Ideally the seven churches and seven seals should be understood as parallel symbols representing internal and external lines of the same history. It is also important to note that when considering the last three churches and the last three seals that the historical line representing progressive history is not a primary subject of the symbols. When the churches are applied in the context of parallel histories, the progression of history is an essential element of the symbolism, but this is not the case when the last three churches and seals are treated as a symbol unto themselves.
Nan yon sans ideyal, sèt legliz yo ak sèt sele yo ta dwe konprann kòm senbòl paralèl ki reprezante liy entèn ak ekstèn menm istwa a. Li enpòtan tou pou remake ke, lè n ap konsidere twa dènye legliz yo ak twa dènye sele yo, liy istorik ki reprezante istwa pwogresif la pa yon sijè prensipal nan senbòl sa yo. Lè yo aplike legliz yo nan kontèks istwa paralèl yo, pwogresyon istwa a se yon eleman esansyèl nan senbolis la; men se pa konsa sa ye lè yo trete twa dènye legliz yo ak twa dènye sele yo kòm yon senbòl apa an li menm.
The last three churches as a symbol are about the relationship of three groups and the dynamics of the interaction of the three groups of worshippers represented by the various churches. The last three seals identify God’s people as represented by Moses and Elijah. Elijah representing the one hundred and forty-four thousand and Moses the righteous dead.
Twa dènye legliz yo, kòm yon senbòl, pale de relasyon ant twa gwoup yo ak dinamik entèraksyon ant twa gwoup adoratè yo ke divès legliz yo reprezante. Twa dènye sele yo idantifye pèp Bondye a jan Moyiz ak Eli reprezante yo. Eli reprezante san karannkat mil yo, epi Moyiz reprezante mò jis yo.
And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: And they cried with a loud voice, saying, How long, O Lord, holy and true, dost thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled. And when he had opened the sixth seal, and, lo, there was a great earthquake; and the sun became black as sackcloth of hair, and the moon became as blood; And the stars of heaven fell unto the earth, even as a fig tree casteth her untimely figs, when she is shaken of a mighty wind. And the heaven departed as a scroll when it is rolled together; and every mountain and island were moved out of their places. And the kings of the earth, and the great men, and the rich men, and the chief captains, and the mighty men, and every bondman, and every free man, hid themselves in the dens and in the rocks of the mountains; And said to the mountains and rocks, Fall on us, and hide us from the face of him that sitteth on the throne, and from the wrath of the Lamb: For the great day of his wrath is come; and who shall be able to stand? Revelation 6:9–17.
Epi lè li te louvri senkyèm sele a, mwen wè anba lotèl la nanm moun yo ki te touye poutèt pawòl Bondye a, ak poutèt temwayaj yo te kenbe a. Epi yo rele byen fò, yo di: Jiska kilè, Seyè, ou menm ki sen e ki veritab, ou p ap jije ni tire revanj pou san nou sou moun k ap viv sou tè a? Epi yo te bay chak ladan yo rad blan; epi yo te di yo pou yo repoze yo ankò pou yon ti tan, jouk lè kanmarad yo ki sèvi ansanm avèk yo ak frè yo, ki gen pou yo touye menm jan ak yo, va rive nan kantite yo dwe a. Epi lè li te louvri sizyèm sele a, men te gen yon gwo tranblemanntè; solèy la vin nwa tankou twal sak fèt ak plim cheve, e lalin lan vin tankou san; epi zetwal syèl yo tonbe sou tè a, menm jan yon pye fig frans lage fig frans vèt li yo lè yon gwo van souke l. Epi syèl la rale kò l ale tankou yon woulo liv lè yo woule l ansanm; e chak mòn ak chak zile te deplase soti nan plas yo. Epi wa latè yo, ak gran chèf yo, ak moun rich yo, ak kòmandan lame yo, ak vanyan sòlda yo, ak tout esklav, ak tout moun lib, kache kò yo nan twou wòch yo ak nan wòch mòn yo; epi yo di mòn yo ak wòch yo: Tonbe sou nou, epi kache nou devan figi sila a ki chita sou twòn nan, ak devan kòlè Ti Mouton an; paske gran jou kòlè li a rive, e kilès ki va kapab kanpe? Revelasyon 6:9–17.
Sister White informs us that that the fifth seal addresses “a period of time in the future.” The verses of the fifth seal are asking when God would judge the papacy for murdering God’s people during the Dark Ages. The answer was given that in the “last days” God would judge the papacy for their murder and also for another group of papal martyrs that would also be murdered by the papacy during the Sunday law crisis.
Sè White fè nou konnen senkyèm sele a konsène “yon peryòd tan nan lavni.” Vèsè senkyèm sele a poze kesyon sou ki lè Bondye t ap jije papisite a poutèt li te touye pèp Bondye a pandan Mwayennaj Fènwa yo. Yo te bay repons lan ke nan “dènye jou yo” Bondye t ap jije papisite a pou asasina sa yo, epi tou poutèt yon lòt gwoup mati papal yo ki t ap touye pa papisite a pandan kriz lwa dimanch la.
“‘And when he had opened the fifth seal . . . [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
« “Et lorsqu’il eut ouvert le cinquième sceau... [Apocalypse 6:9–11]. Ici furent présentées à Jean des scènes qui n’étaient pas réelles, mais qui seraient à une période de temps dans l’avenir.” » Manuscript Releases, volume 20, 197.
Inspiration also confirms that the souls under the altar, who desire to know when God will judge the papacy are connected with the two voices of the angel that lightens the earth with its glory in chapter eighteen of Revelation.
Enspirasyon an konfime tou ke nanm ki anba lotèl la, ki anvi konnen kilè Bondye pral jije papasi a, gen yon lyen ak de vwa zanj lan ki klere tè a ak glwa li nan chapit dizwit nan Revelasyon an.
“When the fifth seal was opened, John the Revelator in vision saw beneath the altar the company that were slain for the Word of God and the testimony of Jesus Christ. After this came the scenes described in the eighteenth of Revelation, when those who are faithful and true are called out from Babylon. Revelation 18:1–5 quoted.” Manuscript Releases, volume 20, 14.
“Lè senkyèm so a te louvri, Jan Revelatè a, nan vizyon, te wè anba lotèl la gwoup moun ki te mouri pou Pawòl Bondye a ak temwayaj Jezikri a. Apre sa, te vini sèn yo ki dekri nan chapit dizwit Revelasyon an, lè moun ki fidèl e ki verite yo rele soti Babilòn. Revelasyon 18:1–5 site.” Manuscript Releases, volim 20, 14.
