We are in the process of considering Revelation chapters eleven through thirteen, where we find all the antagonists in the final probationary battle of the great controversy that occurs on the battlefield of the first heaven. The antagonists are the one hundred and forty-four thousand and the great multitude that comes out of Babylon as a secondary force, against the United Nations, the Catholic Church, the United States and Satan himself. The one hundred and forty-four thousand and the great multitude are God’s army, representing the third angel’s message, and both sides in the warfare are also confronted with the army of God’s judgment, represented not by the third angel, but by the third woe.
Nou nan pwosesis pou nou konsidere Revelasyon chapit onz rive trèz, kote nou jwenn tout advèsè yo nan batay final pwobasyon an nan gran konfli a, ki dewoule sou chan batay premye syèl la. Advèsè yo se san karannkat mil yo ak gran foul la ki soti Babilòn kòm yon fòs segondè, kont Nasyonzini, Legliz Katolik la, Etazini, ak Satan li menm. San karannkat mil yo ak gran foul la se lame Bondye a, k ap reprezante mesaj twazyèm zanj lan, epi toude bò yo nan lagè a ap fè fas tou ak lame jijman Bondye a, ki pa reprezante pa twazyèm zanj lan, men pa twazyèm malè a.
In order to identify certain characteristics that contributed to the murder of the Republican and Protestant horns in 2020, we are seeking to identify prophetic characteristics that occur in the battle of mankind in the first heaven, from the Sunday law until Michael stands up. In that history the entire world is forced to erect an image to the beast. That history is a repetition of the history of the United States from September 11, 2001, until the soon coming Sunday law, which divides those two parallel histories. As parallel histories they both represent a witness to the other history. What takes place in one of those histories, will also take place in the other history. It is the second history that is the focus of Revelation chapters twelve and thirteen, and we intend to understand the second witness, in order to shed prophetic light upon the first history, which is now almost finished.
Pou idantifye sèten karakteristik ki te kontribye nan asasina kòn Repibliken ak Pwotestan yo an 2020, n ap chèche idantifye karakteristik pwofetik ki parèt nan batay limanite a nan premye syèl la, depi lwa dimanch la jouk lè Mikaèl leve kanpe. Nan istwa sa a, yo fòse lemonn antye drese yon imaj pou bèt la. Istwa sa a se yon repete istwa Etazini depi 11 septanm 2001 jouk rive nan lwa dimanch k ap vini byento a, ki separe de istwa paralèl sa yo. Antanke istwa paralèl, yo toude reprezante yon temwayaj pou lòt istwa a. Sa k ap fèt nan youn nan istwa sa yo, ap fèt tou nan lòt la. Se dezyèm istwa a ki se sant atansyon Revelasyon chapit douz ak trèz yo, e nou gen entansyon konprann dezyèm temwen an, pou nou kapab voye limyè pwofetik sou premye istwa a, ki kounye a prèske rive nan fen li.
The three powers that lead the world to Armageddon are represented in chapters twelve and thirteen. The dragon power is first mentioned.
Twa pouvwa ki mennen mond lan nan Amagedon yo reprezante nan chapit douz ak trèz. Yo mansyone pouvwa dragon an an premye.
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. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. Revelation 12:3, 4.
Epi yon lòt mèvèy parèt nan syèl la; epi gade, yon gwo dragon wouj, ki te gen sèt tèt ak dis kòn, ak sèt kouwòn sou tèt li yo. Ke li te rale yon tyè zetwal syèl la, epi li te voye yo atè a; epi dragon an te kanpe devan fanm ki te pare pou l akouche a, pou l devore pitit li a kou li ta fin fèt. Revelasyon 12:3, 4.
Sister White informs us that the dragon in this chapter is Satan, but in a secondary sense it is pagan Rome. Both Satan and pagan Rome typify the United Nations. The beast’s ten horns represent the evil confederacy of ten kings in Revelation seventeen. Those ten kings are represented in Revelation seventeen, and they are there identified as the seventh kingdom of Bible prophecy. The beast is represented as having seven heads with seven crowns, marking it as the seventh kingdom of Bible prophecy. In Daniel two they are represented as spiritual Greece, and they are also Ahab in the testimony of Mount Carmel, and they are the ten enemies of Psalms eighty-three.
