The Midnight Cry message in the beginning ended at the opening of the investigative judgment, and the Midnight Cry message ends, at the opening of the executive judgment. The third woe of Islam brings judgment upon the United States for the passage of the Sunday law, and it represents a continuing and escalating judgment upon the entire world for their acceptance of their own Sunday law under the pressure of the civil persecuting power, represented by the ten kings who have committed fornication with Jezebel, the whore of Tyre.
Mesaj Strigătului de la Miezul Nopții, la început, s-a încheiat la deschiderea judecății de cercetare, iar mesajul Strigătului de la Miezul Nopții se încheie la deschiderea judecății executive. A treia nenorocire a islamului aduce judecată asupra Statelor Unite pentru promulgarea legii duminicale și reprezintă o judecată continuă și tot mai intensă asupra întregii lumi pentru acceptarea propriei lor legi duminicale sub presiunea puterii civile persecutatoare, reprezentată de cei zece împărați care au curvit cu Izabela, curva Tirului.
“As America, the land of religious liberty, shall unite with the Papacy in forcing the conscience and compelling men to honor the false sabbath, the people of every country on the globe will be led to follow her example.” Testimonies, volume 6, 18.
«Le jour où l’Amérique, terre de liberté religieuse, s’unira à la Papauté pour contraindre la conscience et obliger les hommes à honorer le faux sabbat, les peuples de tous les pays du globe seront amenés à suivre son exemple.» Testimonies, volume 6, 18.
The Sunday law battle of the great controversy, is then fully engaged. Satan then appears to personate Christ.
Batay sou lwa dimanch nan gwo konfli a, alò, antre nèt nan faz li. Lè sa a, Satan parèt pou l pran aparans Kris la.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Pa dekrè k ap fè enstitisyon Pap la vin obligatwa an vyolasyon lalwa Bondye, nasyon nou an pral koupe tèt li nèt ak jistis. Lè Pwotestantis la pral lonje men li lòt bò twou san fon an pou l sezi men pouvwa women an, lè li pral lonje men li anwo abis la pou l bay Espiritis men, lè, anba enfliyans inyon sa a ki gen twa branch, peyi nou an pral rejte tout prensip Konstitisyon li antanke yon gouvènman pwotestan ak repibliken, epi li pral pran dispozisyon pou pwopagasyon manti ak sediksyon papal yo, lè sa a nou ka konnen tan an rive pou travay mèvèy Satan an manifeste, e fen an toupre.” Testimonies, volim 5, 451.
National apostasy is followed by national ruin.
Apostazi nasyonal suivie pa destriksyon nasyonal.
“The people of the United States have been a favored people; but when they restrict religious liberty, surrender Protestantism, and give countenance to popery, the measure of their guilt will be full, and ‘national apostasy’ will be registered in the books of heaven. The result of this apostasy will be national ruin.” Review and Herald, May 2, 1893.
« Pèp Etazini yo se te yon pèp ki te resevwa favè; men lè yo mete restriksyon sou libète relijye, lage Pwotestantis la, epi bay popri sipò, mezi koupabilite yo va vin plen, epi yo pral anrejistre “apostazi nasyonal” nan liv syèl la. Rezilta apostazi sa a pral ruine nasyonal. » Review and Herald, 2 me 1893.
The foolish Laodicean Adventists join hands with the papal power and are overthrown while the other flock of Christ that is still in Babylon escapes the hand of the papacy.
Adventis Laodise yo ki sòt yo mete men ansanm ak pouvwa pap la epi yo tonbe anba destriksyon, tandiske lòt twoupo Kris la ki toujou nan Babilòn chape anba men papote a.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
L ap antre tou nan peyi laglwa a, e anpil peyi pral ranvèse; men sa yo pral chape anba men li: Edòm, Moab, ak prensipal pami pitit Amon yo. Danyèl 11:41.
Islam suddenly strikes the United States, as the seventh trumpet brings a judgment woe for the passage of the Sunday law.
Lè Islam frape Etazini toudenkou, setyèm twonpèt la pote yon malè jijman pou pase lwa dimanch lan.
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 ki rete sou latè yo, poutèt lòt son twonpèt twa zanj yo, ki poko sonnen! Revelasyon 8:13.
The ensign that represents the two witnesses in Revelation eleven is then portrayed by John in Revelation chapter twelve as a woman clothed with the sun, and prophetically portrayed with the symbolism of the beginning and the end.
Lè sa a, drapo a ki reprezante de temwen yo nan Revelasyon onz lan, Jan dekri li nan Revelasyon chapit douz kòm yon fanm abiye ak solèy la, epi li prezante l pwofetikman avèk senbolis kòmansman an ak lafen an.