In Revelation eighteen Catholicism’s judgment is double for there and then she is punished for not only those she will murder in the “last days,” but also for the murder victims during the Dark Ages of papal rule.
Nan Revelasyon dizuit, jijman Katolisism lan doub; paske la a, e nan lè sa a, yo pini li non sèlman pou sila yo li pral asasinen nan “dènye jou yo,” men tou pou viktim asasina yo pandan Mwayennaj Fènwa dominasyon papal la.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:4–6.
Epi mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, epi pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo. Rekonpanse li menm jan li te rekonpanse nou, epi rann li doub dapre zèv li yo; nan gode li te plen an, plen pou li doub. Revelasyon 18:4–6.
The sixth seal provides one of the Bible’s classic illustrations of the events which immediately precede the Second Coming of Christ during the seven last plagues. It concludes with the introduction to chapter seven of Revelation which provides the answer for the question raised in the last verse of the sixth seal, “who shall be able to stand.” There are two groups that will stand as God’s ensign in the Sunday law crisis that concludes when the seven last plagues arrive. Those two groups are the one hundred and forty-four thousand who are represented by Elijah, and the “great multitude” who are represented by Moses. These two symbols of Moses and Elijah were previously identified as those who stand at the end of the world, for they both stood with Christ at the Mount of Transfiguration.
Sizyèm sele a bay youn nan ilistrasyon klasik Bib la sou evènman ki vin tousuit anvan Dezyèm Vini Kris la pandan sèt dènye kalamite yo. Li fini avèk entwodiksyon chapit sèt Revelasyon an, ki bay repons pou kestyon ki soulve nan dènye vèsè sizyèm sele a: “ki moun ki va kapab kanpe?” Gen de gwoup ki pral kanpe kòm drapo Bondye nan kriz lwa dimanch la, kriz ki rive nan bout li lè sèt dènye kalamite yo vini. De gwoup sa yo se san karannkat mil yo, ki reprezante pa Eli, ak “gran foul” la, ki reprezante pa Moyiz. De senbòl sa yo, Moyiz ak Eli, te deja idantifye kòm sila yo ki kanpe nan fen mond lan; paske toulede te kanpe avèk Kris sou Mòn Transfigirasyon an.
The first group of papal martyrs from the Dark Ages were given white robes, and the second group that they were told to wait for until that group was made up is the “great multitude” who are also wearing white robes. The fifth and sixth seal is not providing a parallel history of the fifth and sixth churches, they are providing a witness about the two groups that stand up as an ensign for the Lord in the “last days.” Those two groups are they who proclaim the messages of the two voices in Revelation chapter eighteen. The message that is then proclaimed is accompanied with the outpouring of the Holy Spirit as typified by the history of Pentecost and the history of the Midnight Cry at the beginning of Adventism.
Premye gwoup mati papal yo depi nan Mwayennaj tenèb yo te resevwa rad blan; epi dezyèm gwoup yo te di yo pou yo tann jiskaske gwoup sa a ta fin konplè a se “gran foul la,” ki menm tou ap pote rad blan. Senkyèm ak sizyèm sele a pa bay yon istwa paralèl senkyèm ak sizyèm legliz yo; yo bay yon temwayaj konsènan de gwoup ki leve kanpe kòm yon drapo pou Senyè a nan “dènye jou yo.” De gwoup sa yo se sila yo ki pwoklame mesaj de vwa yo nan Revelasyon chapit dizwit la. Lè sa a, mesaj ki pwoklame a akonpaye avèk efizyon Sentespri a, jan sa te prefigire nan istwa Pannkòt la ak istwa Kri Minwi a nan kòmansman Advantis la.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Zanj ki ini ak lòtbò nan pwoklamasyon mesaj twazyèm zanj lan gen pou l klere tout tè a ak glwa li. Isit la yo predi yon travay ki gen anvergiti mondyal ak yon pouvwa ki pa t janm konn parèt konsa. Mouvman adventis 1840–44 la te yon manifestasyon gloriyeu pouvwa Bondye; mesaj premye zanj lan te pote rive nan chak pòs misyonè sou latè, e nan kèk peyi te gen pi gwo enterè relijye yo te janm temwen nan nenpòt peyi depi Refòm sèzyèm syèk la; men tout bagay sa yo gen pou yo depase pa mouvman pisan ki pral fèt anba dènye avètisman twazyèm zanj lan.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Travay la va sanble ak sa ki te fèt nan Jou Lapannkòt la. Menm jan ‘premye lapli a’ te bay, nan efizyon Sentespri a nan kòmansman predikasyon levanjil la, pou fè grenn presye a leve pouse, konsa ‘dènye lapli a’ va bay nan fen li pou fè rekòt la rive nan matirite. ‘Lè sa a n’a konnen, si nou pèsiste pou nou konnen Senyè a: sòti Li a pare tankou maten an; e Li va vin jwenn nou tankou lapli, tankou dènye ak premye lapli sou tè a.’ Oze 6:3. ‘Se poutèt sa, fè kè nou kontan, nou menm pitit Siyon yo, epi rejwi nou nan Senyè a, Bondye nou an: paske Li ban nou premye lapli a avèk mezi, e Li va fè lapli a desann pou nou, premye lapli a, ak dènye lapli a.’ Jowèl 2:23. ‘Nan dènye jou yo, Bondye di, Mwen va vide nan Lespri Mwen sou tout chè.’ ‘E sa va rive, nenpòt moun ki va rele non Senyè a, va sove.’ Travay 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Gran travay levanjil la pa dwe fini ak mwens manifestasyon pisans Bondye pase sa ki te make ouvèti li. Pwofesi ki te akonpli nan vide lapli bonè a nan ouvèti levanjil la dwe ankò akonpli nan lapli ta a nan fèmti li. Men ‘tan rafrechisman yo’ apot Pyè t ap tann yo lè li te di: ‘Se poutèt sa, repanti nou, epi konvèti nou, pou peche nou yo ka efase, lè tan rafrechisman yo va soti nan prezans Senyè a; epi L ap voye Jezi.’ Travay 3:19, 20.” The Great Controversy, 611.
After the sixth seal raises the question that introduces Elijah and Moses represented in chapter seven of Revelation the seventh seal is opened and describes the outpouring of the Holy Spirit upon those two groups. It is to be noted that in the description there is a silence for a half an hour. The outpouring of the latter rain represented with the opening of the seventh seal includes a period of silence.
