès ak lwès an 330. An 395, lè anperè Teodoz I te mouri, anpi a te divize fòmèlman e pou tout tan, lè li te lègue lès la ak lwès la bay de pitit gason li yo. Legliz katolik la te divize an lès ak lwès an 1054 nan “gran chism” nan. Divizyon an te fèt gradyèlman, menm jan ak degradasyon ki te swiv la. Divizyon an rete jouk jounen jodi a menm. Nan senkant ane apre dat sa a, legliz lwès la nan Wòm te kòmanse apeprè de san ane kwazad kont Islam. Wòm lwès la te tonbe lè li te pèdi dènye anperè li an 476. Wòm lès la te tonbe an 1453. Wòm papal la te tonbe an 1798. Wòm payen an te divize an lès ak lwès an 293, 330 ak 395. Wòm papal la te divize an lès ak lwès an 1054. Sè White idantifye leve ak tonbe wayòm yo kòm yon pwen referans prensipal nan etid Pawòl Bondye a.
The kingdoms that are brought out into the light of history from chapter nine of Revelation strengthen the argument that it is Rome that establishes the vision. The prophetic connection between Islam and the one hundred and forty-four thousand is evidence the message of the midnight cry, that was typified by Christ riding into Jerusalem on an ass, is represented by a time prophecy that began in the time of the first woe, continued on in the second part of the prophecy in the second woe, and reached its fulfillment in the four-year history where the Millerite movement of the first and second angels began with the fulfillment of that very prophecy. The prophecy began with the symbol of “thirty-eight and two years” (1299 and 1301) years marking the rise of Islam and it concluded with the symbol of “thirty-eight and two years” (1838 and 1840) marking the rise of the Millerites.
Wayòm ki parèt nan limyè istwa a apati chapit nèf Revelasyon an ranfòse agiman an ke se Wòm ki tabli vizyon an. Koneksyon pwofetik ki genyen ant Islam ak san karant-kat mil yo se prèv ke mesaj kri minwi a, ki te prefigire pa Kris k ap antre Jerizalèm monte sou yon bourik, reprezante pa yon pwofesi tan ki te kòmanse nan epòk premye malè a, ki te kontinye nan dezyèm pati pwofesi a nan dezyèm malè a, epi ki te rive nan akonplisman li pandan istwa katran an kote mouvman Millerit premye ak dezyèm zanj yo te kòmanse avèk akonplisman menm pwofesi sa a. Pwofesi a te kòmanse avèk senbòl “trantuit ak de ane” yo (1299 ak 1301) k ap make leve Islam la, epi li te fini avèk senbòl “trantuit ak de ane” yo (1838 ak 1840) k ap make leve Millerit yo.
In 1844, at the conclusion of the Millerites four-year period that had been typified by the siege of 1333 unto 1337, and 1449 unto the siege of 1453 prophetic time was no longer to be applied. The lifting up of the ensign of the one hundred and forty-four thousand is directly connected with the prophecy where Islam is lifted up.
An 1844, nan konklizyon peryòd katran Millerit yo ki te prefigire pa syèj 1333 rive 1337 la, ak 1449 rive jouk nan syèj 1453 la, tan pwofetik pa t dwe aplike ankò. Leve drapo san karannkat mil yo konekte dirèkteman ak pwofesi kote Islam leve.
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 49:8–12.
Juda, se ou menm frè w yo pral fè lwanj: men ou va sou kou ènmi ou yo; pitit gason papa w yo va bese tèt devan ou. Juda se yon pitit lyon: soti nan bèt ou te pran an, pitit mwen, ou moute; li bese kò l, li kouche tankou yon lyon, tankou yon gran lyon; ki moun ki va leve l? Baton wayal la p ap kite Juda, ni chèf lalwa a p ap sòti ant pye li, jouk Silo vini; epi se bò kote li pèp yo va rasanble. Li mare ti bourik li a ak pye rezen an, ak ti bourik femèl li a ak pi bon pye rezen an; li lave rad li nan diven, ak rad sou li nan san rezen yo: Je l yo va wouj ak diven, e dan li yo va blan ak lèt. Jenèz 49:8–12.
The one hundred and forty-four thousand perfectly reflect the character of Christ, and Christ is among other symbolic representations, “the choice vine.” Ishmael is identified as a “wild” man in Genesis 16:12.
San karant-kat mil yo a reflete karaktè Kris la avèk pèfeksyon, epi Kris la se, pami lòt reprezantasyon senbolik yo, “pye rezen chwazi a.” Nan Jenèz 16:12, Izmayèl idantifye kòm yon nonm “sovaj”.
And he will be a wild man; his hand will be against every man, and every man's hand against him; and he shall dwell in the presence of all his brethren.
Li pral yon nonm sovaj; men li va leve kont tout moun, e men tout moun va leve kont li; epi li va rete anfas tout frè li yo.
The word translated as “wild” is the wild Arabian ass. Christ’s representatives in the latter days ride upon the message of the wild Arabian ass, the ass that Christ rode into Jerusalem, the ass that finally spoke after Balaam struck him the third time. The messengers that proclaimed the message that empowered the first angel’s message in 1840 did not see a relevant and important one-hundred-and-fifty-year prophecy in the very prophetic history where the message that empowered the movement was located. They did not see two four-year periods in that very same time prophecy that typified the history of 1840 unto 1844. The Lion of the tribe of Judah is now opening up light from the “old paths” that has never been seen before, and it is light that is in agreement with that light that has been opening up since December 31, 2023. It removes any doubts on whether it is Islam that strikes Nashville. The light illuminates the symbol of Rome, thus becoming an omega statement to the alpha controversy in 2024 about the robbers of thy people, and it is also the omega symbol of the argument over the very same symbol in Millerite history. It identifies that Islam of the time prophecies of Revelation nine is the external message during the internal history of the sealing time of the one hundred and forty-four thousand. We have been teaching this fact for some time, but it can now be demonstrated upon one line that begins in Revelation nine and ends in Revelation eleven. The third four-year period connected with Islam’s time prophecy that was fulfilled in 1840 unto 1844, illustrates the sealing time of the one hundred and forty-four thousand. By the great earthquake of Revelation eleven the one hundred and forty-four thousand are lifted up as an ensign.