Sè White fè nou konnen ke dragon an nan chapit sa a se Satan, men nan yon sans segondè li se Wòm payen. Ni Satan ni Wòm payen tipifye Nasyonzini an. Dis kòn bèt la reprezante move konfederasyon dis wa yo nan Revelasyon disèt. Dis wa sa yo reprezante nan Revelasyon disèt, epi la yo idantifye kòm setyèm wayòm pwofesi Bib la. Bèt la prezante kòm li gen sèt tèt ak sèt kouwòn, sa ki make li kòm setyèm wayòm pwofesi Bib la. Nan Danyèl de yo reprezante kòm Lagrès espirityèl, epi yo se tou Akab nan temwayaj Mòn Kamèl la, epi yo se dis lènmi yo nan Sòm katreven-twa.
The second earthly power of the enemy mentioned in Revelation chapters twelve and thirteen, is the beast that comes out of the sea, who Sister White directly identifies as Catholicism.
Dezyèm pouvwa tè a nan lènmi an ki mansyone nan chapit douz ak trèz nan Revelasyon an, se bèt ki soti nan lanmè a, ke Sè White idantifye dirèkteman kòm Katolis la.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. 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 13:1–3.
Epi mwen te kanpe sou sab lanmè a, epi mwen wè yon bèt monte soti nan lanmè a, li te gen sèt tèt ak dis kòn; sou kòn li yo te gen dis kouwòn, epi sou tèt li yo te ekri non blasfèm. Epi bèt mwen te wè a te sanble ak yon leyopa, pye li yo te tankou pye yon lous, epi bouch li tankou bouch yon lyon; epi dragon an te ba li pisans li, twòn li, ak gwo otorite. Epi mwen wè youn nan tèt li yo tankou si li te blese jouk li mouri; men blesi mòtèl li a te geri; epi tout lemonn te sezi, yo t ap swiv bèt la. Revelasyon 13:1–3.
John was standing on the seashore in verse one, and he sees a beast rise from the sea, and thereafter, he sees a beast coming up out of the earth. Sister White identifies that the time in which John saw the two beasts was 1798, for that was the year the papacy was “robbed of its strength,” thus receiving a deadly wound that would ultimately be healed.
Nan vèsè premye a, Jan te kanpe bò rivaj lanmè a, epi li wè yon bèt leve soti nan lanmè a; apre sa, li wè yon bèt k ap monte soti nan tè a. Sè White idantifye tan kote Jan te wè de bèt sa yo kòm ane 1798, paske se te ane kote papote a te “depoze fòs li,” konsa li te resevwa yon blesi mòtèl ki finalman t ap geri.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Nan epòk kote Papòt la, yo te wete fòs li, e yo te fòse l sispann pèsekisyon an, Jan te wè yon nouvo pouvwa k ap leve pou repete vwa dragon an, epi kontinye menm zèv mechan ak blasfèm nan. Pouvwa sa a, dènye ki gen pou l fè lagè kont legliz la ak lalwa Bondye a, reprezante pa yon bèt ki gen kòn tankou ti mouton. Bèt ki te vini anvan li yo te monte soti nan lanmè a; men sa a te sòti nan tè a, sa ki reprezante leveman pasifik nasyon li te senbolize a—Etazini.” Signs of the Times, 8 fevriye 1910.
John is looking backward into history when he sees the sea beast, which is the papacy. Looking forward in history, he sees the earth beast, which is the United States. This is why the beast from the sea is prophetically constructed as it is. Looking back from 1798, John first sees “seven heads and ten horns,” marking the point in history that three of the horns were plucked up to make room for the stout horn of the papacy, which spake great things.
