The latter rain message is a warning of the approaching close of probation in conjunction with a call for personal preparation. Those two concepts are represented in chapters ten and eleven of Isaiah’s vision, and they are done so in the context of the message of Daniel eleven which was unsealed in 1989, and whose hidden history is unsealed during the sealing time of the one hundred and forty-four thousand, who are represented in the vision by Isaiah and his sons. The two lines together represent a warning for Ahaz, representing Laodiceans who have no “understanding” of these two internal and external lines that pervade biblical prophecy.
Mesaj lapli ta a se yon avètisman konsènan fen pwobasyon an k ap pwoche, ansanm ak yon apèl pou preparasyon pèsonèl. De konsèp sa yo reprezante nan chapit dis ak onz nan vizyon Ezayi a, e yo prezante yo nan kontèks mesaj Danyèl onz la, ki te desegele an 1989, epi ki gen istwa kache li a desegele pandan tan sele a nan san karannkat mil yo, ki reprezante nan vizyon an pa Ezayi ak pitit gason l yo. De liy sa yo ansanm reprezante yon avètisman pou Akaz, ki reprezante Laodise yo ki pa gen okenn “konpreyansyon” sou de liy entèn ak ekstèn sa yo ki anvayi pwofesi biblik la.
Daniel 11:11 and Revelation 11:11 present the same internal and external representation with Daniel representing the external and Revelation the internal. These two internal and external “chapter and verses” directly connect with the external and internal messages of chapters ten and eleven, and they do so in Isaiah 11:11.
Danyèl 11:11 ak Revelasyon 11:11 prezante menm reprezantasyon entèn ak ekstèn nan, avèk Danyèl ki reprezante ekstèn nan epi Revelasyon ki reprezante entèn nan. De “chapit ak vèsè” entèn ak ekstèn sa yo konekte dirèkteman ak mesaj ekstèn ak entèn chapit dis ak onz yo, epi yo fè sa nan Ezayi 11:11.
Isaiah six is 9/11 and identifies the purification and anointing of Isaiah as a messenger at 9/11. Chapter seven onward is an outline of the message which arrived at 9/11. Chapter ten is identifying the role of the last six verses of Daniel eleven, for it was the message unsealed at the time of the end in 1989.
Ezayi sis se 9/11, epi li idantifye pirifikasyon ak onksyon Ezayi kòm yon mesaje nan 9/11. Depi nan chapit sèt e annapre, se yon rezime mesaj ki te rive nan 9/11 la. Chapit dis la ap idantifye wòl sis dènye vèsè Danyèl onz yo, paske se mesaj ki te sele a ki te louvri nan tan lafen an an 1989.
Chapter eleven of Isaiah represents 9/11 and the anointing of Isaiah and his message. Verse one is tied together with verse ten by “Jessie” and verse ten says, “And in that day” and verse eleven continues by saying, “And it shall come to pass in that day that the Lord shall set his hand again the second time to recover the remnant of his people.”
Chapit onz nan Ezayi a reprezante 9/11 ansanm ak onksyon Ezayi a ak mesaj li a. Vèsè youn mare ak vèsè dis pa “Jese”, epi vèsè dis la di: “E nan jou sa a”, epi vèsè onz la kontinye, li di: “E sa pral rive nan jou sa a, Senyè a va lonje men li ankò yon dezyèm fwa pou reprann rès pèp li a.”
That day was 1850.
Jou sa a te 1850.
And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him, the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of the Lord; And shall make him of quick understanding in the fear of the Lord: and he shall not judge after the sight of his eyes, neither reprove after the hearing of his ears: But with righteousness shall he judge the poor, and reprove with equity for the meek of the earth: and he shall smite the earth with the rod of his mouth, and with the breath of his lips shall he slay the wicked. And righteousness shall be the girdle of his loins, and faithfulness the girdle of his reins. The wolf also shall dwell with the lamb, and the leopard shall lie down with the kid; and the calf and the young lion and the fatling together; and a little child shall lead them. And the cow and the bear shall feed; their young ones shall lie down together: and the lion shall eat straw like the ox. And the sucking child shall play on the hole of the asp, and the weaned child shall put his hand on the cockatrice’ den. They shall not hurt nor destroy in all my holy mountain: for the earth shall be full of the knowledge of the Lord, as the waters cover the sea.
Yon ti branch va soti nan kòf Jese a, e yon rejton va pouse soti nan rasin li yo. Lespri SENYÈ a va repoze sou li: lespri sajès ak entèlijans, lespri konsèy ak fòs, lespri konesans ak krentif pou SENYÈ a. Li va pran plezi nan krentif pou SENYÈ a; li p ap jije dapre sa je li wè, ni li p ap bay santans dapre sa zòrèy li tande. Men, se avèk jistis li va jije pòv yo, e avèk dwati li va rann jijman pou moun dou ki sou tè a. Li va frape tè a ak baton bouch li, e ak souf bouch li li va touye mechan an. Jistis va sentiwon ren li, e fidelite va sentiwon ranch li. Bèt nan bwa va rete ak ti mouton an, leyopa va kouche ak ti kabrit la; ti towo bèf, jenn lyon ak bèt angrese a va ansanm, e yon timoun piti va mennen yo. Bèf ak lous va manje ansanm; pitit yo va kouche ansanm; e lyon an va manje pay tankou bèf. Tibebe k ap tete a va jwe bò twou sèpan aspik la, e timoun ki sevre a va lonje men l sou twou koulèv pwazon an. Yo p ap fè okenn mal ni okenn destriksyon sou tout mòn sen mwen an; paske tè a va plen ak konesans SENYÈ a, menm jan dlo yo kouvri lanmè a.
