The message of the Revelation of Jesus Christ that is being unsealed includes the identification of the Hebrew word translated as “truth,” which among other things, represents Christ’s character as the Alpha and Omega. The beginning of a thing representing the end of a thing pervades the entire Bible, and Christ’s character is manifested in the Bible, for He is the Word. Alpha and Omega is the element of Christ’s character that He himself identifies, as the proof that He is God.

Mesaj Revelasyon Jezikri a k ap devwale a gen ladan l idantifikasyon mo ebre ki tradui kòm “verite,” ki, pami lòt bagay, reprezante karaktè Kris la kòm Alfa ak Omega. Kòmansman yon bagay ki reprezante fen yon bagay anvayi tout Bib la, e karaktè Kris la manifeste nan Bib la, paske Li se Pawòl la. Alfa ak Omega se eleman karaktè Kris la ke Li menm idantifye, kòm prèv ke Li se Bondye.

Isaiah chapter forty marks the beginning of a prophetic narrative that continues until the end of the book of Isaiah in chapter sixty-six. It starts by identifying the comforter that is sent, which Christ promises to the disciples to comfort them from his departure, but the coming of the Comforter finds its perfect fulfillment, as all prophecies do, in the last days. Isaiah’s and Jesus’ identification of the arrival of the Comforter points to the disappointment of the movement of the one hundred and forty-four thousand, that occurred on July 18, 2020.

Izayi chapit karant make kòmansman yon narasyon pwofetik ki kontinye jouk nan fen liv Izayi a, nan chapit swasantsis. Li kòmanse pa idantifye Konsolatè ki voye a, sa Kris la pwomèt disip yo pou konsole yo akoz depa li; men vini Konsolatè a jwenn akonplisman pafè li, menm jan tout pwofesi yo fè sa, nan dènye jou yo. Idantifikasyon Izayi ak Jezi fè sou arive Konsolatè a lonje dwèt sou desepsyon mouvman san karannkat mil yo, ki te rive 18 Jiyè 2020.

Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment. John 16:7, 8.

Sepandan, m ap di nou verite a: li bon pou nou pou m ale; paske si m pa ale, Konsolatè a p ap vin jwenn nou; men si m ale, m ap voye li ban nou. E lè li vini, li pral konvenk mond lan konsènan peche, konsènan jistis, ak konsènan jijman. Jan 16:7, 8.

The words “sin, righteousness, and judgment” are what the Comforter will use to “reprove” the world. The word translated as “reprove,” includes the meaning to convince. The three steps of “sin, righteousness and judgment” represent the Hebrew word that is translated as “truth.” That word was created from the first, thirteenth and last letters of the Hebrew alphabet, and that word represents that the Creator of all things, is the first and the last, the Alpha and Omega. When the Comforter comes to the disappointed one hundred and forty-four thousand, He will convince them, and then the world, that God is the Alpha and Omega.

Pawòl yo “peche, jistis, ak jijman” se sa Konsolatè a pral sèvi pou “konvenk” mond lan. Mo ki tradui kòm “konvenk” la gen ladan li tou sans pou fè moun vin sèten. Twa etap “peche, jistis, ak jijman” yo reprezante mo ebre ki tradui kòm “verite” a. Mo sa a te fòme ak premye, trèzyèm, ak dènye lèt alfabè ebre a, e mo sa a montre Kreyatè tout bagay la se premye a ak dènye a, Alfa ak Omega. Lè Konsolatè a vini jwenn san karannkat mil ki te desi yo, Li pral konvenk yo, epi apre sa mond lan, ke Bondye se Alfa ak Omega.

Comfort ye, comfort ye my people, saith your God. Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. 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 40:1–5.

Konsole nou, konsole nou, pèp mwen an, se sa Bondye nou an di. Pale ak Jerizalèm yon fason ki rassire kè li, epi rele fò ba li, pou fè li konnen sèvis lagè li a fini, mechanste li padonnen; paske li resevwa nan men Seyè a doub pou tout peche li yo. Se vwa yon moun k ap rele nan dezè a: Prepare chemen Seyè a, fè yon gran wout dwat nan dezè a pou Bondye nou an. Tout vale pral leve byen wo, tout mòn ak tout ti mòn pral bese; sa ki tòde pral vin dwat, epi kote ki brikabrak yo pral vin plat. Lè sa a, glwa Seyè a pral parèt, e tout moun ansanm pral wè li; paske bouch Seyè a pale sa. Ezayi 40:1–5.

The passage is identifying the work of the final Elijah messenger that was typified by William Miller, who had been typified by John the Baptist, who had been typified by Elijah, and who had been identified by Malachi as the messenger that prepares the way for the messenger of the covenant. In the final Elijah movement, when the Lord sends the comforter to strengthen those who have been disappointed and are waiting for the Lord during a tarrying time, the “glory of the Lord shall be revealed, and all flesh shall see it together.” The “glory” of the Lord is His character, and the Revelation of Jesus Christ is an unsealing of the element of His character that is represented as Alpha and Omega. After the introduction of the first five verses, the “voice of him that crieth in the wilderness,” asks God “What shall I cry?”