Apre sizyèm so a fin soulve kesyon ki prezante Eli ak Moyiz, jan yo reprezante nan chapit sèt nan Revelasyon an, setyèm so a louvri, epi li dekri vide Sentespri a sou de gwoup sa yo. Li dwe remake ke nan deskripsyon an gen yon silans pandan demi èdtan. Vide lapli ta a, ki reprezante pa ouvèti setyèm so a, gen ladan l yon peryòd silans.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Lè li te louvri setyèm sele a, te gen silans nan syèl la pou apeprè yon demièdtan. Epi mwen wè sèt zanj ki te kanpe devan Bondye; epi yo te ba yo sèt twonpèt. Epi yon lòt zanj vini, li kanpe bò lotèl la, li te gen yon lansanwa an lò; epi yo te ba li anpil lansan, pou l te ofri l ansanm ak lapriyè tout sen yo sou lotèl an lò ki te devan twòn nan. Epi lafimen lansan an, ki te monte ansanm ak lapriyè sen yo, moute devan Bondye soti nan men zanj lan. Epi zanj lan pran lansanwa a, li ranpli l ak dife lotèl la, epi li voye l sou tè a: epi te gen vwa, ak loraj, ak zèklè, ak yon tranblemanntè. Revelasyon 8:1–5.
As just noted in the passage in The Great Controversy the latter rain begins to be poured out when the mighty angel descends and lightens the earth with his glory. The latter rain began when “the great buildings of New York City were thrown down” on September 11, 2001.
Jan sa ki fèk remake nan pasaj ki nan The Great Controversy a, lapli ta a kòmanse vide lè zanj pisan an desann e li klere tè a avèk glwa li. Lapli ta a te kòmanse lè “gwo bilding Vil New York yo te tonbe” nan dat 11 septanm 2001.
“Now comes the word that I have declared that New York is to be swept away by a tidal wave? This I have never said. I have said, as I looked at the great buildings going up there, story after story, ‘What terrible scenes will take place when the Lord shall arise to shake terribly the earth! Then the words of Revelation 18:1–3 will be fulfilled.’ The whole of the eighteenth chapter of Revelation is a warning of what is coming on the earth. But I have no light in particular in regard to what is coming on New York, only that I know that one day the great buildings there will be thrown down by the turning and overturning of God’s power. From the light given me, I know that destruction is in the world. One word from the Lord, one touch of his mighty power, and these massive structures will fall. Scenes will take place the fearfulness of which we cannot imagine.” Review and Herald, July 5, 1906.
“Kounye a, èske gen pawòl mwen ta deklare ki di New York dwe baleye ale pa yon gwo vag lanmè? Sa, mwen pa janm di. Mwen te di, pandan m t ap gade gwo bilding yo k ap monte la a, etaj sou etaj: ‘Ala terib sèn ki pral dewoule lè Senyè a va leve pou l souke tè a avèk fòs ki bay kè sote! Lè sa a, pawòl ki nan Revelasyon 18:1–3 yo pral akonpli.’ Tout dizwityèm chapit Revelasyon an se yon avètisman sou sa k ap vini sou latè. Men, mwen pa gen okenn limyè espesyal konsènan sa k ap vini sou New York an patikilye, sof sa mwen konnen ke yon jou gwo bilding ki la yo pral jete atè pa mouvman ak ranvèsman pouvwa Bondye. Daprè limyè ki ban mwen an, mwen konnen destriksyon nan mond lan. Yon sèl pawòl ki soti nan men Senyè a, yon sèl manyen pouvwa pisan li a, epi gwo estrikti sa yo pral tonbe. Sèn yo pral dewoule, yon terè nou pa ka imajine.” Review and Herald, 5 jiyè 1906.
On September 11, 2001 the latter rain began to fall and the outpouring of that rain falls upon those represented by Elijah and Moses, and includes a time of silence. A time of silence for Moses and Elijah is also represented in chapter eleven of Revelation where Moses and Elijah, those two prophets that tormented the world, were “slain” in the streets. But after three and a half days they came out of the cave of Horeb and ascended to heaven. In the history of the latter rain the message, represented by those two messengers, is slain and cast into the street, but not buried until they are resurrected. This is one of the primary truths that the Lion of the tribe of Judah is now unsealing.
Nan dat 11 septanm 2001, lapli ta a te kòmanse tonbe, e vide lapli sa a ap tonbe sou sila yo ki reprezante pa Eli ak Moyiz, epi li gen ladan l yon tan silans. Yon tan silans pou Moyiz ak Eli reprezante tou nan chapit onz liv Revelasyon an, kote Moyiz ak Eli, de pwofèt sa yo ki te tòtire mond lan, te “touye” nan lari yo. Men, apre twa jou edmi, yo soti nan twou wòch Oreb la epi yo monte nan syèl la. Nan istwa lapli ta a, mesaj la, ki reprezante pa de mesaje sa yo, yo touye l epi yo jete l nan lari a, men yo pa antere l jiskaske yo resisite. Sa se youn nan verite prensipal yo ke Lyon tribi Jida a ap devwale kounye a.
The last three seals are identifying the final movement of God’s people as represented by Elijah and Moses. That movement dies and is resurrected. It is a movement, for Adventism began with a movement that continued until 1863 when they set aside the first truth William Miller was led to recognize. In 1863 the movement ended, for in 1863 they legally became a church. The Alpha and Omega insists that if He began His remnant people as a movement, He will also end it as a movement.
Twa dènye sele yo ap idantifye dènye mouvman pèp Bondye a jan Eli ak Moyiz reprezante li. Mouvman sa a mouri epi li resisite. Se yon mouvman, paske Advantis la te kòmanse ak yon mouvman ki te kontinye jouk rive an 1863, lè yo te mete sou kote premye verite William Miller te dirije pou l rekonèt la. An 1863 mouvman an te fini, paske an 1863 yo te legalman vin tounen yon legliz. Alfa ak Omega a ensiste ke, si Li te kòmanse pèp rès Li a kòm yon mouvman, Li pral fini li tou kòm yon mouvman.
We have now finished the overview of the seven churches and seven seals. In the last three seals we see two classes of the redeemed that are represented by Moses and Elijah. Those seals all testify of the mighty angel of Revelation eighteen. When he descended on September 11, 2001 two classes of redeemed entered into a purification process which is designed to expose and separate two classes of worshippers within the movement at the end of Adventism as prefigured by the movement at the beginning of Adventism. Daniel identifies that one class, which he calls the wicked will not understand the increase of knowledge, but the wise do. Matthew informs us that those lacking the understanding of the knowledge that has been unsealed identifies a virgin as foolish. The wise virgins demonstrate in the crisis at midnight that they understood and possess the increase of knowledge. The wise and the foolish are represented by the church of Philadelphia or the church of Laodicea. The wicked, foolish virgins of Laodicea are to be spewed out of the mouth of the Lord and the wise receive God’s name, or His character in their foreheads. If the sixth church of Philadelphia represents the wise, how is it that the seventh church of Laodicea represents the wicked? If this is the case, the sequence is out of order, is it not? The answer of course is solved by Alpha and Omega.