11:10 And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
11:10 Epi nan jou sa a, pral gen yon rasin Izayi, ki va kanpe kòm yon drapo pou pèp yo; se li nasyon yo va chèche; e repo li va gen glwa.
11:11 And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.
11:11 Lè sa a, nan jou sa a, Senyè a va lonje men li ankò, yon dezyèm fwa, pou l reprann rès pèp li a ki va rete a, soti nan Lasiri, nan peyi Lejip, nan Patwòs, nan Kouch, nan Elam, nan Chinea, nan Amat, ak nan zile lanmè yo.
11:12 And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.
11:12 Epi li va leve yon drapo pou nasyon yo, li va rasanble sila yo ki te mete deyò nan pèp Izrayèl la, epi li va ranmase ansanm moun Jida ki te gaye yo, soti nan kat kwen latè.
The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them.
Jalouzi Efrayim lan ap disparèt tou, e advèsè Jida yo ap disparèt nèt; Efrayim p ap anvye Jida, e Jida p ap peze Efrayim. Men yo va vole sou zepòl Filisten yo bò solèy kouche; ansanm yo va piyaje sa ki nan lès la; yo va mete men yo sou Edòm ak Moab; epi pitit Amon yo va obeyi yo.
And the Lord shall utterly destroy the tongue of the Egyptian sea; and with his mighty wind shall he shake his hand over the river, and shall smite it in the seven streams, and make men go over dryshod. And there shall be an highway for the remnant of his people, which shall be left, from Assyria; like as it was to Israel in the day that he came up out of the land of Egypt. Isaiah 11:1–16.
Seyè a pral detwi nèt lang lanmè peyi Lejip la; epi ak van pwisan li a li pral souke men li sou larivyè a, li pral frape l pou l fè sèt branch dlo, e li pral fè moun travèse ak pye sèk. Epi pral gen yon gran chemen pou rès pèp li a, sa ki va rete yo, depi Asiri; menm jan sa te ye pou Izrayèl jou li te soti monte kite peyi Lejip la. Ezayi 11:1–16.
Verse one states, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And the spirit of the Lord shall rest upon him.” The powerful description of Christ continues on, BUT the description applies more to the last days, than the days of Isaiah or even the days when Christ walked among men.
Vèsè premye a deklare: “Epi yon branch bwa ap sòti nan kòf Izayi, e yon Ramo ap pouse soti nan rasin li yo: E Lespri SENYÈ a ap repoze sou li.” Deskripsyon pwisan sou Kris la kontinye, MEN deskripsyon an aplike plis ak dènye jou yo pase ak jou Ezayi yo oswa menm jou lè Kris la t ap mache nan mitan lèzòm.
A careful reading identifies that verses one through nine are all identifying characteristics of Christ and in verse ten it states, “And there shall come forth a rod.” There is no break in the flow of thought from verse one on through verse ten. Verse ten says, “and in that day” which must happen in the same day as verse one. Both verse ten and one identify the “root,” and in so doing tie the two verses together line upon line.
Yon lekti byen fèt pèmèt nou wè ke vèsè youn rive jis nan vèsè nèf yo tout se karakteristik ki idantifye Kris la, epi nan vèsè dis la li di: “Epi yon baton ap sòti.” Pa gen okenn kraze nan koule panse a depi vèsè youn jouk rive nan vèsè dis. Vèsè dis la di: “epi nan jou sa a,” sa ki dwe rive nan menm jou ak vèsè youn nan. Ni vèsè dis la ni vèsè youn nan idantifye “rasin” lan, epi konsa yo mare de vèsè yo ansanm, liy sou liy.
Together verse one and ten state, “And there shall come forth a rod out of the stem of Jesse, and a Branch shall grow out of his roots: And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.
Ansanm, vèsè youn ak dis la deklare: “Epi yon branch pral sòti nan tij Izayi a, e yon Rejton pral pouse soti nan rasin li yo: Epi nan jou sa a pral gen yon rasin Izayi, ki pral kanpe kòm yon drapo pou pèp la; se li nasyon yo pral chèche; epi repo li pral gloriye.”
A “rod” is a symbol of authority.
Yon “baton” se yon senbòl otorite.
And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:5.
Epi li te fè yon pitit gason, yon pitit mal, ki te gen pou gouvène tout nasyon yo avèk yon baton fè; epi yo te pran pitit li a monte bò kote Bondye, bò kote twòn li an. Revelasyon 12:5.
A “rod” is a symbol of selection, division and separation.
Yon “baton” se yon senbòl chwazi, divizyon, ak separasyon.
And Moses laid up the rods before the Lord in the tabernacle of witness. And it came to pass, that on the morrow Moses went into the tabernacle of witness; and, behold, the rod of Aaron for the house of Levi was budded, and brought forth buds, and bloomed blossoms, and yielded almonds. And Moses brought out all the rods from before the Lord unto all the children of Israel: and they looked, and took every man his rod. And the Lord said unto Moses, Bring Aaron’s rod again before the testimony, to be kept for a token against the rebels; and thou shalt quite take away their murmurings from me, that they die not. And Moses did so: as the Lord commanded him, so did he. Numbers 17:7–11.
