The probationary war of angels, that began with Lucifer in the third heaven represented in Revelation chapter twelve, typifies the probationary war of men and angels, that ends in the first heaven. When Satan and his angels were cast out of the third heaven, Satan opened a new battle front in the garden of Eden. As in the war of the third heaven with Lucifer, God also instituted a period of probation for mankind. The war in the first heaven that begins in earnest at the soon-coming Sunday law represents the end of probationary time for mankind.
Lagè pwobasyon zanj yo, ki te kòmanse avèk Lisifè nan twazyèm syèl la jan sa reprezante nan Revelasyon chapit douz la, se yon tip lagè pwobasyon lèzòm ak zanj yo, ki fini nan premye syèl la. Lè Satan ak zanj li yo te jete deyò nan twazyèm syèl la, Satan te louvri yon nouvo fwont batay nan jaden Edenn nan. Menm jan nan lagè twazyèm syèl la avèk Lisifè, Bondye te etabli tou yon peryòd pwobasyon pou limanite. Lagè ki nan premye syèl la, ki kòmanse toutbon vre ak lwa dimanch ki pral vini byento a, reprezante fen tan pwobasyon an pou limanite.
In Revelation chapters twelve and thirteen the dragon, the beast and the false prophet are represented. Customarily, those three powers are understood to represent primarily past history of those three powers, but John was told to write the “things that will be,” and the entire book of Revelation speaks of the “last days,” so we are employing the biblical principle that the end is illustrated by the beginning, and applying the symbols of Revelation as present, not past truth.
Nan Revelasyon chapit douz ak trèz, dragon an, bèt la ak fo pwofèt la prezante. An jeneral, yo konprann twa pouvwa sa yo kòm sa ki reprezante sitou istwa pase twa pouvwa sa yo; men yo te di Jan pou l ekri “bagay ki gen pou rive,” epi tout liv Revelasyon an pale de “dènye jou yo”; se poutèt sa n ap sèvi ak prensip biblik selon ki fen an ilistre pa kòmansman an, epi n ap aplike senbòl Revelasyon yo kòm verite prezan, pa verite pase.
Satan has been identified in both the war he began in the third heaven, and the first battle that he brought to men in the garden of Eden as employing “hypnotism” to convey his corrupted communications in order to accomplish his warfare.
Yo idantifye Satan ni nan lagè li te kòmanse nan twazyèm syèl la, ni nan premye batay li te pote bay lèzòm nan jaden Edenn nan, kòm yon moun ki te sèvi ak “ipnotis” pou transmèt kominikasyon kòwonpi li yo afin li te akonpli lagè li a.
“Satan tempted the first Adam in Eden, and Adam reasoned with the enemy, thus giving him the advantage. Satan exercised his power of hypnotism over Adam and Eve, and this power he strove to exercise over Christ. But after the word of Scripture was quoted, Satan knew that he had no chance of triumphing.
“Satan te tante premye Adan an nan Edenn, epi Adan te diskite ak lènmi an, konsa li te ba li avantaj la. Satan te egzèse pouvwa ipnotis li sou Adan ak Èv, e se pouvwa sa a li te fè efò pou l egzèse sou Kris la. Men, apre Pawòl Ekriti a te site, Satan te konnen li pa t gen okenn chans pou l triyonfe.
“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.” Mind, Character and Personality, 713.
“Gason ak fi pa dwe etidye syans ki montre kijan pou fè lespri moun ki asosye avèk yo tounen prizonye. Se syans sa a Satan anseye. Nou dwe reziste tout bagay ki nan menm kalite sa a. Nou pa dwe mele nou ak mesmeris ak ipnotis—syans sila a ki soti nan men sila ki te pèdi premye pozisyon li e yo te chase l soti nan lakou syèl la.” Mind, Character and Personality, 713.
The “science that Satan teaches” has been perfected by the globalist merchants, and is carried out through the “information super highway” in the “last days.” Satan is the father of lies, and the media giants, not only promote falsehoods, but they also screen out truth, they track those they deem as heretics, and they employ the most sophisticated form of hypnotism ever practiced in the history of planet earth. The war that began in the third heaven emphasizes this attribute of Satan’s warfare, in order that the faithful living when the war of the first heaven gets under way might be forewarned by foreknowledge. When we understand that the control center for the worldwide web, and the “information super highway” is managed and controlled in the United States, we have a view of what it means that the United States, calls fire down out of heaven and deceives the entire world. “Fire” in the book of Revelation represents a message.
“Syans Satan an ap anseye a” fin vin pèfeksyonnen pa machann mondyalis yo, epi yo mete l an aplikasyon atravè “gran otowout enfòmasyon an” nan “dènye jou yo.” Satan se papa manti a, e gwo jeyan medya yo pa sèlman fè pwomosyon manti, men yo tou bare verite a, yo swiv moun yo konsidere kòm eretik, epi yo sèvi ak fòm ipnotis ki pi sofistike yo janm pratike nan listwa planèt tè a. Lagè ki te kòmanse nan twazyèm syèl la mete aksan sou aspè sa a nan konba Satan an, pou fidèl k ap viv lè lagè premye syèl la kòmanse a ka davans avèti pa mwayen konesans alavans. Lè nou konprann sant kontwòl entènèt mondyal la, ak “gran otowout enfòmasyon an” se Ozetazini yo jere ak kontwole l, nou wè sa sa vle di lè Etazini fè dife desann sot nan syèl la epi twonpe tout lemonn antye. “Dife” nan liv Revelasyon an reprezante yon mesaj.