Jan ap gade dèyè nan listwa lè li wè bèt ki soti nan lanmè a, ki se papote a. Lè l ap gade devan nan listwa, li wè bèt ki soti sou tè a, ki se Etazini. Se poutèt sa bèt ki soti nan lanmè a konstwi pwofetikman jan li ye a. Lè Jan ap gade dèyè depi 1798, premye bagay li wè se “sèt tèt ak dis kòn,” sa ki make pwen nan listwa kote yo te derasinen twa nan kòn yo pou fè plas pou gwo kòn papote a, ki t ap pale gwo bagay.
Then I would know the truth of the fourth beast, which was diverse from all the others, exceeding dreadful, whose teeth were of iron, and his nails of brass; which devoured, brake in pieces, and stamped the residue with his feet; And of the ten horns that were in his head, and of the other which came up, and before whom three fell; even of that horn that had eyes, and a mouth that spake very great things, whose look was more stout than his fellows. Daniel 7:19, 20.
Lè sa a, mwen ta konnen verite konsènan katriyèm bèt la, ki te diferan ak tout lòt yo, ki te depase yo tout nan terè; dan li yo te fèt an fè, epi zong li yo an kwiv; li te devore, li te kraze an moso, epi li te pilonnen sa ki te rete yo anba pye li; epi konsènan dis kòn ki te sou tèt li a, ak lòt kòn ki te leve a, devan ki twa te tonbe; wi, sou kòn sa a ki te gen je, ak yon bouch ki t ap pale gwo bagay, ki te gen yon aparans ki te pi vanyan pase parèy li yo. Daniel 7:19, 20.
Before those three horns of the Heruli, Ostrogoths and Vandals were removed, pagan Rome was represented by “ten crowns.” Those ten crowns represent pagan Rome. Then John identifies the leopard of Greece, then the bear of Medo-Persia and then the lion of Babylon.
Anvan twa kòn sa yo nan Eril yo, Ostrogòt yo ak Vandal yo te retire, Wòm payen an te reprezante pa “dis kouwòn.” Dis kouwòn sa yo reprezante Wòm payen an. Apre sa, Jan idantifye leyopa Lagrès la, apre sa lous Medo-Pès la, epi answit lyon Babilòn nan.
The first was like a lion, and had eagle’s wings: I beheld till the wings thereof were plucked, and it was lifted up from the earth, and made stand upon the feet as a man, and a man’s heart was given to it. And behold another beast, a second, like to a bear, and it raised up itself on one side, and it had three ribs in the mouth of it between the teeth of it: and they said thus unto it, Arise, devour much flesh. After this I beheld, and lo another, like a leopard, which had upon the back of it four wings of a fowl; the beast had also four heads; and dominion was given to it. Daniel 7:4–6.
Premye a te tankou yon lyon, e li te gen zèl malfini; mwen t ap gade jiskaske yo te rache zèl li yo, epi yo te leve l sot sou tè a, yo te fè l kanpe sou de pye li tankou yon moun, e yo te ba li yon kè moun. Epi gade, te gen yon lòt bèt, yon dezyèm, ki te sanble ak yon lous; li te leve sou yon bò, e li te gen twa zo kòt nan bouch li, ant dan li yo; epi yo te di l konsa: Leve, devore anpil chè. Apre sa mwen t ap gade, epi men yon lòt, tankou yon leyopa, ki te gen sou do li kat zèl yon zwazo; bèt la te gen kat tèt tou; e yo te ba li dominasyon. Danyèl 7:4–6.
There is not one element of Catholicism that is Christian, and the sea beast represents the combination of all the previous pagan kingdoms of Bible prophecy. The sea beast is represented in reverse historical order, for John is looking back into history. He first saw the power that was established when the three horns were removed—the papacy. Then he saw ten horns with ten crowns—pagan Rome. Then he saw the leopard—Greece. Then he saw the bear—Medo-Persia. Then he saw the lion—Babylon. The description of the sea beast consists of elements of each of the preceding pagan kingdoms, and the description establishes that the papacy is a conglomeration of every form of paganism that has existed in biblical history. There is not one element of Catholicism that is Christian. Anything that might appear as Christian in Catholicism is a counterfeit.