Moyiz te mete baton yo devan Senyè a nan Tant Temwayaj la. Epi, nan denmen, Moyiz antre nan Tant Temwayaj la; epi gade, baton Arawon an pou kay Levi a te boujonnen, li te pouse boujon, li te fleri flè, epi li te donnen zanmann. Epi Moyiz te pote tout baton yo soti devan Senyè a bay tout pitit Izrayèl yo; yo gade, epi chak moun pran baton pa yo. Epi Senyè a di Moyiz: Mete baton Arawon an ankò devan Temwayaj la, pou yo konsève l kòm yon siy kont rebèl yo; konsa w ap fè yo sispann plenyen kont mwen nèt, pou yo pa mouri. Epi Moyiz te fè konsa: jan Senyè a te kòmande l la, se konsa li te fè. Nonm 17:7–11.
Aaron’s rod that budded identifies a “rod” in the latter rain time period, for Aaron’s was the only “rod” that budded out of the thirteen “rods.” The budding out is a symbol of the latter rain time period when God will manifest a distinction between the twelve rebellious “rods” that claim to have the message of the latter rain, and as also illustrated with Elijah’s demonstration by fire marking the distinction between the true and the false. A “rod” is also a symbol of measurement and judgment.
Baton Arawon ki te boujonnen an idantifye yon “baton” nan peryòd lapli dèyè a, paske baton Arawon an se te sèl “baton” ki te boujonnen pami trèz “baton” yo. Boujònman an se yon senbòl peryòd lapli dèyè a, lè Bondye pral fè parèt yon distenksyon ant douz “baton” rebèl yo ki pretann yo genyen mesaj lapli dèyè a, jan sa ilistre tou nan demonstrasyon Eli a pa dife, ki make distenksyon ant sa ki vre ak sa ki fo. Yon “baton” se tou yon senbòl mezi ak jijman.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. Revelation 11:1.
Epi yo te ban mwen yon wozo ki te tankou yon baton; epi zanj lan te kanpe, li di: Leve, epi mezire tanp Bondye a, lotèl la, ak moun k ap adore ladan l yo. Revelasyon 11:1.
The “rod” comes forth out of the stem of Jessie and “Jessie” means ‘to stand out’ as waymarks do in Bible prophecy. Pharez was the actual “root” of Jessie, and Pharez means “a breach, to break out or scatter.” Pharez is the root or beginning of Jessie’s blood line. The “root of Jessie” is therefore a symbol of the alpha Pharez and the omega is Jessie, the beginning and the ending. The root of Jessie begins with a scattering (Pharez) and ends at a waymark of a man standing. Men standing up prophetically marks a kingdom. In the Bible Pharez begins a blood line, with no linkage before his introduction and his name means a break, so the record of his genealogy and his name are identifying Pharez as the beginning, making Jessie the end. Melchizedek is also a biblical figure that is identified as having no prior lineage, as is the case with Pharez. The root of Pharez contains the truth that he represents a priesthood of Melchizedek, of whom Abraham paid tithes.
“Baton” an soti nan tij Jese a, epi “Jese” vle di ‘kanpe deyò’, menm jan ak siy repè yo nan pwofesi biblik. Farèz te vrèman “rasin” Jese a, epi Farèz vle di “yon brèch, fè eklate oswa gaye.” Farèz se rasin lan oswa kòmansman liy san Jese a. Se poutèt sa, “rasin Jese a” se yon senbòl alfa Farèz la, epi omega a se Jese, kòmansman an ak fen an. Rasin Jese a kòmanse avèk yon dispèsyon (Farèz) epi li fini nan yon siy repè kote yon nonm kanpe. Lè lèzòm kanpe nan sans pwofetik, sa make yon wayòm. Nan Bib la, Farèz kòmanse yon liy san, san okenn lyen anvan aparisyon li, epi non li vle di yon kase; konsa, rejis jeneyaloji li a ak non li idantifye Farèz kòm kòmansman an, sa ki fè Jese vin fen an. Melkisedèk se tou yon pèsonaj biblik yo idantifye kòm pa gen okenn desandans anvan li, menm jan sa ye pou Farèz. Rasin Farèz la gen verite ki fè konprann li reprezante yon prètriz Melkisedèk la, li menm moun Abraram te peye ladim yo.
The order of Melchizedek is the priestly order of Christ.
Lòd Mèlkisedèk la se lòd prètriz Kris la.
Whither the forerunner is for us entered, even Jesus, made an high priest for ever after the order of Melchisedec. Hebrews 6:20.
Kote predesesè a antre pou nou, se Jezi menm, ki vin tounen yon granprèt pou tout tan dapre lòd Mèlkisedèk la. Ebre 6:20.
The root of Jessie was the priesthood of Melchizedek and the beginning must reflect the end. Jessie represents the last group of the priesthood of Melchizedek to stand up, who according to Isaiah are an ensign to the nations.
Rasin Jese a se prètriz Mèlkisedèk la, e kòmansman an dwe reflete fen an. Jese reprezante dènye gwoup prètriz Mèlkisedèk la ki pral leve kanpe; dapre Ezayi, yo se yon drapo pou nasyon yo.
The “stem” means ‘to cut down (trees); the trunk or stump of a tree (as felled or as planted),’ and the “stem” grows out of a kingdom that has been passed by as was Nebuchadnezzar in Daniel chapter four. A tree is a kingdom prophetically, and when a kingdom ends that tree has been cut down.
“Bourgeon an” vle di ‘koupe desann (pyebwa); kòf oswa souk yon pyebwa (tankou yo fin rache l oswa tankou yo fin plante l),’ epi “bourgeon an” pouse soti nan yon wayòm yo te mete sou kote, menm jan sa te rive Nebikadneza nan Danyèl chapit kat. Nan sans pwofetik, yon pyebwa se yon wayòm; e lè yon wayòm rive nan fen li, pyebwa sa a fin koupe desann.
