We have been building upon Isaiah’s final prophecy that begins in chapter forty with the identification of the tarrying time that was initiated with the disappointment of July 18, 2020. We have been aligning the death of the two witnesses of Revelation with those that are dead in Ezekiel’s valley of dead dry bones in chapter thirty-seven. We are seeking through repetition to establish the very specific sequence of events associated with the resurrection of those that were murdered in the street by the beast that ascended from the bottomless pit.
Nou t ap bati sou dènye pwofesi Ezayi a ki kòmanse nan chapit karant avèk idantifikasyon tan reta a ki te inisye ak desepsyon 18 Jiyè 2020 la. Nou t ap mete lanmò de temwen yo nan Revelasyon an ann amoni ak sa yo ki mouri nan vale zo sèch mò yo nan Ezekyèl chapit trant-sèt la. Pa mwayen repetisyon, nou ap chèche tabli sekans evènman yo ki trè espesifik, ki asosye ak rezirèksyon moun sa yo ki te asasinen nan lari a pa bèt la ki te monte soti nan twou san fon an.
As we align these prophetic passages, we are unsealing portions of Revelation that have heretofore never been recognized, for this message is the unsealing of the Revelation of Jesus Christ that occurs just before the close of human probation. We are doing this work, for “the time is at hand.” In unsealing truths in Revelation that are now in the process of fulfillment, we are accomplishing the very work that was defined as John’s work in the Revelation. He was told to write the things he had seen, which were things that then existed and in recording those things John would simultaneously be writing the things that will be.
Pandan n ap mete pasaj pwofetik sa yo ann amoni, nou ap retire sele sou kèk pati nan Revelasyon ki, jiska prezan, pa t janm rekonèt; paske mesaj sa a se retire sele sou Revelasyon Jezikri a ki fèt jis anvan tan gras pou limanite fèmen. Nou ap fè travay sa a, paske “tan an toupre.” Lè n ap retire sele sou verite ki nan Revelasyon yo, ki kounye a nan pwosesis akonplisman, nou ap akonpli travay menm lan ki te defini kòm travay Jan nan Revelasyon an. Yo te di li ekri bagay li te wè yo, ki te bagay ki te egziste lè sa a; epi, pandan Jan t ap anrejistre bagay sa yo, anmenmtan li t ap ekri bagay ki pral rive yo.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Ekri bagay ou te wè yo, bagay ki la yo, ak bagay ki pral rive apre sa yo. Revelasyon 1:19.
A logical stumbling block for Seventh-day Adventists, may very well be their traditional understanding of the book of Revelation. When a person accepts an established truth, but fails to see that the established truth was designed to develop over time, their initial correct understanding of truth can become a tradition or custom. The truth that has transformed into a tradition may very well produce the blindness represented in the message to Laodicea. The original truth is still truth, but the inability to see that truth is developed over time produces blindness. The truth is not the cause of their blindness, the blindness is simply a symptom of the cause. The cause is the ears that will not hear, the eyes that will not see and the heart that will not be converted in those who are self-satisfied with the comfort of tradition and custom.
Yon blokaj lojik pou Advantis Setyèm Jou yo ka trè byen se konpreyansyon tradisyonèl yo genyen sou liv Revelasyon an. Lè yon moun aksepte yon verite ki deja etabli, men li pa rive wè ke verite etabli sa a te fèt pou devlope avèk tan, premye konpreyansyon kòrèk li te genyen sou verite a ka tounen yon tradisyon oswa yon koutim. Verite ki transfòme an tradisyon an ka trè byen pwodui avègman ki reprezante nan mesaj pou Lawodise a. Verite orijinal la toujou rete verite, men enkapasite pou wè ke verite sa a devlope avèk tan pwodui avègman. Verite a pa kòz avègman yo; avègman an se senpleman yon sentòm kòz la. Kòz la se zòrèy ki pa vle tande, je ki pa vle wè, ak kè ki pa vle konvèti lakay sila yo ki satisfè ak tèt yo nan konfò tradisyon ak koutim.
