The great controversy between Christ and Lucifer (the Light Bearer) began in heaven, and God allowed a time of probation. When Lucifer propagated his rebellion a period of time was allowed for the fruit of the Light Bearer’s rebellion to be manifested. When God determined that the probationary period had ended, Lucifer’s name changed from Lucifer the Light Bearer, to Satan, the Adversary. For Satan and the angels who had joined in his rebellion the probationary period had ended, and they were cast out of heaven, and condemned to everlasting fire.
Gwo konfli ki genyen ant Kris ak Lisifè (Moun ki pote Limyè a) te kòmanse nan syèl la, epi Bondye te pèmèt yon tan pwobasyon. Lè Lisifè t ap gaye rebelyon li a, yo te kite yon peryòd tan pou fwi rebelyon Moun ki pote Limyè a te manifeste. Lè Bondye te deside ke peryòd pwobasyon an te fini, non Lisifè te chanje soti nan Lisifè, Moun ki pote Limyè a, pou vin Satan, Advèsè a. Pou Satan ak zanj ki te mete tèt yo ansanm avè l nan rebelyon li a, peryòd pwobasyon an te fini, epi yo te chase yo soti nan syèl la, epi yo te kondane yo nan dife etènèl.
Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels. Matthew 25:41.
Lè sa a, li pral di tou ak sila yo ki sou bò gòch la: Retire nou devan mwen, nou menm ki modi, ale nan dife etènèl la, ki te prepare pou dyab la ak zanj li yo. Matye 25:41.
The great controversy between Christ and Satan, thereafter arrived in the Garden of Eden, and once again God included a time of probation. When Satan accused God of lying about death and the fruit of the tree, and seduced Eve to join in his rebellion, a period of time was again allowed for the fruits of Satan’s rebellion to be manifested upon earth as it had been in heaven. Satan there received the additional name of the Devil, which means “the Accuser”. When probationary time (for the sons of Adam who have joined in Satan’s rebellion) ends, those sons of Adam will be condemned to everlasting fire.
Gran konfli ant Kris ak Satan an te rive apre sa nan Jaden Edenn nan, e yon lòt fwa ankò Bondye te mete yon tan pwobasyon. Lè Satan te akize Bondye kòmkwa li t ap bay manti konsènan lanmò ak fwi pyebwa a, epi li te sedui Èv pou l te antre nan rebelyon li a, yo te ankò pèmèt yon peryòd tan pou fwi rebelyon Satan an manifeste sou tè a, menm jan sa te fèt nan syèl la. Se la Satan te resevwa non siplemantè Dyab la, ki vle di “Akitè a”. Lè tan pwobasyon an (pou pitit Adan yo ki te antre nan rebelyon Satan an) fini, pitit Adan sa yo pral kondane nan dife etènèl.
And there was war in heaven: Michael and his angels fought against the dragon; and the dragon fought and his angels, And prevailed not; neither was their place found any more in heaven. And the great dragon was cast out, that old serpent, called the Devil, and Satan, which deceiveth the whole world: he was cast out into the earth, and his angels were cast out with him. Revelation 12:7–9.
Epi te gen lagè nan syèl la: Mikaèl ak zanj li yo te goumen kont dragon an; epi dragon an te goumen ansanm ak zanj pa li yo. Men yo pa t genyen batay la; ni yo pa t jwenn plas yo ankò nan syèl la. Epi yo te chase gwo dragon an deyò, ansyen sèpan sa a, yo rele Dyab la ak Satan, li menm ki twonpe tout lemonn nan: yo te voye l desann sou tè a, epi zanj li yo te voye desann avè l. Revelasyon 12:7–9.
The warfare in heaven in the beginning of the great controversy illustrates the warfare in the ending of the great controversy, for the Alpha and Omega always illustrate the end of a thing, with the beginning of a thing. The description of the warfare that took place in heaven is introduced by a great wonder in heaven.
Lagè ki te fèt nan syèl la nan kòmansman gwo konfli a ilistre lagè ki pral fèt nan fen gwo konfli a, paske Alfa ak Omega toujou ilistre fen yon bagay ansanm ak kòmansman yon bagay. Deskripsyon lagè ki te fèt nan syèl la prezante pa yon gwo mèvèy nan syèl la.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. Revelation 12:1, 2.
Lè sa a, yon gwo mèvèy parèt nan syèl la: yon fanm ki te abiye ak solèy la, lalin nan anba pye li, epi sou tèt li te gen yon kouwòn douz zetwal. Fanm sa a, ki te ansent, t ap rele byen fò nan doulè tranche, li t ap soufri pou l akouche. Revelasyon 12:1, 2.
When the final conflict of the great controversy between Christ and Satan occurs, which is while probationary time is still in effect; the battlefield is represented in the Revelation of Jesus Christ as being in heaven. This truth is now being unsealed. The apostle Paul speaks of three heavens.
Lè konfli final gwo kontwovès la ant Kris la ak Satan an rive, pandan tan gras la toujou an vigè, chan batay la reprezante nan Revelasyon Jezikri a kòm li ye nan syèl la. Verite sa a kounye a ap devwale. Apot Pòl pale de twa syèl.
“The apostle Paul early in his Christian experience was given special opportunities to learn the will of God concerning the followers of Jesus. He was ‘caught up to the third heaven,’ ‘into paradise, and heard unspeakable words, which it is not lawful for a man to utter.’ He himself acknowledged that many ‘visions and revelations’ had been given him ‘of the Lord.’ His understanding of the principles of gospel truth was equal to that of ‘the very chiefest apostles.’ 2 Corinthians 12:2, 4, 1, 11. He had a clear, full comprehension of ‘the breadth, and length, and depth, and height’ of ‘the love of Christ, which passeth knowledge.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.