The symbolism of Revelation chapter thirteen, and verse thirteen is drawn from the battle of mount Carmel where the prophets of Baal and the prophets of the groves, were unable to call fire down out of heaven to confirm that Baal and Ashtaroth were true gods. Baal, being a male deity and Ashtaroth a female deity represents the image of the beast, the unholy combination of church and state. They were the prophets of Jezebel, who was in an unholy relationship with Ahab. Those two prophetic witnesses of the image of the beast in the story of Mount Carmel, identify the role of the United States in first forming an image of the papal system in the United States, and thereafter in the world. The “fire” at Carmel was to be the evidence of who the true God really was. It represented a revelation from heaven identifying the true God, and the same issue exists when the United States calls fire down from heaven.
Senbolis Revelasyon chapit trèz la, e vèsè trèz la, sòti nan batay mòn Kamèl la kote pwofèt Baal yo ak pwofèt Achera yo pa t kapab fè dife desann soti nan syèl la pou konfime ke Baal ak Ashtaròt te vrè dye yo. Baal, kòm yon divinite gason, ak Ashtaròt kòm yon divinite fi, reprezante imaj bèt la, konbinezon san ki pa sen ant legliz ak leta. Yo te pwofèt Jezabèl, ki te nan yon relasyon san ki pa sen ak Akab. De temwen pwofetik sa yo nan imaj bèt la nan istwa Mòn Kamèl la idantifye wòl Etazini nan premye fòme yon imaj sistèm papal la Ozetazini, epi apre sa nan lemonn. “Dife” a nan Kamèl te dwe prèv kiyès ki te vrè Bondye a toutbon. Li te reprezante yon revelasyon ki soti nan syèl la ki idantifye vrè Bondye a, e menm kestyon an egziste lè Etazini fè dife desann soti nan syèl la.
In the book of Isaiah, the God who identifies the end from the beginning, addresses the very setting of Mount Carmel of old, and also the prophetic setting that is represented when the United States calls down fire out of heaven.
Nan liv Ezayi a, Bondye ki fè konnen finisman an depi nan kòmansman an, pale ak menm sèn Mòn Kamèl tan lontan an, epi tou ak sèn pwofetik la ki reprezante lè Etazini fè dife desann soti nan syèl la.
Produce your cause, saith the Lord; bring forth your strong reasons, saith the King of Jacob. Let them bring them forth, and show us what shall happen: let them show the former things, what they be, that we may consider them, and know the latter end of them; or declare us things for to come. Show the things that are to come hereafter, that we may know that ye are gods: yea, do good, or do evil, that we may be dismayed, and behold it together. Behold, ye are of nothing, and your work of nought: an abomination is he that chooseth you. I have raised up one from the north, and he shall come: from the rising of the sun shall he call upon my name: and he shall come upon princes as upon mortar, and as the potter treadeth clay. Who hath declared from the beginning, that we may know? and beforetime, that we may say, He is righteous? yea, there is none that showeth, yea, there is none that declareth, yea, there is none that heareth your words. The first shall say to Zion, Behold, behold them: and I will give to Jerusalem one that bringeth good tidings. Isaiah 41:21–27.
Mete kòz nou an deyò, se konsa Seyè a di; prezante agiman solid nou yo, se konsa Wa Jakòb la di. Se pou yo pote yo deyò, epi fè nou wè sa ki pral rive: se pou yo fè konnen bagay ki te pase anvan yo, sa yo ye, pou nou ka konsidere yo, epi pou nou konnen dènye bout yo; osinon fè nou konnen bagay k ap vini yo. Fè nou wè bagay ki gen pou vini apre sa yo, pou nou ka konnen nou se bondye: wi, fè byen, oswa fè mal, pou nou ka sezi, epi pou nou wè sa ansanm. Gade, nou pa anyen, epi travay nou se anyen; yon bagay abominab se moun ki chwazi nou an. Mwen leve youn soti nan nò, epi li pral vini: depi kote solèy leve a li pral rele sou non mwen; epi li pral vini sou chèf yo tankou sou labou mòtye, e menm jan bòs potye a pilonnen ajil. Kilès ki fè konnen sa depi nan kòmansman, pou nou ka konnen? e davans, pou nou ka di, Li jis? Wi, pa gen pèsonn ki fè konnen sa, wi, pa gen pèsonn ki deklare sa, wi, pa gen pèsonn ki tande pawòl nou yo. Premye a pral di Siyon: Gade, gade yo! epi m ap bay Jerizalèm yon moun ki pote bon nouvèl. Ezayi 41:21–27.