“Christ in His teaching presented old truths of which He Himself was the originator, truths which He had spoken through patriarchs and prophets; but He now shed upon them a new light. How different appeared their meaning! A flood of light and spirituality was brought in by His explanation. And He promised that the Holy Spirit should enlighten the disciples, that the word of God should be ever unfolding to them. They would be able to present its truths in new beauty.
“Kris, nan ansèyman Li yo, te prezante ansyen verite ki se Li menm ki te sous yo, verite Li te pale atravè patriyach ak pwofèt yo; men kounye a Li te voye yon nouvo limyè sou yo. Ala diferan sans yo te parèt! Yon delij limyè ak espirityalite te pote antre pa esplikasyon Li. E Li te pwomèt ke Sentespri a t ap eklere disip yo, pou pawòl Bondye a t ap toujou ap devwale devan yo. Yo t ap kapab prezante verite li yo nan yon bèlte nouvo.”
“Ever since the first promise of redemption was spoken in Eden, the life, the character, and the mediatorial work of Christ have been the study of human minds. Yet every mind through whom the Holy Spirit has worked has presented these themes in a light that is fresh and new. The truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power.
“Depi premye pwomès redanmsyon an te pwononse nan Edenn, lavi a, karaktè a, ak travay medyatè Kris la te vin sijè etid lespri imen yo. Men, chak lespri kote Sentespri a te aji ladan l te prezante tèm sa yo anba yon limyè ki fre e nouvo. Verite redanmsyon yo kapab devlope epi elaji san rete. Byenke yo ansyen, yo toujou nouvo, yo pa sispann revele bay moun k ap chèche verite a yon glwa ki pi gran ak yon pouvwa ki pi fò.”
“In every age there is a new development of truth, a message of God to the people of that generation. The old truths are all essential; new truth is not independent of the old, but an unfolding of it. It is only as the old truths are understood that we can comprehend the new. When Christ desired to open to His disciples the truth of His resurrection, He began ‘at Moses and all the prophets’ and ‘expounded unto them in all the scriptures the things concerning Himself.’ Luke 24:27. But it is the light which shines in the fresh unfolding of truth that glorifies the old. He who rejects or neglects the new does not really possess the old. For him it loses its vital power and becomes but a lifeless form.
“Nan chak epòk gen yon nouvo devlopman verite a, yon mesaj Bondye voye bay pèp jenerasyon sa a. Ansyen verite yo tout esansyèl; nouvo verite a pa endepandan de ansyen an, men li se yon devlopman li. Se sèlman lè ansyen verite yo konprann nou ka konprann nouvo a. Lè Kris te vle louvri bay disip li yo verite sou rezirèksyon li, li te kòmanse ‘depi nan Moyiz ak tout pwofèt yo’ epi li te ‘esplike yo nan tout Ekriti yo bagay ki te konsène li menm.’ Lik 24:27. Men, se limyè ki klere nan nouvo devlopman verite a ki bay ansyen an glwa. Moun ki rejte oswa neglije nouvo a pa posede ansyen an toutbonvre. Pou li menm, li pèdi fòs vivan li epi li vin tounen sèlman yon fòm san lavi.”
“There are those who profess to believe and to teach the truths of the Old Testament, while they reject the New. But in refusing to receive the teachings of Christ, they show that they do not believe that which patriarchs and prophets have spoken. ‘Had ye believed Moses,’ Christ said, ‘ye would have believed Me; for he wrote of Me.’ John 5:46. Hence there is no real power in their teaching of even the Old Testament.
“Gen moun ki deklare yo kwè epi yo anseye verite Ansyen Testaman an, pandan yo rejte Nouvo Testaman an. Men, lè yo refize resevwa ansèyman Kris la, yo montre yo pa kwè sa patriyach yo ak pwofèt yo te pale a. ‘Si nou te kwè Moyiz,’ Kris te di, ‘nou ta kwè nan Mwen; paske se sou Mwen li te ekri.’ Jan 5:46. Se poutèt sa, pa gen okenn vrè pouvwa menm nan ansèyman yo sou Ansyen Testaman an.”