Kounye a nou fini apèsi sou sèt legliz yo ak sèt sele yo. Nan twa dènye sele yo nou wè de kategori moun delivre yo, ki reprezante pa Moyiz ak Eli. Tout sele sa yo rann temwayaj konsènan zanj pisan ki nan Revelasyon dizwit la. Lè li te desann 11 septanm 2001, de kategori moun delivre yo te antre nan yon pwosesis pirifikasyon ki fèt pou ekspoze epi separe de kategori adoratè anndan mouvman an nan fen Adventis la, jan sa te deja prefigire pa mouvman an nan kòmansman Adventis la. Danyèl idantifye youn nan kategori sa yo; li rele yo mechan yo, e yo pa pral konprann ogmantasyon konesans lan, men saj yo konprann li. Matye fè nou konnen moun ki manke konpreyansyon konesans ki te desele a idantifye yon vyèj kòm sòt. Vyèj saj yo demontre, nan kriz minwi a, ke yo te konprann e yo posede ogmantasyon konesans lan. Saj yo ak sòt yo reprezante pa legliz Filadèlfi a oswa legliz Laodise a. Vyèj mechan ak sòt Laodise yo dwe vomi soti nan bouch Senyè a, tandiske saj yo resevwa non Bondye, oswa karaktè Li, sou fwon yo. Si sizyèm legliz la, Filadèlfi, reprezante saj yo, kijan setyèm legliz la, Laodise, reprezante mechan yo? Si se konsa, sekans lan pa an dezòd, èske se pa vre? Repons lan, natirèlman, rezoud pa Alfa ak Omega.
At the beginning of the first denominated people of God, ancient Israel, Moses typified Christ at the end of that denominated people.
Nan kòmansman premye pèp Bondye a ki te gen yon denominasyon, ansyen Izrayèl, Moyiz te yon tip Kris la nan fen pèp denominasyon sa a.
For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Acts 3:22, 23.
Paske Moyiz te di vrèman ak zansèt yo: Seyè a, Bondye nou an, va leve pou nou yon pwofèt pami frè nou yo, menm jan avè m; se li nou dwe koute nan tout bagay, kèlkeswa sa l va di nou. Epi sa pral rive, tout nanm ki pa vle koute pwofèt sa a, y ap detwi l pami pèp la. Travay 3:22, 23.
At the end of the first denominated people of God, John the Baptist was the Elijah messenger that prepared the way for Christ’s first coming. Jesus would then make His offering at the cross and thereafter begin His High Priestly work in the holy place of the heavenly sanctuary. At the beginning of the second denominated people of God, modern Israel, William Miller was the Elijah messenger that prepared the way for Christ’s Second Coming. Jesus then suddenly came into the Most Holy Place and began judgment. At the end of the second denominated people of God, a final Elijah messenger prepared the way for Christ to begin the dispensation of the judgment of the living, the conclusion of His work as Heavenly High Priest and his Second Coming.
Nan fen premye pèp Bondye a ki te pote yon non konfesyonèl, Jan Batis te mesaje Eli a ki te prepare chemen an pou premye vini Kris la. Lè sa a, Jezi t ap fè ofrann pa Li a sou kwa a epi, apre sa, Li t ap kòmanse travay Li kòm Gran Prèt nan kote ki sen an nan Tanp Sentespri ki nan syèl la. Nan kòmansman dezyèm pèp Bondye a ki te pote yon non konfesyonèl, Izrayèl modèn nan, William Miller te mesaje Eli a ki te prepare chemen an pou Dezyèm Vini Kris la. Lè sa a, Jezi te vini toudenkou nan Kote ki Pi Sen an epi Li te kòmanse jijman an. Nan fen dezyèm pèp Bondye a ki te pote yon non konfesyonèl, yon dènye mesaje Eli te prepare chemen an pou Kris kòmanse dispansasyon jijman moun vivan yo, konklizyon travay Li kòm Gran Prèt Selès, ak Dezyèm Vini Li a.
William Miller symbolizes not only the messenger, but the movement he was associated with.
William Miller pa senbolize sèlman mesaje a, men tou mouvman li te asosye avèk li a.
“With trembling, William Miller began to unfold to the people the mysteries of the kingdom of God, carrying his hearers down through the prophecies to the second advent of Christ. With every effort he gained strength. As John the Baptist heralded the first advent of Jesus and prepared the way for His coming, so William Miller and those who joined with him proclaimed the second advent of the Son of God….
“Ak tranbleman, William Miller te kòmanse devwale devan pèp la mistè wayòm Bondye a, pandan li t ap mennen moun ki t ap koute l yo atravè pwofesi yo rive jouk nan dezyèm avènman Kris la. Avèk chak efò li te fè, li te vin pran plis fòs. Menm jan Janbatis te anonse premye avènman Jezi a epi li te prepare chemen an pou vini li, konsa tou William Miller ak sila yo ki te mete tèt yo ansanm avè l te pwoklame dezyèm avènman Pitit Bondye a….”
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message.” Early Writings, 229, 230, 233.
“Plizyè milye moun te vin anbrase verite William Miller te preche a, epi sèvitè Bondye yo te leve nan lespri ak nan pisans Eli pou pwoklame mesaj la.” Early Writings, 229, 230, 233.
In the beginning of ancient Israel God called Moses, who received forty years of corrupted education in Egypt, that required forty years of wilderness living in an attempt to remove the influence of Egypt from his character. Forty years after his birth, understanding that he had been chosen to lead God’s people out of Egypt, Moses exercised human strength to kill the Egyptian. Forty years later at the burning bush he rebelled against God’s calling. After finally accepting the calling, he disregarded the command to circumcise his son until threatened with death. On the border of the Promised Land, he rebelled and struck the Rock a second time. At the beginning of ancient Israel, Moses possessed the character traits of a Laodicean. In doing so he still fulfilled his high and holy calling, including the typification of Christ at the end of ancient Israel. Christ, who struggled with the quibbling Jews, or those who said they were Jews, but were not, represented the character of a Philadelphian. At the beginning of ancient Israel Moses represented a Laodicean in need of gold, eye salve and white raiment. At the end Christ is a Philadelphian.