In the war of the first heaven that gets under way at the soon-coming Sunday law, the United States, and also Satan himself, will be allowed to “produce” their “cause,” and they will call fire down from heaven in an attempt to prove that the god of Jezebel is the true God. The world will be forced to accept the mark of that god’s day of worship. The fire that is brought down from heaven, through the “information super highway” to all mankind is a work of “nought,” and he that chooses the message conveyed through that medium is an “abomination.”
Nan lagè premye syèl la ki pral kòmanse lè lwa dimanch ki prèt pou vini an va antre an vigè, Etazini, ansanm ak Satan li menm, y ap jwenn pèmisyon pou yo “pwodui” “koz” pa yo, epi y ap fè dife desann soti nan syèl la pou eseye pwouve ke dye Jezabèl la se vrè Dye a. Yo pral fòse mond lan aksepte mak jou adorasyon dye sa a. Dife yo fè desann soti nan syèl la, atravè “otowout enfòmasyon” an, rive jwenn tout limanite, se yon zèv “anyen,” epi sila a ki chwazi mesaj yo transmèt atravè mwayen sa a se yon “abominasyon.”
In that warfare the one hundred and forty-four thousand, and thereafter the great multitude, will be God’s witnesses in the argument of who is the true God. The messages conveyed from both sides of the war are represented as “fire.” All the nations will be gathered to determine who is the true God, and there will be two classes of witnesses in order to establish the “truth.”
Nan lagè sa a, san karant-kat mil yo, epi apre sa gwo foul la, pral temwen Bondye yo nan kestyon sou kiyès ki vrè Bondye a. Mesaj yo transmèt sou toude bò lagè a reprezante kòm “dife.” Tout nasyon yo pral rasanble pou detèmine kiyès ki vrè Bondye a, epi pral gen de kategori temwen pou tabli “verite” a.
Let all the nations be gathered together, and let the people be assembled: who among them can declare this, and show us former things? let them bring forth their witnesses, that they may be justified: or let them hear, and say, It is truth. Ye are my witnesses, saith the Lord, and my servant whom I have chosen: that ye may know and believe me, and understand that I am he: before me there was no God formed, neither shall there be after me. I, even I, am the Lord; and beside me there is no saviour. I have declared, and have saved, and I have showed, when there was no strange god among you: therefore ye are my witnesses, saith the Lord, that I am God. Isaiah 43:9–12.
Se pou tout nasyon yo sanble ansanm, e pou tout pèp yo reyini: kiyès nan mitan yo ki ka deklare sa, epi fè nou konnen bagay ki te pase lontan yo? Se pou yo mennen temwen pa yo, pou yo ka jwenn jistifikasyon: oswa se pou yo tande, epi di: Se verite. Nou se temwen mwen, di Senyè a, ak sèvitè mwen an mwen te chwazi a: pou nou ka konnen epi kwè mwen, epi konprann se mwen menm li ye: anvan mwen pa t gen okenn Bondye ki te fòme, ni p ap gen okenn apre mwen. Mwen, wi, mwen menm, se Senyè a; e apa de mwen pa gen okenn sovè. Se mwen ki te deklare, e ki te sove, e ki te fè konnen, lè pa t gen okenn dye etranje nan mitan nou: se poutèt sa nou se temwen mwen, di Senyè a, ke se mwen ki Bondye. Ezayi 43:9–12.
The final manifestation of Mount Carmel, has witnesses for Satan and witnesses for God. The demonstration is to prove who is the true God, but what are God’s faithful witnesses supposed to bear witness to?
Dènye manifestasyon Mòn Kamèl la genyen temwen pou Satan ak temwen pou Bondye. Demonstrasyon an fèt pou pwouve kiyès ki vrè Bondye a, men kisa temwen fidèl Bondye yo sipoze rann temwayaj sou li?
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. They that make a graven image are all of them vanity; and their delectable things shall not profit; and they are their own witnesses; they see not, nor know; that they may be ashamed. Isaiah 44:6–9.
Men sa Seyè a, Wa Izrayèl la, ak Redanmtè li a, Seyè ki gen tout lame yo: Mwen se premye a, e Mwen se dènye a; e apa de Mwen pa gen Bondye. E kiyès, tankou Mwen, k ap rele, k ap deklare sa, epi k ap mete l annòd devan Mwen, depi lè Mwen te tabli pèp ansyen an? Konsènan bagay k ap vini yo, ak sa ki gen pou vini yo, se pou yo fè yo konnen. Nou pa bezwen pè, ni nou pa bezwen gen lakrentif: èske Mwen pa t fè nou konnen sa depi lè sa a, e èske Mwen pa t deklare li? Se nou menm menm ki temwen Mwen. Èske gen yon Bondye apa de Mwen? Wi, pa gen okenn Bondye; Mwen pa konnen okenn. Moun ki fè yon zidòl taye, yo tout se vanite; e bagay yo pran plezi ladan yo pa pral sèvi yo anyen; e se yo menm ki pwòp temwen pa yo; yo pa wè, ni yo pa konnen; konsa y ap wont. Ezayi 44:6–9.
The faithful in the final confrontation of Mount Carmel are to witness to the truth that God is the first and the last. He is the God that “appointed the ancient people,” in order to identify the “things that are coming.” God’s witnesses are to present the Revelation of Jesus Christ that is unsealed just before the final battle of Mount Carmel.