“Apot Pòl, byen bonè nan eksperyans kretyèn li, te resevwa okazyon espesyal pou aprann volonte Bondye konsènan disip Jezi yo. Li te ‘ravii jiska twazyèm syèl la,’ ‘nan paradi a, epi li tande pawòl ki pa ka esplike, pawòl li pa pèmèt pou yon moun pwononse.’ Li menm, li te rekonèt anpil ‘vizyon ak revelasyon’ li te resevwa ‘nan men Senyè a.’ Konpreyansyon li sou prensip verite levanjil la te egal ak pa ‘pi gwo nan apot yo menm.’ 2 Corinthians 12:2, 4, 1, 11. Li te gen yon konpreyansyon klè e konplè sou ‘lajè a, longè a, pwofondè a ak wotè a’ nan ‘lanmou Kris la, ki depase konesans.’ Ephesians 3:18, 19.” Acts of the Apostles, 469.
The warfare in the beginning of the great controversy began in the third heaven, and the warfare at the ending of the great controversy ends in the first heaven. There are three heavens, the first being the heaven that represents the atmosphere of planet earth. The second heaven is the sun, moon, and stars. The third heaven is what Sister White called “paradise,” and it represents the location of God’s throne. It is in the very presence of God’s command center that the Light Bearer, Lucifer initiated his rebellion.
Lagè ki te kòmanse nan kòmansman gwo konfli a te kòmanse nan twazyèm syèl la, e lagè ki nan fen gwo konfli a fini nan premye syèl la. Gen twa syèl: premye a se syèl ki reprezante atmosfè planèt latè. Dezyèm syèl la se solèy la, lalin nan, ak zetwal yo. Twazyèm syèl la se sa Sè White te rele “paradi,” e li reprezante kote twòn Bondye a ye. Se nan prezans menm sant kòmandman Bondye a Pòtè Limyè a, Lisifè, te kòmanse rebelyon li a.
The third heaven is where some prophets, including Sister White have been taken to in vision. When Paul was there, he was shown the history of the awakening of the dead dry bones that had been slain in the street on July 18, 2020, and the events that followed with the birth of the one hundred and forty-four thousand. Paul was forbidden to share that history, for that history was represented as a history that was not lawful to “utter.” Paul died a little over thirty years before John the Revelator received the vision of the Revelation of Jesus Christ. John, as with Paul, heard what was “uttered” by the seven thunders, and he too was told not to write what was “uttered.” What the seven thunders “uttered” was to remain sealed until the end of the three and a half symbolic days that the two witnesses had been dead in the street.
Twazyèm syèl la se kote kèk pwofèt, ansanm ak Sè White, te mennen nan vizyon. Lè Pòl te la, yo te montre l istwa leve zo sèch mò yo ki te touye nan lari a nan dat 18 jiyè 2020, ansanm ak evènman ki te swiv avèk nesans san karannkat mil yo. Yo te entèdi Pòl pataje istwa sa a, paske istwa sa a te reprezante kòm yon istwa li pa t legal pou “di.” Pòl te mouri yon ti kras plis pase trant ane anvan Jan Revelatè a te resevwa vizyon Revelasyon Jezikri a. Jan, menm jan ak Pòl, te tande sa sèt loraj yo te “di,” epi li menm tou yo te di l pou l pa ekri sa ki te “di.” Sa sèt loraj yo te “di” a te pou rete sele jouk nan fen twa jou edmi senbolik de temwen yo te mouri nan lari a.
And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:4.
Epi lè sèt loraj yo te fè tande vwa yo, mwen te prèt pou m ekri; epi mwen tande yon vwa ki soti nan syèl la, ki t ap di m: Sele bagay sa yo sèt loraj yo te pwononse, epi pa ekri yo. Revelasyon 10:4.
All the prophets testify of the “last days” of the investigative judgment, and those “last days” specifically began on September 11, 2001, and they have now reached the point where the sealing begins. The sealing begins at the ending of the three and a half symbolic days that the two slain witnesses were lying in the street. All the prophets agree with one another. Paul saw the battlefield of the last probationary war, that takes place in the first heaven. The battlefield of the last probationary war, that takes place within the first heaven, parallels the battlefield of the first probationary war, that took place in the third heaven. It might appear unnecessary to identify the battlefields as battles of the probationary war, but Satan, who was the adversary of Christ in the first battle and is the adversary of the one hundred and forty-four thousand in the last battle, knows his time is short. He knows it is a battle set within the field of probationary time. Do we?
Tout pwofèt yo rann temwayaj konsènan “dènye jou” jijman ankèt la, epi “dènye jou” sa yo te kòmanse espesyalman nan 11 septanm 2001, epi kounye a yo rive nan pwen kote sele a kòmanse. Sele a kòmanse nan fen twa jou edmi senbolik yo pandan de temwen yo, yo te touye a, te kouche nan lari a. Tout pwofèt yo dakò youn ak lòt. Pòl te wè chan batay dènye lagè pwobasyon an, ki fèt nan premye syèl la. Chan batay dènye lagè pwobasyon an, ki fèt anndan premye syèl la, koresponn ak chan batay premye lagè pwobasyon an, ki te fèt nan twazyèm syèl la. Li ta ka parèt initil pou idantifye chan batay yo kòm batay lagè pwobasyon an, men Satan, ki te advèsè Kris la nan premye batay la e ki se advèsè san karannkat mil yo nan dènye batay la, konnen tan li kout. Li konnen se yon batay ki tabli anndan chan tan pwobasyon an. Èske nou menm nou konnen sa?