Nan kòmansman ansyen Izrayèl la, Bondye rele Moyiz, li menm ki te resevwa karant ane edikasyon kòwonpi ann Ejip, sa ki te mande karant ane lavi nan dezè a nan yon efò pou retire enfliyans Ejip la nan karaktè li. Karant ane apre nesans li, lè li te konprann yo te chwazi l pou mennen pèp Bondye a soti ann Ejip, Moyiz te sèvi ak fòs imen pou touye Ejipsyen an. Karant ane apre sa, bò kote touf bwa k ap boule a, li te revòlte kont apèl Bondye a. Apre li te finalman aksepte apèl la, li te neglije kòmandman pou sikonsi pitit gason l lan jiskaske yo te menase l ak lanmò. Sou fwontyè Tè Pwomiz la, li te revòlte epi li frape Wòch la yon dezyèm fwa. Nan kòmansman ansyen Izrayèl la, Moyiz te posede tras karaktè yon Laodiseyen. Menm konsa, li te toujou akonpli apèl li ki te wo e ki sen an, sa ki gen ladan tipifikasyon Kris la nan fen ansyen Izrayèl la. Kris la, ki te lite ak Jwif chipòtè yo, oswa sila yo ki te di yo se Jwif men ki pa t sa, te reprezante karaktè yon Filadèlfyen. Nan kòmansman ansyen Izrayèl la, Moyiz te reprezante yon Laodiseyen ki te bezwen lò, koliri ak rad blan. Nan fen an, Kris la se yon Filadèlfyen.
At the beginning of Adventism, William Miller, represented by those few in Sardis that had not defiled their garments, represented a Philadelphian, as did the movement associated with him. At the end of Adventism, the movement that recognized the time of the end in 1989 were as much Laodicean as was Moses. The Millerite movement typifies the movement of Future for America with the prophetic caveat that the first movement was fulfilled by Philadelphians in the time of Philadelphia, and the last movement is fulfilled by Laodiceans in the time of Laodicea.
Nan kòmansman Advantis la, William Miller, jan kèk moun sa yo nan Sardis ki pa t sal rad yo te reprezante l, te reprezante yon Filadèlfyen, menm jan mouvman ki te asosye avè l la te fè sa tou. Nan fen Advantis la, mouvman ki te rekonèt tan lafen an an 1989 la te otan Lawodiseyen menm jan Moyiz te ye a. Mouvman Millerit la se yon tip mouvman Future for America a, avèk avètisman pwofetik sa a: premye mouvman an te akonpli pa Filadèlfyen yo nan tan Filadèlfi a, epi dènye mouvman an akonpli pa Lawodiseyen yo nan tan Lawodise a.
I am the witness of more of the prophetic history of this movement from 1989 than any other person associated with the history of Future for America, and I testify that I personally walked through the history beginning in 1989 onward as a certified Laodicean Adventist. There are many souls along that path who would uphold my testimony. I also can testify of a certainty that those associated with the movement at the end of Adventism were also certified Laodicean Adventists. The first denominated people begin with a Laodicean that becomes a Philadelphian and ends with a Philadelphian. The second denominated people begin with a Philadelphian and ends with a Laodicean that is called to become a Philadelphian. This is the signature of Alpha and Omega.
Mwen se temwen plis nan istwa pwofetik mouvman sa a depi 1989 pase nenpòt lòt moun ki asosye ak istwa Future for America, e mwen temwaye ke mwen menm pèsonèlman mwen te mache atravè istwa a kòmanse an 1989 e kontinye apre sa kòm yon Advantis Laodiseyen sètifye. Gen anpil nanm sou chemen sa a ki ta soutni temwayaj mwen. Mwen kapab temwaye tou avèk sètitid ke moun ki te asosye ak mouvman an nan fen Advantis la te tou Advantis Laodiseyen sètifye. Premye pèp ki resevwa yon denominasyon an kòmanse avèk yon Laodiseyen ki vin tounen yon Filadèlfyen epi li fini avèk yon Filadèlfyen. Dezyèm pèp ki resevwa yon denominasyon an kòmanse avèk yon Filadèlfyen epi li fini avèk yon Laodiseyen ki rele pou vin tounen yon Filadèlfyen. Sa a se siyati Alfa ak Omega.
In spite of the wretched, miserable spiritual blindness of the leader and those who joined with him, God still directed and controlled the prophetic waymarks which transpired from 1989 until now. In spite of the spiritual nakedness and poverty of the leader and those who joined with him, God was still directing the unsealing of the truths He saw fit to unseal. In His mercy which is never separated from His “truth,” He devised a purification process that provided for a Laodicean to die and thereafter be resurrected as a Philadelphian. That death and resurrection was typified by the authors of the books of Daniel and Revelation, who both were symbolically killed and resurrected. John was resurrected from the death of being thrown into a pot of boiling oil, Daniel from the den of hungry lions. Thus, the two books, which are one book provide an emphasis to the symbol of death and resurrection as part of the message that is now being unsealed.
Malgre avègleman espirityèl mizerab, malere, e degoutan dirijan an ansanm ak moun ki te mete tèt yo ansanm avè l yo, Bondye te toujou gide e kontwole jalon pwofetik yo ki te rive depi 1989 jouk kounye a. Malgre toutouni espirityèl la ak povrete dirijan an ansanm ak moun ki te mete tèt yo ansanm avè l yo, Bondye te toujou ap dirije ouvèti verite Li te wè bon pou L ouvri yo. Nan mizèrikòd Li, ki pa janm separe ak “verite” Li a, Li te prepare yon pwosesis pirifikasyon ki te bay mwayen pou yon Laodiseyen mouri epi, apre sa, resisite kòm yon Filadèlfyen. Lanmò ak rezirèksyon sa a te prefigire pa otè liv Danyèl ak Revelasyon yo, ki toulède te senbolikman touye epi resisite. Jan te resisite soti nan lanmò lè yo te jete l nan yon chodyè lwil bouyi, Danyèl soti nan twou lyon grangou yo. Konsa, de liv sa yo, ki se yon sèl liv, mete anfaz sou senbòl lanmò ak rezirèksyon an kòm yon pati nan mesaj ki kounye a ap ouvri.
As the movement in the “last days” of the investigative judgment, (which was typified by the Millerite movement), approached the end of time God designed that the leader and the movement should be killed and thereafter resurrected. In the context of the seven churches, Laodicea was slain on July 18, 2020 and would be resurrected as Philadelphia before the approaching Sunday law. The resurrected movement would be of the seven churches, but it would be the eighth. The movement would be the eighth, that is of the seven.