And there appeared a great wonder in heaven; a woman clothed with the sun, and the moon under her feet, and upon her head a crown of twelve stars: And she being with child cried, travailing in birth, and pained to be delivered. And there appeared another wonder in heaven; and behold a great red dragon, having seven heads and ten horns, and seven crowns upon his heads. And his tail drew the third part of the stars of heaven, and did cast them to the earth: and the dragon stood before the woman which was ready to be delivered, for to devour her child as soon as it was born. And she brought forth a man child, who was to rule all nations with a rod of iron: and her child was caught up unto God, and to his throne. Revelation 12:1–5.
Epi te parèt yon gwo mèvèy nan syèl la: yon fanm abiye ak solèy la, lalin nan anba pye li, e sou tèt li yon kouwòn douz zetwal. Li te ansent, li t ap rele nan doulè ak soufrans akouchman, pare pou l akouche. Epi te parèt yon lòt mèvèy nan syèl la: gade, yon gwo dragon wouj, ki te gen sèt tèt ak dis kòn, ak sèt kouwòn sou tèt li yo. Ke li rale yon tyè zetwal syèl la, li voye yo sou latè; epi dragon an te kanpe devan fanm nan ki te pare pou l akouche, pou l devore pitit li a touswit apre li fin fèt. Epi li fè yon pitit gason, ki te gen pou l dirije tout nasyon yo ak yon baton fè; epi yo pran pitit li a anlve bò kote Bondye ak bò twòn li. Revelasyon 12:1–5.
She is standing upon the moon, and clothed with the sun. The moon is a reflection of the sun, and therefore prophetically typifies the sun. The twelve stars in her crown represent the twelve tribes of ancient Israel at the beginning of ancient Israel, which typify the twelve disciples at the end of ancient Israel. The twelve stars that are the twelve disciples at the end of ancient Israel, are also the twelve apostles at the beginning of modern Israel. They therefore typify the one hundred and forty-four thousand at the end of modern Israel, who are disciples and apostles. At the beginning of the history where the disciples represent both an ending of ancient Israel and the apostles the beginning of modern Israel, the woman who is the church, was pregnant with Christ. He is the “man child” who would be caught up to God after His death and resurrection.
Li kanpe sou lalin nan, e li abiye ak solèy la. Lalin nan se yon refleksyon solèy la, e poutèt sa, sou plan pwofetik, li sèvi kòm yon tip solèy la. Douz zetwal ki nan kouwòn li a reprezante douz branch fanmi ansyen Izrayèl yo nan kòmansman ansyen Izrayèl la, ki sèvi kòm tip douz disip yo nan fen ansyen Izrayèl la. Douz zetwal sa yo, ki se douz disip yo nan fen ansyen Izrayèl la, se tou douz apot yo nan kòmansman Izrayèl modèn nan. Se poutèt sa yo sèvi kòm tip san karannkat mil yo nan fen Izrayèl modèn nan, ki se disip ak apot. Nan kòmansman istwa a kote disip yo reprezante alafwa yon fen pou ansyen Izrayèl la epi apot yo reprezante kòmansman Izrayèl modèn nan, fanm nan ki se legliz la, te ansent ak Kris la. Li se “pitit gason an” ki ta pral monte anlè bò kote Bondye apre lanmò li ak rezirèksyon li.
The woman therefore, also typifies the birth of the one hundred and forty-four thousand, who also ascend into heaven after being resurrected from the valley of death. Once they are in heaven, she would also give birth to another child, that represents the other flock that comes out of Babylon at the Sunday law.
Se poutèt sa, fanm nan tou senbolize nesans san karant-kat mil yo, ki yo menm tou monte nan syèl la apre yo fin resisite soti nan vale lanmò a. Lè yo fin nan syèl la, li ta bay nesans ankò a yon lòt pitit, ki reprezante lòt bann mouton an ki soti Babilòn nan tan lwa dimanch lan.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Anvan li te nan tranche, li fè pitit; anvan doulè li te vini sou li, li te delivre yon pitit gason. Kilès ki janm tande yon bagay konsa? kilès ki janm wè bagay konsa? Èske tè a kapab fè pitit nan yon sèl jou? osinon èske yon nasyon kapab fèt yon sèl kou? paske depi Siyon te nan tranche, li fè pitit li yo. Èske m ta mennen jouk nan lè akouchman, epi mwen pa ta fè fè pitit? se Senyè a ki di sa. Èske m ta fè fè pitit, epi mwen ta fèmen vant lan? se Bondye pa w la ki di sa. Ezayi 66:7–9.