“Many who claim to believe and to teach the gospel are in a similar error. They set aside the Old Testament Scriptures, of which Christ declared, ‘They are they which testify of Me.’ John 5:39. In rejecting the Old, they virtually reject the New; for both are parts of an inseparable whole. No man can rightly present the law of God without the gospel, or the gospel without the law. The law is the gospel embodied, and the gospel is the law unfolded. The law is the root, the gospel is the fragrant blossom and fruit which it bears.” Christ’s Object Lessons, 127.
“Anpil moun ki fè konnen yo kwè e yo anseye levanjil la tonbe nan yon erè menm jan an. Yo mete Ekriti Ansyen Testaman yo sou kote, sa yo Kris te deklare konsènan yo: ‘Se yo menm ki rann temwayaj sou Mwen.’ Jan 5:39. Lè yo rejte Ansyen an, an reyalite yo rejte Nouvo a tou; paske toude se pati yon sèl antye ki pa ka separe. Pèsonn pa ka prezante lalwa Bondye a kòrèkteman san levanjil la, ni levanjil la san lalwa a. Lalwa a se levanjil la pran kò, e levanjil la se lalwa a devwale. Lalwa a se rasin lan; levanjil la se flè santi bon ak fwi li pote a.” Leson Objè Kris yo, 127.
Those that claim to believe the old, but reject the new applies with even more force upon Seventh-day Adventists who claim to believe the Bible in its entirety, but reject the writings of the Spirit of Prophecy. In the Revelation John is a symbol of God’s people in the last days who are being persecuted for accepting both the Bible and Spirit of Prophecy.
Moun ki pretann yo kwè nan ansyen an, men ki rejte nouvo a, sa aplike avèk plis fòs toujou pou Advantis Setyèm Jou yo ki pretann yo kwè nan Bib la nan totalite li, men ki rejte ekriti Lespri Pwofesi a. Nan Liv Revelasyon an, Jan se yon senbòl pèp Bondye a nan dènye jou yo k ap sibi pèsekisyon poutèt yo aksepte ni Bib la ni Lespri Pwofesi a.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. Revelation 1:9.
Mwen Jan, ki se frè nou tou, ak konpayon nou nan tribilasyon, nan wayòm nan, ak nan pasyans Jezikri a, mwen te sou zile yo rele Patmos la, poutèt pawòl Bondye a, ak poutèt temwayaj Jezikri a. Revelasyon 1:9.
If a person accepts the testimony of Jesus, which is the Spirit of Prophecy, which is the writings of Ellen White then the previous passage from her writings identifies the issue I am addressing. She wrote that the “truths of redemption are capable of constant development and expansion. Though old, they are ever new, constantly revealing to the seeker for truth a greater glory and a mightier power,” and that in “every age there is a new development of truth, a message of God to the people of that generation.”
Si une personne accepte le témoignage de Jésus, qui est l’Esprit de prophétie, c’est-à-dire les écrits d’Ellen White, alors le passage précédent tiré de ses écrits identifie la question que j’aborde. Elle a écrit que les « vérités de la rédemption sont susceptibles d’un développement et d’un élargissement constants. Bien qu’anciennes, elles sont toujours nouvelles, révélant sans cesse à celui qui cherche la vérité une gloire plus grande et une puissance plus grande », et que, « dans chaque époque, il y a un développement nouveau de la vérité, un message de Dieu pour le peuple de cette génération ».
Though the customary understanding of the book of Revelation that a typical Seventh-day Adventist might hold, is truth, the entire book of Revelation is a testimony of the last days. We are currently applying a truth that is now being unsealed, and that truth will not be recognized by those who are unwilling to accept that all the passages in the book of Revelation are part of the Revelation of Jesus Christ that is unsealed in the last days.