Pa gen yon sèl eleman nan Katolisism ki kretyen, e bèt lanmè a reprezante konbinezon tout wayòm payen ki te vini anvan yo nan pwofesi biblik. Bèt lanmè a prezante nan lòd istorik ranvèse, paske Jan ap gade tounen nan listwa. Li te wè an premye pouvwa ki te tabli lè yo te retire twa kòn yo—papisite a. Apre sa li te wè dis kòn ak dis kouwòn—Wòm payen. Apre sa li te wè leyopa a—Lagrès. Apre sa li te wè lous la—Mèd-Pès. Apre sa li te wè lyon an—Babilòn. Deskripsyon bèt lanmè a fèt ak eleman ki soti nan chak nan wayòm payen ki te vini anvan yo, e deskripsyon an tabli ke papisite a se yon konlomerasyon tout fòm payenis ki te egziste nan listwa biblik. Pa gen yon sèl eleman nan Katolisism ki kretyen. Nenpòt bagay ki ta ka parèt kòm kretyen nan Katolisism se yon fo imitasyon.
At Mount Carmel, when Elijah did battle with Jezebel’s prophets and her apostate husband, Jezebel was back home in Samaria. The whore of Tyre is forgotten during the history of the earth beast with two horns. Jezebel is always hidden away, and in Revelation chapters twelve and thirteen the world wonders after her, but she is not portrayed as a marvel that is wondered after in the heavens, as is the United Nations, the United States and Satan. She is back in her command center of Samaria—the city of Rome.
Sou mòn Kamèl, lè Eli te goumen ak pwofèt Jezabèl yo ansanm ak mari apostazi li a, Jezabèl te ret lakay li nan Samari. Yo bliye jennès Tir la pandan istwa bèt latè a ki gen de kòn yo. Jezabèl toujou kache yon kote, epi nan Revelasyon chapit douz ak trèz, lemonn ap sezi dèyè li; men yo pa dekri li kòm yon mèvèy moun ap sezi devan li nan syèl la, jan sa ye pou Nasyonzini, Etazini ak Satan. Li retounen nan sant kòmandman li nan Samari — vil Wòm nan.
The history of the earth beast is where the test of the image of the beast for the whole world is identified. That test takes place during the warfare of the first heaven. This is what we wish to consider at this point. I will substitute the United States for the word “he” in the verses we are now going to consider.
Istwa bèt ki soti sou tè a se kote yo idantifye tès imaj bèt la pou tout lemonn. Tès sa a fèt pandan lagè premye syèl la. Se sa nou vle konsidere nan pwen sa a. M ap ranplase Etazini pou mo « li » nan vèsè nou pral egzamine kounye a.
And I beheld another beast coming up out of the earth; and the United States had two horns like a lamb, and the United States spake as a dragon. And the United States 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 the United States doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which the United States 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 the [United States] 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. And the United States causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Revelation 13:11–17.
Epi mwen gade, e mwen wè yon lòt bèt k ap monte sòti nan tè a; e Etazini te gen de kòn tankou yon ti mouton, men Etazini te pale tankou yon dragon. Epi Etazini egzèse tout pouvwa premye bèt la devan li, e li fè tè a ansanm ak moun ki rete sou li adore premye bèt la, bèt ki te gen blesi mòtèl li geri. Epi Etazini fè gwo mèvèy, jouk li fè dife desann soti nan syèl la sou tè a devan je lèzòm. Epi li twonpe moun ki rete sou tè a pa mwayen mirak sa yo, mirak Etazini te gen pouvwa fè devan bèt la; li di moun ki rete sou tè a pou yo fè yon imaj pou bèt la, bèt ki te resevwa blesi epe a, men ki te viv. Epi [Etazini] te gen pouvwa pou bay imaj bèt la souf lavi, pou imaj bèt la te kapab pale, e pou l fè tou sa yo ki pa ta adore imaj bèt la mouri. Epi Etazini fè tout moun, piti kou gran, rich kou pòv, lib kou esklav, resevwa yon mak nan men dwat yo oswa sou fwon yo; e konsa pèsonn pa t kapab achte ni vann, eksepte moun ki te gen mak la, oswa non bèt la, oswa nimewo non li. Revelasyon 13:11–17.