In 1840, the mighty angel descended and empowered the first angel’s message. The Protestants of that generation were then tested and they ended up with a name of rebellion attached to them as they were labeled the daughters of Babylon. Lucifer’s name also changed during his probationary testing time. The mighty angel that descended in 1840, typified the mighty angel of Revelation eighteen that descended on September 11, 2001. The investigative judgment had not yet begun in 1840, for it was still four years in the future, but the Protestants still provided a prophetic representation of the judgment of the living, for when the angel descended in 1840, their probationary testing time began. When the angel of Revelation eighteen descended in 2001, the judgment in heaven changed from the judgment of the dead, unto the judgment of the living.
Nan ane 1840, zanj pwisan an desann epi li bay mesaj premye zanj lan fòs. Lè sa a, Pwotestan jenerasyon sa a yo te sibi eprèv, epi yo te fini ak yon non rebelyon ki te tache ak yo, lè yo te make yo kòm pitit fi Babilòn yo. Non Lisifè a tou te chanje pandan tan eprèv pwobasyon li a. Zanj pwisan ki te desann an 1840 an te yon tip zanj pwisan Revelasyon dizwit la ki te desann nan dat 11 Septanm 2001. Jijman ankèt la pa t ko kòmanse an 1840, paske li te toujou katran nan lavni, men Pwotestan yo te toujou bay yon reprezantasyon pwofetik sou jijman vivan yo, paske lè zanj lan te desann an 1840, tan eprèv pwobasyon yo a te kòmanse. Lè zanj Revelasyon dizwit la te desann an 2001, jijman nan syèl la te chanje soti nan jijman mò yo pou ale nan jijman vivan yo.
On July 18, 2020, the first disappointment for the movement of the third angel, which is typified by the first disappointment of the movement of the first angel, arrived. In the movement at the beginning, the testing process of the Protestants ended at the waymark of the first disappointment, and then the testing of the first movement began. On July 18, 2020, the judgment process took another step forward, for the message that was to arrive at the end of the wilderness of three and a half days would not only be the perfect and final fulfillment of the message of the Midnight Cry, but it would also prophetically mark the arrival of the sealing of the one hundred and forty-four thousand.
Nan dat 18 jiyè 2020, premye dezapwentman an pou mouvman twazyèm zanj lan, ki tipifye pa premye dezapwentman mouvman premye zanj lan, te rive. Nan mouvman ki te nan kòmansman an, pwosesis eprèv Pwotestan yo te fini nan waymark premye dezapwentman an, epi apre sa eprèv premye mouvman an te kòmanse. Nan dat 18 jiyè 2020, pwosesis jijman an te fè yon lòt pa annavan, paske mesaj ki te dwe rive nan fen dezè twa jou edmi a pa t ap sèlman akonplisman pafè ak final mesaj Kri Minwi a, men li t ap make tou, nan sans pwofetik, arive sele san karannkat mil yo.
And the glory of the God of Israel was gone up from the cherub, whereupon he was, to the threshold of the house. And he called to the man clothed with linen, which had the writer’s inkhorn by his side; And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. Ezekiel 9:3, 4.
Epi glwa Bondye Izrayèl la te monte soti sou cheriben an, kote li te ye a, rive sou papòt kay la. Epi li rele nonm ki te abiye ak twal len an, ki te gen bwat lank ekriven an bò kote li; Epi Seyè a di li: Pase nan mitan lavil la, nan mitan Jerizalèm, epi mete yon mak sou fwon moun k ap soupi yo ak moun k ap rele byen fò pou tout abominasyon ki fèt nan mitan li yo. Ezekyèl 9:3, 4.
The process of sealing the one hundred and forty-four thousand began at their birth, which was also their resurrection. The message of the four winds brings the dead dry bones to life, and the message of the four winds is the message of the sealing of the one hundred and forty-four thousand. Paul and John both saw and heard the very history we are now living in, the history “that many prophets and righteous men have desired to see.” The history of the mighty movement of the third angel, that was typified by the mighty movement of the first angel.
Pwosesis seleman san karantkat mil la te kòmanse depi nan nesans yo, ki te tou rezireksyon yo. Mesaj kat van yo fè zo sèch ki te mouri yo tounen vivan, e mesaj kat van yo se mesaj seleman san karantkat mil la. Pòl ak Jan toude te wè e yo te tande menm istwa n ap viv kounye a a, istwa “anpil pwofèt ak moun jis te anvi wè.” Istwa gwo mouvman twazyèm zanj lan, ki te prefigire pa gwo mouvman premye zanj lan.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Tout mesaj yo te bay soti 1840 rive 1844 yo dwe vin gen fòs kounye a, paske gen anpil moun ki pèdi direksyon yo. Mesaj yo dwe ale nan tout legliz yo.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kris te di: ‘Benediksyon pou je nou, paske yo wè; e pou zòrèy nou, paske yo tande. Paske anverite mwen di nou sa, anpil pwofèt ak moun jis te swete wè bagay nou wè yo, men yo pa t wè yo; epi tande bagay nou tande yo, men yo pa t tande yo’ [Matye 13:16, 17]. Benediksyon pou je ki te wè bagay ki te parèt an 1843 ak 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Mesaj la te bay. Epi pa ta dwe gen okenn reta pou repete mesaj la, paske siy tan yo ap akonpli; travay final la dwe fèt. Yon gwo travay pral fèt nan yon ti tan. Byento, dapre desizyon Bondye, yon mesaj pral bay ki va vin gonfle pou tounen yon gwo rèl. Lè sa a, Danyèl pral kanpe nan plas pa li, pou bay temwayaj li.” Manuscript Releases, volim 21, 437.