Byenke konpreyansyon òdinè liv Revelasyon an ke yon Advantis Setyèm Jou tipik ta ka genyen an se verite, tout liv Revelasyon an se yon temwayaj konsènan dènye jou yo. Nou ap aplike kounye a yon verite ki fèk ap devwale, e verite sa a pap rekonèt pa moun ki pa vle aksepte ke tout pasaj ki nan liv Revelasyon an fè pati Revelasyon Jezikri a ki devwale nan dènye jou yo.
The understanding that Adventism has held concerning Revelation eleven, being a fulfillment of the French Revolution is correct, and Sister White upholds that correct view. Yet that truth was simply a history, that is recorded to illustrate the last days. All of the book of Revelation is governed by this prophetic phenomenon.
Konpreyansyon Advantis yo te kenbe konsènan Revelasyon onz, kòm yon akonplisman Revolisyon fransèz la, kòrèk, e Sè White soutni opinyon kòrèk sa a. Men, verite sa a te senpleman yon istwa, ki ekri pou ilistre dènye jou yo. Tout liv Revelasyon an gouvène pa fenomèn pwofetik sa a.
We are building upon the hidden history of the seven thunders as a guide to bring Ezekiel thirty-seven, Isaiah forty and Revelation eleven together with Matthew twenty-five’s parable of the ten virgins. Another prophetic line that upholds the application of the prophetic sequence of events we are addressing is found in the line of Christ, which also includes a secondary witness. Jesus was thirty years old when He was baptized and became Jesus Christ, for “Christ” in the Greek of the New Testament, or “Messiah” in the Hebrew of the Old Testament, means the anointed one.
N ap bati sou istwa kache sèt loraj yo kòm yon gid pou mete Ezekyèl trant-sèt, Ezayi karant ak Revelasyon onz ansanm avèk parabòl dis vyèj yo nan Matye vennsenk. Yon lòt liy pwofetik ki soutni aplikasyon sekans pwofetik evènman n ap trete a jwenn nan liy Kris la, ki gen ladan l tou yon dezyèm temwen. Jezi te gen trant an lè Li te batize epi Li te vin Jezi Kris, paske “Kris” nan grèk Nouvo Testaman an, oswa “Mesi” nan ebre Ansyen Testaman an, vle di sila a ki wen an.
That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:37, 38.
Pawòl sa a, m ap di nou an, nou konnen li, pawòl ki te gaye nan tout Jide, e ki te kòmanse depi Galile, apre batèm Jan te preche a; kijan Bondye te wenn Jezi, moun Nazarèt la, avèk Sentespri a ak avèk pisans; li menm ki t ap mache toupatou ap fè byen, e ap geri tout moun dyab la t ap peze anba jouk li; paske Bondye te avèk li. Travay 10:37, 38.
For thirty years, Jesus prepared to be anointed, and once He was anointed at His baptism, He, as Christ presented His message for three and a half prophetic days. He was then slain, put in the grave, resurrected and then ascended to heaven. The beginning of his ministry of three and a half years of ministry was His baptism, that represents His death and resurrection, and at the end of his twelve hundred and sixty days of ministry He was crucified and then resurrected–for He is the beginning and ending. The event of His death and resurrection produced a mighty army that for another three and a half years took the gospel to the Jews, and thereafter to the world.
Pandan trant ane, Jezi te prepare pou l te resevwa lonksyon an; epi yon fwa li te resevwa lonksyon sa a nan batèm li, li, antanke Kris la, te prezante mesaj li pandan twa jou edmi pwofetik. Apre sa, yo te touye li, yo te mete li nan tonbo a, li te leve soti vivan, epi answit li te monte nan syèl la. Kòmansman ministè li a, ki te dire twa ane edmi, se te batèm li, ki reprezante lanmò li ak rezirèksyon li; epi nan fen mil de san swasant jou ministè li a, yo te kloure l sou kwa a epi answit li te leve soti vivan—paske li se kòmansman ak fen an. Evènman lanmò li ak rezirèksyon li te pwodui yon gwo lame ki, pandan yon lòt peryòd twa ane edmi, te pote levanjil la bay Jwif yo, epi apre sa bay lemonn.