The “stem” in the passage comes out of a stump—not an upper branch. Out of a former kingdom represented by the stump, a “rod” a symbol of authority comes forth, and that authority is based upon whether the “rod” bears the “buds and blossoms” of the latter rain message. That authority is derived from a previous kingdom, that has been cut down.
“tij” ki nan pasaj la sòti nan yon kòf pyebwa koupe—pa nan yon branch anlè. Soti nan yon ansyen wayòm kòf sa a reprezante, yon “baton,” senbòl otorite, parèt; epi otorite sa a depann de si “baton” an pote “boujon ak flè” mesaj lapli denye a. Otorite sa a sòti nan yon wayòm anvan, ki te koupe desann.
The “root” is the “root of Jessie” and the “stem” that comes from “the stump” is coming from the “stump” whose roots are the root of Jessie. The stem that produces the authority comes from the stump, but the Branch comes from the root—and the root is the ensign. The root is the beginning and the ending is the branch.
“rasin” nan se “rasin Jese a,” epi “tij” ki soti “nan souch la” ap sòti nan “souch la” ki gen rasin li yo nan rasin Jese a. Tij ki bay otorite a soti nan souch la, men Branch lan soti nan rasin nan—epi rasin nan se banyè a. Rasin nan se kòmansman an, epi fen an se branch lan.
The word “branch” means watchman or waymark. Isaiah informs us the Branch comes at the Sunday law.
Mo “branch” lan vle di gadyen oswa siy chemen. Ezayi fè nou konnen Branch la vini nan moman lwa dimanch la.
And in that day seven women shall take hold of one man, saying, We will eat our own bread, and wear our own apparel: only let us be called by thy name, to take away our reproach. In that day shall the branch of the Lord be beautiful and glorious, and the fruit of the earth shall be excellent and comely for them that are escaped of Israel. And it shall come to pass, that he that is left in Zion, and he that remaineth in Jerusalem, shall be called holy, even every one that is written among the living in Jerusalem: When the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning. Isaiah 4:1–4.
Epi nan jou sa a, sèt fanm pral pran yon sèl gason, y ap di: Nou va manje pwòp pen pa nou, epi nou va mete pwòp rad pa nou; sèlman kite nou pote non pa w, pou wete wont nou. Nan jou sa a, branch Senyè a pral bèl ak gloriye, epi fwi tè a pral ekselan e bèl pou sila yo nan Izrayèl ki sove yo. Epi sa pral rive: moun ki rete nan Siyon, ak moun ki rete toujou nan Jerizalèm, y ap rele yo sen, wi, chak moun ki ekri pami vivan yo nan Jerizalèm; lè Senyè a va lave salte pitit fi Siyon yo, epi li va netwaye san Jerizalèm nan mitan li pa lespri jijman an, ak pa lespri dife a. Ezayi 4:1–4.
The “one man” that the seven women take hold of is the pope, who becomes the eighth that is of the seven at the Sunday law, counterfeiting the 8 souls upon the ark. At the Sunday law, “in that day” “the branch of the Lord be beautiful and glorious” “when the Lord shall have washed away the filth of the daughters of Zion, and shall have purged the blood of Jerusalem from the midst thereof by the spirit of judgment, and by the spirit of burning.” The purging with the spirit of judgment and burning is accomplished by the Messenger of the Covenant in Malachi three at the Sunday law. The “beautiful branch” is the one hundred and forty-four thousand who come not from the stump, but from the root of Jessie, which is the ensign.
“Yonn sèl gason” sèt fanm yo pran kenbe a se pap la, ki vin tounen wityèm nan ki soti nan sèt yo nan lwa dimanch la, pandan li ap kontrefè 8 nanm ki te sou lach la. Nan lwa dimanch la, “nan jou sa a” “branch Senyè a va bèl e va gen glwa” “lè Senyè a va lave salte pitit fi Siyon yo, e lè l va pirifye san Jerizalèm lan nan mitan li pa lespri jijman, ak pa lespri boule.” Pirifikasyon an pa lespri jijman ak boule a akonpli pa Mesaje Alyans lan nan Malachi twa, nan lwa dimanch la. “Bèl branch” la se san karant-kat mil yo ki pa soti nan kòf la, men nan rasin Jese a, ki se drapo a.
Their authority is represented by the rod that came from a branch of a fallen kingdom. The kingdom of Philadelphia fell from 1856 unto 1863, and the authority established in that fallen kingdom is re-established at the Sunday law. When the branch that is the ensign is lifted up, the Laodicean movement of the one hundred and forty-four thousand transitions unto the Philadelphian movement of the one hundred and forty-four thousand. It is then that the authority or rod that came from the Millerite or Philadelphian kingdom is represented by a key that is placed upon Eliakim in Isaiah 22:22.
Otorite yo reprezante pa baton ki soti nan yon branch yon wayòm ki te tonbe. Wayòm Filadèlfi a te tonbe depi 1856 rive 1863, epi otorite ki te etabli nan wayòm ki te tonbe sa a re-etabli nan lwa dimanch la. Lè branch ki se drapo a leve, mouvman Lawodise a nan san karannkat mil yo pase nan mouvman Filadèlfi a nan san karannkat mil yo. Se lè sa a otorite a, oswa baton an, ki te soti nan wayòm Millerit la oswa Filadèlfi a, reprezante pa yon kle yo mete sou Elyakim nan Ezayi 22:22.