The predominant theme of Lucifer’s initial warfare in heaven was communication. He was the light bearer who used his position to insinuate error into the minds of holy angels. We are told that the angels that imbibed in his rebellious ideas, did not even recognize that it was Lucifer that had seduced them into thinking the things they eventually thought about God. He was so subtle, as he was with Eve in the garden, that the angels who were once holy, came to believe the thoughts Satan had implanted in their minds, were their own original thoughts. Those seeds, eventually brought the fruit of eternal destruction.
Tèm dominan premye lagè Lisifè te mennen nan syèl la se te kominikasyon. Li te pote limyè a, e li te sèvi ak pozisyon li pou l fè erè glise antre nan lespri zanj ki sen yo. Yo fè nou konnen zanj ki te bwè nan lide rebèl li yo pa t menm rekonèt se Lisifè ki te sedui yo pou yo panse bagay yo te vin panse sou Bondye yo. Li te tèlman sibtil, menm jan li te ye ak Èv nan jaden an, ke zanj ki te yon lè sen yo te vin kwè panse Satan te plante nan lespri yo se te pwòp panse orijinal pa yo. Grenn sa yo, finalman, te donnen fwi destriksyon etènèl.
The last war, that takes place in the first heaven, is about to get under way, and it is not about the seduction of holy angels, nor is it about Satan’s seduction of Eve, but rather it is about his seduction of all mankind through a corrupted communication process that is represented as being in the heavens. It’s about the World-Wide Web that Satan uses to inculcate ideas into men, without those men knowing that they have believed a lie, and in so doing have demonstrated that they love not the truth. It was the apostle Paul that set forth that in the “last days” men would receive a lie, because they did not have a love of the “truth.” After all, he had seen the very history where this marvelous work of Satan is accomplished.
Dènye lagè a, ki fèt nan premye syèl la, pral kòmanse byento, e li pa konsène sediksyon zanj sen yo, ni li pa konsène sediksyon Èv pa Satan, men pito li konsène sediksyon tout limanite pa mwayen yon pwosesis kominikasyon kòwonpi ki reprezante kòm li ye nan syèl yo. Li konsène World-Wide Web la ke Satan sèvi avè l pou enkilke ide nan lespri moun, san moun sa yo pa konnen yo kwè yon manti, e lè yo fè sa, yo demontre yo pa renmen verite a. Se apot Pòl ki te fè konnen ke nan “dènye jou yo” moun t ap resevwa yon manti, paske yo pa t gen lanmou pou “verite” a. Dayè, li te wè menm istwa kote zèv mèvèy sa a Satan akonpli a.
The seduction of mankind is accomplished by the globalists of the United Nations, who are the dragon power. The globalists of the United Nations in prophecy consist of kings and merchants. The kings are the governments, and the techno-giants and multinational billionaires are the merchants.
Sediksyon limanite a ap reyalize pa mondyalis Nasyonzini yo, ki se pouvwa dragon an. Nan pwofesi, mondyalis Nasyonzini yo konpoze de wa ak machann. Wa yo se gouvènman yo, epi gwo jeyan teknoloji yo ansanm ak milyadè miltinasyonal yo se machann yo.
The warfare begins at the Sunday law, at which point, the United States becomes the premier king of the ten kings. The United States then has just spoken as a dragon, thus marking the end of the sixth kingdom of the earth beast. It then goes forth to deceive the whole world through the miracles that he is to do in sight of the beast, miracles that are represented as bringing fire down from heaven.
Lagè a kòmanse ak lwa dimanch lan; se nan moman sa a Etazini vin tounen wa prensipal pami dis wa yo. Lè sa a, Etazini fèk pale tankou yon dragon, konsa sa make fen sizyèm wayòm bèt tè a. Apre sa, li soti pou l twonpe tout lemonn atravè mirak li gen pou l fè devan je bèt la, mirak yo ki prezante kòm desann dife soti nan syèl la.
And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:13.
Epi li fè gwo mèvèy, jis li fè dife desann soti nan syèl la sou tè a devan je lèzòm. Revelasyon 13:13.
When the resurrected dead dry bones, that had been murdered in the street, are lifted up to heaven as an ensign, there is simultaneously another wonder in heaven.
Lè zo sèk mò yo ki te resisite yo, yo menm yo te asasinen nan lari a, leve monte nan syèl la kòm yon drapo, anmenmtan gen yon lòt mèvèy nan syèl la.
And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. Revelation 12:3.
Epi yon lòt mèvèy parèt nan syèl la; epi gade, yon gwo dragon wouj, ki te gen sèt tèt ak dis kòn, epi sèt kouwòn sou tèt li yo. Revelasyon 12:3.
The great red dragon is Satan, but it is also pagan Rome.
Gwo gwo dragon wouj la se Satan, men li se Wòm payen tou.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Se konsa, pandan dragon an, an premye, reprezante Satan, li se tou, nan yon sans segondè, yon senbòl Wòm payen an.” The Great Controversy, 439.
The dragon is Satan, and in a secondary application the dragon represents pagan Rome. In the history of Christ’s birth, the dragon of pagan Rome is represented; but the perfect prophetic application of the dragon is in “the last days.” In “the last days” the dragon is represented by the ten kings of the United Nations. They appear not in the history of Christ’s birth, but in the history of the birth of the one hundred and forty-four thousand, whose birth was typified by Christ’s birth.