Pasaj la ap idantifye travay dènye mesaje Eli a ki te jwenn tipifikasyon li nan William Miller, ki li menm te jwenn tipifikasyon li nan Jan Batis, ki li menm te jwenn tipifikasyon li nan Eli, e Malachi te idantifye li kòm mesaje ki prepare chemen an pou mesaje alyans lan. Nan mouvman final Eli a, lè Senyè a voye Konsolatè a pou fòtifye moun ki te desi e k ap tann Senyè a pandan yon tan reta, “glwa Senyè a pral revele, e tout chè ansanm pral wè li.” “Glwa” Senyè a se karaktè Li, e Revelasyon Jezikri a se yon ouvèti sele sou eleman karaktè Li a ki reprezante kòm Alfa ak Omega. Apre entwodiksyon senk premye vèsè yo, “vwa moun k ap kriye nan dezè a” mande Bondye: “Kisa pou m kriye?”

The voice said, Cry. And he said, What shall I cry? All flesh is grass, and all the goodliness thereof is as the flower of the field: The grass withereth, the flower fadeth: because the spirit of the Lord bloweth upon it: surely the people is grass. The grass withereth, the flower fadeth: but the word of our God shall stand for ever. Isaiah 40:6–8.

Vwa a te di: Rele. Epi li te di: Kisa pou m rele? Tout chè se zèb, e tout bèlte li tankou flè nan chan an. Zèb la cheche, flè a fennen, paske souf Seyè a soufle sou li; anverite, pèp la se zèb. Zèb la cheche, flè a fennen; men pawòl Bondye nou an va kanpe pou tout tan. Ezayi 40:6–8.

The message of Christ’s character that is represented as Alpha and Omega is placed within the symbolism of Islam. In Ezekiel thirty-seven the valley of dead bones is first brought together, and then brought to life by the prophetic message of the four winds.

Mesaj karaktè Kris la, ki prezante kòm Alfa ak Omega, plase anndan senbolis Islam lan. Nan Ezekyèl trannsèt, vale zo mò yo rasanble an premye, epi apre sa yo resevwa lavi pa mwayen mesaj pwofetik kat van yo.

“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.

“Zanj yo ap kenbe kat van yo, ki reprezante tankou yon chwal fache k ap chèche lage kò li epi kouri sou tout sifas tè a, pandan l ap pote destriksyon ak lanmò sou chemen li.”

“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.

“Èske n ap dòmi menm sou rebò menm mond etènèl la? Èske n ap vin lou, frèt, epi mò? O, si sèlman nou te kapab gen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ta ka kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, epi pòtay la sere. Men, lè nou pase nan pòtay sere a, lajè li pa gen okenn limit.” Manuscript Releases, volim 20, 217.

The angry horse of Bible prophecy is Islam. The angry horse is being held back from doing his work of destruction, as represented by the holding of the four winds by four angels in Revelation seven. They are restrained until the one hundred and forty-four thousand are sealed.

Chwal kòlè pwofesi biblik la se Islam. Chwal kòlè a ap kenbe dèyè pou l pa fè travay destriksyon li a, jan sa reprezante pa kat zanj yo k ap kenbe kat van yo nan Revelasyon sèt. Yo kenbe yo anba restriksyon jiskaske san karannkat mil yo fin sele.

And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.

Apre bagay sa yo, mwen wè kat zanj kanpe sou kat kwen tè a, yo t ap kenbe kat van tè a, pou van an pa soufle ni sou tè a, ni sou lanmè a, ni sou okenn pyebwa. Epi mwen wè yon lòt zanj k ap monte soti bò solèy leve a, li te gen sele Bondye vivan an; e li rele byen fò bay kat zanj yo, sa yo ki te resevwa pouvwa pou fè tè a ak lanmè a mal, li di: Pa fè tè a mal, ni lanmè a, ni pyebwa yo, jouk nou fin make sèvitè Bondye nou an ak sele sou fwon yo. Revelasyon 7:1–3.

The four winds being held, represents the restraining of Islam until the sealing of God’s people is accomplished. Islam is represented in Revelation as the last three of the seven trumpets, and also as the three woes.

Kat van yo kenbe, sa reprezante restriksyon Islam jiskaske sele pèp Bondye a fin akonpli. Islam reprezante nan Liv Revelasyon an kòm twa dènye nan sèt twonpèt yo, epi tou kòm twa malè yo.

And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.

Epi mwen gade, epi mwen tande yon zanj k ap vole nan mitan syèl la, ki t ap di avèk yon gwo vwa: Malè, malè, malè pou moun k ap viv sou latè yo, akoz lòt son twonpèt twa zanj yo, ki poko sonnen ankò! Revelasyon 8:13.

After introducing the three woe trumpets, John identifies the characteristics of Islam in chapter nine. In verse four of chapter nine a command is given to Islam, that was fulfilled in the history of Abubekr, the first leader after Mohammed.

Apre entwodui twa twonpèt malè yo, Jan idantifye karakteristik Islam nan chapit nèf. Nan vèsè kat nan chapit nèf la, yo bay Islam yon kòmandman, ki te akonpli nan istwa Abibèk, premye dirijan apre Mohammed.

And it was commanded them that they should not hurt the grass of the earth, neither any green thing, neither any tree; but only those men which have not the seal of God in their foreheads. Revelation 9:4.

Epi yo te resevwa lòd pou yo pa fè okenn mal ni zèb ki sou tè a, ni okenn bagay vèt, ni okenn pyebwa; men sèlman moun sa yo ki pa gen so Bondye a sou fwon yo. Revelasyon 9:4.

Uriah Smith, identified the relation of Abubekr to verse four.

