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 the “great reformatory movements” or the “rise and fall of kingdoms”—are a life-or-death proposition in God’s Word. Paul recorded in 2 Thessalonians chapter two that those who 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, represented by Pergamos, constitute a truth that those who receive strong delusion hate.
Istwa sakre yo—kit se “gran mouvman refòm yo”, kit se “monte ak tonbe wayòm yo”—se yon kesyon lavi oswa lanmò nan Pawòl Bondye a. Pòl te ekri nan 2 Tesalonisyen chapit de a ke moun ki pa renmen laverite e ki resevwa yon gwo egareman apre sa resevwa li paske yo te chwazi rejte mesaj Pòl te idantifye nan pasaj la. Pasaj la idantifye relasyon ki genyen ant Wòm payen an ak Wòm papal la, ki se menm relasyon ki genyen ant Pègam ak Tiyati, menm relasyon ki genyen ant fè ak ajil, epi menm relasyon ki genyen ant dragon an ak bèt la tou. Monte Wòm papal la, ki reprezante pa Tiyati, ak tonbe Wòm payen an, ki reprezante pa Pègam, konstitye yon verite moun ki resevwa yon gwo egareman yo 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 identified as essential when he declared that without vision, the people 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,” 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 se vizyon Salomon te idantifye kòm esansyèl la lè li te deklare ke, san vizyon, pèp la peri. Milerit yo te rekonèt epi yo te pwoklame san senkant ane 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 ki nan vèsè dis la, men yo te sanble panse ke, piske vèsè senk ak vèsè dis toude gen ekspresyon “senk mwa” a, sa te senpleman reprezante yon anfaz sou pwofesi sou touman ki reprezante nan toude vèsè yo. Li fasil kounye a pou demontre ke lè vèsè senk la reprezante “senk mwa”, li reprezante san senkant ane ki te kòmanse lè Mohammed te mouri an 632 epi ki te fini an 782 avèk imilyasyon Enperatris Irene nan Anpi Bizanten an, oswa Anpi Women lès la.
The pioneers were correct in their application of verse ten, identifying the battle of Nicomedia on July 27, 1299, as the start 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 the 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 fason yo te aplike vèsè dis la, lè yo te idantifye batay Nicomedia a, ki te fèt 27 jiyè 1299, kòm kòmansman yon peryòd san senkant ane ki te fini ak imilyasyon dènye Constantine ki te gouvènen nan Constantinople la, nan dat 27 jiyè 1449. Liy sou liy, yon peryòd san senkant ane idantifye islam atravè lemond, jan ni premye malè islam Arabi a ni dezyèm malè islam Latiki a reprezante l. Islam ki te imilye ni anperè a ni enperatris la ansanm idantifye islam atravè lemond k ap konkeri yon wayòm ki fòme ak yon fanm, ki reprezante pa Irene, ak yon gason ki reprezante pa dènye Constantine lan.
In the one hundred and fifty years that end with the humiliation of Irene, Islam of Arabia takes control of the area or territory of the Byzantine Empire, 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 the fact 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.
Pandan peryòd san senkant ane ki fini ak imilyasyon Irene nan, islam Arabi a pran kontwòl zòn nan oswa teritwa Anpi Bizanten an, sa ki kite Irene nan yon sitiyasyon tèlman imilyan, li te oblije peye tribi pandan twazan, anplis lòt kontribisyon yo te fòse l bay. Lè imilyasyon dènye Constantine lan te fèt, sa te make kòmansman yon peryòd katran ki fini ak yon syèj ak ranvèsman kapital Wòm nan Lès la. Nan toude ka yo, se te islam: islam Arabi a nan ka Irene, epi islam tik la nan ka dènye Constantine lan. Nan dènye jou yo, islam mondyal la, jan de temwen islam Arabi a ak islam tik la, ki prezante nan premye ak dezyèm malè yo, reprezante li a, pral pran teritwa a an premye, epi apre sa, kapital la. Antite politik nan dènye jou yo ke Constantine nan Wòm nan Lès la reprezante a marye senbolikman ak antite relijye nan dènye jou yo ke Irene nan Wòm nan Lès la reprezante a. Mwen sèvi ak tèm antite politik ak relijye a pou m pran an konsiderasyon lefètke senbòl imaj bèt la parèt an premye Ozetazini epi apre sa nan lemonn. Imaj bèt la se maryaj senbolik Constantine ak Irene, ki toude sibi imilyasyon lè yo pèdi teritwa yo ak kapital yo bay 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 whom 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.