Dragon an se Satan, epi nan yon aplikasyon segondè dragon an reprezante Wòm payen. Nan istwa nesans Kris la, dragon Wòm payen an reprezante; men aplikasyon pwofetik pafè dragon an se nan “dènye jou yo.” Nan “dènye jou yo” dragon an reprezante pa dis wa Nasyonzini yo. Yo pa parèt nan istwa nesans Kris la, men nan istwa nesans san karannkat mil yo, ki nesans yo te tipifye pa nesans Kris la.
“Kings and rulers and governors have placed upon themselves the brand of antichrist, and are represented as the dragon who goes to make war with the saints—with those who keep the commandments of God and who have the faith of Jesus.” Testimonies to Ministers, 38.
«Wa, chèf, ak gouvènè yo mete sou tèt yo mak antikris la, epi yo reprezante kòm dragon an ki ale pou fè lagè ak sen yo—ak sa yo ki kenbe kòmandman Bondye yo epi ki gen lafwa Jezi.» Testimonies to Ministers, 38.
The dragon’s ten horns are the symbol of its confederacy, its seven heads with crowns upon them, identify it as the seventh head of the eight kingdoms of Bible prophecy as represented in both Nebuchadnezzar’s image in Daniel chapter two, and also in the eight heads of Revelation chapter seventeen. The United Nations is “another wonder in heaven,” at the very time when the ensign, which has been born in the street that runs through the valley of dead dry bones is lifted up to heaven. The dragon and the woman appear as wonders in heaven at the Sunday law, which is also the very point that the sea beast of Catholicism is also “wondered after.”
Dis kòn dragon an se senbòl konfederasyon li a; sèt tèt li yo, avèk kouwòn sou yo, idantifye li kòm setyèm tèt la nan uit wayòm pwofesi Bib la, jan sa reprezante ni nan estati Nebikadneza a nan Danyèl chapit de, ni tou nan uit tèt yo nan Revelasyon chapit disèt. Nasyonzini an se “yon lòt mèvèy nan syèl la,” egzakteman nan menm tan kote banyè a, ki te fèt nan lari ki travèse vale zo sèch ki mouri yo, leve monte nan syèl la. Dragon an ak fanm lan parèt kòm mèvèy nan syèl la nan moman lwa dimanch la, ki se tou menm pwen kote bèt ki sòti nan lanmè a, sètadi Katolisism lan, se tou sa yo “sezi devan li.”
And I saw one of his heads as it were wounded to death; and his deadly wound was healed: and all the world wondered after the beast. Revelation 13:3.
Epi mwen wè youn nan tèt li yo tankou yo te blese jouk li mouri; epi blesi mòtèl li a te geri; epi tout lemonn te sezi swiv bèt la. Revelasyon 13:3.
The world is wondering after the papal sea beast, ‘after’ its deadly wound is healed, and it is healed at the Sunday law in the United States. The ensign, the dragon and the beast are all being wondered after, beginning at the Sunday law in the United States. The false prophet manifests the most significant of the satanic wonders at that very same time, for it is immediately after the Sunday law, where the false prophet has just begun to speak as a “dragon,” that he goes forth to deceive the entire world, and he accomplishes his deception from heaven.
Mond lan ap sezi devan bèt lanmè papal la, “apre” blesi mòtèl li a geri, e li geri nan lwa dimanch lan Ozetazini. Drapo a, dragon an ak bèt la, yo tout ap fè moun sezi devan yo, kòmanse nan lwa dimanch lan Ozetazini. Fo pwofèt la manifeste pi enpòtan nan mèvèy satanik yo nan menm moman sa a menm; paske se imedyatman apre lwa dimanch lan, lè fo pwofèt la fèk kòmanse pale tankou yon “dragon,” li soti pou twonpe lemonn antye, epi li reyalize twonpri li a soti nan syèl la.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men. Revelation 13:11–13.
Epi mwen wè yon lòt bèt k ap monte soti nan tè a; li te gen de kòn tankou yon ti mouton, epi li te pale tankou yon dragon. Epi li egzèse tout pouvwa premye bèt la devan li, e li fè tè a ak moun ki rete ladan l yo adore premye bèt la, li menm ki te gen blesi lanmò li a geri. Epi li fè gwo mèvèy, jis li fè dife desann soti nan syèl la vini sou tè a devan je lèzòm. Revelasyon 13:11–13.
The war that began in the third heaven, ends in the first heaven. The three-fold union of the dragon, the beast and the false prophet are identified by the Bible and the Spirit of Prophecy as the evil confederacy. At the Sunday law, the three-fold union begins leading the entire world in warfare against the woman, as it marches to Armageddon. At the Sunday law, they take their positions in the battlefield of the first heaven, and then they lose! As Rome rises to power three times in the history of the world, it always conquers first its enemy, then its ally, then its victim, and then falls.
Lagè ki te kòmanse nan twazyèm syèl la fini nan premye syèl la. Labib ak Lespri Pwofesi a idantifye inyon an twa-fwa ant dragon an, bèt la ak fo pwofèt la kòm move konfederasyon an. Lè lwa dimanch lan vini, inyon an twa-fwa kòmanse mennen lemonn antye nan lagè kont fanm nan, pandan l ap mache pou ale Armagedon. Lè lwa dimanch lan vini, yo pran pozisyon yo sou chan batay premye syèl la, epi apre sa yo pèdi! Kòm Wòm leve sou pouvwa twa fwa nan listwa lemonn, li toujou konkeri toudabò lènmi li, apre sa alye li, apre sa viktim li, epi apre sa li tonbe.