Moun ki fidèl yo, nan dènye konfwontasyon Mòn Kamèl la, dwe rann temwayaj sou verite a ke Bondye se premye a ak dènye a. Li se Bondye ki “te tabli pèp tan lontan an,” pou l te ka fè konnen “bagay ki pral rive yo.” Temwen Bondye yo dwe prezante Revelasyon Jezikri a ki louvri jis anvan dènye batay Mòn Kamèl la.
Satan’s Mount Carmel message is represented as fire that comes down out of heaven.
Mesaj Mòn Kamèl Satan an reprezante tankou dife ki desann 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, jouk li fè dife desann sot nan syèl la vin sou tè a devan je lèzòm, Revelasyon 13:13.
The verse is describing the miracles that the United States accomplishes through the modern science of hypnotism that is conveyed to mankind on “the information super highway.” But the verse is also speaking to the appearance of Satan himself when he personates Christ.
Vèsè a ap dekri mirak Etazini akonpli pa mwayen syans modèn ipnotis la, ki transmèt bay limanite sou “gran otowout enfòmasyon an.” Men vèsè a ap pale tou de aparisyon Satan li menm lè li pran pòz Kris 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 onni ansanm nan pwoklamasyon mesaj twazyèm zanj lan dwe klere tout tè a avèk laglwa li. Isit la, yo anonse davans yon travay ki gen yon dimansyon mondyal ak yon pouvwa ki ra anpil. Mouvman adven an nan ane 1840–44 la te yon manifestasyon gloriyeu pouvwa Bondye; mesaj premye zanj lan te rive nan tout estasyon misyonè nan lemonn, epi nan kèk peyi te gen pi gwo enterè relijye yo te janm wè nan okenn peyi depi Refòm sèzyèm syèk la; men yo dwe depase tout sa pa gwo mouvman pwisan 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 ap sanble ak sa ki te fèt nan Jou Pannkòt la. Menm jan ‘lapli bonè a’ te bay, nan vide Lespri Sen an nan kòmansman levanjil la, pou fè semans presye a leve pouse, konsa tou ‘lapli ta a’ pral bay nan fen li pou fè rekòt la mi. ‘Lè sa a, n’a konnen, si nou pèsevere pou nou konnen Senyè a: sòti Li a pare tankou maten an; e Li va vin jwenn nou tankou lapli, tankou lapli ta a ak lapli bonè a sou tè a.’ Oze 6:3. ‘Se pou nou kontan, nou menm pitit Siyon yo, epi rejwi nou nan Senyè a, Bondye nou an: paske Li ban nou lapli bonè a avèk mezi, e Li pral fè lapli desann pou nou, lapli bonè a ak lapli ta a.’ Jowèl 2:23. ‘Nan dènye jou yo, Bondye di, M’ap vide Lespri Mwen sou tout chè.’ ‘Epi, 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.
“Gran travay levanjil la pa dwe fini ak mwens manifestasyon pisans Bondye pase sa ki te make kòmansman li. Pwofesi ki te akonpli nan vide lapli bonè a nan kòmansman levanjil la, dwe ankò akonpli nan lapli ta a lè l ap fini. Men ‘tan rafrechisman’ apot Pyè te prevwa lè li te di: ‘Se poutèt sa, repanti nou, epi konvèti, pou peche nou yo ka efase, lè tan rafrechisman yo va soti nan prezans Senyè a; epi Li va voye Jezi.’ Travay 3:19, 20.”
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works, with lying wonders, even bringing down fire from heaven in the sight of men. Revelation 13:13. Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Sèvitè Bondye yo, avèk figi yo klere e briyan ak konsekrasyon sen, pral prese soti yon kote al yon lòt pou pwoklame mesaj ki soti nan syèl la. Pa dè milye vwa, toupatou sou latè, avètisman an pral bay. Mirak pral fèt, malad yo pral geri, epi siy ak mèvèy pral swiv moun k ap kwè yo. Satan tou ap travay, avèk mèvèy twonpe, menm rive fè dife desann soti nan syèl la devan je lèzòm. Revelation 13:13. Konsa, abitan latè yo pral mennen pou yo pran pozisyon yo.” The Great Controversy, 611, 612.
When we reach the time when Satan calls fire down out of heaven, “the inhabitants of earth will be brought to take their stand.” In that time, God’s witness “will hasten from place to place to proclaim the message from heaven. By thousands of voices, all over the earth, the warning will be given.” The work God’s witnesses accomplish “will be similar to that of the Day of Pentecost,” when the “angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory.” At Pentecost, fire was the symbol of the outpouring of the Holy Spirit, and fire is also the symbol of the outpouring of Satan’s unholy spirit.