Yo idantifye maryaj yo a lè yo mete de istwa yo an paralèl, epi maryaj ant Constantia ak Licinius an 313 te sèvi kòm yon prefigirasyon pou li, lè yo te mete Edik Milan an an aplikasyon, epi legliz senbolik Esmin nan te pran fen e legliz senbolik Pègam nan te kòmanse. Moun Pòl idantifye kòm moun k ap resevwa yon twonpri pisan yo refize wè mesaj avètisman Pòl la, ki gen ladan l yon apostazi anvan nonm peche a parèt aklè. Apostazi a fèt nan istwa Pègam nan, epi nonm peche a te parèt aklè an 538, lè legliz Tiyati a 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 by iron and clay in Daniel chapter two.
Istwa Wòm nan Lès la bay de temwen ki ateste verite pwofetik la, ki reprezante tou nan relasyon senbolik ant Wòm nan Lès la ak Wòm nan Lwès la. Nan relasyon sa a, Wòm nan Lwès la se legliz la, epi Wòm nan Lès la se leta a. Wòm se yon konbinezon legliz ak leta, jan fè ak ajil reprezante sa nan dezyèm chapit 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 pèmèt yo wè yon fason konvenkan ke, nan dènye jou yo, islam mondyal la atake yon pisans yo reprezante kòm yon konbinezon legliz ak leta, epi li pran teritwa ak kapital pisans sa a, jwenn sipò nan de lòt temwen ki soti nan istwa sakre Apokalips nèf la. Osman te konkeri teritwa Nicomedia a nan dat 27 jiyè 1299, epi li te konkeri teritwa Nicaea a dezan apre, an 1301. Pitit gason l lan te konkeri vil kapital Nicaea a an 1331, epi menm pitit gason sa a te konkeri vil kapital Nicomedia a nan yon syèj ki te dire kat ane e ki te fini an 1337. Pyonye yo te make dat 27 jiyè 1299 la an rapò ak Osman, men yo pa t janm konsidere batay ki te vin apre a, batay Nicaea a, kòm dezyèm etap istorik nan etablisman Anpi Otoman an. Dat 27 jiyè 1299 la se te premye nan plizyè etap pou rive nan lwa sou dimanch lan. De premye etap islam tik la te idantifye kòmansman yon pwofesi ki te fini an 1449, answit ankò an 1840, answit ankò nan dat 9/11 la, epi answit ankò nan dat 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 yon peryòd san senkant ane, men tou kòmansman yon peryòd trantwit ane. Li te kòmanse lè Osman te pran teritwa Nicomedia a, epi li te fini trantwit ane apre, lè pitit gason Osman an te pran Nicomedia, vil kapital la, nan fen yon syèj ki te dire kat ane, an 1337. Nonb trantwit la reprezante “leve kanpe”, epi premye etap kote Osman te pran teritwa a te make moman Islam tik la te leve kanpe. Nan premye etap trantwit ane sa a, yon syèj ki dire “kat ane” make fen an. Nan dènye etap peryòd san senkant ane a, yo enflije imilyasyon an, epi kat ane apre, an 1453, yo pran kapital Wòm Oryantal 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 has 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, which 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 te Tirk otoman yo an 1453, kit se te pitit gason Osman an ki te pran ni Nicomedia an 1337 ni Nicaea an 1331, nan toule twa ka yo, chak vil sa yo te sèvi, nan yon moman nan listwa, kòm kapital Wòm oryantal. Toule twa liy yo idantifye konkèt Wòm oryantal la. Chak nan twa liy sa yo idantifye Islam k ap konkeri dabò teritwa Wòm oryantal la, epi apre sa kapital li. Toule twa kapital yo gen menm non ak teritwa a. Chak nan twa liy yo gen pwòp pèsonaj istorik alfa ak omega pa li. Pandan imilyasyon pwofetik la idantifye yon relasyon ant legliz ak leta atravè imilyasyon Islam te fè ni anperè a ni enperatris la sibi, li mare liy yo ansanm ak Wòm oksidantal, ki te sibi imilyasyon tou anba men Konstanten Legran lè li te chwazi Konstantinòp olye vil Wòm nan ane 330. Dènye imilyasyon Wòm oksidantal la te rive nan ane 476 avèk dènye anperè a, epi li te kontinye dekline rapidman depi lè sa a.
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.