And I saw three unclean spirits like frogs come out of the mouth of the dragon, and out of the mouth of the beast, and out of the mouth of the false prophet. For they are the spirits of devils, working miracles, which go forth unto the kings of the earth and of the whole world, to gather them to the battle of that great day of God Almighty. Behold, I come as a thief. Blessed is he that watcheth, and keepeth his garments, lest he walk naked, and they see his shame. And he gathered them together into a place called in the Hebrew tongue Armageddon. Revelation 16:13–16.
Epi mwen wè twa lespri sal tankou krapo soti nan bouch dragon an, epi nan bouch bèt la, epi nan bouch fo pwofèt la. Paske se lespri demon yo ye, k ap fè mirak, ki ale bò kote wa latè yo ak tout monn lan, pou rasanble yo pou batay gran jou Bondye Toupisan an. Men, m ap vini tankou yon vòlè. Benediksyon pou moun ki veye, epi ki kenbe rad li yo, pou l pa mache toutouni, epi pou yo pa wè wont li. Epi li rasanble yo ansanm nan yon kote yo rele nan lang ebre Amagedòn. Revelasyon 16:13–16.
The “war in heaven” in “the last days” is not metaphorical, it is a war of communication that is carried out in the heavens. Out of the mouth of the dragon, the mouth of the beast and the mouth of the false prophet comes the “spirits of devils” that work “miracles.” The word “spirit” means breath, and the breath is a symbol of a message. The breath of Ezekiel thirty-seven brings the dead bones to life, and it does so by delivering the message of Islam, which in the Bible is represented as the east wind. “Spirit,” “wind” and “breath” are the same word translated into those three English words both in the Hebrew and in the Greek.
“Gè nan syèl la” nan “dènye jou yo” pa yon metafò; se yon lagè kominikasyon k ap fèt nan syèl yo. Soti nan bouch dragon an, bouch bèt la, ak bouch fo pwofèt la, soti “lespri demon yo” ki fè “mirak.” Mo “lespri” a vle di souf, e souf la se yon senbòl pou yon mesaj. Souf Ezekyèl trannsèt la bay zo mò yo lavi, e li fè sa lè li delivre mesaj Islam nan, ki nan Bib la reprezante kòm van lès la. “Lespri,” “van,” ak “souf” se menm mo a yo tradui pa twa mo anglè sa yo, ni nan ebre a ni nan grèk la.
“God can breathe new life into every soul that sincerely desires to serve Him, and can touch the lips with a live coal from off the altar, and cause them to become eloquent with His praise. Thousands of voices will be imbued with the power to speak forth the wonderful truths of God’s Word. The stammering tongue will be unloosed, and the timid will be made strong to bear courageous testimony to the truth. May the Lord help His people to cleanse the soul temple from every defilement, and to maintain such a close connection with Him that they may be partakers of the latter rain when it shall be poured out.” Review and Herald, July 20, 1886.
“Bondye ka soufle nouvo lavi nan chak nanm ki sensèman anvi sèvi Li, epi Li ka touche bouch yo avèk yon chabon dife ki soti sou lotèl la, epi fè yo vin pale avèk elokans pou louwanj Li. Dè milye vwa va ranpli ak pouvwa pou pwoklame bèl verite Pawòl Bondye a. Lang ki bite a va delye, epi moun ki timid yo va vin gen fòs pou rann yon temwayaj kourajè pou verite a. Ke Senyè a ede pèp Li a netwaye tanp nanm nan anba tout salte, epi kenbe yon relasyon tèlman sere avèk Li, pou yo kapab patisipe nan dènye lapli a lè l pral vide.” Review and Herald, July 20, 1886.
The “spirits” that come out of the mouth of the dragon, out of the mouth of the beast and out of the mouth of the false prophet represent satanic messages. In the first battle in the third heaven–it was corrupted communications as represented by the corrupted light bearer. In the last battle in the first heaven–it is once again, corrupted communications. The corrupted communications that Satan used in the warfare of the third heaven, that is to be used again in the warfare of the first heaven, was mesmerism, which in modern times is called hypnosis.
“Lespri” ki soti nan bouch dragon an, soti nan bouch bèt la, epi soti nan bouch fo pwofèt la reprezante mesaj satanik. Nan premye batay la nan twazyèm syèl la, se te kominikasyon kòwonpi, jan sa te reprezante pa pòtè limyè ki te kòwonpi a. Nan dènye batay la nan premye syèl la, se yon lòt fwa ankò kominikasyon kòwonpi. Kominikasyon kòwonpi Satan te itilize nan lagè twazyèm syèl la, epi ki gen pou yo itilize ankò nan lagè premye syèl la, se te mesmeris, sa yo rele ipnoz nan tan modèn yo.
“Men and women are not to study the science of how to take captive the minds of those who associate with them. This is the science that Satan teaches. We are to resist everything of the kind. We are not to tamper with mesmerism and hypnotism—the science of the one who lost his first estate and was cast out of the heavenly courts.” Manuscript 86, 1905.
“Gason ak fi pa dwe etidye syans ki montre kijan pou pran lespri moun ki asosye avèk yo an kaptivite. Se syans sa a Satan anseye. Nou dwe reziste tout bagay ki nan menm nati sa a. Nou pa dwe mele ak mesmeris ni ak ipnotis—syans sila a ki soti nan men sa a ki te pèdi premye pozisyon li, epi yo te mete l deyò nan lakou syèl la.” Manuscript 86, 1905.