Lè nou rive nan tan kote Satan ap fè dife desann soti nan syèl la, “moun ki rete sou latè a pral mennen pou yo pran pozisyon yo.” Nan tan sa a, temwen Bondye yo “pral prese soti yon kote al yon lòt pou yo pwoklame mesaj ki soti nan syèl la. Avèk dè milye vwa, toupatou sou latè, yo pral bay avètisman an.” Travay temwen Bondye yo akonpli a “pral sanble ak sa ki te fèt nan Jou Pannkòt la,” lè “zanj ki mete tèt li ansanm nan pwoklamasyon mesaj twazyèm zanj lan gen pou l klere tout tè a ak glwa li.” Nan Pannkòt, dife te senbòl vide Sentespri a, e dife se tou senbòl vide lespri pa sen Satan an.
After John represents the one hundred and forty-four thousand and the great multitude in Revelation chapter seven, he identifies the opening of the seventh and final seal. The final or seventh seal represents the unsealing of the Revelation of Jesus Christ, and the only prophecy in the book of Revelation that was to be unsealed just before probation closes. The seventh seal, the seven thunders and the Revelation of Jesus Christ are all symbols of the same truth, that is opened up just before probation closes. The Revelation of Jesus Christ emphasizes Christ’s character and creative power as the Alpha and Omega. The seven thunders identify the history where the one hundred and forty-four thousand are sealed, and the seventh seal identifies the outpouring of the Holy Spirit during the history when the two witnesses are resurrected and receive the creative power of the “truth” of God, that is conveyed from the Father, to the Son, to Gabriel, to the prophet unto those who choose to read, hear and keep the power contained therein.
Apre Jan fin reprezante san karannsis mil yo ak gwo foul la nan Revelasyon chapit sèt la, li idantifye ouvèti setyèm ak dènye sele a. Dènye sele a, oswa setyèm sele a, reprezante dezèlman Revelasyon Jezikri a, e se sèl pwofesi nan liv Revelasyon an ki te dwe dezèle jis anvan tan gras la fèmen. Setyèm sele a, sèt loraj yo, ak Revelasyon Jezikri a, se tout senbòl menm verite a, ki louvri jis anvan tan gras la fèmen. Revelasyon Jezikri a mete anfaz sou karaktè Kris la ak pouvwa kreyatè li kòm Alfa ak Omega. Sèt loraj yo idantifye istwa kote san karannsis mil yo sele, epi setyèm sele a idantifye vide Sentespri a pandan istwa kote de temwen yo resisite epi resevwa pouvwa kreyatè “verite” Bondye a, ki transmèt soti nan Papa a, bay Pitit la, bay Gabriyèl, bay pwofèt la, pou rive jwenn sila yo ki chwazi li, tande, epi kenbe pouvwa ki ladan l lan.
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.
Epi lè li te louvri setyèm sele a, te gen silans nan syèl la pandan anviwon yon demièdtan. E mwen wè sèt zanj ki te kanpe devan Bondye; e yo te resevwa sèt twonpèt. E yon lòt zanj vini, li kanpe bò lotèl la, li te gen yon lansanwa an lò; e yo te ba li anpil lansan, pou l te ofri li ansanm ak lapriyè tout sen yo sou lotèl an lò ki te devan twòn nan. E lafimen lansan an, ki te monte ansanm ak lapriyè sen yo, moute devan Bondye soti nan men zanj lan. E zanj lan pran lansanwa a, li plen li 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.
In the verses, “seven angels” “stood before God” with “seven trumpets.” Those seven trumpet angels have been correctly understood customarily to represent God’s judgments against Rome for the enforcement of Sunday worship. Pagan Rome, under Constantine, passed the first Sunday law in the year 321, and by the year 330, his empire was divided into east and west. From that point on the first four trumpets began to sound, and they represented the historical forces which were brought against his empire, and which by the year 476, left the city of Rome where it never again had another Roman ruling over the city, which was the symbol of Rome’s strength and glory. When the papacy passed the Sunday law at the Council of Orleans in the year 538, Mohammed was raised up to bring judgment against the Roman church, as represented by the fifth and sixth trumpets, which were also the first and second woe, and represented Islam. As correct as the traditional understanding of those trumpets are, they are defined in the passage where they are presented in Revelation nine as “plagues.”
Nan vèsè yo, “sèt zanj” yo “te kanpe devan Bondye” avèk “sèt twonpèt.” Sèt zanj twonpèt sa yo, dapre konpreyansyon tradisyonèl ki kòrèk la, reprezante jijman Bondye kont Wòm poutèt li te fè respekte adorasyon dimanch. Wòm payen an, anba Konstanten, te pase premye lwa sou dimanch nan ane 321, epi rive nan ane 330, anpi li a te divize an lès ak lwès. Depi lè sa a, kat premye twonpèt yo te kòmanse sonnen, e yo te reprezante fòs istorik yo ki te leve kont anpi li a, e ki, rive nan ane 476, te kite vil Wòm nan nan yon eta kote li pa t janm ankò gen yon lòt gouvènan women sou vil la, vil ki te senbòl fòs ak laglwa Wòm. Lè papote a te pase lwa sou dimanch nan Konsèy Òléans nan ane 538, Bondye te leve Mohammed pou pote jijman kont legliz women an, jan senkyèm ak sizyèm twonpèt yo te reprezante sa, twonpèt ki te tou premye ak dezyèm malè a, e ki te reprezante Islam. Menm jan konpreyansyon tradisyonèl sou twonpèt sa yo kòrèk, yo defini nan pasaj kote yo prezante yo nan Revelasyon nèf la kòm “plag.”