Wòm oksidantal la, parapò ak Wòm oryantal la, te legliz la; Lès la te leta a. Imilyasyon nan kòmansman an, an 330, apre sa imilyasyon an 476, epi an 782, epi ankò an 1449. Yon liy imilyasyon ki kòmanse ak divizyon yon wayòm, ki kontinye an 476 ak imilyasyon poutèt pèt anperè a, e kidonk pèt anpi a, epi ki kontinye ankò lè Islam pote imilyasyon dabò sou teritwa Lès la an 782 epi 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 Rome’s 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 ki parèt nan chapit nèf rive onz yo rasanble liy istorik ki nan vèsè dis rive sèz nan Danyèl onz yo, lè yo bay temwayaj ki konekte ak liy yo deja ap egzamine nan atik sa yo. Men, ilistrasyon pwofetik aparisyon Islam nan gen ladan l aparisyon ni mouvman Millerit yo ni mouvman san karannkat mil yo. De peryòd kat ane ki byen ankre anndan pwofesi sou tan ki nan Revelasyon nèf yo, epi ki fè pati pwofesi sa yo, rann temwayaj sou kat ane ki soti 1840 rive 1844 yo. An 1844, pa gen tan pwofetik ankò; kidonk, se karakteristik pwofetik peryòd senbolik kat ane a ki defini l, se pa tan. Premye peryòd kat ane a idantifye konkèt Islam te fè sou Nicomedia, ansyen kapital Wòm oryantal la, an 1337, trantwit ane apre papa li te konkeri teritwa a. Dezyèm peryòd kat ane a idantifye imilyasyon dirijan politik ak relijye Wòm oryantal la an 1449, yon imilyasyon Islam te lakòz, epi twazyèm peryòd kat ane a idantifye yon manifestasyon glorye pouvwa Bondye lè zanj ki te klere tè a ak glwa li a te desann nan dat 11 out 1840.
The Millerite history of the first and second angels 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 premye ak dezyèm zanj yo nan mouvman milerit la koresponn ak istwa twazyèm zanj lan pandan y ap mete so sou san karannkat mil yo. Travay final sa a pou mete so a se efasman peche a; se inyon Divinite ak limanite, epi li fèt pandan yon lagè Islam ap deklannche.
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.
Chapit dis nan liv Revelasyon an kòmanse ak Kris la kòm zanj pisan an k ap desann ak yon ti liv ki louvri. Evènman sa a te akonpli nan dat 11 out 1840, nan fen pwofesi ki nan chapit nèf Revelasyon an, ki idantifye twasan katreven-onz ane ak kenz jou. Chapit dis Revelasyon an idantifye dewoulman listwa depi lè sa a jouk mesaj la te vin anmè nan vant Jan nan dat 22 oktòb 1844. Kat ane ki soti 1840 pou rive 1844 yo kòmanse ak arive premye zanj lan epi yo fini ak arive twazyèm zanj lan. Kat ane sa yo ki te vini apre akonplisman 11 out 1840 la te gen kòm tip kat ane ki soti 27 jiyè 1449 pou rive 1453 yo, nan kòmansman twasan katreven-onz ane ak kenz jou yo. Toude peryòd kat ane sa yo koresponn ak kat ane syèj Nikomedi a, soti 1333 pou rive 1337. Sou plan senbolik, Islam te konkeri Wòm oryantal twa fwa. Premye fwa a se te pandan syèj Nise a an 1331, apre sa pandan syèj Nikomedi a ki te dire kat ane a, an 1337, epi apre sa pandan 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 formally 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 into east and west in 293, 330 and 395. Papal Rome divided into 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.