Kòm mouvman an nan “dènye jou” jijman ankèt la, (ki te prefigire pa mouvman Millerit la), t ap pwoche bò fen tan an, Bondye te detèmine pou lidè a ak mouvman an ta dwe mouri epi apre sa yo ta resisite. Nan kontèks sèt legliz yo, Laodise te touye nan dat 18 jiyè 2020 epi li t ap resisite kòm Filadèlfi anvan lwa dimanch k ap pwoche a. Mouvman ki resisite a t ap soti nan sèt legliz yo, men li t ap uityèm lan. Mouvman an t ap uityèm lan, sa vle di, soti nan sèt yo.
This prophetic secret is supported in the book of Revelation upon several witnesses, though heretofore not recognized. In this time period we are now entering into the test of the image of the beast, which Sister White informs us is the test that comes before the Sunday law. It is at the Sunday law that the seal of God is impressed upon the Philadelphians of that history. But they must pass the test of the image of the beast that comes before probation closes.
Sekrè pwofetik sa a jwenn sipò li nan liv Revelasyon sou plizyè temwen, byenke jouk kounye a yo pa t rekonèt li. Nan peryòd tan sa a n ap antre kounye a, nou ap antre nan tès imaj bèt la, tès Sè White fè nou konnen ki vini anvan lwa dimanch la. Se nan lwa dimanch la ke sele Bondye a enprime sou Filadèlfyen yo nan istwa sa a. Men, yo dwe pase tès imaj bèt la ki vini anvan tan gras la fèmen.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Seyè a montre m klèman ke imaj bèt la pral fòme anvan tan gras la fèmen; paske se li ki pral gwo tès la pou pèp Bondye a, pa mwayen sa a yo pral deside desten etènèl yo. Pozisyon pa w la se yon pakèt kontradiksyon melanje ansanm, de sorte ke se sèlman kèk moun k ap twonpe.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Nan Revelasyon 13, sijè sa a prezante aklè; [Revelasyon 13:11–17, site].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Sa a se eprèv pèp Bondye a dwe pase anvan yo sele yo. Tout moun ki pwouve fidelite yo anvè Bondye lè yo obsève lwa Li, epi yo refize aksepte yon saba fo, pral ranje yo anba drapo Seyè Bondye Jewova a, epi yo pral resevwa sele Bondye vivan an. Men, sila yo ki abandone verite ki soti nan syèl la epi ki aksepte saba dimanch lan, pral resevwa mak bèt la” Manuscript Releases, volim 15, 15.
In this current history, the two horns formerly identified as Republicanism and Protestantism have already changed to a democracy and apostate Protestantism. When those two horns are fully joined, they then form one power, one horn. In that same period, God will identify and lift up the genuine horn of Protestantism to warn against the image of the beast. Those two horns run parallel to one another until the United States ceases to be the sixth kingdom of Bible prophecy.
Nan istwa prezan sa a, de kòn yo ki te deja idantifye kòm Repiblikenis ak Pwotestantis deja chanje pou yo vin demokrasi ak Pwotestantis aposta. Lè de kòn sa yo fin ini nèt, yo fòme yon sèl pouvwa, yon sèl kòn. Nan menm peryòd sa a, Bondye pral idantifye epi leve vrè kòn Pwotestantis la pou avèti kont imaj bèt la. De kòn sa yo mache paralèl youn ak lòt jiskaske Etazini sispann vin sizyèm wayòm pwofesi Bib la.
Revelation seventeen identifies that the three-fold union of the dragon (the United Nations), the beast (the papal power) and the false prophet (the United States) is the power that is the eighth head, that is of the seven heads. Those seven heads are the kingdoms of Bible prophecy beginning with Babylon, then Medo-Persia, Greece and then pagan Rome. Then the fifth kingdom is papal Rome who prophetically received a deadly wound in 1798. At that point in history the sixth kingdom of Bible prophecy, the United States ascended the throne until it is overthrown at the soon coming Sunday law.
Revelasyon disèt idantifye ke inyon a twa pati dragon an (Nasyonzini an), bèt la (pouvwa papal la) ak fo pwofèt la (Etazini) se pouvwa ki wityèm tèt la, ki soti nan sèt tèt yo. Sèt tèt sa yo se wayòm pwofesi biblik yo, kòmanse avèk Babilòn, apre sa Medo-Pès, Lagrès, epi ansuit Wòm payen. Apre sa, senkyèm wayòm nan se Wòm papal, ki dapre pwofesi te resevwa yon blesi mòtèl an 1798. Nan pwen sa a nan listwa, sizyèm wayòm pwofesi biblik la, Etazini, monte sou twòn nan jiskaske li ranvèse nan lwa dimanch k ap vini byento a.
The United Nations will be then forced by the power that forces the entire world to set up an image to the beast. At that point the sixth kingdom has also received a deadly wound, but the United States will then force the entire world to accept its leadership over the United Nations and demand that they also accept the moral authority of the papacy to govern the three-fold union.
Nasyonzini yo pral Lè sa a oblije, pa pouvwa ki fòse lemonnantye antye a, pou yo leve yon estati pou bèt la. Nan moman sa a, sizyèm wayòm nan va resevwa li menm tou yon blesi mòtèl; men Lèzetazini va Lè sa a fòse lemonnantye antye a aksepte direksyon li sou Nasyonzini yo, epi mande pou yo aksepte tou otorite moral papasi a pou gouvène inyon an twa-fwa.
And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. Revelation 13:13, 14.
Epi li twonpe moun ki rete sou latè yo pa mwayen mirak sa yo li te gen pouvwa fè devan bèt la; li t ap di moun ki rete sou latè yo pou yo fè yon estati pou bèt la, ki te resevwa blesi nepe a, men ki te ret vivan. Epi li te gen pouvwa bay estati bèt la souf lavi, pou estati bèt la te ka pale tou, epi fè tou ke tout moun ki pa t vle adore estati bèt la ta dwe mouri. Revelasyon 13:13, 14.
The only definition of the “image of the beast” in inspiration is that it represents the combination of church (the papal power) and state (the United Nations, with the United States controlling the other nine kings.) Jezebel is the papal power; Ahab is the United States who is king of the ten northern tribes.
Sèl definisyon “imaj bèt la” nan enspirasyon se ke li reprezante konbinezon legliz la (pouvwa papal la) ak leta a (Nasyonzini an, avèk Etazini k ap kontwole lòt nèf wa yo). Jezabèl se pouvwa papal la; Akab se Etazini, ki se wa dis tribi nò yo.