In the time of the earth beast’s rule, a nation is born at once. That nation is the one hundred and forty-four thousand, for they are those who perfectly reflect the character of Christ. They are those typified by the “man child” Jesus. They are Isaiah’s “man child,” who is born before the woman goes into labor. The dead dry bones that the world rejoiced over when they were murdered by the beast from the bottomless pit, will be comforted in Jerusalem, and they will then rejoice with the woman who brings forth the “man child.” They are brought forth before she travails and then she travails and brings forth “her” other “children,” as the Gentiles then respond to the message of the third angel as a flowing river, as the message sweeps across the land as a tidal wave. They are born in a great crisis, representing her travail. The woman of Revelation twelve, essentially has twins. The first born are the one hundred and forty-four thousand who are identified as the first fruits, and the Gentiles as the great ingathering of the summertime harvest.
Nan tan dominasyon bèt ki soti sou tè a, yon nasyon fèt tousuit. Nasyon sa a se san karannkat mil yo, paske se yo menm ki reflete karaktè Kris la avèk pèfeksyon. Se yo menm yo te reprezante pa “pitit gason” Jezi a. Se yo menm ki “pitit gason” Ezayi a, ki fèt anvan fanm nan antre an tranche. Zo sèch mò yo, sou lanmò pa yo mond lan te rejwi lè bèt ki soti nan twou san fon an te touye yo, pral jwenn konsolasyon nan Jerizalèm, epi lè sa a yo pral rejwi ansanm ak fanm ki fè “pitit gason” an. Yo fèt anvan li soufri tranche; apre sa li soufri tranche epi li fè lòt “pitit” “pa li” yo, pandan moun lòt nasyon yo ap reponn a mesaj twazyèm zanj lan tankou yon rivyè k ap koule, pandan mesaj la ap travèse peyi a tankou yon vag mare. Yo fèt nan yon gwo kriz, ki reprezante tranche pa li yo. Fanm nan nan Revelasyon douz la, an reyalite, gen marasa. Premye ki fèt yo se san karannkat mil yo, ki idantifye kòm premye fwi yo, epi moun lòt nasyon yo kòm gwo rekòt rasanbleman sezon lete a.
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Se pou nou rejwi avèk Jerizalèm, epi fè kè nou kontan avèk li, nou tout ki renmen li; se pou nou rejwi avèk anpil lajwa avèk li, nou tout ki t ap plenn pou li; pou nou ka tete, epi pou nou satisfè ak tete konsolasyon li yo; pou nou ka bwè lèt an abondans, epi pran plezi nan abondans glwa li. Paske men sa Seyè a di: Gade, m ap fè lapè pwolonje sou li tankou yon rivyè, epi glwa nasyon yo tankou yon kouran dlo k ap koule; lè sa a n ap tete, y ap pote nou sou kote li, epi y ap brannen nou sou jenou li. Menm jan yon moun manman li konsole l, se konsa m ap konsole nou; epi se nan Jerizalèm n ap jwenn konsolasyon. Lè n a wè sa, kè nou va rejwi, epi zo nou yo va fleri tankou zèb; epi men Seyè a va fè konnen li anvè sèvitè li yo, ak kòlè li anvè lènmi li yo. Ezayi 66:10–14.
Those that “mourn” for Jerusalem are those that sigh and cry for the abominations done within her and who have been sealed, and they are sealed in advance of the Sunday law. We are now in the “closing work for the church,” which are the final moments of the sealing of the one hundred and forty-four thousand.
Moun ki “nan lapenn” pou Jerizalèm yo se moun ki soupi e ki kriye poutèt abominasyon k ap fèt anndan li yo, e ki te sele; epi yo sele davans anvan lwa dimanch lan. Nou kounye a nan “travay final pou legliz la,” ki se dènye moman sele san karant-kat mil yo.
“The true people of God, who have the spirit of the work of the Lord and the salvation of souls at heart, will ever view sin in its real, sinful character. They will always be on the side of faithful and plain dealing with sins which easily beset the people of God. Especially in the closing work for the church, in the sealing time of the one hundred and forty-four thousand who are to stand without fault before the throne of God, will they feel most deeply the wrongs of God’s professed people. This is forcibly set forth by the prophet’s illustration of the last work under the figure of the men each having a slaughter weapon in his hand. One man among them was clothed with linen, with a writer’s inkhorn by his side. ‘And the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’” Testimonies, volume 3, 266.