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk: Neither repented they of their murders, nor of their sorceries, nor of their fornication, nor of their thefts. Revelation 9:20, 21.
Epi rès moun yo ki pa t mouri anba kalamite sa yo pa t repanti poutèt zèv men yo, pou yo te sispann adore demon ak zidòl an lò, an ajan, an kwiv, an wòch, ak an bwa, ki pa kapab ni wè, ni tande, ni mache. Yo pa t repanti nonplis ni poutèt asasina yo, ni poutèt maji yo, ni poutèt imoralite seksyèl yo, ni poutèt vòl yo. Revelasyon 9:20, 21.
The perfect and final fulfillment of the seven trumpets is the seven last plagues of Revelation chapter sixteen. Even a casual survey of the prophetic characteristics of the seven trumpets of Revelation chapter nine demonstrates they possess parallel characteristics of the seven last plagues. The opening of the seventh seal takes place in the history when probation is about to close and the wrath of God, as represented by the seven last plagues, is about to be poured out.
Akonplisman pafè e final sèt twonpèt yo se sèt dènye flewo yo nan Revelasyon chapit sèz. Menm yon senp egzamen sou karakteristik pwofetik sèt twonpèt yo nan Revelasyon chapit nèf montre yo gen karakteristik paralèl ak sa yo ki nan sèt dènye flewo yo. Ouvèti setyèm sele a fèt nan listwa a nan moman lè tan gras la prèt pou fèmen e kòlè Bondye a, jan sèt dènye flewo yo reprezante l la, prèt pou vide sou tè a.
When Christ, as the Lion of the tribe of Judah, “opened the seventh seal” an 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.” The outpouring of the Holy Spirit on Pentecost was preceded by the unified prayer of the believers that were assembled in Jerusalem.
Lè Kris la, antanke Lyon tribi Jida a, te “louvri setyèm so a”, yon zanj vini kanpe bò lotèl la, li te gen yon lansan an lò; epi yo te ba li anpil lansan, pou l te ofri li ansanm ak priyè tout sen yo sou lotèl an lò ki te devan twòn nan. Epi lafimen lansan an, ki te monte ansanm ak priyè sen yo, te monte devan Bondye soti nan men zanj lan.” Vide Sentespri a nan jou Pannkòt la te vini apre priyè ini kwayan yo ki te reyini Jerizalèm.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer.” Selected Messages, book 1, 121.
“Yon renesans vrè pyete nan mitan nou se pi gwo ak pi ijan nan tout bezwen nou yo. Chèche sa a ta dwe premye travay nou. Dwe gen efò sensè pou jwenn benediksyon Senyè a, pa paske Bondye pa dispoze ban nou benediksyon Li a, men paske nou pa pare pou resevwa li. Papa nou ki nan syèl la gen plis volonte pou bay Sentespri Li a a moun ki mande Li, pase paran sou latè yo gen volonte pou bay bon kado bay pitit yo. Men se travay pa nou, pa mwayen konfesyon, imilyasyon, repantans, ak lapriyè sensè, pou nou ranpli kondisyon Bondye te pwomèt l ap akòde benediksyon Li a. Yon renesans pa dwe atann sof an repons a lapriyè.” Selected Messages, liv 1, 121.
The opening of the seventh seal is identifying the sealing of the one hundred and forty-four thousand. The sealing is initiated by prayer, but not simply by the activity of prayer, but by a specific prayer. The specific prayer is identified in the book of Daniel, which is of course, also the book of Revelation.
Ouvèti setyèm sele a idantifye sele san karannkat mil yo. Sele a inisye pa lapriyè, men se pa senpleman pa aktivite lapriyè a, men pa yon lapriyè espesifik. Lapriyè espesifik sa a idantifye nan liv Danyèl la, ki, byennantandi, se tou liv Revelasyon an.
John in the Revelation and Daniel in his book, represent the one hundred and forty-four thousand in the “last days.” In the “last days” those who are to be God’s witnesses during the battle of the first heaven will bear witness to the prophecy that is unsealed just before probation closes. This is represented as the seventh seal in the verses we are now considering. The prayers that come to the angel with the “golden censer” are represented by Daniel’s prayer in chapter nine of his book. That prayer is a specific prayer, which was outlined by Moses in connection with the prophecy of the “seven times.” The prayer is two-fold, and Daniel places the context of his two-fold prayer in the terms of “the curse” and “the oath” of Moses. The books of Daniel and Revelation are the same book, and the same lines of prophecy that are in the book of Daniel are taken up in the book of Revelation.