When the United States falls at the Sunday law, Tyre (the papacy) who has been forgotten since 1798 is “remembered” and she begins her seductive songs. Due to the financial collapse represented as “national ruin” in the writings of Ellen White, the United States is forced to bring the entire world together to address the biblical power that brings every man’s hand together against him. That power is Islam, as represented by Islam’s forefather Ishmael.
Lè Lèzetazini tonbe anba lwa dimanch lan, Tir (papote a), ki te bliye depi 1798, “sonje” ankò, epi li kòmanse chante sediktif li yo. Akoz efondreman finansye a, ki dekri kòm “ruin nasyonal” nan ekriti Ellen White yo, Lèzetazini oblije rasanble lemonn antye pou fè fas ak pouvwa biblik la ki mete men chak moun ansanm kont li. Pouvwa sa a se Islam, jan Izmayèl, zansèt Islam nan, reprezante l.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. 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. Genesis 16:11, 12.
Epi zanj Seyè a di li: Gade, ou ansent, e ou pral fè yon pitit gason; epi w ap rele non li Izmayèl, paske Seyè a tande afliksyon ou. Epi li pral yon nonm sovaj; men li pral kont tout moun, e men tout moun pral kont li; epi li pral rete anfas tout frè li yo. Jenèz 16:11, 12.
The United States forms an alliance with the other nine kings, taking the leadership position. It does so for only a brief time, and it will then insist that the papal power becomes the head of it all, just as Jezebel controlled Ahab.
Etazini fòme yon alyans ak lòt nèf wa yo, li pran pozisyon dirijan an. Li fè sa sèlman pou yon ti tan, epi apre sa li pral ensiste pou pouvwa papal la vin tèt tout la, menm jan Jezabèl te kontwole Akab.
Thus, the three-fold alliance of the dragon, beast and false prophet march off together to Armageddon. The number eight represents resurrection, and the kingdom that is noted by prophecy as receiving a deadly wound was the fifth kingdom, the papal power. When the papacy is resurrected, they become the eighth kingdom and they are given control of the three-fold union and that eighth kingdom is the one head of the seven kingdoms that has been identified as receiving a deadly wound, but inspiration also identifies the healing of that deadly wound.
Se konsa, alyans an twa fòm ki genyen dragon an, bèt la ak fo pwofèt la mache ansanm pou yo ale Armagèdòn. Nimewo uit la reprezante rezirèksyon, epi wayòm pwofesi a make kòm sa ki resevwa yon blesi mòtèl se te senkyèm wayòm nan, pouvwa papal la. Lè papote a resisite, li vin tounen uityèm wayòm nan, epi yo resevwa kontwòl sou inyon an twa fòm; e uityèm wayòm sa a se sèl tèt pami sèt wayòm yo ki te idantifye kòm sa ki te resevwa yon blesi mòtèl, men enspirasyon an idantifye tou gerizon blesi mòtèl sa a.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
“Pandan n ap pwoche dènye kriz la, li gen yon enpòtans kapital pou amoni ak inite egziste nan mitan enstriman Senyè a yo. Mond lan chaje ak tanpèt, lagè, ak dezakò. Men, anba yon sèl chèf — pouvwa papal la — pèp yo pral ini pou opoze ak Bondye nan pèsonn temwen Li yo. Se gwo aposta a ki simante inyon sa a. Pandan li ap chèche ini ajan pa l yo pou fè lagè kont verite a, li pral travay pou divize epi gaye moun k ap defann li yo. Jalouzi, move sispèk, move pale, se li menm ki pouse yo pou pwodui dezakò ak divizyon.” Testimonies, volim 7, 182.
The fifth kingdom, the sixth kingdom and the seventh kingdom at that point have all lost their individual kingdoms, so their respective kingdoms are all resurrected together as one kingdom made up of three parts, counterfeiting the three-fold makeup of the godhead.
Senkyèm wayòm nan, sizyèm wayòm nan, ak setyèm wayòm nan, nan pwen sa a, tout pèdi wayòm endividyèl pa yo; konsa, wayòm respektif pa yo tout resisite ansanm kòm yon sèl wayòm ki fòme ak twa pati, an kontrefason ak konpozisyon twa fòm Divinite a.
The sixth kingdom that began with two lamb-like horns and ends as one horn that speaks as a dragon possesses the prophetic characteristic of the papal power for it becomes the image of the beast. It is the beast, the papal power, that is primarily represented as the resurrected eighth kingdom that was of the seven. But even though it is the papal power that most directly fulfills the prophetic enigma, of the eighth being of the seven, the United States forms an image of the papacy and therefore prophetically produces the same characteristics as the papal power.
Sizyèm wayòm nan, ki te kòmanse avèk de kòn tankou ti mouton epi ki fini kòm yon sèl kòn ki pale tankou yon dragon, pote karakteristik pwofetik pouvwa papal la, paske li vin imaj bèt la. Se bèt la, pouvwa papal la, ki reprezante an premye kòm uityèm wayòm ki resisite a, ki te soti nan sèt yo. Men, menm si se pouvwa papal la ki pi dirèkteman akonpli enigm pwofetik la, kote uityèm nan se youn nan sèt yo, Etazini fòme yon imaj papasi a e konsa, sou plan pwofetik, li pwodui menm karakteristik ak pouvwa papal la.
The United States began in 1798 when according to Isaiah twenty-three, Tyre, the papal power was to be forgotten until the end of the sixth kingdom. 1798 was the time of the end for the Millerites at the beginning of Adventism. By the spring of 1844, Millerite Adventism had accepted the mantle of Protestantism which runs parallel to the horn of Republicanism representing the government of the United States. The two horns are on the same animal, so they proceed through history together. The beginning and ending of Adventism runs parallel to the Republican horn. The history of 1798, until the Protestants rejected the first angels’ message, was the period where God established that Protestant horn. He did so through a testing process, as He did with the Republican horn. There is much to say about the parallel horns, but not now.
Etazini te kòmanse an 1798 lè, dapre Ezayi venn-twa, Tir, pouvwa papal la, te dwe tonbe nan oubli jouk nan fen sizyèm wayòm nan. Ane 1798 la te tan lafen an pou Milerit yo, nan kòmansman Adventis la. Rive nan prentan 1844, Adventis milerit la te aksepte manto Pwotestantis la, ki mache an paralèl ak kòn Repiblikenis la, ki reprezante gouvènman Etazini an. De kòn yo sou menm bèt la; konsa, yo avanse ansanm atravè listwa. Kòmansman ak fen Adventis la mache an paralèl ak kòn Repiblikenis la. Istwa 1798 la, jouk lè Pwotestan yo te rejte mesaj premye zanj lan, se te peryòd kote Bondye te etabli kòn pwotestan sa a. Li te fè sa atravè yon pwosesis eprèv, menm jan Li te fè sa ak kòn Repiblikenis la. Gen anpil bagay pou di sou kòn paralèl yo, men se pa kounye a.