Uriah Smith te idantifye relasyon Abubekr ak vèsè kat la.

“After the death of Mohammed, he was succeeded in the command by Abubekr, A.D. 632, who, as soon as he had fairly established his authority and government, dispatched a circular letter to the Arabian tribes, from which the following is an extract:

“Apre lanmò Mohammed, Aboubekr te pran kòmandman an apre li, an 632 aprè Jezikri; e, dèske li te fin byen tabli otorite li ak gouvènman li, li voye yon lèt sikilè bay branch fanmi Arabi yo, kote sa ki vin apre a se yon ekstrè:”

“‘When you fight the battles of the Lord, acquit yourselves like men, without turning your backs; but let not your victory be stained with the blood of women and children. Destroy no palm-trees, nor burn any fields of corn. Cut down no fruit-trees, nor do any mischief to cattle, only such as you kill to eat. When you make any covenant or article, stand to it, and be as good as your word. And as you go, you will find some religious persons who live retired in monasteries, and propose to themselves to serve God that way; let them alone, and neither kill them nor destroy their monasteries. And you will find another sort of people that belong to the synagogue of Satan, who have shaven crowns; be sure you cleave their skulls, and give them no quarter till they either turn Mohammedans or pay tribute.’” Uriah Smith, Daniel and the Revelation, 500.

“‘Lè n ap mennen batay Senyè a, konpòte nou tankou gason vanyan, san nou pa vire do nou; men pa kite viktwa nou tache ak san fanm ak timoun. Pa detwi pyebwa palmis, ni pa boule okenn jaden ble. Pa koupe pyebwa ki bay fwi, ni pa fè okenn mal bèt, eksepte sa nou touye pou nou manje. Lè nou fè nenpòt alyans oswa nenpòt akò, respekte l, epi kenbe pawòl nou fidèlman. Epi pandan nou prale, n ap jwenn kèk moun relijye ki viv retire kò yo nan monastè, e ki pwopoze sèvi Bondye konsa; kite yo an repo, epi pa touye yo ni pa detwi monastè yo. Epi n ap jwenn yon lòt kategori moun ki fè pati sinagòg Satan an, ki gen tèt yo kale an won; asire nou nou fann zo tèt yo, epi pa fè yo gras ditou jouk yo swa tounen mohametàn oswa yo peye lajan taks.’” Uriah Smith, Daniel and the Revelation, 500.

Uriah Smith goes on to identify two classes of men, who were to be distinguished by the Islamic warriors that Abubekr sent to bring war against Rome. One class he identifies as Catholic monks, who worshipped on Sunday; and the other class were those who worshipped on the seventh-day. Islam was only to attack the worshippers of the sun. More important to our considerations is that men, whether Sunday keepers or Sabbath keepers, are symbolically represented as grass, green things and trees. The four winds in chapter seven were restrained from blowing upon the grass until the Sabbath keepers were sealed.

Ouriya Smith kontinye idantifye de kategori gason, ke gèrye islamik yo, Aboubekr te voye pou mennen lagè kont Wòm, te dwe distenge. Youn nan kategori yo, li idantifye yo kòm relijye katolik, ki t ap adore nan dimanch; epi lòt kategori a se te sila yo ki t ap adore sou setyèm jou a. Islam te dwe atake sèlman adoratè solèy la. Sa ki pi enpòtan pou konsiderasyon nou se ke moun, kit yo obsève dimanch kit yo obsève Saba a, yo reprezante senbolikman kòm zèb, bagay vèt, ak pyebwa. Kat van yo nan chapit sèt la te anpeche soufle sou zèb la jiskaske moun k ap obsève Saba a te sele.

The messenger of the movement of the one hundred and forty-four thousand asks God, “What shall I cry?” He was told that his message was to be that the Word of God stands fast forever, and that message was to be placed within the context of the wind that blows upon the grass. When the Comforter is sent to the one hundred and forty-four thousand who have been disappointed over a failed prediction of Islam, and who thereafter recognize they are in the tarrying time of the parable of the ten virgins, they are then informed by the Comforter that the message they are to present, is the message of Islam’s role in Bible prophecy. The arrival of the Comforter, in the history of the tarrying time, causes them to stand.

Mesaje mouvman san karannkat mil la mande Bondye: “Kisa m ap rele?” Yo te di l ke mesaj li te dwe sa a: Pawòl Bondye a rete fèm pou tout tan, epi mesaj sa a te dwe plase nan kontèks van k ap soufle sou zèb la. Lè Konsolatè a voye bay san karannkat mil yo ki te desevwa akoz yon prediksyon sou Islam ki te echwe, epi ki apre sa rekonèt yo nan tan reta parabòl dis vyèj yo, Konsolatè a fè yo konnen lè sa a ke mesaj yo dwe prezante a se mesaj wòl Islam nan pwofesi Bib la. Arive Konsolatè a, nan istwa tan reta a, fè yo kanpe.

And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.

Epi li di m konsa: Pitit lòm, kanpe sou pye ou, epi m ap pale avè ou. Epi Lespri a antre nan mwen lè li t ap pale avè m, li mete m kanpe sou pye mwen, konsa mwen tande sila a ki t ap pale avè m nan. Ezekyèl 2:1, 2.

They stand when they are resurrected.

Yo kanpe lè yo resisite.

And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:9–11.