Jan nan Liv Revelasyon an, ak Dànyèl nan liv pa li a, reprezante san karannkat mil yo nan “dènye jou” yo. Nan “dènye jou” yo, moun ki dwe temwen Bondye yo pandan batay premye syèl la ap rann temwayaj konsènan pwofesi ki de sele jis anvan tan gras la fèmen. Sa a reprezante kòm setyèm so a nan vèsè n ap konsidere kounye a yo. Lapriyè ki vin jwenn zanj ki gen “lansanwa an lò” a reprezante pa lapriyè Dànyèl nan chapit nèf liv li a. Lapriyè sa a se yon lapriyè presi, ke Moyiz te trase davans an rapò ak pwofesi “sèt fwa” yo. Lapriyè a gen de aspè, epi Dànyèl mete kontèks lapriyè doub li a nan tèm “madichon an” ak “sèman an” jan Moyiz te bay yo. Liv Dànyèl ak Revelasyon an se menm liv la, epi menm liy pwofesi ki nan liv Dànyèl la repran nan liv Revelasyon an.
The prayer that brings about the outpouring of holy fire in the movement of the mighty angel of Revelation eighteen, is Daniel’s prayer of the “seven times.” It is the prayer that brought the angel Gabriel down from heaven to explain the prophecies to Daniel. At the conclusion of his prayer, which covers the first twenty verses of Daniel nine, Gabriel came down about the time of the evening oblation. The prayers that ascend that the angel with the golden censer receives are prayers that ascend as the sun is setting, in the evening of “the last days.”
Lapriyè ki pote soulatè dife sen an nan mouvman zanj pwisan ki nan Revelasyon dizwityèm lan, se lapriyè Danyèl la sou “sèt fwa” yo. Se lapriyè ki te fè zanj Gabriyèl desann soti nan syèl la pou esplike pwofesi yo bay Danyèl. Lè lapriyè li a, ki kouvri ven premye vèsè yo nan Danyèl nèf, te rive nan konklizyon li, Gabriyèl te desann anviwon lè ofrann aswè a. Lapriyè k ap monte yo, ke zanj ki gen lansanryè an lò a resevwa, se lapriyè k ap monte pandan solèy la ap kouche, nan aswè “dènye jou” yo.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. Daniel 9:20, 21.
Epi pandan m t ap pale, m t ap lapriyè, m t ap konfese peche pa m ak peche pèp mwen an, Izrayèl, epi m t ap prezante siplikasyon mwen devan SENYÈ a, Bondye mwen an, pou mòn ki sen Bondye mwen an; wi, pandan m t ap pale nan lapriyè, nonm Gabriel la menm, mwen te wè nan vizyon an okòmansman, yo te fè li vole avèk anpil vitès, li manyen m nan lè ofrann aswè a. Daniel 9:20, 21.
Daniel’s prayer was a confession of not only his sins, but also the sins of God’s people. His prayer is the blueprint of the prayer of repentance connected with the “seven times” of Leviticus twenty-six.
Lapriyè Dànyèl la te yon konfesyon non sèlman pou peche pa l yo, men tou pou peche pèp Bondye a. Lapriyè li a se modèl lapriyè repantans ki konekte ak “sèt fwa” ki nan Levitik vennsis.
And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. Leviticus 26:39–42.
Moun nan nou ki va rete yo ap depafini nan inikite pa yo nan peyi lènmi nou yo; epi yo menm tou, yo va depafini ansanm ak yo nan inikite zansèt yo. Si yo konfese inikite pa yo, ak inikite zansèt yo, ansanm ak peche yo te peche kont mwen an, e si yo rekonèt tou kijan yo te mache an opozisyon avè m; e kijan mwen menm tou mwen te mache an opozisyon avè yo, e mwen te mennen yo nan peyi lènmi yo; si lè sa a kè ki pa sikonsi yo soumèt tèt yo, e yo aksepte pinisyon pou inikite pa yo: lè sa a, m ap sonje alyans mwen ak Jakòb; epi alyans mwen ak Izarak, epi alyans mwen ak Abraram, m ap sonje yo; e m ap sonje peyi a. Levitik 26:39–42.
After Moses sets forth the punishment associated with the “seven times,” which he calls the “quarrel of” God’s “covenant,” he identifies what God’s people are to do if and when they become aware that they are slaves in the enemy’s land, such as Daniel was. They needed, as Daniel represented, to confess their sins, and also the sins of their fathers.
Apre Moyiz fin tabli pinisyon ki asosye ak “sèt fwa” yo, pinisyon li rele “kontestasyon” alyans Bondye a, li fè konnen sa pèp Bondye a dwe fè si e lè yo vin rann yo kont yo se esklav nan peyi lènmi an, jan Danyèl te ye a. Yo te bezwen, jan Danyèl te reprezante sa, konfese peche pa yo, ansanm ak peche zansèt yo.
When this specific prayer is offered by those called to be the one hundred and forty-four thousand, the angel with the golden censer will take “the censer, and” fill “it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake.” The holy fire that represents the message of “truth” in contrast with the counterfeit message of “fire”, that the United States and Satan call down out of heaven, takes place in the hour of the “earthquake” that is the Sunday law.
Lè lapriyè espesifik sa a monte nan men moun yo ki rele pou yo fè pati san karant-kat mil yo, zanj ki gen lansan an lò a pral pran “lansan an, epi” ranpli “li ak dife ki soti sou lotèl la, epi voye l sou tè a: epi te gen vwa, ak loraj, ak zèklè, ak yon tranblemanntè.” Dife sen an, ki reprezante mesaj “verite” a an kontrè ak fo mesaj “dife” a, ke Etazini ak Satan fè desann sot nan syèl la, rive nan lè “tranblemanntè” a, ki se lwa dimanch la.