Diocletian te divize Wòm an lès ak lwès sou plan legal an 293, epi Constantine te divize Wòm an lès ak lwès sou plan pwofetik an 330. An 395, lè anperè Theodosius I te mouri, anpi a te divize ofisyèlman e definitivman, paske li te kite pati lès la ak pati lwès la kòm eritaj pou de pitit gason li yo. Legliz katolik la te divize an lès ak lwès an 1054, lè “gran chism” nan te fèt. Divizyon an te fèt piti piti, menm jan ak efondreman ki te vin apre a. Divizyon sa a rete jouk jounen jodi a. Anvan senkant ane te pase apre dat sa a, legliz lwès la nan Wòm te kòmanse yon seri kwazad kont Islam ki te dire anviwon desan ane. Wòm Lwès la te tonbe lè li te pèdi dènye anperè li a 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 monte 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 that the message of the midnight cry, which 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) 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 vin parèt nan limyè listwa apati chapit nèf liv Revelasyon an ranfòse agiman ki fè konnen se Wòm ki etabli vizyon an. Lyen pwofetik ki genyen ant Islam ak san karannkat mil yo se prèv ki montre mesaj rèl minwi a, ki te prefigire lè Kris te antre Jerizalèm monte sou yon bourik, reprezante pa yon pwofesi sou tan ki te kòmanse nan epòk premye malè a, ki te kontinye nan dezyèm pati pwofesi a pandan dezyèm malè a, epi ki te jwenn akonplisman li nan peryòd kat ane nan listwa a kote mouvman milerit premye ak dezyèm zanj yo te kòmanse avèk akonplisman menm pwofesi sa a. Pwofesi a te kòmanse avèk senbòl “trantwit ak de ane” (1299 ak 1301), ki make aparisyon Islam, epi li te fini avèk senbòl “trantwit ak de ane” (1838 ak 1840), ki make aparisyon milerit 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 fen peryòd kat ane Milerit yo a, ki te deja prefigire pa syèj soti 1333 rive 1337 la ak peryòd soti 1449 rive nan syèj 1453 la, yo pa t dwe aplike tan pwofetik ankò. Leve etanda san karannkat mil yo a gen yon lyen dirèk ak pwofesi kote yo leve Islam nan.
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 karannkat mil yo reflete karaktè Kris la pafètman, e Kris la se, pami lòt reprezantasyon senbolik, “pye rezen kalite siperyè a.” Yo idantifye Izmayèl kòm yon nonm “sovaj” nan Jenèz 16:12.
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 yo tradui kòm “sovaj” la deziyen bourik sovaj Arabi a. Reprezantan Kris yo nan dènye jou yo monte sou mesaj bourik sovaj Arabi a, bourik Kris te monte pou l antre Jerizalèm nan, bourik ki te finalman pale apre Balaam te frape l pou twazyèm fwa a. Mesaje ki te pwoklame mesaj ki te bay mesaj premye zanj lan pisans an 1840 yo pa t wè yon pwofesi san senkant ane ki te pètinan e enpòtan nan menm istwa pwofetik kote mesaj ki te bay mouvman an pisans lan te ye a. Yo pa t wè, nan menm pwofesi sou tan sa a, de peryòd kat ane ki te prefigire istwa soti 1840 rive 1844 la. Lyon tribi Jida a ap devwale kounye a limyè ki soti nan “ansyen chemen yo”, yon limyè pèsonn pa t janm wè anvan, e se yon limyè ki ann akò ak limyè k ap devwale depi 31 desanm 2023 a. Li retire tout dout sou kesyon si se Islam ki frape Nashville. Limyè a eklere senbòl Wòm nan, konsa li vin yon deklarasyon omega parapò ak kontwovès alfa ki te genyen an 2024 la sou piyajè pèp ou a, epi li se tou senbòl omega deba ki te genyen sou egzakteman menm senbòl sa a nan istwa Millerit yo. Li idantifye Islam ki nan pwofesi sou tan nan Revelasyon nèf yo kòm mesaj ekstèn nan pandan istwa entèn peryòd kote y ap mete so sou san karannkat mil yo. Sa fè kèk tan depi n ap anseye reyalite sa a, men kounye a li posib pou demontre l sou yon sèl liy ki kòmanse nan Revelasyon nèf epi ki fini nan Revelasyon onz. Twazyèm peryòd kat ane ki lye ak pwofesi sou tan Islam nan ki te akonpli soti 1840 rive 1844 la ilistre peryòd kote y ap mete so sou san karannkat mil yo. Pa mwayen gwo tranblemanntè Revelasyon onz la, yo leve san karannkat mil yo kòm yon etanda.
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 numbers thirty-eight and forty represent those two steps.
Nan Ezekyèl trannsèt, leve pèp Bondye a pou l vin yon lame se yon pwosesis ki gen de etap, e kreyasyon Adan an te prefigire pwosesis sa a. Dabò, Adan te fòme ak ajil; answit, Kris te soufle souf lavi a nan li. Nan Ezekyèl, premye pwofesi a fòme kò moun mouri yo, men yo toujou san lavi. Apre sa, yo soufle kat van yo sou kò yo, epi yo leve kòm yon lame pisan. Nonb trantwit ak karant yo 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.