Epi moun, tribi, lang ak nasyon yo va gade kadav yo pandan twa jou ak demi, epi yo p ap pèmèt yo mete kadav yo nan tonm. Moun ki rete sou tè a va rejwi poutèt yo, yo va fè fèt, epi yo va voye kado youn bay lòt; paske de pwofèt sa yo te tòtire moun ki rete sou tè a. Epi apre twa jou ak demi, Lespri lavi ki soti nan Bondye a antre nan yo, epi yo kanpe sou pye yo; e yon gwo laperèz tonbe sou tout moun ki te wè yo. Revelasyon 11:9–11.

The two steps of standing, and then being lifted up as the ensign is also represented by Ezekiel in chapter thirty-seven. Ezekiel’s first step, brings together the body parts of the dead dry bones which are in the valley of disappointment. Ezekiel’s second step, is the message of the four winds, which is the sealing message, which is the message of Islam.

De etap ki genyen pou kanpe a, epi apre sa pou yo leve monte kòm banyè a, reprezante tou pa Ezekyèl nan chapit trant-sèt la. Premye etap Ezekyèl la rasanble pati kò zo sèch mò yo ki nan vale desepsyon an. Dezyèm etap Ezekyèl la se mesaj kat van yo, ki se mesaj sele a, ki se mesaj Islam nan.

And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Ezekiel 37:3–10.

Epi li di m, Pitit lòm, èske zo sa yo ka viv? Epi mwen reponn, O Senyè Bondye, se ou menm ki konnen. Ankò li di m, Pwofetize sou zo sa yo, epi di yo, O zo sèch yo, tande pawòl Seyè a. Men sa Senyè Bondye a di zo sa yo: Gade, m ap fè souf antre nan nou, epi n ap viv. M ap mete tandon sou nou, m ap fè chè monte sou nou, m ap kouvri nou ak po, m ap mete souf nan nou, epi n ap viv; epi n ap konnen se mwen menm ki Seyè a. Konsa mwen pwofetize jan yo te kòmande m nan; epi pandan m t ap pwofetize, te gen yon bri, epi gade, te gen yon tranbleman, epi zo yo vini ansanm, chak zo ak zo pa li. Epi lè mwen gade, men tandon yo ak chè a te monte sou yo, epi po a te kouvri yo anlè; men pa t gen souf nan yo. Lè sa a li di m, Pwofetize bay van an, pwofetize, pitit lòm, epi di van an, Men sa Senyè Bondye a di: Soti nan kat van yo, O souf, epi soufle sou moun sa yo yo te touye yo, pou yo ka viv. Konsa mwen pwofetize jan li te kòmande m nan, epi souf la antre nan yo, yo viv, epi yo kanpe sou pye yo, yon lame ki te depase anpil. Ezekiel 37:3–10.

In the passage of Isaiah, which we are currently considering, when the Comforter arrives, they stand on their feet, then they are lifted up into a high mountain as an ensign and proclaim the “good tidings” which is the latter rain, the third angel’s message.

Nan pasaj Ezayi a n ap konsidere kounye a, lè Konsolatè a rive, yo kanpe sou pye yo; apre sa yo leve yo moute sou yon gwo mòn kòm yon drapo, epi yo pwoklame “bon nouvèl la,” ki se dènye lapli a, mesaj twazyèm zanj lan.

O Zion, that bringest good tidings, get thee up into the high mountain; O Jerusalem, that bringest good tidings, lift up thy voice with strength; lift it up, be not afraid; say unto the cities of Judah, Behold your God! Behold, the Lord God will come with strong hand, and his arm shall rule for him: behold, his reward is with him, and his work before him. He shall feed his flock like a shepherd: he shall gather the lambs with his arm, and carry them in his bosom, and shall gently lead those that are with young. Who hath measured the waters in the hollow of his hand, and meted out heaven with the span, and comprehended the dust of the earth in a measure, and weighed the mountains in scales, and the hills in a balance? Who hath directed the Spirit of the Lord, or being his counsellor hath taught him? With whom took he counsel, and who instructed him, and taught him in the path of judgment, and taught him knowledge, and showed to him the way of understanding? Behold, the nations are as a drop of a bucket, and are counted as the small dust of the balance: behold, he taketh up the isles as a very little thing. And Lebanon is not sufficient to burn, nor the beasts thereof sufficient for a burnt offering. All nations before him are as nothing; and they are counted to him less than nothing, and vanity. Isaiah 40:9–17.

Ou menm, Siyon, ki pote bon nouvèl, monte sou mòn ki wo a; ou menm, Jerizalèm, ki pote bon nouvèl, leve vwa ou avèk fòs; leve li, pa pè; di lavil Jida yo: Men Bondye nou an! Men, Senyè Bondye a ap vini avèk men pwisan, e bra li va gouvène pou li menm; men, rekonpans li avèk li, e travay li devan li. Li va pran swen twoupo li tankou yon gadò; li va rasanble ti mouton yo ak bra li, li va pote yo nan lestomak li, e li va mennen avèk dousè sa yo ki gen pitit. Ki moun ki mezire dlo yo nan pla men li, ki mezire syèl la ak lajè men li, ki ranmase pousyè tè a nan yon mezi, ki peze mòn yo nan balans, ak ti mòn yo nan basikil? Ki moun ki dirije Lespri Senyè a, oswa, kòm konseye li, ki moun ki te anseye li? Ak ki moun li te pran konsèy, e ki moun ki te enstwi li, ki te anseye li chemen jijman an, ki te anseye li konesans, e ki te montre li chemen bon konprann lan? Men, nasyon yo tankou yon gout dlo nan yon bokit, e yo konte tankou ti pousyè sou balans lan; men, li pran zile yo tankou yon bagay ki piti anpil. E Liban pa sifi pou bay bwa pou boule, ni bèt li yo pa sifi pou yon ofrann boule nèt. Tout nasyon yo devan li tankou pa anyen; e yo konte pou li kòm mwens pase anyen, ak vanite. Ezayi 40:9–17.