Hypnotism is accomplished in the world today by the techno-giants through the worldwide web, which employs what is labeled as the science of modern advertising, but is actually the ultimate sophistication of the old satanic science of hypnotism. The globalists, techno-giants and billionaires intend to capture their prey in a “web” of deceit that is already established worldwide. Satan’s PsyOps on the whole world if you will. It is satanic messages that lead the world to Armageddon, and those satanic messages are proclaimed in the heavens at the very same time the three angels are proclaiming Christ’s message in the heavens.
Ipnotis lan ap akonpli nan mond lan jodi a pa mwayen jeyan teknoloji yo atravè rezo mondyal la, ki sèvi ak sa yo rele syans piblisite modèn nan, men ki an reyalite se dènye degre rafinman ansyen syans satanik ipnotis la. Mondyalis yo, jeyan teknoloji yo ak milyadè yo gen entansyon pran viktim yo nan yon “rezo” twonpri ki deja tabli sou tout latè. Se operasyon sikolojik Satan sou lemonn antye, si nou vle di sa konsa. Se mesaj satanik k ap mennen mond lan nan Amagedòn, e mesaj satanik sa yo ap pwoklame nan syèl la nan menm moman twa zanj yo ap pwoklame mesaj Kris la nan syèl la.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:6–11.
Apre sa, mwen wè yon lòt zanj k ap vole nan mitan syèl la, li te gen levanjil etènèl la pou l anonse bay moun ki rete sou tè a, bay tout nasyon, tout branch fanmi, tout lang, ak tout pèp. Li t ap di ak yon gwo vwa: Gen krentif pou Bondye, epi bay li glwa; paske lè jijman li a rive; epi adore sila a ki te fè syèl la, tè a, lanmè a, ak sous dlo yo. Epi yon lòt zanj te swiv, li t ap di: Babilòn tonbe, li tonbe, gwo vil sa a, paske li fè tout nasyon bwè diven kòlè fònikasyon li a. Epi twazyèm zanj lan te swiv yo, li t ap di ak yon gwo vwa: Si yon moun adore bèt la ak imaj li, epi li resevwa mak li sou fwon li oswa sou men li, li menm tou l ap bwè diven kòlè Bondye a, ki vide san melanj nan gode endiyasyon li a; epi y ap toumante li ak dife ak souf devan zanj sen yo, ak devan Ti Mouton an. Epi lafimen toumant yo ap monte pou tout tan ak pou tout tan; epi yo pa gen repo ni lajounen ni lannuit, yo menm ki adore bèt la ak imaj li, ak tout moun ki resevwa mak non li. Revelasyon 14:6–11.
The “spirits” that come from each member of the three-fold union, comes out of their mouths. The speaking of a nation is the action of its government.
“Lespri” ki soti nan chak manm nan inyon an twa-fwa a, soti nan bouch yo. Pawòl yon nasyon se aksyon gouvènman li.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
« Lè nasyon an pale, se aksyon otorite lejislatif ak jidisyè li yo. » The Great Controversy, 443.
Jeremiah was promised that if he would separate the wheat from the chaff, and not return to the chaff (though the chaff could return to him), that God would make him His “mouth.”
Yo te pwomèt Jeremi ke si li ta separe ble a ak pay la, epi li pa tounen bò kote pay la (byenke pay la te kapab tounen vin jwenn li), Bondye t ap fè li “bouch” pa Li.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. Jeremiah 15:17–19.
Mwen pa t chita nan asanble mokè yo, ni mwen pa t pran plezi ladan l; mwen te chita pou kont mwen poutèt men ou, paske ou te plen mwen ak kòlè. Poukisa doulè mwen ap dire tout tan, epi blesi mwen pa ka geri, li menm ki refize geri? Èske w ap vin pou mwen tankou yon moun ki bay manti nètale, tankou dlo ki manke? Se poutèt sa, men sa Seyè a di: Si ou tounen, m ap fè ou retounen ankò, epi w ap kanpe devan mwen; epi si ou separe sa ki gen anpil valè ak sa ki san valè, w ap tankou bouch mwen. Se pou yo tounen vin jwenn ou; men ou menm, pa tounen al jwenn yo. Jeremi 15:17–19.
Jeremiah is representing the Millerites in their first disappointment, who thought God had lied. God had not lied, He simply held his hand over a mistake in the 1843 chart. Jeremiah was promised, as those who were disappointed at July 18, 2020, are promised; that if they would separate from the foolish persons and satanic teachings that were present before the disappointment, then the Lord would make Jeremiah, and those he typifies, His “mouth.” The 1843 chart had been produced in fulfillment of the command to do so in Habakkuk chapter two.
Jeremi ap reprezante Milerit yo nan premye desepsyon yo a, ki te panse Bondye te bay manti. Bondye pa t bay manti; Li te senpleman kenbe men Li sou yon erè ki te nan tablo 1843 la. Jeremi te resevwa pwomès la, menm jan ak sila yo ki te desi nan 18 Jiyè 2020 yo resevwa pwomès la; ke si yo ta separe tèt yo ak moun sòt yo ansanm ak ansèyman satanik ki te prezan anvan desepsyon an, lè sa a Senyè a t ap fè Jeremi, ak sila yo li prefigire yo, tounen “bouch” pa Li. Tablo 1843 la te pwodwi an akonplisman kòmandman ki te bay pou fè sa nan Habakouk chapit de.
“It was the united testimony of Second Advent lecturers and papers, when standing on ‘the original faith,’ that the publication of the chart was a fulfillment of Habakkuk 2:2, 3. If the chart was a subject of prophecy (and those who deny it leave the original faith), then it follows that BC 457 was the year from which to date the 2300 days. It was necessary that 1843 should be the first published time in order that ‘the vision’ should ‘tarry,’ or that there should be a tarrying time, in which the virgin band was to slumber and sleep on the great subject of time, just before they were to be aroused by the Midnight Cry.” James White, Second Advent Review and Sabbath Herald, Volume 1, Number 2.