And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open. Isaiah 22:22.
Epi m ap mete kle kay David la sou zepòl li; konsa l ap louvri, e pèsonn p ap fèmen; e l ap fèmen, e pèsonn p ap louvri. Ezayi 22:22.
The verse marks October 22, 1844 and is identifying Eliakim as receiving a “key.” In the previous two verses the authority of Laodicea is taken from Shebna and given to Eliakim. At the Sunday law the authority once given to the chosen covenant people is taken from the kingdom of Laodicean Seventh-day Adventism and given to the kingdom of the Philadelphian movement of the one hundred and forty-four thousand—which is the kingdom of glory.
Vèsè a make 22 oktòb 1844 e li idantifye Elyakim kòm resevwa yon “kle”. Nan de vèsè ki vin anvan yo, otorite Lawodise a wete nan men Chebna epi yo bay Elyakim li. Lè lwa dimanch la vini, otorite ki te yon fwa bay pèp alyans eli a wete nan wayòm Advantis Setyèm Jou Lawodise a epi yo bay wayòm mouvman Filadèlfya san karannkat mil yo — ki se wayòm laglwa a.
He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:16–19.
Li di yo: Men nou menm, ki moun nou di mwen ye? Simon Pyè reponn, li di: Ou se Kris la, Pitit Bondye vivan an. Jezi reponn, li di l: Benediksyon pou ou, Simon, pitit Jonas; paske se pa chè ak san ki fè ou konnen sa, men se Papa mwen ki nan syèl la. E mwen menm tou, mwen di ou: ou se Pyè, e se sou wòch sa a m ap bati legliz mwen an; e pòtay lanfè yo p ap gen fòs sou li. M ap ba ou kle wayòm syèl la; e tout sa ou va mare sou tè a va mare nan syèl la; e tout sa ou va lage sou tè a va lage nan syèl la. Matye 16:16–19.
The rod of authority, represented as a key given to Peter, is placed upon Eliakim’s shoulder in Isaiah 22:22. Peter represents the branch of the one hundred and forty-four thousand who enter into covenant with Christ just before the Sunday law. In the passage Peter is in Caesarea Philippi, which is Panium of verses thirteen to fifteen of Daniel eleven. His name is changed, representing a covenant relationship, and the name Peter when approached with multiplying the numbered positions of each letter, equates to 144,000. The authority, or rod, or key that is placed upon Eliakim when Shebna is cast into a field like a ball, and is the “rod” which comes from the stump of Philadelphian Millerite Adventism that was cut down from 1856 unto 1863.
Baton otorite a, ki reprezante kòm yon kle yo bay Pyè, yo mete sou zepòl Elyakim nan Ezayi 22:22. Pyè reprezante branch san karannkat mil yo ki antre nan alyans avèk Kris jis anvan lwa dimanch lan. Nan pasaj la, Pyè nan Sezare Filip, ki se Panyòm vèsè trèz rive kenz nan Danyèl onz yo. Yo chanje non li, sa ki reprezante yon relasyon alyans, epi non Pyè a, lè yo konsidere l dapre miltiplikasyon pozisyon nimerik chak lèt, egal a 144,000. Otorite a, oswa baton an, oswa kle a, yo mete sou Elyakim lè yo voye Chebna nan yon jaden tankou yon boul, epi li se “baton” ki soti nan kòf Advantis Millerit Filadèlf la ki te koupe depi 1856 rive 1863.
Peter is receiving the authority of God’s covenant people at the separation of the wheat and tares, for the wheat is to be lifted up as the wave loaf offering of Pentecost. The tares first are separated, as represented by the leaven in the Pentecostal wave loaves being removed through the baking process. The authority of the rod or key comes from the stump of a fallen kingdom and the branch that is the ensign comes from the root of Jessie and is the root of Jessie, for Jesus illustrates the end of a thing with the beginning of a thing. The root is the beginning and the branch the end. This prophetic application cannot be understood by the quibbling Jews of Christ time or today, for it is the primary principle of the methodology of the latter rain, and it is also represented as the key of the house of David. The key opens the door to the house of David which has been shut. The key opens the door unto the heavenly sanctuary, the house of David. The alpha of October 22, 1844 repeats in the omega of the Sunday law.
Pyè ap resevwa otorite pèp alyans Bondye a nan separasyon ble a ak move zèb yo, paske ble a dwe leve kòm ofrann pen balanse Pannkòt la. Se move zèb yo ki separe an premye, jan sa reprezante pa ledven ki nan pen balanse Pannkòt yo, ki retire atravè pwosesis kwit la. Otorite baton an oswa kle a soti nan souch yon wayòm ki tonbe, epi branch ki se drapo a soti nan rasin Jese a e li se rasin Jese a, paske Jezi montre fen yon bagay ansanm ak kòmansman yon bagay. Rasin nan se kòmansman an, e branch la se fen an. Aplikasyon pwofetik sa a pa kapab konprann pa Jwif k ap chèche diskite yo nan tan Kris la ni jodi a, paske li se prensip fondamantal metodoloji dènye lapli a, epi li reprezante tou kòm kle kay David la. Kle a louvri pòt kay David la ki te fèmen. Kle a louvri pòt la pou antre nan sanktyè selès la, kay David la. Alfa 22 oktòb 1844 la repete nan omega lwa dimanch la.
David, the son of Jessie records an enigma that marked the end of any further discussion with the quibbling Jews in the days of Christ, thus marking the end of His testimony to the Jews.