“Vrè pèp Bondye a, ki gen nan kè yo lespri travay Senyè a ak delivrans nanm yo, ap toujou konsidere peche nan vrè karaktè pechè li. Yo ap toujou kanpe bò kote yon fason aji fidèl e klè anvè peche ki fasil vlope pèp Bondye a. Espesyalman nan dènye travay la pou legliz la, nan tan sele san karannkat mil yo ki dwe kanpe san tach devan twòn Bondye a, yo pral santi pi pwofondman tò ki nan mitan pèp Bondye a ki fè konnen yo se pèp pa Li. Sa parèt avèk fòs nan ilistrasyon pwofèt la bay sou dènye travay la anba senbòl mesye yo chak ak yon zam destriksyon nan men li. Youn nan yo te abiye ak twal fen blan, avèk yon kòn lank sekretè sou kote li. ‘Epi Senyè a di li: Pase nan mitan vil la, nan mitan Jerizalèm, epi mete yon mak sou fwon moun k ap plenn ak moun k ap kriye poutèt tout abominasyon k ap fèt nan mitan li yo.’” Testimonies, volume 3, 266.
Those that “sigh and cry” are sealed before the destroying angels with the slaughter weapons go through the church, which is represented as Jerusalem.
Sila yo ki “soupiye e ki rele byen fò” yo resevwa sele a anvan zanj destriktè yo, ki pote zam pou touye yo, pase nan legliz la, ki reprezante kòm Jerizalèm.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.
Lòd la se: “Pase nan mitan lavil la, nan mitan Jerizalèm, epi mete yon mak sou fwon mesye ki ap soupi e ki ap kriye poutèt tout abominasyon ki ap fèt nan mitan li.” Moun sa yo ki t ap soupi e ki t ap kriye yo te konn pwoklame pawòl lavi yo; yo te bay reprimand, yo te konseye, e yo te sipliye. Kèk nan moun ki t ap dezonore Bondye yo te repanti e yo te imilye kè yo devan Li. Men, laglwa Senyè a te kite Izrayèl; byenke anpil te toujou kontinye pratike fòm relijyon yo, pouvwa ak prezans Li te manke.
“In the time when His wrath shall go forth in judgments, these humble, devoted followers of Christ will be distinguished from the rest of the world by their soul anguish, which is expressed in lamentation and weeping, reproofs and warnings. While others try to throw a cloak over the existing evil, and excuse the great wickedness everywhere prevalent, those who have a zeal for God’s honor and a love for souls will not hold their peace to obtain favor of any. Their righteous souls are vexed day by day with the unholy works and conversation of the unrighteous. They are powerless to stop the rushing torrent of iniquity, and hence they are filled with grief and alarm. They mourn before God to see religion despised in the very homes of those who have had great light. They lament and afflict their souls because pride, avarice, selfishness, and deception of almost every kind are in the church. The Spirit of God, which prompts to reproof, is trampled underfoot, while the servants of Satan triumph. God is dishonored, the truth made of none effect.
“Nan tan kote kòlè Li a pral sòti nan jijman, disip Kris sa yo ki enb e ki konsakre yo pral distenge ak rès lemonn nan pa angois nanm yo, ki eksprime nan plenn ak kriye, nan repwòch ak avètisman. Pandan lòt yo ap chèche kouvri mal ki la deja ak yon rad, epi jistifye gwo mechanste ki gaye toupatou, moun ki gen zèl pou onè Bondye ak lanmou pou nanm yo p ap rete an silans pou yo jwenn favè pèsonn. Nanm jis yo ap soufri chak jou akoz zèv ak pawòl moun enjis yo ki pa sen. Yo pa gen pouvwa pou yo sispann gwo torrent inikite k ap kouri a, e se poutèt sa yo ranpli ak lapenn ak laperèz. Yo kriye devan Bondye lè yo wè relijyon meprize nan menm kay moun ki te resevwa gwo limyè yo. Yo plenn e yo aflije nanm yo paske ògèy, avaris, egoyis, ak desepsyon prèske tout kalite yo nan legliz la. Lespri Bondye a, ki pouse moun bay repwòch, yo pilonnen anba pye, tandiske sèvitè Satan yo ap triyonfe. Bondye dezonore, verite a rann san efè.”
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.
“Klas moun ki pa santi yo tris poutèt pwòp bès espirityèl yo, ni ki pa nan dèy poutèt peche lòt moun, yo va rete san sele Bondye a. Senyè a bay mesaje Li yo lòd, mesye ki gen zam pou touye nan men yo: ‘Pase dèyè li nan vil la, epi frape: pa kite je nou epanye, ni pa gen pitye: detwi nèt granmoun kou jèn, ni jenn fi, ni timoun piti, ak fanm: men pa pwoche bò kote okenn moun ki gen mak la sou li; epi kòmanse nan Tanp Mwen an. Lè sa a, yo kòmanse ak ansyen yo ki te devan kay la.”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 210, 211.