The Republican horn commits fornication with apostate Protestantism, not with the true Protestant horn, for the true horn is the Lamb’s bride and she is a virgin. Since the time of the end in 1989 there have been seven presidents. The sixth of those presidents received a deadly wound in the very year that the movement at the end of Adventism also received a deadly wound. The eighth president since the time of the end in 1989, will be the one who received a deadly wound that is healed. He must be a president that is of the seven. At the same time, in 2020 when the sixth president received his deadly wound, the horn that is now carrying the Protestant mantle was also killed. As with the beast of Catholicism, and as with the image of the beast of apostate Protestantism, so with the genuine horn of Protestantism. The horn of Protestantism is represented as the sixth church, that becomes the eighth, but is of the seven.
Kòn repibliken an ap fè fònikasyon avèk pwotestantis aposta a, pa avèk vrè kòn pwotestan an, paske vrè kòn nan se lamarye Ti Mouton an e li se yon vyèj. Depi tan lafen an, an 1989, gen sèt prezidan. Sizyèm nan pami prezidan sa yo te resevwa yon blesi mòtèl nan menm ane kote mouvman ki nan fen Advantis la te resevwa yon blesi mòtèl tou. Wityèm prezidan an depi tan lafen an, an 1989, se pral sila a ki te resevwa yon blesi mòtèl ki geri. Li dwe yon prezidan ki soti nan sèt yo. An menm tan an, an 2020, lè sizyèm prezidan an te resevwa blesi mòtèl li a, kòn ki kounye a ap pote manto pwotestan an te touye tou. Menm jan ak bèt Katolik la, e menm jan ak imaj bèt pwotestantis aposta a, konsa tou pou vrè kòn pwotestantis la. Kòn pwotestantis la reprezante kòm sizyèm legliz la, ki vin tounen wityèm nan, men ki soti nan sèt yo.
When you test these claims, remember the message that is unsealed just before probation closes will most certainly be presented within the context of the beginning illustrating the end. That message will be presented with the methodology of “historicism,” which employs biblical history aligned with world history to identify the end of the world. That message springs up out of the earth.
Lè w ap egzamine deklarasyon sa yo, sonje mesaj ki devwale jis anvan tan favè a fèmen an pral san dout prezante nan kontèks kòmansman an k ap ilistre fen an. Mesaj sa a pral prezante avèk metodoloji yo rele “istorisis,” ki sèvi ak istwa biblik annamoni ak istwa mondyal pou idantifye fen mond lan. Mesaj sa a leve soti nan tè a.
Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalms 85:11–13.
Verite va boujonnen soti nan tè a; epi lajistis va gade desann soti nan syèl la. Wi, Seyè a va bay sa ki bon; epi peyi nou an va bay pwodui li yo an abondans. Lajistis va mache devan li; epi l ap mete nou nan chemen tras pye li yo. Sòm 85:11–13.
It is not simply that earth in the passage is identified as a “land.” The passage in Psalms not only identifies the “land” as the “earth” beast of Revelation thirteen, but it also notes that “truth” “springs” up out of the earth.
Se pa sèlman ke yo idantifye tè a nan pasaj la kòm yon “peyi.” Pasaj ki nan Sòm yo pa sèlman idantifye “peyi a” kòm bèt “tè a” nan Revelasyon trèz la, men li remake tou ke “verite” “boujonnen” soti nan tè a.
“What nation of the New World was in 1798 rising into power, giving promise of strength and greatness, and attracting the attention of the world? The application of the symbol admits of no question. One nation, and only one, meets the specifications of this prophecy; it points unmistakably to the United States of America. Again and again the thought, almost the exact words, of the sacred writer has been unconsciously employed by the orator and the historian in describing the rise and growth of this nation. The beast was seen ‘coming up out of the earth;’ and, according to the translators, the word here rendered ‘coming up’ literally signifies ‘to grow or spring up as a plant.’” The Great Controversy, 440.
“Ki nasyon nan Nouvo Monn nan, an 1798, ki t ap leve an pouvwa, ki te bay pwomès fòs ak grandè, epi ki t ap atire atansyon mond lan? Aplikasyon senbòl la pa kite okenn dout. Yon sèl nasyon, e yon sèl sèlman, satisfè espesifikasyon pwofesi sa a; li montre san okenn anbigwite sou Etazini d Amerik yo. Ankor e ankor, panse a, prèske menm pawòl egzak ekriven sakre a, te anplwaye san konsyans pa oratè a ak istoryen an pou dekri leve ak devlopman nasyon sa a. Yo te wè bèt la ‘ap monte sòti nan tè a;’ epi, dapre tradiktè yo, mo ki tradui isit la kòm ‘ap monte’ a literalman vle di ‘grandi oswa pouse tankou yon plant.’” The Great Controversy, 440.
The United States is the earth beast that “springs up.” So, when you are testing the claims made in these articles, inspiration identifies the message will be based upon the end being illustrated by the beginning, it will be placed in the context of historical line upon historical line, and it must come from a voice in the United States. There are of course false voices within the United States, but according to and upon the authority of God’s Word any messenger or ministry that is located or has its origins outside the United States is a false light. Adventism began in the United States with the voice of a man and a movement established in the United States. Jesus illustrates the end of a thing, with the beginning of a thing.
Etazini se bèt tè a ki “leve soti.” Konsa, lè n ap teste deklarasyon yo fè nan atik sa yo, enspirasyon idantifye ke mesaj la pral baze sou lefèt ke fen an ilistre pa kòmansman an; li pral plase nan kontèks liy istorik sou liy istorik; epi li dwe soti nan yon vwa Ozetazini. Natirèlman, gen fo vwa andedan Etazini, men dapre, e sou otorite Pawòl Bondye a, nenpòt mesaje oswa ministè ki sitiye, oswa ki gen orijin li, andeyò Etazini se yon fo limyè. Advantis te kòmanse Ozetazini avèk vwa yon nonm ak yon mouvman ki te etabli Ozetazini. Jezi ilistre fen yon bagay avèk kòmansman yon bagay.
He that hath an ear, let him hear what the Spirit saith unto the churches.
Celui qui a des oreilles, qu’il entende ce que l’Esprit dit aux Églises.