David, pitit gason Izayi a, rapòte yon pawòl mistik ki te make fen nenpòt lòt diskisyon ankò ak Jwif k ap chache kont yo nan jou Kris la, konsa li te make fen temwayaj Li bay Jwif yo.
A Psalm of David. The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool. The Lord shall send the rod of thy strength out of Zion: rule thou in the midst of thine enemies. Thy people shall be willing in the day of thy power, in the beauties of holiness from the womb of the morning: thou hast the dew of thy youth. The Lord hath sworn, and will not repent, Thou art a priest for ever after the order of Melchizedek. Psalms 110:1–4.
Yon Sòm David. Seyè a di a Seyè mwen an: Chita sou bò dwat mwen, jiskaske mwen fè lènmi ou yo tounen ban pou pye ou. Seyè a va voye baton fòs ou soti nan Siyon: renye nan mitan lènmi ou yo. Pèp ou a va ofri tèt yo ak tout volonte yo nan jou pouvwa ou a, nan bèlte sentete a depi nan vant douvanjou a: ou gen lawouze jenès ou. Seyè a fè sèman, e li p ap chanje lide: Ou se yon prèt pou tout tan selon lòd Mèlkisedèk. Sòm 110:1–4.
Palmoni determined to place this passage in Psalm 110, which is of course another number in the world of mathematics that is recognized as a special number. Half of “220” and ten times “11” would lead a soul to expect the number “110” holds some significance, and it does—as does the passage itself. It is a song of David, and David is a symbol of the one hundred and forty-four thousand, so it is a verse from the song of the vineyard, which is the song of Moses and the Lamb. It identifies when the former husbandmen of the vineyard are passed by and the vineyard is given to the one hundred and forty-four thousand. When that happens, it is the “day of thy power” aligning with the power of Pentecost at the climax of the Pentecostal season.
Palmoni te deside plase pasaj sa a nan Sòm 110, ki, natirèlman, se yon lòt nonb nan mond matematik la yo rekonèt kòm yon nonb espesyal. Mwatye “220” ak dis fwa “11” ta mennen yon nanm pou atann li ke nonb “110” la genyen yon sèten siyifikasyon, e se vre li genyen—menm jan pasaj la li menm genyen. Se yon chan David, epi David se yon senbòl san karant-kat mil yo; konsa, se yon vèsè ki soti nan chan jaden rezen an, ki se chan Moyiz ak Ti Mouton an. Li idantifye ki lè yo pase sou ansyen kiltivatè jaden rezen yo epi yo bay jaden rezen an bay san karant-kat mil yo. Lè sa rive, se “jou pouvwa ou a” k ap aliyen ak pouvwa Pannkòt la nan pwen culminan sezon Pannkòt la.
God’s people will be “willing” in the day they come from “the womb of the morning,” with the “dew of thy youth.” New birth is an illustration of conversion and life. The one hundred and forty-four thousand were taken from the womb in July of 2023, and they were born with the dew of their youth, for they were born into the message of the Midnight Cry, which also occurred with the Millerites in the beginning, or their “youth.” It is the same dew, for it is a repetition of the alpha history within the history of the omega. In the “day of their” ‘empowerment,’ when Shebna is driven “from” his “station, and from” his “state” and pulled “down” Eliakim, the one hundred and forty-four thousand are made omega priests, for they are made after the order of Melchizedek, for the one hundred and forty-four thousand shall not taste death, or as with Melchizedek they are priests forever.
Pèp Bondye a pral “dispoze” nan jou yo soti “nan vant maten an,” avèk “lawouze jenès ou.” Nouvo nesans se yon ilistrasyon konvèsyon ak lavi. San karannkat mil yo te soti nan vant lan an Jiyè 2023, epi yo te fèt avèk lawouze jenès yo, paske yo te fèt nan mesaj Rèl Minwi a, ki te rive tou ak Millerit yo nan kòmansman an, oswa nan “jenès” yo. Se menm lawouze a, paske li se yon repetisyon istwa alfa a anndan istwa omega a. Nan “jou” ‘otorizasyon’ yo a, lè yo chase Shebna “soti” nan “plas” li, epi “soti” nan “eta” li, epi yo rale l “desann,” Eliyakim, san karannkat mil yo vin fèt prèt omega, paske yo fèt dapre lòd Melkisedèk la, paske san karannkat mil yo pa pral goute lanmò; oswa menm jan ak Melkisedèk, yo se prèt pou tout tan.
In the “day of his power” the Lord will send the “rod of His strength out of Zion.” The authority of His kingdoms both grace (justification) and glory (sanctification) has been placed upon those who wear His crown of glory, for they represent His kingdom. The are sent out of Zion, for Zion’s meaning represents the ensign of the one hundred and forty-four thousand.
Nan “jou pouvwa li” a, Seyè a va voye “baton fòs li a soti nan Siyon.” Otorite wayòm li yo, ni gras (jistifikasyon) ni laglwa (sanktifikasyon), te mete sou moun ki pote kouwòn laglwa li a, paske yo reprezante wayòm li. Yo voye yo soti nan Siyon, paske sans Siyon an reprezante drapo san karant-kat mil yo.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he? They say unto him, The son of David.
Pandan Farizyen yo te rasanble ansanm, Jezi mande yo, li di: Kisa nou panse konsènan Kris la? Pitit kiyès li ye? Yo di li: Pitit David la.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Li di yo: Kijan sa fè David, anba enspirasyon Lespri a, rele li Seyè, lè li di: Seyè a te di ak Seyè mwen an: Chita sou bò dwat mwen, jouk lè m mete lènmi ou yo anba pye ou? Si David, donk, rele li Seyè, kijan li fè pitit li?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 24:41–46.