Those that have come out of their graves are lifted up as an ensign, or as Isaiah identifies, they are taken to “a high mountain.” The high mountain is the ensign, and it represents those who were waiting for the Lord, during the tarrying time that is initiated by the first disappointment of July 18, 2020.

Moun ki soti nan tonm yo leve anlè tankou yon drapo, oubyen jan Ezayi idantifye sa, yo mennen yo sou “yon mòn wo.” Mòn wo a se drapo a, epi li reprezante sila yo ki t ap tann Seyè a, pandan tan reta a ki kòmanse ak premye desepsyon 18 jiyè 2020 la.

One thousand shall flee at the rebuke of one; at the rebuke of five shall ye flee: till ye be left as a beacon upon the top of a mountain, and as an ensign on an hill. And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him. Isaiah 30:17, 18.

Mil pral kouri pou menas yon sèl moun; pou menas senk moun n ap kouri met deyò, jouk yo kite nou tankou yon poto siy sou tèt yon mòn, ak tankou yon banyè sou yon ti mòn. Se poutèt sa Senyè a ap tann, pou l ka fè nou gras; se poutèt sa l ap leve byen wo, pou l ka fè nou mizèrikòd; paske Senyè a se yon Bondye jistis: benediksyon pou tout moun ki tann li. Ezayi 30:17, 18.

In Revelation eleven the ensign is taken to heaven.

Nan Revelasyon onz, yo pran drapo a moute nan syèl la.

And they heard a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. Revelation 11:12, 13.

Epi yo tande yon gwo vwa soti nan syèl la ki t ap di yo: Monte isit la. Epi yo monte nan syèl la nan yon nwaj; epi lènmi yo te wè yo. Epi nan menm lè a, te gen yon gwo tranblemanntè, e dizyèm pati vil la tonbe, epi nan tranblemanntè a te mouri sèt mil moun; epi rès yo te pè anpil, epi yo te bay Bondye syèl la glwa. Revelasyon 11:12, 13.

Revelation eleven identifies that the two witnesses are lifted up to heaven, at the same hour as the earthquake. The earthquake that was fulfilled by the French Revolution in past history, typifies the overturning of the United States at the Sunday law. The ensign is therefore lifted up at the Sunday law, and the ensign then proclaims the “good tidings” to the entire world.

Revelasyon onz la idantifye ke de temwen yo leve monte nan syèl la, nan menm lè ak tranblemanntè a. Tranblemanntè a ki te akonpli pa Revolisyon fransè a nan listwa pase a, sèvi kòm tip ranvèsman Etazini yo nan lwa dimanch lan. Se poutèt sa, drapo a leve nan lwa dimanch lan, epi drapo a lè sa a pwoklame “bon nouvèl” la bay lemonn antye.

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Nou menm tout moun ki rete sou latè, ak nou menm ki abite sou tè a, gade lè li leve yon drapo sou mòn yo; epi lè li kònen twonpèt la, koute. Ezayi 18:3.

The ensign will present the “good tidings” when the “trumpet” is blown. The final trumpet message of Revelation is the seventh trumpet, which is the third woe, which is Islam. Isaiah, John and Ezekiel are all speaking of the last days, and they never contradict one another.

Banyè a pral prezante “bon nouvèl la” lè yo soufle “twonpèt la”. Dènye mesaj twonpèt la nan Revelasyon se setyèm twonpèt la, ki se twazyèm malè a, ki se Islam. Ezayi, Jan ak Ezekyèl tout ap pale de dènye jou yo, e yo pa janm kontredi youn lòt.

The seal of God is placed upon God’s people at the Sunday law.

So Bondye a mete sou pèp Bondye a nan moman lwa dimanch lan.

“Not one of us will ever receive the seal of God while our characters have one spot or stain upon them. It is left with us to remedy the defects in our characters, to cleanse the soul temple of every defilement. Then the latter rain will fall upon us as the early rain fell upon the disciples on the Day of Pentecost. . ..

“Pa gen yon sèl nan nou ki va janm resevwa sele Bondye a, toutotan karaktè nou genyen menm yon sèl tach oswa yon sèl salte sou yo. Se responsablite pa nou pou korije defo ki nan karaktè nou, pou netwaye tanp nanm nan anba tout kalite salte. Lè sa a, lapli sezon an reta a va tonbe sou nou, menm jan lapli sezon an bonè a te tonbe sou disip yo nan Jou Pannkòt la....”

“What are you doing, brethren, in the great work of preparation? Those who are uniting with the world are receiving the worldly mold and preparing for the mark of the beast. Those who are distrustful of self, who are humbling themselves before God and purifying their souls by obeying the truth these are receiving the heavenly mold and preparing for the seal of God in their foreheads. When the decree goes forth and the stamp is impressed, their character will remain pure and spotless for eternity.” Testimonies, volume 5, 214–216.