In the book of Zechariah, we are informed that Zerubbabel laid both the foundation and the headstone of the temple in the history of the rebuilding of the temple and Jerusalem after the return from the slavery that Daniel was part of.
Nan liv Zakari a, yo fè nou konnen Zowobabèl te poze ni fondasyon an ni pyè tèt tanp lan nan istwa rebati tanp lan ak Jerizalèm apre retou soti nan esklavaj kote Danyèl te fè pati a.
Then he answered and spake unto me, saying, This is the word of the Lord unto Zerubbabel, saying, Not by might, nor by power, but by my spirit, saith the Lord of hosts. Who art thou, O great mountain? before Zerubbabel thou shalt become a plain: and he shall bring forth the headstone thereof with shoutings, crying, Grace, grace unto it. Moreover the word of the Lord came unto me, saying, The hands of Zerubbabel have laid the foundation of this house; his hands shall also finish it; and thou shalt know that the Lord of hosts hath sent me unto you. For who hath despised the day of small things? for they shall rejoice, and shall see the plummet in the hand of Zerubbabel with those seven; they are the eyes of the Lord, which run to and fro through the whole earth. Zechariah 4:6–10.
Lè sa a, li reponn li pale avè m, li di: Men pawòl Seyè a bay Zowobabèl la: Se pa avèk fòs, ni avèk pisans, men se avèk Lespri mwen, se sa Seyè dèzame yo di. Kilès ou ye, ò gran mòn? Devan Zowobabèl, ou va tounen yon plenn; epi li va mete wòch ki an tèt la an plas avèk gwo rèl k ap di: Gras, gras pou li! Anplis, pawòl Seyè a vin jwenn mwen, li di: Men Zowobabèl te poze fondasyon kay sa a; men pa li yo va fini l tou; epi w ap konnen se Seyè dèzame yo ki voye m vin jwenn nou. Paske, ki moun ki meprize jou ti kòmansman yo? Paske y ap rejwi, e y ap wè filaplon an nan men Zowobabèl ansanm ak sèt sa yo; se yo menm ki je Seyè a, k ap mache ale vini sou tout tè a. Zakari 4:6–10.
Zerubbabel means “offspring of Babylon”, and is a symbol of the second angel’s message, which when combined with the message of the Midnight Cry, laid the “foundation” in the beginning movement of Adventism. Zerubbabel also represents the repetition of the second angel’s message in the ending movement of Adventism in the movement of Future for America, when the “headstone” is placed.
Zowobabèl vle di “desandan Babilòn”, e li se yon senbòl mesaj dezyèm zanj lan, ki, lè li ini ak mesaj Rèl Minwi a, te poze “fondasyon” an nan mouvman kòmansman Advantis la. Zowobabèl reprezante tou repetisyon mesaj dezyèm zanj lan nan mouvman final Advantis la, nan mouvman Future for America, lè yo mete “wòch tèt la” an plas.
The world rejoiced over the two witnesses that had been slain in the valley of dead bones in the street that is the “information super highway.” When those two witnesses were brought back to life the world feared, and the heavens rejoiced. Zechariah, like all prophets, is identifying the “last days” when God’s people rejoice. Zechariah informs us that they rejoice at the resurrection of the two witnesses, when they see “those seven.” “Those seven” is the same Hebrew word translated as “seven times” in Leviticus twenty-six. The movement of the first angel placed the foundation stone of Moses’ seven times, and that “truth” is also to be the headstone of the movement of the third angel, in spite of its rejection in 1863.
Mond lan te rejwi poutèt de temwen yo ki te touye nan fon zo mò yo, nan lari yo rele “gran otowout enfòmasyon an.” Lè de temwen sa yo te retounen viv ankò, mond lan te vin gen krent, epi syèl yo te rejwi. Zakari, menm jan ak tout pwofèt yo, ap idantifye “dènye jou yo” lè pèp Bondye a rejwi. Zakari fè nou konnen yo rejwi nan rezirèksyon de temwen yo, lè yo wè “sèt sa yo.” “Sèt sa yo” se menm mo ebre ki tradui kòm “sèt fwa” nan Levitik vennsis. Mouvman premye zanj lan te mete wòch fondasyon sèt fwa Moyiz yo, epi “verite” sa a dwe tou tounen tèt wòch mouvman twazyèm zanj lan, malgre yo te rejte l an 1863.
When it is recognized and fulfilled, and acted upon with the appropriate two-fold prayer, the true fire will be cast to the earth, as it was at Pentecost.
Lè yo rekonèt li, yo akonpli li, epi yo aji sou li avèk lapriyè doub ki apwopriye a, vrè dife a pral voye sou tè a, menm jan sa te fèt nan Pannkòt.
We will continue to address the opening of the seventh seal in the next article.
Nou pral kontinye trete ouvèti setyèm so a nan atik kap vini an.