“Isit la nou wè legliz la — Tanp Senyè a — se li menm ki te premye santi kou kòlè Bondye a. Granmoun ansyen yo, sa yo Bondye te bay gwo limyè e ki te kanpe kòm gad sou enterè espirityèl pèp la, te trayi konfyans yo te resevwa a. Yo te pran pozisyon ke nou pa bezwen tann mirak ni manifestasyon klè pouvwa Bondye, tankou nan tan lontan. Tan yo chanje. Pawòl sa yo ranfòse enkredilite yo, epi yo di: Senyè a p ap fè byen, ni li p ap fè mal. Li trò mizerikòd pou l ta vin jije pèp li a. Konsa, se ‘Lapè ak sekirite’ ki kri moun sa yo, moun ki p ap janm leve vwa yo ankò tankou yon twonpèt pou montre pèp Bondye a transgresyon yo, ak kay Jakòb la peche li yo. Chen bèbè sa yo ki pa t vle jape yo, se yo menm ki santi vanjans jis Bondye ki ofanse a. Gason, jèn fi, ak timoun piti, yo tout peri ansanm.” Testimonies, volim 5, 210, 211.
Isaiah forty begins by employing the symbolism of a doubling, which is a prophetic marker of the Midnight Cry message that is a second message that unites with the message of the fall of Babylon. The fall of Babylon is doubled when it is expressed prophetically. The phrase is “Babylon is fallen, is fallen.”
Ezayi karant kòmanse lè li sèvi ak senbolis yon doubleman, ki se yon mak pwofetik pou mesaj Kri a Lannwit lan, yon dezyèm mesaj ki ini ak mesaj sou tonbe Babilòn. Tonbe Babilòn nan double lè li eksprime pwofetikman. Fraz la se: “Babilòn tonbe, li tonbe.”
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. Revelation 14:8.
Epi te vini yon lòt zanj, li t'ap di: Babilòn tonbe, li tonbe, gran vil sa a, paske li fè tout nasyon bwè diven kòlè fònikasyon li a. Revelasyon 14:8.
There are two biblical falls of literal Babylon, and there are two biblical falls of spiritual Babylon. Together they represent four historical witnesses which identify the prophetic characteristics of Babylon’s fall.
Gen deche biblik Babilòn literal la, e gen deche biblik Babilòn espirityèl la. Ansanm, yo reprezante kat temwen istorik ki idantifye karakteristik pwofetik tonbe Babilòn nan.
And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. Revelation 18:2.
Li rele avèk fòs ak yon gwo vwa, li di: Babilòn, gran vil la, tonbe, li tonbe; li vin tounen kay demon yo, refij tout move lespri, ak kaj tout zwazo ki pa pwòp e ki rayisab. Revelasyon 18:2.
Literal Babylon fell as Babel in the time of Nimrod, and literal Babylon also fell in the time of Belshazzar. Spiritual Babylon fell in 1798, and its final fall is repeatedly illustrated in the Scriptures. For this reason, the message of the fall of Babylon contains the prophetic symbolism of the doubling. With Babylon’s fall there is a doubling, but there are also two other primary prophetic reasons for the phenomenon of doubling.
Babylòn literal la te tonbe kòm Babèl nan tan Nimwòd, epi Babylòn literal la te tonbe tou nan tan Bèlchaza. Babylòn espirityèl la te tonbe an 1798, epi tonbe final li a repete ilistre nan Ekriti yo. Se poutèt sa, mesaj sou tonbe Babylòn nan gen senbòl pwofetik doubman an. Avèk tonbe Babylòn nan gen yon doubman, men genyen tou de lòt rezon pwofetik prensipal pou fenomèn doubman an.
The second reason is that as a message it represents a message that is joined by a second message. It represents two messages. There are other significant truths associated with the meaning and structure of the second angel’s message, but we are simply noting that Isaiah’s final prophetic narrative that begins in chapter forty, begins with the doubling of the symbol of the Comforter, which Christ promised to provide His people, while he tarried in the heavenly sanctuary.
Dezyèm rezon an se ke, antanke yon mesaj, li reprezante yon mesaj ki vin ansanm ak yon dezyèm mesaj. Li reprezante de mesaj. Gen lòt verite enpòtan ki makonnen ak siyifikasyon ak estrikti mesaj dezyèm zanj lan, men nou senpleman ap remake ke dènye naratif pwofetik Ezayi a, ki kòmanse nan chapit karant, kòmanse avèk doubman senbòl Konsolatè a, ke Kris te pwomèt pou bay pèp Li a, pandan Li t ap ret tann nan sanktyè selès la.
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. Isaiah 40:1, 2.
Konsolez, konsolez pèp mwen an, se Bondye nou an ki di sa. Pale avèk tandrès ak Jerizalèm, epi kriye ba li, pou fè li konnen lagè li a fini, inikite li a padonnen; paske li resevwa nan men Seyè a doub pou tout peche li yo. Ezayi 40:1, 2.