The Catholic church, that is the antichrist of Bible prophecy, was also thirty years in preparation, before it was anointed with power. In 508, “the daily” was removed. Sister White informs us directly that the Millerites had the correct understanding of “the daily” in the book of Daniel, in spite of the fact that the Laodicean Seventh-day Adventist church returned to apostate Protestantism’s Satanic view of “the daily” in the 1930’s.
Legliz Katolik la, sa vle di antikris pwofesi Bib la, te pase tou trant ane ap prepare anvan li te resevwa onksyon ak pouvwa. An 508, “kontinyèl la” te retire. Sè White fè nou konnen klèman ke Millerit yo te gen bon konpreyansyon sou “kontinyèl la” nan liv Danyèl la, malgre lefèt ke legliz Setyèm Jou Advantis Lawodise a te retounen, nan ane 1930 yo, nan vizyon satanik Pwotestantis aposta a konsènan “kontinyèl la”.
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry.” Early Writings, 74.
“Lè sa a, mwen te wè, anrapò ak ‘sak chak jou a’ (Danyèl 8:12), ke mo ‘sakrifis’ la se sajès lèzòm ki te mete l la, epi li pa fè pati tèks la, e ke Seyè a te bay bon konpreyansyon sou sa a bay moun ki te bay kri lè jijman an.” Early Writings, 74.
The “daily” represents paganism, and pagan Rome was the power that restrained and prevented the papacy from ascending to the throne of the earth. As predicted in the book of Daniel, and thereafter confirmed by history, and thereafter revealed by angels to William Miller and thereafter confirmed by Ellen White; in 508, the pagan restraint of the rise of the papacy was removed. As with Christ, for thirty years the antichrist prepared to be empowered in 538. Christ, and the antichrist were thirty years preparing to be empowered. Once the papacy was empowered in 538, it delivered its message of death for three and a half prophetic years, just as Christ had delivered His message of life, for three and a half years. The two witnesses of Revelation eleven, which in the history of the French Revolution represented the Old and New Testaments, were also given power to prophesy for three and a half prophetic days.
“Chak jou a” reprezante payanis, e Wòm payen te fòs ki te kenbe epi anpeche papote a monte sou twòn tè a. Jan sa te predi nan liv Danyèl la, epi answit istwa te konfime sa, epi answit zanj yo te revele sa bay William Miller, epi answit Ellen White te konfime sa; an 508, yo te retire baryè payen ki t ap anpeche leve papote a. Menm jan ak Kris la, pandan trant ane antikris la te prepare pou resevwa pouvwa an 538. Kris la ak antikris la te pase trant ane ap prepare pou resevwa pouvwa. Yon fwa papote a te resevwa pouvwa an 538, li te delivre mesaj lanmò li pandan twa ane edmi pwofetik, menm jan Kris la te delivre mesaj lavi pa Li a pandan twa ane edmi. De temwen yo nan Revelasyon onz, ki nan istwa Revolisyon fransèz la te reprezante Ansyen ak Nouvo Testaman yo, yo menm tou yo te resevwa pouvwa pou yo pwofetize pandan twa jou edmi pwofetik.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:3.
Epi m ap bay de temwen mwen yo pouvwa, epi y ap pwofetize pandan mil desan swasant jou, yo abiye ak twal sak. Revelasyon 11:3.
In 1798, after twelve hundred and sixty prophetic days, the antichrist received its deadly wound, just as Christ died on the cross after twelve hundred and sixty days, and just as the two witnesses, representing the Word of God were slain in the street after twelve hundred and sixty days.