“Ki sa n ap fè, frè m yo, nan gran travay preparasyon an? Moun ki ap ini ak mond lan ap resevwa fòm mond lan epi yo ap prepare pou mak bèt la. Moun ki pa mete konfyans nan tèt yo, ki ap imilye tèt yo devan Bondye epi ki ap pirifye nanm yo lè yo obeyi verite a, se yo menm k ap resevwa fòm selès la epi k ap prepare pou sele Bondye sou fwon yo. Lè dekrè a va soti epi enpresyon an va poze, karaktè yo ap rete pi e san tach pou letènite.” Testimonies, volume 5, 214–216.

Though the decree is impressed at the Sunday law, those that receive the seal will need to have a character prepared for the seal, before the Sunday law, for the Sunday law is the crisis that all the crises in God’s word point forward to. It is the “crisis”, or “cry”, at midnight in the parable of the ten virgins.

Malgre dekrè a enpoze nan lwa dimanch lan, moun ki resevwa sele a ap bezwen gen yon karaktè prepare pou sele a anvan lwa dimanch lan, paske lwa dimanch lan se kriz la kote tout kriz ki nan Pawòl Bondye a ap lonje dwèt alavans sou li. Se “kriz” la, oswa “rèl” la, a minwi nan parabòl dis vyèj yo.

“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.

“Karaktè a revele nan yon kriz. Lè vwa sensè a te pwoklame a minwi: ‘Men, Veterinè a ap vini; soti al rankontre li,’ vyèj ki t ap dòmi yo leve soti nan dòmi yo, epi yo te wè kiyès ki te fè preparasyon pou evènman an. Toude gwoup yo te pran san atann, men youn te pare pou ijans lan, tandiske lòt la te jwenn san preparasyon. Karaktè a revele pa sikonstans yo. Ijans yo fè parèt vrè kalite karaktè a. Kèk kalamite toudenkou ak inatandi, dèy, oswa kriz, kèk maladi oswa doulè ki rive san avètisman, yon bagay ki mete nanm nan fas a fas ak lanmò, ap fè parèt vrè fon karaktè a. Sa ap vin parèt aklè si wi ou non gen nenpòt lafwa reyèl nan pwomès pawòl Bondye a. Sa ap vin parèt aklè si wi ou non gras la soutni nanm nan, si gen lwil nan veso a ansanm ak lanp lan.”

“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.

«Tan eprèv vini sou tout moun. Ki jan nou konpòte nou anba tès ak pwèv Bondye? Èske lanp nou yo etenn? osinon èske nou toujou kenbe yo limen? Èske nou pare pou chak ijans grasa koneksyon nou avèk Sila a ki plen gras ak verite? Senk vyèj saj yo pa t kapab transmèt karaktè yo bay senk vyèj sòt yo. Karaktè dwe fòme pa nou kòm endividi.» Review and Herald, 17 oktòb 1895.

The wise virgins needed the oil, before the cry was made, for when the midnight crisis arrives, it is too late to obtain the oil.

Vyèj saj yo te bezwen lwil la anvan yo te fè kri a, paske lè kriz minwi a rive, li twò ta pou yo jwenn lwil la.

“There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads,—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved,—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 1, 249.

“មាន​វិញ្ញាណ​នៃ​សេចក្តី​អស់សង្ឃឹម នៃ​សង្គ្រាម និង​ការ​បង្ហូរ​ឈាម ហើយ​វិញ្ញាណ​នោះ​នឹង​កើនឡើង​រហូត​ដល់​ជិត​ចុងបញ្ចប់​បំផុត​នៃ​កាលវេលា។ ភ្លាមៗ​នៅ​ពេល​ដែល​ប្រជាជន​របស់​ព្រះ​ត្រូវ​បាន​បោះត្រា​នៅ​លើ​ថ្ងាស​របស់​ពួកគេ,—វា​មិន​មែន​ជា​ត្រា​ឬ​សញ្ញា​ណា​មួយ​ដែល​អាច​មើល​ឃើញ​បាន​ទេ ប៉ុន្តែ​ជា​ការ​តាំង​មាំ​ក្នុង​សេចក្តី​ពិត ទាំង​ខាង​បញ្ញា និង​ខាង​វិញ្ញាណ ដូច្នេះ​ពួកគេ​មិន​អាច​ត្រូវ​រំកិល​បាន,—ភ្លាមៗ​នៅ​ពេល​ដែល​ប្រជាជន​របស់​ព្រះ​ត្រូវ​បាន​បោះត្រា ហើយ​បាន​ត្រៀម​ខ្លួន​សម្រាប់​ការ​កក្រើក វា​នឹង​មក​ដល់។ ជា​ការ​ពិត វា​បាន​ចាប់ផ្តើម​រួច​ហើយ; សេចក្តី​វិនិច្ឆ័យ​របស់​ព្រះ​កំពុង​ស្ថិត​លើ​ផែនដី​ឥឡូវ​នេះ ដើម្បី​ផ្តល់​ការ​ព្រមាន​ដល់​យើង ដើម្បី​ឲ្យ​យើង​បាន​ដឹង​អំពី​អ្វី​ដែល​កំពុង​មក​ដល់។” Manuscript Releases, volume 1, 249.