In Revelation chapter thirteen, the dragon of pagan Rome gave the papacy three things as it placed the papacy on the throne of the earth.
Nan Revelasyon chapit trèz, dragon Wòm payen an te bay papasite a twa bagay lè li te mete papasite a sou twòn tè a.
And the beast which I saw was like unto a leopard, and his feet were as the feet of a bear, and his mouth as the mouth of a lion: and the dragon gave him his power, and his seat, and great authority. Revelation 13:2.
Bèt mwen te wè a te sanble ak yon leyopa; pye li yo te tankou pye yon lous, e bouch li te tankou bouch yon lyon; epi dragon an te ba li pisans li, twòn li, ak gwo otorite. Revelasyon 13:2.
The ten kings who represent pagan Rome (France being the premier king of the ten as represented by Ahab) gave the papacy three things: power, seat and authority. When the emperor Constantine moved the capital from the city of Rome in the west, unto the east and made Constantinople the new capital of the Roman Empire in the year 330, pagan Rome then gave the church of Rome its “seat.”
Dis wa ki représente Wòm payen yo (Lafrans kòm premye wa pami dis la, jan Akab te reprezante l) te bay papote a twa bagay: pisans, chèz, ak otorite. Lè anperè Konstanten te deplase kapital la soti nan vil Wòm nan lwès pou ale nan lès la, epi li te fè Konstantinòp vin nouvo kapital Anpi Wòm nan nan ane 330, lè sa a Wòm payen te bay legliz Wòm nan “chèz” li.
When Clovis, king of the Franks (France), converted to Catholicism and began to war against the powers that had been resisting the rise of the papacy to the throne of the earth in the year 496, pagan Rome then gave the papacy its “power.”
Lè Clovis, wa Frank yo (Frans), te konvèti nan Katolisism e li te kòmanse fè lagè kont puisans ki t ap reziste leve papote a sou twòn tè a nan ane 496, lè sa a Wòm payen an te bay papote a “pisans” li.
In 533, Justinian made a decree which identified the Roman church as both the head of all churches, and also as the corrector of heretics. At that point, the authority of pagan Rome had been given to the papacy.
An 533, Jistenyen te fè yon dekrè ki te idantifye legliz Wòm nan kòm ni tèt tout legliz yo, ni korektè eretik yo. Nan moman sa a, otorite Wòm payen an te pase bay papasi a.
In verse twelve, “the [United States] exerciseth all the power of the first beast before him.” The power that was exercised by the papacy is represented by Clovis, who dedicated his military and economic might unto the papacy. This is why Catholicism calls Clovis “the first born of the Catholic church,” and France the “eldest daughter of the Catholic church.” The United States will do the same dirty work for the papacy that Clovis began in 496.
Nan vèsè douz la, “li [Etazini] egzèse tout pouvwa premye bèt la devan li.” Pouvwa papasi a te egzèse a reprezante pa Klovis, ki te konsakre fòs militè ak ekonomik li bay papasi a. Se poutèt sa Katolisism rele Klovis “premye pitit Legliz Katolik la,” epi Lafrans “pi gran pitit fi Legliz Katolik la.” Etazini pral fè menm sal travay la pou papasi a ke Klovis te kòmanse an 496.
The power of the United States will be employed to cause “the earth and them which dwell therein to worship the first beast, whose deadly wound was healed.” The United States will employ its military and economic strength to cause the entire world to accept Sunday as a day of rest. The whore of Tyre will first commit fornication with the earth beast at the soon coming Sunday law, and then she will go forth and commit fornication with all the other kings of the earth.
Pouvwa Etazini pral sèvi pou fè “latè a ak moun ki rete ladan l yo adore premye bèt la, ki te gen blesi mòtèl li a geri.” Etazini pral sèvi ak fòs militè ak ekonomik li pou fè lemonn antye aksepte dimanch kòm yon jou repo. Pwostitye Tir la pral premye fè fònikasyon ak bèt latè a nan lwa dimanch ki pral vini byento a, epi apre sa li pral soti al fè fònikasyon ak tout lòt wa latè yo.