An 1798, apre mil de san swasant jou pwofetik, antikris la te resevwa blesi mòtèl li a, menm jan Kris la te mouri sou kwa a apre mil de san swasant jou, e menm jan de temwen yo, ki reprezante Pawòl Bondye a, te touye nan lari a apre mil de san swasant jou.
On the third day Christ was resurrected, and one of the primary subjects of the antichrist in the book of Revelation is the healing of its deadly wound, or its resurrection. The resurrection of Christ occurred on the third day, and the resurrection of the two witnesses, occurred after three and a half days. The antichrist is resurrected symbolically on the third day, for on several prophetic witnesses, the third day is a symbol of the Sunday law. At the Sunday law, the sea beast of Revelation thirteen is resurrected, and the mark of the sea beast, becomes a test. Then the United Nations, the ten kings of Revelation seventeen, at the direction of the United States, who is the premier king of the ten kings, will lift the antichrist up as the head of the three-fold union, as the papacy ascends to the throne of the earth.
Sou twazyèm jou a Kris te resisite, e youn nan sijè prensipal antikris la nan liv Revelasyon an se gerizon blesi mòtèl li a, oswa rezirèksyon li. Rezirèksyon Kris la te fèt sou twazyèm jou a, e rezirèksyon de temwen yo te fèt apre twa jou edmi. Antikris la resisite senbolikman sou twazyèm jou a, paske nan plizyè temwen pwofetik, twazyèm jou a se yon senbòl lwa dimanch la. Nan moman lwa dimanch la, bèt ki soti nan lanmè a nan Revelasyon trèz la resisite, e mak bèt ki soti nan lanmè a vin tounen yon tès. Lè sa a, Nasyonzini an, dis wa yo nan Revelasyon disèt la, sou direksyon Etazini, ki se wa prensipal pami dis wa yo, pral leve antikris la anlè kòm tèt inyon twa-fwa a, pandan papote a ap monte sou twòn tè a.
“As we approach the last crisis, it is of vital moment that harmony and unity exist among the Lord’s instrumentalities. The world is filled with storm and war and variance. Yet under one head—the papal power—the people will unite to oppose God in the person of His witnesses. This union is cemented by the great apostate. While he seeks to unite his agents in warring against the truth he will work to divide and scatter its advocates. Jealousy, evil surmising, evilspeaking, are instigated by him to produce discord and dissension.” Testimonies, volume 7, 182.
«Pandan n ap pwoche dènye kriz la, li gen yon enpòtans vital pou amoni ak inite egziste pami enstrimantalite Senyè a. Mond lan ranpli ak tanpèt, ak lagè, ak dezakò. Men, anba yon sèl chèf — pouvwa papal la — pèp la pral ini pou opoze ak Bondye nan pèsonn temwen Li yo. Inyon sa a sele pa gran aposta a. Pandan li ap chèche ini ajan li yo nan fè lagè kont verite a, li pral travay pou divize ak gaye sila yo ki defann li. Jalouzi, move sispisyon, move pale, se li menm ki ankouraje yo pou pwodui diskòd ak disansyon.» Testimonies, volume 7, 182.
When the antichrist is resurrected, it ascends to the throne of the earth and leads the three-fold union on its march to Armageddon as Jezebel led Ahab to mount Carmel. The Psalmist Asaph, identifies ten nations, representing the United Nations, as an evil confederacy of God’s enemies, who lift up their “head,” which is the “papal power.”
Lè antikris la resisite, li monte sou twòn tè a epi li mennen inyon an twa branch yo nan mach li pou Amagedon, menm jan Jezabèl te mennen Akab sou mòn Kamèl. Salmis Asaf la idantifye dis nasyon, ki reprezante Nasyonzini, kòm yon move konfederasyon lènmi Bondye yo, ki leve “tèt” yo a, ki se “pouvwa papal la.”