“Se te temwayaj ini konferansye ak jounal Dezyèm Avènman yo, lè yo te kanpe sou ‘lafwa orijinal la,’ ke piblikasyon tablo a te yon akonplisman Habakik 2:2, 3. Si tablo a te yon sijè pwofesi (epi sila yo ki demanti sa a ap kite lafwa orijinal la), alò sa swiv ke 457 av. J.-K. te ane apati de li yo dwe konte 2300 jou yo. Li te nesesè pou 1843 te premye tan ki te pibliye a, pou ‘vizyon an’ te kapab ‘reta,’ oubyen pou te gen yon tan reta, pandan ki gwoup vyèj la te dwe kabicha epi dòmi sou gran sijè tan an, jis anvan yo te dwe leve yo pa Rèl Minwi a.” James White, Second Advent Review and Sabbath Herald, Volim 1, Nimewo 2.
The Lord, through Habakkuk, commanded the Millerites to produce the 1843 chart, and it contained an error that the Lord held His hand over. This is why Jeremiah states that his disappointment was because of God’s hand. When, after the disappointment, the Lord led the Millerites back to Habakkuk chapter two, they saw the promise, that even though the vision would tarry, that they should wait for it, for it would not lie, and that at the end it would “speak”.
Seyè a, pa mwayen Abakik, te bay Millerit yo lòd pou yo pwodui tablo 1843 a, e li te gen yon erè ladan l ke Seyè a te kouvri ak men pa li. Se poutèt sa Jeremi deklare ke desepsyon li te genyen an te akoz men Bondye. Lè, apre desepsyon an, Seyè a te mennen Millerit yo tounen nan chapit de nan liv Abakik la, yo te wè pwomès la, ke menm si vizyon an ta pran reta, yo ta dwe tann li, paske li pa t ap bay manti, e ke nan fen an li t ap “pale”.
The vision “speaking” represented the content of the prophetic message, and the promise to Jeremiah was if he would shake off the disappointment, return to the zeal for the message he had before the disappointment, and if he would make the distinction between wheat and chaff, he would be God’s “mouth,” and would present the message of the Midnight Cry.
Vizyon an k ap “pale” a te reprezante sa ki te ladan mesaj pwofetik la, e pwomès Bondye te fè Jeremi an se te ke, si li ta souke dekourajman an sou li, tounen vin jwenn zèl li te genyen pou mesaj la anvan desepsyon an, epi si li ta fè diferans ant ble ak pay, li t ap vin “bouch” Bondye, e li t ap prezante mesaj Kri Mitanwit la.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:3.
Paske vizyon an se toujou pou yon tan fikse; men nan finisman an li pral pale, epi li p ap bay manti. Menm si li pran reta, tann li; paske li pral vini san manke, li p ap pran reta ankò. Abakik 2:3.
Those represented by Jeremiah, in both the movement of the first and third angels, who fulfill the command to return, will be the “mouth” of the Lord in the warfare against the evil confederacy, on the battlefield of the first heaven. They will present the message of the Midnight Cry. Those represented by Jeremiah are now hearing a “voice” in the wilderness. Three and a half symbolic days is a symbol of a prophetic wilderness.
Moun ki reprezante pa Jeremi yo, ni nan mouvman premye ak twazyèm zanj lan, ki akonpli kòmandman pou yo retounen an, va “bouch” Seyè a nan lagè kont move konfederasyon an, sou chan batay premye syèl la. Yo va prezante mesaj Kri Minwi a. Moun Jeremi reprezante yo kounye a ap tande yon “vwa” nan dezè a. Twa jou edmi senbolik se yon senbòl yon dezè pwofetik.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Vwa moun k ap rele nan dezè a: Prepare chemen Senyè a, fè yon gran wout dwat nan savann lan pou Bondye nou an. Tout fon pral leve, epi tout mòn ak tout ti mòn pral bese; sa ki kwochi pral vin dwat, epi kote ki rèd yo pral vin plat. Epi laglwa Senyè a pral parèt, e tout moun ansanm pral wè l; paske bouch Senyè a pale sa. Ezayi 40:3–5.
We will continue our consideration of the last battle of the probationary war, that began in the third heaven and ends in the first heaven in the next article.
N ap kontinye konsiderasyon nou sou dènye batay lagè pwobasyon an, ki te kòmanse nan twazyèm syèl la epi ki fini nan premye syèl la, nan atik ki vin apre a.
Then all the Midianites and the Amalekites and the children of the east were gathered together, and went over, and pitched in the valley of Jezreel. But the spirit of the Lord came upon Gideon, and he blew a trumpet; and Abiezer was gathered after him. And he sent messengers throughout all Manasseh; who also was gathered after him: and he sent messengers unto Asher, and unto Zebulun, and unto Naphtali; and they came up to meet them. Judges 6:33–35.
Lè sa a, tout Madyanit yo, Amalekit yo, ak pitit lès yo te reyini ansanm; yo travèse, yo moute tant yo nan vale Jezreyèl la. Men Lespri SENYÈ a te vin sou Jedeyon, epi li kònen twonpèt la; epi Abiyezè te rasanble dèyè li. Li voye mesaje nan tout Manase; e yo menm tou, yo te rasanble dèyè li. Li voye mesaje bay Asè, bay Zabilon, ak bay Neftali; epi yo moute al kontre yo. Jij 6:33–35.