Mo tradui kòm “sovaj” la se bourik sovaj Arabi a. Reprezantan Kris yo nan dènye jou yo monte sou mesaj bourik sovaj Arabi a, bourik Kris la te monte lè Li t ap antre Jerizalèm, bourik ki finalman pale apre Balaram te frape l pou twazyèm fwa. Mesaje ki te pwoklame mesaj ki te bay premye mesaj zanj lan fòs an 1840 la pa t wè yon pwofesi san senkant ane ki te enpòtan e ki te gen rapò dirèk nan istwa pwofetik menm kote mesaj ki te bay mouvman an fòs la te chita. Yo pa t wè de peryòd katran nan menm pwofesi tan sa a ki te prefigire istwa 1840 rive 1844 la. Lyon branch fanmi Jida a kounye a ap louvri limyè ki soti nan “ansyen chemen yo” ki pa t janm wè anvan, e se yon limyè ki ann amoni ak limyè sa a ki ap louvri depi 31 Desanm 2023. Li retire tout dout sou kestyon si se Islam ki frape Nashville. Limyè a klere senbòl Wòm nan, konsa li vin tounen yon deklarasyon omega pou kontwovès alfa a an 2024 sou vòlè pèp ou a, e li se tou senbòl omega agiman an sou menm senbòl sa a nan istwa Millerit la. Li idantifye ke Islam nan pwofesi tan Revelasyon nèf la se mesaj ekstèn lan pandan istwa entèn tan sele san karannkat mil yo. Nou gen tan ap anseye verite sa a depi kèk tan, men kounye a sa ka demontre sou yon sèl liy ki kòmanse nan Revelasyon nèf epi ki fini nan Revelasyon onz. Twazyèm peryòd katran ki konekte ak pwofesi tan Islam nan, ki te akonpli soti 1840 rive 1844, ilistre tan sele san karannkat mil yo. Pa gwo tranblemanntè Revelasyon onz la, san karannkat mil yo leve kòm yon banyè.
In Ezekiel thirty-seven the raising up of God’s people as an army is a two-step process that had been typified by the creation of Adam. First Adam was formed of the clay, then Christ breathed into him the breath of life. In Ezekiel the first prophecy forms the dead bodies, but they are still dead. Then the four winds are breathed upon the bodies and they rise up as a mighty army. The number thirty-eight and forty represent those two steps.
Nan Ezekyèl trant-sèt, leve pèp Bondye a kòm yon lame se yon pwosesis an de etap ki te deja tipifye pa kreyasyon Adan. Premyèman, Adan te fòme ak tè ajil; apre sa, Kris te soufle nan li souf lavi a. Nan Ezekyèl, premye pwofesi a fòme kò mò yo, men yo toujou rete mouri. Apre sa, kat van yo soufle sou kò yo, epi yo leve kanpe kòm yon lame pisan. Chif trant-uit ak karant la reprezante de etap sa yo.
We will continue these things in the next article.
Nou pral kontinye bagay sa yo nan atik ki vin apre a.
After this there was a feast of the Jews; and Jesus went up to Jerusalem. Now there is at Jerusalem by the sheep market a pool, which is called in the Hebrew tongue Bethesda, having five porches. In these lay a great multitude of impotent folk, of blind, halt, withered, waiting for the moving of the water. For an angel went down at a certain season into the pool, and troubled the water: whosoever then first after the troubling of the water stepped in was made whole of whatsoever disease he had. And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:1–9.
Apre sa, te gen yon fèt Jwif yo; epi Jezi moute Jerizalèm. Kounye a, nan Jerizalèm, bò pòtay mouton yo, te gen yon pisin yo rele nan lang ebre Bethesda, ki te gen senk galri. Nan sa yo te kouche yon gran foul moun malad: avèg, enfim, manchòt, moun ki te seche, ki t ap tann brase dlo a. Paske, nan yon sèten sezon, yon zanj te desann nan pisin nan epi li te brase dlo a; lè sa a, premye moun ki te antre apre dlo a te fin brase a, li te geri kèlkeswa maladi li te genyen. Te gen la yon nonm ki te gen yon maladi depi trantuit ane. Lè Jezi wè l kouche la, epi li konnen li te deja gen anpil tan nan kondisyon sa a, li di l: Èske ou vle geri? Nonm enfim nan reponn li: Mèt, mwen pa gen pèsonn, lè dlo a brase, pou mete m nan pisin nan; men pandan m ap vini, yon lòt desann anvan mwen. Jezi di l: Leve, pran kabann ou, epi mache. Menm lè a, nonm nan te geri; li pran kabann li, epi li mache. Jou sa a menm te jou repo a. Jan 5:1–9.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Kounye a, leve, mwen te di, epi travèse ravin Zerèd la. Epi nou te travèse ravin Zerèd la. Tan nou te pran depi Kadèch-Baneya jouk lè nou te fin travèse ravin Zerèd la, te trantuit ane; jiskaske tout jenerasyon gason lagè yo te disparèt nèt nan mitan kan an, jan Seyè a te sèmante yo a. Detewonòm 2:13, 14.