There is no other passage in the Bible that speaks more specifically concerning the element of Christ’s character as the Alpha and Omega, as the passage in Isaiah forty to the end of the book. As the Alpha and Omega, Christ places the signature of His name as Alpha and Omega upon this passage, for when you get to the end of Isaiah, he once again refers to the Comforter, for Christ is the Word, and He is the beginning and ending.
Pa gen okenn lòt pasaj nan Bib la ki pale pi presizeman konsènan eleman karaktè Kris la kòm Alfa ak Omega, pase pasaj ki nan Ezayi karant rive jouk nan fen liv la. Antanke Alfa ak Omega, Kris la mete siyati non Li kòm Alfa ak Omega sou pasaj sa a, paske lè ou rive nan fen Ezayi, li yon lòt fwa ankò fè referans ak Konsolatè a, paske Kris la se Pawòl la, e Li se kòmansman ak fen an.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Isaiah 66:1–4.
Men sa Seyè a: Syèl la se twòn mwen, e tè a se ban pou pye mwen; ki kay nou ta bati pou mwen? e ki kote repo mwen ta ye? Paske se men mwen ki fè tout bagay sa yo, e se konsa tout bagay sa yo vin egziste, se sa Seyè a di. Men se sou nonm sa a m ap voye je m, sou sila a ki pòv, ki gen lespri brize, e ki tranble devan pawòl mwen. Moun ki touye yon bèf se tankou si li te touye yon moun; moun ki ofri yon mouton kòm sakrifis, se tankou si li te koupe kou yon chen; moun ki ofri yon ofrann, se tankou si li te ofri san kochon; moun ki boule lansan, se tankou si li te beni yon zidòl. Wi, yo chwazi pwòp chemen pa yo, e nanm yo pran plezi nan abominasyon yo. Mwen menm tou, m ap chwazi desepsyon yo, e m ap fè sa yo pè a tonbe sou yo; paske lè mwen te rele, pèsonn pa t reponn; lè mwen te pale, yo pa t koute: men yo te fè sa ki mal devan je mwen, e yo te chwazi sa mwen pa t pran plezi ladan l. Ezayi 66:1–4.
The question is raised concerning what house did God’s people build for Him? Did they raise Peter’s spiritual house or the synagogue of Satan? God identifies that the house that He built, is made up of those that are of a “poor and of a contrite spirit, and” those who “trembleth at” God’s “word.” He contrasts those who tremble at His word with another class that offer unclean offerings, who have chosen their own way. Those of the class that are offering unclean offerings will find as did the Jews, that their house is to be left to them desolate.
Kesyon an poze konsènan ki kay pèp Bondye a te bati pou Li. Èske yo te leve kay espirityèl Pyè a, oswa sinagòg Satan an? Bondye fè konnen kay Li menm Li bati a konpoze de moun ki “pòv e ki gen lespri contri,” ak moun ki “tranble devan” “pawòl” Bondye. Li mete moun ki tranble devan pawòl Li an kontrast ak yon lòt gwoup k ap ofri ofrann ki pa pwòp, ki te chwazi pwòp chemen pa yo. Moun ki nan gwoup k ap ofri ofrann ki pa pwòp sa a ap vin jwenn, menm jan ak Jwif yo, kay yo gen pou l rete pou yo dezole.
All the prophets speak of the end of the world, and this is an illustration of the distinction between the wise, who tremble at His Word, and the foolish that are offering abominations to God, abominations that their souls delight in. For this reason, God will choose the delusions for the foolish Laodicean virgins, which is the delusion which the apostle Paul identifies is brought about for accepting a “lie.”
Tout pwofèt yo pale sou fen mond lan, e sa se yon ilistrasyon diferans ki genyen ant saj yo, ki tranble devan Pawòl Li, ak moun sòt yo k ap ofri Bondye abominasyon, abominasyon nan ki nanm yo pran plezi. Se poutèt sa, Bondye ap chwazi awogans yo pou vyèj moun sòt Lawodise yo; se awogans sa a apot Pòl idantifye kòm sa ki vini poutèt yo resevwa yon “manti.”
The “lie” is a specific symbol in Adventism’s history, and it was accepted by the builders in 1863, and built upon throughout Advent history. It was a lie that produced a false foundation, and they there began to erect a counterfeit false temple. Their work of counterfeiting the true temple continues until “the last days.” Isaiah places the context of chapter sixty-six within the separation of the wise and foolish virgins. Isaiah is identifying the prophetic history that he marked in the first verse of Isaiah forty when Christ promised to send the Comforter three and a half symbolic days after the disappointment of July 18, 2020.