The seal of God is a settling into the truth, both intellectually and spiritually. That seal cannot be seen, but the ensign will be seen, for it is the only way the world can be warned. Therefore, there is a time when the seal cannot be seen, that is followed by the Sunday law, where the seal must be seen.

So Bondye a se yon byen tabli nan verite a, ni nan lespri ni nan konpreyansyon entelektyèl. So sa a pa ka wè, men drapo a ap wè, paske se sèl mwayen pou mond lan ka resevwa avètisman an. Se poutèt sa, gen yon tan kote so a pa ka wè; epi apre sa vini lwa dimanch lan, kote so a dwe parèt vizib.

“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.

“Travay Sentespri a se konvenk mond lan konsènan peche, konsènan lajistis, epi konsènan jijman. Se sèlman lè moun ki kwè verite a parèt sen pa mwayen verite a, epi yo aji selon prensip ki wo ak sen, mond lan kapab resevwa avètisman an, pandan y ap montre, nan yon sans ki wo e elve, liy demakasyon ki separe sila yo ki obeyi kòmandman Bondye yo ak sila yo ki pilonnen yo anba pye yo. Sanktifikasyon Lespri a make aklè diferans ki genyen ant sila yo ki gen so Bondye a ak sila yo ki obsève yon fo jou repo. Lè eprèv la va rive, y ap wè aklè ki sa mak bèt la ye. Se obsèvans dimanch. Sila yo ki, apre yo fin tande verite a, kontinye konsidere jou sa a kòm yon jou sen, pote siyati nonm peche a, li menm ki te panse pou l chanje tan ak lwa.” Bible Training School, 1ye desanm 1903.

The seal that must be attained before the Sunday law is the full development of the character of Christ, and it is unseen, except by angels. The seal that is seen at the Sunday law are those who keep the Seventh-day Sabbath, for it is the seal, or sign of God’s people.

So ki dwe rive jwenn anvan lwa dimanch lan, se devlopman konplè karaktè Kris la, e li pa vizib, eksepte pa zanj yo. So ki parèt vizib lè lwa dimanch lan vini an, se sou moun ki kenbe Saba setyèm jou a, paske li se so a, oswa siy pèp Bondye a.

Speak thou also unto the children of Israel, saying, Verily my sabbaths ye shall keep: for it is a sign between me and you throughout your generations; that ye may know that I am the Lord that doth sanctify you. Exodus 31:13.

Pale tou ak pitit Izrayèl yo tou, pou di: Anverite, nou dwe kenbe saba mwen yo; paske se yon siy ant mwen menm ak nou pandan tout jenerasyon nou yo, pou nou ka konnen se mwen menm ki Seyè a k ap sanktifye nou. Egzòd 31:13.

The sealing of the hundred and forty-four thousand began on July 18, 2020, and must be completed before the Sunday law.

Seleman san karanndikatr mil katrevennkat mil la koumanse le 18 Jiyè 2020, e i devret ganny akonpli avan lalwa Dimans.

All ye inhabitants of the world, and dwellers on the earth, see ye, when he lifteth up an ensign on the mountains; and when he bloweth a trumpet, hear ye. Isaiah 18:3.

Nou tout, nou menm ki rete sou latè, nou menm ki abite sou tè a, gade lè li leve yon banyè sou mòn yo; epi lè li sonnen twonpèt la, koute. Ezayi 18:3.

The seven thunders that has now been unsealed, identifies that the history of the one hundred and forty-four thousand is the work of proclaiming a message that is placed within the context of the trumpet warning of the third woe. The trumpet of Islam in Bible prophecy is what is sounded by the ensign that is lifted up out of the grave.

Sèt loraj yo, ki kounye a devwale, montre ke istwa san karantkat mil yo se travay pou pwoklame yon mesaj ki plase nan kontèks avètisman twonpèt twazyèm malè a. Twonpèt Islam nan pwofesi Bib la se sa drapo a, ki leve soti nan tonm lan, fè sonnen.

The four waymarks of every reform line, that align with the four waymarks of the history of 1840 to 1844, establish that each of the four steps of each reform line always possesses the same theme. The first waymark in the history of the one hundred and forty-four thousand, that was represented by 1840 through 1844 was the empowerment of the message on September 11, 2001. That waymark was Islam. The second waymark of the parallel history for the one hundred and forty-four thousand was the disappointment of July 18, 2020. That waymark was a prediction of Islam which had been corrupted by the application of time. The third waymark which marks the Midnight Cry is a correction of the failed prediction of Islam. The correction represents the rejection of the application of time. The fourth waymark is the Sunday law, where the ensign that is lifted up, blows the seventh trumpet, which is the third woe, which is Islam.

Kat pwen-repè chak liy refòm, ki aliyen ak kat pwen-repè nan istwa 1840 rive 1844 la, tabli ke chak nan kat etap chak liy refòm toujou pote menm tèm nan. Premye pwen-repè nan istwa san karannkat mil yo, ki te reprezante pa peryòd 1840 rive 1844 la, se te bay mesaj la puisans nan dat 11 septanm 2001. Pwen-repè sa a se te Islam. Dezyèm pwen-repè nan istwa paralèl la pou san karannkat mil yo se te desepsyon 18 jiyè 2020 la. Pwen-repè sa a se te yon prediksyon sou Islam ki te fin kòwonpi pa aplikasyon tan an. Twazyèm pwen-repè a, ki make Rèl Minui a, se yon koreksyon prediksyon ki te echwe sou Islam nan. Koreksyon an reprezante rejè aplikasyon tan an. Katriyèm pwen-repè a se lwa dimanch la, kote drapo ki leve a sonnen setyèm twonpèt la, ki se twazyèm malè a, ki se Islam.