In verse thirteen, “the [United States] doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men.” Fire represents an unholy message. Tongues of fire on the day of Pentecost represented a holy message that was accompanied with the ability to convey that message to the entire world. The fire that is brought down out of heaven by the United States will also impact every nation, and every tongue.
Nan vèsè trèz la, “li [Etazini] fè gwo mèvèy, konsa li fè dife desann soti nan syèl la sou tè a devan je lèzòm.” Dife a reprezante yon mesaj ki pa sen. Lang dife yo nan jou Pannkòt la te reprezante yon mesaj sen ki te akonpaye ak kapasite pou kominike mesaj sa a bay tout lemonn. Dife Etazini fè desann soti nan syèl la pral gen enpak tou sou tout nasyon ak tout lang.
In verse fourteen, the United States deceives “them that dwell on the earth by the means of those miracles which the [United States] 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.” The deception that is employed to deceive the world by the United States is represented by the fire that came down from heaven in the previous verse. The fire from heaven produces miracles that are employed by the United States to command the world to establish a one-world government that consists of the combination of church and state with the church in control of the relationship.
Nan vèsè katòz la, Etazini twonpe “moun k ap viv sou tè a grasa mirak sa yo [Etazini] te gen pouvwa pou fè devan bèt la; li t ap di moun k ap viv sou tè a pou yo fè yon imaj pou bèt la, bèt ki te pran blesi nepe a, men ki te ret vivan.” Twonpri yo sèvi avè l pou Etazini twonpe lemonn lan reprezante pa dife ki te desann sot nan syèl la nan vèsè anvan an. Dife ki soti nan syèl la pwodui mirak yo sèvi avè yo pou Etazini bay lemonn lan lòd pou l etabli yon gouvènman mondyal inik ki fòme ak inyon legliz ak leta, avèk legliz la ki gen kontwòl sou relasyon an.
This is what the relationship of Ahab and Jezebel represented when Elijah was raised up. Elijah’s battle at Mount Carmel was fulfilled in the beginning of the United States during the movement of the first angel from 1840 to 1844, for the purpose of distinguishing the true prophet of Protestantism from all of the false prophets of Protestantism.
Men sa relasyon Akab ak Jezabèl la te reprezante lè Eli te leve. Batay Eli a sou Mòn Kamèl la te akonpli nan kòmansman Etazini pandan mouvman premye zanj lan soti 1840 rive 1844, nan bi pou fè distenksyon ant vrè pwofèt Pwotestantis la ak tout fo pwofèt Pwotestantis yo.
It is fulfilled again at the ending of the United States, during the test of the formation of the image of the beast that began on September 11, 2001, and ends at the soon-coming Sunday law.
Li akonpli ankò nan fen Etazini yo, pandan tès fòmasyon imaj bèt la ki te kòmanse 11 septanm 2001, epi ki fini nan lwa dimanch k ap vini talè a.
Elijah’s perfect fulfillment takes place before the great and dreadful day of the Lord, which is the seven last plagues. Therefore, Mount Carmel, Elijah, Ahab and Jezebel are represented in the work of the United States forcing planet earth to accept the one-world government of the United Nations that is ruled over by the Catholic Church. The United States accomplishes this act through its military might, its economic strength and the corrupted hypnotic communications that it directs and controls, represented by what is called the “information super highway” of the worldwide web.
Akomodasyon pafè Éli a rive anvan gran jou Senyè a ki terib la, sa vle di sèt dènye flewo yo. Se poutèt sa, Mòn Kamèl, Éli, Akab ak Jezabèl yo reprezante nan travay Etazini ap fòse planèt tè a aksepte gouvènman yon sèl mond Nasyonzini an ke Legliz Katolik la ap dirije. Etazini akonpli zak sa a pa mwayen pisans militè li, fòs ekonomik li, ak kominikasyon ipnotik kòwonpi li dirije epi li kontwole, sa yo reprezante pa sa yo rele “otowout enfòmasyon” rezo entènèt mondyal la.