E pèsonn pa t kapab reponn li yon sèl mo, ni depi jou sa a pèsonn pa t gen kouraj poze l okenn lòt kesyon ankò. Matye 24:41–46.
David’s prophetic relationship to Christ in terms of alpha and omega—the beginning and ending, is the primary rule of the “line upon line” methodology, and that rule could not be fathomed by the quibbling Jews anymore than a Laodicean Seventh-day Adventist can understand that the history of the Millerites during the message of the Midnight Cry was where the dew of heaven was poured out during the youth of Adventism. The “dew” of thy youth is upon the one hundred and forty-four thousand, and it began to sprinkle at 9/11, and the Sunday law is the “day of power,” when the remnant is anointed as priests after the order of Melchizedek.
Relasyon pwofetik David avèk Kris la an tèm alfa ak omega—kòmansman ak fen an—se règ prensipal metodoloji “liy sou liy” la, e règ sa a pa t kapab konprann pa Jwif k ap diskite san fen yo, menm jan yon Advantis Setyèm Jou Laodiseyen pa ka konprann ke istwa Millerit yo pandan mesaj Kri Minui a se kote lawouze syèl la te vide pandan jenès Advantis la. “Lawouze” jenès ou a sou san karannkat mil yo, e li te kòmanse tonbe an ti gout nan 9/11, epi lwa dimanch la se “jou pisans” lan, lè rès la wen kòm prèt dapre lòd Mèlkisedèk.
Out of the stump of Laodicean Seventh-day Adventism (the church militant) comes the branch (the church triumphant), while out of the root of Jessie, the one hundred and forty-four thousand—are the branch of glorious fruit lifted up as a wave offering in the day of his power.
Soti nan souk Advantis Setyèm Jou Laodise a (legliz militan an) vini branch la (legliz triyonfan an), tandiske soti nan rasin Jese a, san karantkat mil yo—se branch fwi bèl pouvwa a, leve kòm yon ofrann balanse nan jou pouvwa li a.
We will continue these thoughts in the next article.
N ap kontinye panse sa yo nan pwochen atik la.
“Proverbs One
« Pwovèb Youn »
“April 1, 1850 To the ‘Little Flock.’
«1ye avril 1850 Pou “Ti Twoupo” a.»
“Dear Brethren.—The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Frè byeneme yo.—Seyè a te ban mwen yon vizyon, nan dat 26 janvye, ke m ap rakonte. Mwen te wè ke kèk nan pèp Bondye a te san konprann e andòmi; yo te sèlman mwatye reveye, e yo pa t rann yo kont tan n ap viv la kounye a; e ke ‘nonm’ ki gen ‘bwòs pousyè a’ te antre, e ke kèk te an danje pou yo pase ansanm ak sa yo bale a. Mwen te sipliye Jezi pou l sove yo, pou l epaye yo yon ti tan ankò, epi pou l fè yo wè gwo danje terib yo a, pou yo te ka prepare yo anvan li ta vin pou tout tan twò ta. Zanj lan te di, ‘Destriksyon ap vini tankou yon toubiyon pisan.’ Mwen te sipliye zanj lan pou l gen pitye epi pou l sove moun ki te renmen lemonn sa a, ki te mare ak byen yo, e ki pa t dispoze detache yo ak yo, ni sakrifye yo pou fè mesaje yo avanse sou wout yo pou nouri mouton grangou yo, ki t ap peri poutèt mank manje espirityèl.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.
“Pandan m t ap gade pòv nanm k ap mouri paske yo manke verite prezan an, epi kèk ki t ap deklare yo kwè verite a t ap kite yo mouri, paske yo t ap kenbe mwayen ki nesesè yo pou fè travay Bondye a vanse, sa m te wè a te twò douloure, e mwen te sipliye zanj lan pou retire l devan je m. Mwen te wè ke lè koz Bondye a te mande yon pati nan byen yo, menm jan ak jenn gason ki te vin jwenn Jezi a, [Matthew 19:16–22.] yo te ale tris; epi byento fléau debòde a t ap pase sou yo e li t ap baleye tout sa yo posede nèt, epi lè sa a li t ap twò ta pou sakrifye byen tè a, epi mete yon trezò an rezèv nan syèl la.
“I then saw the glorious Redeemer, beautiful and lovely, that he left the realms of glory, and came to this dark and lonely world, to give his precious life and die, the just for the unjust. He bore the cruel mocking and scourging, and wore the platted crown of thorns, and sweat great drops of blood in the garden; while the burden of the sins of the whole world were upon him. The angel asked, ‘What for?’ O, I saw and knew that it was for us; for our sins he suffered all this, that by his precious blood he might redeem us unto God.
“Mwen wè Lè sa a Redanmtè gloriye a, bèl e plen cham, ki te kite domèn laglwa yo, epi ki te vini nan mond sa a, fè nwa e solitè, pou l bay lavi presye li e pou l mouri, jis la pou enjis yo. Li te sipòte rizib ak flagèl mechan yo, li te pote kouwòn pikan trese a, epi li te swe gwo gout san nan jaden an; pandan chay peche lemonn antye te sou li. Zanj lan te mande, ‘Poukisa?’ O, mwen te wè e mwen te konnen se te pou nou; se poutèt peche nou yo li te soufri tout bagay sa yo, pou, pa san presye li, li te ka rachte nou pou Bondye.