Isaiah chapter forty identifies the starting point for the next twenty-six chapters. That starting point is located in the book of Revelation chapter eleven, when the two prophets that tormented the people are brought back to life. The Comforter resurrects and brings them to the standing position, and thereafter they are lifted up to heaven. Isaiah identifies the Elijah messenger as the voice crying in the wilderness. That messenger then asks what his message is to be and he is told in prophetic symbolism, that the message of Islam is a trumpet warning which the ensign proclaims. Yet the only way that Islam can be presented as the trumpet of warning in the last days is by identifying Islam of the past. The beginning of Islam as understood by the Millerites, and as graphically illustrated on the two sacred charts of Habakkuk, must be employed to identify Islam of the third woe.

Izayi chapit karant la idantifye pwen depa pou vennsis chapit ki vin apre yo. Pwen depa sa a chita nan liv Revelasyon chapit onz, lè de pwofèt ki t ap tòtire pèp la retounen viv ankò. Konsolatè a resisite yo epi mete yo kanpe sou pye yo; apre sa, yo leve monte nan syèl la. Izayi idantifye mesaje Eli a kòm vwa k ap kriye nan dezè a. Apre sa, mesaje sa a mande ki mesaj li dwe pote, epi yo fè l konnen, pa senbolis pwofetik, ke mesaj Islam nan se yon avètisman twonpèt ke drapo a pwoklame. Men, sèl fason pou Islam ka prezante kòm twonpèt avètisman nan dènye jou yo se lè yo idantifye Islam tan pase a. Kòmansman Islam nan jan Milerit yo te konprann li a, e jan li te ilistre avèk fòs sou de tablo sakre Abakouk yo, dwe sèvi pou idantifye Islam twazyèm malè a.

I was in the Spirit on the Lord’s Day, and heard behind me a great voice, as of a trumpet. Revelation 1:10.

Mwen te nan Lespri a nan Jou Senyè a, epi mwen tande dèyè m yon gwo vwa, tankou yon twonpèt. Revelasyon 1:10.

John heard the voice of a trumpet behind him in the Revelation, and John represents the one hundred and forty-four thousand who hear a voice from the past. The voice behind John, that is representing the sound of a trumpet from the past, is the pioneer understanding that the trumpets were God’s judgments against Sunday worship. The first four trumpets were brought against pagan Rome in response to the first Sunday law passed by Constantine in the year 321. The fifth and sixth trumpet, which are the first and second woes, represent God’s judgments against papal Rome after it too passed a Sunday law at the Council of Orleans in the year 538. The third woe of Islam arrives when the Sunday law is passed in the United States. Then the ensign is lifted up and identifies the prophetic role of Islam, based upon the beginning role of Islam.

Nan Revelasyon an, Jan te tande vwa yon twonpèt dèyè li, epi Jan reprezante san karannkat mil yo ki tande yon vwa ki soti nan tan pase a. Vwa ki te dèyè Jan an, sa vle di ki reprezante son yon twonpèt ki soti nan tan pase a, se konpreyansyon pyonye a ki di twonpèt yo te jijman Bondye kont adorasyon dimanch. Premye kat twonpèt yo te vini sou Wòm payen an an repons ak premye lwa dimanch Konstanten te pase nan ane 321. Senkyèm ak sizyèm twonpèt la, ki se premye ak dezyèm malè yo, reprezante jijman Bondye kont Wòm papal la apre li menm tou li te pase yon lwa dimanch nan Konsèy Òleyan an nan ane 538. Twazyèm malè Islam lan rive lè lwa dimanch la pase Ozetazini. Lè sa a, drapo a leve, epi li idantifye wòl pwofetik Islam lan, baze sou wòl inisyal Islam lan.

The message proclaimed by the ensign can only be established when the message is placed within the context of Alpha and Omega. After this introduction in Isaiah chapter forty, the strongest and most direct biblical presentation of God as the Alpha and Omega is set forth over several consecutive chapters. Those chapters are Isaiah’s representation of the Revelation of Jesus Christ that “God gave unto” Jesus, “to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John,” who wrote it “in a book, and” sent “it unto the seven churches.”

Mesaj drapo a pwoklame a pa ka tabli vreman, si se pa lè yo mete mesaj la nan kontèks Alfa ak Omega a. Apre entwodiksyon sa a nan Ezayi chapit karant, prezantasyon biblik ki pi pisan e ki pi dirèk sou Bondye kòm Alfa ak Omega a parèt nan plizyè chapit youn apre lòt. Chapit sa yo se reprezantasyon Ezayi bay sou Revelasyon Jezi Kris la, ke “Bondye te bay Jezi,” “pou montre sèvitè li yo bagay ki dwe rive talè konsa; epi li te voye l, e li te fè l konnen pa mwayen zanj li bay sèvitè li Jan,” ki te ekri l “nan yon liv, epi” li te voye “l bay sèt legliz yo.”

We will consider the following chapters of Isaiah in the next article.

N ap egzamine chapit sa yo nan Ezayi nan atik k ap vini an.

Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.

Byennere se li ki li, ak sila yo ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo; paske tan an toupre. Revelasyon 1:3.