In verse fifteen, we are informed that “the [United States] 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.” The threat of death by the military might of the United States, then representing the premier king of the United Nations, empowers the one-world government of the United Nations to speak. The action of speaking is accomplished through a legislative and judicial authority. The legislative branch of the United Nations is in New York and the judicial branch of the United Nations is in The Hague, Netherlands. The Hague represents the Old World and New York the New World. Both the United States and the Netherlands have past histories where they stood out as premier defenders of liberty and freedom, but both end their respective histories—speaking as a dragon.
Nan vèsè kenz, yo fè nou konnen ke “li [Etazini] te gen pouvwa pou bay imaj bèt la lavi, pou imaj bèt la te ka pale, epi fè tout moun ki pa ta adore imaj bèt la mouri.” Menas lanmò pa fòs militè Etazini, ki lè sa a t ap reprezante wa prensipal Nasyonzini an, bay gouvènman yon sèl mond Nasyonzini an pouvwa pou li pale. Aksyon pale a reyalize atravè yon otorite lejislatif ak jidisyè. Branch lejislatif Nasyonzini an nan New York, epi branch jidisyè Nasyonzini an nan La Haye, Netherlands. La Haye reprezante Ansyen Mond lan, epi New York reprezante Nouvo Mond lan. Ni Etazini ni Netherlands gen nan istwa pase yo moman kote yo te parèt kòm prensipal defansè libète ak franchiz, men toude fini istwa pa yo chak—ap pale tankou yon dragon.
“As the Sabbath has become the special point of controversy throughout Christendom, and religious and secular authorities have combined to enforce the observance of the Sunday, the persistent refusal of a small minority to yield to the popular demand will make them objects of universal execration. . .. and a decree will finally be issued against those who hallow the Sabbath of the fourth commandment, denouncing them as deserving of the severest punishment and giving the people liberty, after a certain time, to put them to death. Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.
“Tankou Saba a vin tounen pwen espesyal kontwovès la nan tout kretyente a, epi otorite relijye ak otorite sivil yo mete tèt yo ansanm pou fòse obsèvans dimanch, refi pèsistan yon ti minorite pou soumèt devan egzijans popilè a pral fè yo tounen objè egzékrasyon inivèsèl.... epi finalman y ap pibliye yon dekrè kont moun ki sanktifye Saba katriyèm kòmandman an, pandan y ap denonse yo kòm moun ki merite pinisyon ki pi sevè a epi y ap bay pèp la pèmisyon, apre yon sèten tan, pou mete yo amò. Romanis nan Ansyen Monn nan ak pwotestantis aposta nan Nouvo Monn nan pral swiv yon demach ki sanble anvè moun ki onore tout kòmandman Bondye yo.
“The people of God will then be plunged into those scenes of affliction and distress described by the prophet as the time of Jacob’s trouble.” The Great Controversy, 615, 616.
„Pèp Bondye a pral lè sa a plonje nan sèn afliksyon ak detrès sa yo ke pwofèt la dekri kòm tan detrès Jakòb la.“ The Great Controversy, 615, 616.
In verse sixteen and seventeen, after the image of the beast has been set up and empowered to speak, the “[United States] causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.”
Nan vèsè sèz ak disèt yo, apre imaj bèt la fin tabli e yo ba li pouvwa pou l pale, “[Etazini] fè tout moun, ni piti ni gran, ni rich ni pòv, ni moun lib ni esklav, resevwa yon mak sou men dwat yo, oswa sou fwon yo; epi pou pèsonn pa ka achte ni vann, eksepte sila ki gen mak la, oswa non bèt la, oswa nimewo non li.”
The formation of the image of the beast is the test that precedes the test of the mark of the beast. If we do not pass the test that is represented by the formation of the image of the beast, we will fail the test of the mark of the beast. They are two different tests, and they are two different types of tests.
Fòmasyon imaj bèt la se tès ki vini anvan tès mak bèt la. Si nou pa pase tès ki reprezante pa fòmasyon imaj bèt la, n ap echwe tès mak bèt la. Se de tès diferan, epi se de kalite tès diferan.