“Then again was held up before me those who were not willing to dispose of this world’s goods to save perishing souls, by sending them the truth, while Jesus stands before the Father, pleading his blood, his sufferings and his death for them; and while God’s messengers were waiting, ready to carry them the saving truth that they might be sealed with the seal of the living God. It was hard for some who professed to believe the present truth, to even do so little as to hand the messengers God’s own money, that he had lent them to be stewards over.
“Epi ankò yo te mete devan mwen moun sa yo ki pa t vle separe ak byen mond sa a pou sove nanm k ap peri, lè yo voye verite a ba yo, pandan Jezi kanpe devan Papa a, ap plede san li, soufrans li ak lanmò li pou yo; epi pandan mesaje Bondye yo t ap tann, pare pou pote verite ki sove a ba yo pou yo te ka sele ak so Bondye vivan an. Sa te difisil pou kèk moun ki te deklare yo te kwè verite prezan an, menm pou yo te fè ti kras sa a: bay mesaje yo lajan Bondye menm, lajan li te prete yo pou yo te administratè sou li.”
“Then the suffering Jesus, his sacrifice and love so deep, as to give his life for them, was again held up before me; and then the lives of those who professed to be his followers, who had this world’s goods, and considered it so great a thing to help the cause of salvation. The angel said, ‘Can such enter heaven?’ Another angel answered, ‘No, never, never, never. Those who are not interested in the cause of God on earth, can never sing the song of redeeming love above.’
“Lè sa a, Jezi ki t ap soufri a, sakrifis li ak lanmou li ki te tèlman pwofon, jouk li te bay lavi li pou yo, te ankò prezante devan mwen; epi apre sa, lavi moun sa yo ki t ap fè konnen yo se disip li, ki te gen byen nan mond sa a, epi ki te konsidere kòm yon bagay si gwo lè yo ta ede kòz delivrans lan. Zanj lan di: ‘Èske moun konsa ka antre nan syèl la?’ Yon lòt zanj reponn: ‘Non, jamè, jamè, jamè. Moun ki pa enterese nan kòz Bondye sou tè a, yo pa ka janm chante chan lanmou redanmtè a anlè.’”
“I saw that the quick work that God was doing on earth would soon be cut short in righteousness, and that the swift messengers must speed on their way to search out the scattered flock. An angel said, ‘Are all messengers? No, no, God’s messengers have a message.’
“Mwen te wè ke travay rapid Bondye t ap fè sou tè a t ap byento vin kout dapre jistis, e ke mesaje rapid yo dwe prese kontinye chemen yo pou chèche twoupo ki gaye a. Yon zanj te di: ‘Èske tout moun se mesaje? Non, non, mesaje Bondye yo gen yon mesaj.’”
“I saw that the cause of God had been hindered, and dishonored by some travelling who had no message from God. Such will have to give an account to God for every dollar they have used in travelling where it was not their duty to go; for that money might have helped on the cause of God, and for the lack of it, souls have starved and died for the want of spiritual food, that might have been given them by God’s called and chosen messengers if they had had the means.
“Mwen te wè ke kòz Bondye a te anpeche epi dezonore pa kèk moun ki t ap vwayaje san yo pa t gen okenn mesaj ki soti nan Bondye. Moun konsa pral oblije rann Bondye kont pou chak dola yo te depanse nan vwayaje kote se pa t devwa yo pou yo ale; paske lajan sa a te kapab ede avanse kòz Bondye a, epi poutèt mank li, nanm yo te grangou epi yo te mouri akòz mank manje espirityèl, manje sa a ki ta ka te ba yo pa mesaje Bondye yo rele ak chwazi yo si yo te gen mwayen yo.”
“The mighty shaking has commenced, and will go on, and all will be shaken out who are not willing to take a hold and unyielding stand for the truth, and sacrifice for God and his cause. The angel said, ‘Think ye that any will be compelled to sacrifice. No. no. It must be a free-will offering. It will take all to buy the field.’—I cried to God to spare his people, some of whom were fainting and dying.
“Gran soukousman an kòmanse, e li pral kontinye, epi tout moun ki pa dispoze pran yon pozisyon fèm, san sede, pou verite a, epi fè sakrifis pou Bondye ak kòz li, yo tout pral souke deyò. Zanj lan te di: ‘Èske nou panse yo pral fòse kèk moun fè sakrifis? Non, non. Sa dwe yon ofrann volontè. Sa pral mande tout bagay pou achte chan an.’—Mwen te kriye nan pye Bondye pou l epaye pèp li a, kèk ladan yo t ap febli epi yo t ap mouri.”
“I saw that those who have strength to labor with their hands, and help sustain the cause, were as accountable for that strength, as others were for their property.
“Mwen te wè ke sila yo ki gen fòs pou travay ak men yo, epi ede soutni kòz la, te responsab pou fòs sa a menm jan lòt yo te responsab pou byen yo.
“Then I saw that the judgments of Almighty God were speedily coming. I begged of the angel to speak in his language to the people. Said he, ‘All the thunders and lightnings of Mount Sinai would not move those who will not be moved by the plain truths of the word of God; neither would an angel’s message awake them.’” Review and Herald, April 1, 1850.
“Lè sa a, mwen wè jijman Bondye Toupisan an t ap vini byen vit. Mwen sipliye zanj lan pou l pale ak pèp la nan lang pa li. Li di m: ‘Menm tout loraj ak zèklè Mòn Sinaï yo pa t ap fè moun ki pa vle kite verite klè Pawòl Bondye a touche yo, bouje; ni yon mesaj yon zanj pa t ap reveye yo.’” Review and Herald, 1 avril 1850.