“Manti” a se yon senbòl espesifik nan istwa Advantis la, e konstriktè yo te aksepte li an 1863, epi yo te kontinye bati sou li atravè tout istwa Advantis la. Se te yon manti ki te pwodui yon fo fondasyon, epi se la yo te kòmanse leve yon tanp fo, yon kontrefason. Travay yo pou kontrefè vrè tanp lan kontinye jouk nan “dènye jou yo.” Ezayi mete kontèks chapit swasant-sis la nan separasyon vyèj saj yo ak vyèj sòt yo. Ezayi ap idantifye istwa pwofetik li te make nan premye vèsè Ezayi karant lan, lè Kris te pwomèt pou voye Konsolatè a twa jou edmi senbolik apre desepsyon 18 jiyè 2020 la.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:5, 6.
Koute pawòl Senyè a, nou menm ki tranble devan pawòl li; Frè nou yo ki te rayi nou, ki te mete nou deyò poutèt non mwen, te di: Se pou Senyè a glorifye. Men li va parèt pou kè kontan nou, epi yo menm va wont. Yon bri vwa soti nan vil la, yon vwa soti nan tanp lan, vwa Senyè a k ap bay lènmi li yo sa yo merite. Ezayi 66:5, 6.
From 1798 to 1844, in the movement of the Millerites, the Lord erected a spiritual temple that, as the messenger of the covenant He came suddenly unto in 1844. The Lord erects a spiritual temple in the movement of the one hundred and forty-four thousand, that He might suddenly come and enter into covenant with that temple. Peter, in his first epistle, chapter two calls that temple a “spiritual house.” Those that “hear the word of the Lord” are those that John in the Revelation refers to when he says those that hear are “blessed.” They are the ensign, for the ensign is made up of “the outcasts of Israel.” The foolish Laodiceans will be ashamed when the Lord glorifies Himself in the Philadelphians who tremble at His Word, and His Word is “truth.”
Soti nan 1798 rive 1844, nan mouvman Millerit yo, Senyè a te bati yon tanp espirityèl kote, kòm mesaje alyans lan, Li te vini toudenkou an 1844. Senyè a ap bati yon tanp espirityèl nan mouvman san karannkat mil yo, pou Li ka vini toudenkou epi antre nan alyans ak tanp sa a. Pyè, nan premye lèt li a, chapit de, rele tanp sa a yon “kay espirityèl.” Moun ki “tande pawòl Senyè a” se moun Jan rele nan Revelasyon an lè li di sila yo ki tande yo “beni.” Yo se drapo a, paske drapo a fèt ak “moun ki depòte ann Izrayèl yo.” Moun sòt nan Lawodise yo pral wont lè Senyè a ap glorifye Tèt Li nan Filadèlfyen yo ki tranble devan Pawòl Li, e Pawòl Li se “verite.”
The three voices that are heard during the period when the wise and foolish are being separated from the other class, comes from “the city,” from “the temple” and from “the Lord that renders recompense.” The first “voice” from the city is “a voice of noise,” and the “noise” is the arrival of the Comforter that comes suddenly.
Twa vwa yo tande pandan peryòd kote saj yo ak moun sòt yo ap separe ak lòt klas la, soti nan “vil la,” nan “tanp lan” ak nan “Seyè a ki rann rekonpans.” Premye “vwa” ki soti nan vil la se “yon vwa bri,” e “bri” a se arive Konsolatè a ki vini toudenkou.
And when the day of Pentecost was fully come, they were all with one accord in one place. And suddenly there came a sound from heaven as of a rushing mighty wind, and it filled all the house where they were sitting. And there appeared unto them cloven tongues like as of fire, and it sat upon each of them. Acts 2:1-3.
Epi lè jou Lapannkòt la te fin rive nèt, yo tout te ansanm, avèk yon sèl kè, nan yon sèl kote. Men, toudenkou, yon bri soti nan syèl la, tankou yon van vanyan ki t ap soufle avèk fòs; e li ranpli tout kay kote yo te chita a. Epi, lang divize, tankou lang dife, parèt devan yo, epi yo poze sou chak nan yo. Travay 2:1-3.
The word translated as “sound” in Acts chapter two, verse two, means a “noise,” and a “rumor.” A “rumor,” is a prophecy. The “sound” or “noise” that comes from “the city” is represented by “a mighty wind.” The “voice of noise from the city,” is the “rumor” or prophetic message of Islam that marks the arrival of the Comforter in the valley of dry bones that were slain in “the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified.”