The formation of the image of the beast that began on September 11, 2001, is the prophetic warning that the close of probation is about to take place. It is the Elijah message that identifies that Mount Carmel is on the near horizon, and that God’s people need to secure the oil of character, the oil of the Holy Spirit and the oil of the message of the Midnight Cry before the final call is made. They need to awaken, so that when Elijah asks them, “How long halt ye between two opinions?”—they will not be speechless, for to be speechless then is to receive the mark of the beast. The image of the beast test represents the work of understanding the message that announces the close of the judgment, just as the message of the Millerites announced the opening of the judgment.
Fòmasyon imaj bèt la ki te kòmanse 11 septanm 2001 se avètisman pwofetik ki fè konnen fèmti tan gras la prèt pou rive. Se mesaj Eli a ki idantifye ke Mòn Karmèl la sou orizon ki toupre a, e ke pèp Bondye a bezwen asire yo yo genyen lwil karaktè a, lwil Sentespri a, ak lwil mesaj Rèl Mitanwit la anvan dènye apèl la fèt. Yo bezwen reveye, pou lè Eli mande yo: “Konbyen tan n ap bwete ant de opinyon?”—yo pa rete san pawòl, paske rete san pawòl lè sa a se resevwa mak bèt la. Eprèv imaj bèt la reprezante travay pou konprann mesaj ki anonse fèmti jijman an, menm jan mesaj Milerit yo te anonse ouvèti jijman an.
The mark of the beast test, involves no choice, for it contains no element of probationary time. It is a point in time, not a period of time. It is a crisis, and therefore it is a litmus test that will identify the character of those Israelites that have been summoned to Mount Carmel by Ahab at the Sunday law. They will then demonstrate the character that they have developed during the previous period of time, prophetically called the image of the beast test.
Tès mak bèt la pa enplike okenn chwa, paske li pa gen okenn eleman tan pwobasyon. Li se yon pwen nan tan, pa yon peryòd tan. Li se yon kriz, e konsa li se yon tès desizif ki pral idantifye karaktè Izrayelit sa yo Ahab te konvoke sou Mòn Karmèl la nan lwa dimanch la. Lè sa a, yo pral demontre karaktè yo te devlope pandan peryòd tan anvan an, ki nan langaj pwofetik rele tès imaj bèt la.
Wherefore (as the Holy Ghost saith, Today if ye will hear his voice, Harden not your hearts, as in the provocation, in the day of temptation in the wilderness: When your fathers tempted me, proved me, and saw my works forty years. Wherefore I was grieved with that generation, and said, They do alway err in their heart; and they have not known my ways. So I sware in my wrath, They shall not enter into my rest.) Take heed, brethren, lest there be in any of you an evil heart of unbelief, in departing from the living God. But exhort one another daily, while it is called Today; lest any of you be hardened through the deceitfulness of sin. For we are made partakers of Christ, if we hold the beginning of our confidence stedfast unto the end; While it is said, Today if ye will hear his voice, harden not your hearts, as in the provocation. Hebrews 3:7–15.
Se poutèt sa, jan Sentespri a di: Jodi a, si nou tande vwa li, pa fè kè nou di, menm jan sa te rive nan jou rebelyon an, nan jou tantasyon an nan dezè a; kote zansèt nou yo te tante m, yo te mete m a leprèv, epi yo te wè zèv mwen yo pandan karant ane. Se poutèt sa mwen te fache ak jenerasyon sa a, epi mwen te di: Yo toujou egare nan kè yo; yo pa t konnen chemen mwen yo. Konsa, mwen te sèmante nan kòlè mwen: Yo p ap antre nan repo mwen an.) Veye byen, frè m yo, pou pa ta gen nan okenn nan nou yon kè mechan ki plen enkredilite, k ap vire do bay Bondye vivan an. Men, ankouraje youn lòt chak jou, pandan yo rele tan an Jodi a; pou okenn nan nou pa vin di akòz twonpri peche a. Paske nou vin patisipan Kris la, si nou kenbe fèm jis nan fen an konfyans nou te genyen depi nan kòmansman an; pandan y ap di: Jodi a, si nou tande vwa li, pa fè kè nou di, menm jan sa te rive nan jou rebelyon an. Ebre 3:7–15.