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. They have taken crafty counsel against thy people, and consulted against thy hidden ones. They have said, Come, and let us cut them off from being a nation; that the name of Israel may be no more in remembrance. For they have consulted together with one consent: they are confederate against thee: The tabernacles of Edom, and the Ishmaelites; of Moab, and the Hagarenes; Gebal, and Ammon, and Amalek; the Philistines with the inhabitants of Tyre; Assur also is joined with them: they have holpen the children of Lot. Selah. Psalms 83:1–8.
Yon Kantik oswa Sòm Asaf. Pa rete an silans, O Bondye; pa kenbe lapè ou, epi pa rete trankil, O Bondye. Paske, gade, ènmi ou yo ap fè gwo dezòd; e moun ki rayi ou yo leve tèt yo byen wo. Yo fè plan an kachèt kont pèp ou a, e yo pran konsèy ansanm kont moun kache ou yo. Yo di: Vini, ann detwi yo pou yo pa yon nasyon ankò; pou non Izrayèl la pa rete nan memwa ankò. Paske yo pran konsèy ansanm ak yon sèl konsantman; yo fè alyans kont ou: tant Edòm yo, ak Izmayelit yo; Moab, ak Agaren yo; Gebal, ak Amon, ak Amalèk; Filisten yo ansanm ak moun lavil Tir yo; Lasiri tou mete tèt li ansanm ak yo: yo bay pitit Lot yo sekou. Sela. Sòm 83:1–8.
The ensign of the three angels is then flying in the midst of heaven.
Drapo twa zanj yo ap vole nan mitan syèl la, lè sa a.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters. And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Apre sa, mwen wè yon lòt zanj k ap vole nan mitan syèl la, li te gen levanjil etènèl la pou l anonse bay moun ki rete sou tè a, bay tout nasyon, tout branch fanmi, tout lang, ak tout pèp. Li t ap di byen fò: Gen krentif pou Bondye, epi bay li glwa; paske lè jijman li a rive; epi adore sila a ki fè syèl la, tè a, lanmè a, ak sous dlo yo. Apre sa, yon lòt zanj te swiv li, li t ap di: Babilòn tonbe, li tonbe, gwo lavil sa a, paske li te fè tout nasyon yo bwè diven kòlè fònikasyon li a. Epi twazyèm zanj lan te swiv yo, li t ap di byen fò: Si yon moun adore bèt la ak imaj li a, epi li resevwa mak li sou fwon li oswa nan men li, moun sa a menm va bwè diven kòlè Bondye a, ki vide san melanj nan gode kòlè li a; epi y ap toumante l ak dife ak souf nan prezans zanj sen yo ak nan prezans Ti Mouton an. Lafimen touman yo ap monte pou tout tan ak pou tout tan; epi yo pa gen repo ni lajounen ni lannuit, yo menm ki adore bèt la ak imaj li a, ak tout moun ki resevwa mak non li. Men pasyans sen yo: men sila yo ki kenbe kòmandman Bondye yo ak lafwa Jezi. Revelasyon 14:6–12.
The ensign of the three angels will then be flying in the midst of heaven, but soon the antichrist will be lifted up to heaven by the ten kings of the United Nations. The ensign will then be proclaiming the message of “truth” and the antichrist will then be proclaiming the message of tradition and custom. The three angels are warning mankind to not accept the mark of the papacy, but the United States as the false prophet, will force the world to accept that very mark.
Ansyèn twa zanj yo pral lè sa a ap vole nan mitan syèl la, men talè konsa dis wa Nasyonzini yo pral leve antikris la monte nan syèl la. Ansyèn nan pral lè sa a ap pwoklame mesaj “verite” a, epi antikris la pral lè sa a ap pwoklame mesaj tradisyon ak koutim. Twa zanj yo ap avèti limanite pou yo pa aksepte mak papote a, men Etazini, kòm fo pwofèt la, pral fòse mond lan aksepte menm mak sa a.
We will end here, and take it up in our next article.
N ap fini isit la, epi n ap reprann sa nan pwochen atik nou an.