Mo ki tradui kòm “bri” nan Travay chapit de, vèsè de, vle di yon “bri,” ak yon “rimè.” Yon “rimè” se yon pwofesi. “Bri” oswa “bri” ki soti nan “vil la” reprezante pa “yon van fò.” “Vwa bri ki soti nan vil la” se “rimè a” oswa mesaj pwofetik Islam lan ki make rive Konsolatè a nan vale zo sèch yo ki te touye nan “lari gwo vil la, ki nan sans espirityèl rele Sodòm ak Ejip, kote tou Seyè nou an te kloure sou kwa.”
In chapter forty of Isaiah, the “voice” that was to prepare the way for “the messenger of the covenant,” asked what message he should “cry.” He was told to “cry” the message of Islam. In Acts the “sound” that filled Peter’s spiritual “house” was a “rushing mighty wind,” which in Ezekiel thirty-seven, came from the four winds of Islam.
Nan chapit karant liv Ezayi a, “vwa” ki te dwe prepare chemen an pou “mesaje alyans lan” te mande ki mesaj li ta dwe “kriye.” Yo te di li pou l “kriye” mesaj Islam nan. Nan Travay, “bri” ki te ranpli “kay” espirityèl Pyè a se te yon “gwo van vyolan k ap soufle,” ki, nan Ezekyèl trannsèt, te soti nan kat van Islam yo.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompence to his enemies. Isaiah 66:6.
Yon bri bri soti nan vil la, yon vwa soti nan tanp lan, yon vwa Senyè a k ap rann vanjans bay ènmi li yo. Ezayi 66:6.
From the street where our Lord was crucified the Comforter first informs the “voice” of the one who cries in the wilderness, what the message is to be. Then the mighty army that is the temple that has been erected, as typified in the beginning movement from 1798 to 1844, swells the cry. The movement of the mighty army as they proclaim the cry of Islam leads to the third “voice” identifying God’s voice of the judgment upon the United States for the passage of the Sunday law. It is there that the Lord renders recompense. The three voices are governed within the structure of the hidden history of the seven thunders, which represents the beginning, middle and ending letters of the Hebrew word that was created by the Wonderful Linguist and is translated as “truth”. You cannot make this stuff up!
Depi nan lari kote Seyè nou an te kloure sou kwa a, Konsolatè a premye enfòme “vwa” sila a ki rele nan dezè a sou sa mesaj la dwe ye. Lè sa a, gwo lame pwisan an ki se tanp ki te leve a, jan sa te senbolize nan mouvman kòmansman an soti 1798 rive 1844, fè rèl la vin pi fò. Mouvman gwo lame pwisan an, pandan y ap pwoklame rèl Islam nan, mennen nan twazyèm “vwa” a k ap idantifye vwa Bondye nan jijman sou Etazini poutèt adopsyon lwa dimanch lan. Se la Seyè a rann rekonpans. Twa vwa yo gouvène andedan estrikti istwa kache sèt loraj yo, ki reprezante lèt kòmansman, mitan ak fen mo ebre a ki te kreye pa Bèl Lengwis la e ki tradui kòm “verite”. Ou pa ka envante bagay sa yo!
In agreement with the prophetic history we have been identifying, Isaiah then addresses the birth of a nation.
An akò ak istwa pwofetik nou te idantifye a, Ezayi apre sa pale sou nesans yon nasyon.
Before she travailed, she brought forth; before her pain came, she was delivered of a man child. Who hath heard such a thing? who hath seen such things? Shall the earth be made to bring forth in one day? or shall a nation be born at once? for as soon as Zion travailed, she brought forth her children. Shall I bring to the birth, and not cause to bring forth? saith the Lord: shall I cause to bring forth, and shut the womb? saith thy God. Isaiah 66:7–9.
Anvan li te santi doulè tranche, li te akouche; anvan doulè li te rive, li te delivre yon pitit gason. Ki moun ki janm tande yon bagay konsa? Ki moun ki janm wè bagay konsa? Èske tè a ka fè yon pitit parèt nan yon sèl jou? Oswa èske yon nasyon ka fèt touswit? Paske, depi lè Siyon te santi doulè tranche, li te fè pitit li yo parèt. Èske m ta mennen jouk nan lè akouchman an, epi mwen pa ta fè akouche? se Senyè a ki di sa. Èske mwen menm ki fè akouche, mwen ta fèmen vant lan? se Bondye pa w la ki di sa. Ezayi 66:7–9.
The nation that is born before the woman travails was recently in the street, dead and dry while the whole world rejoiced over her circumstances. But when the two witnesses stood, those who had been rejoicing in their death were afraid. Once the dead dry slain bodies stand up as a nation, all that love Jerusalem will then rejoice with her. Those that love Jerusalem include not only the nation of the one hundred and forty-four thousand, but also God’s other flock that are then called out of Babylon. The resurrection from the disappointment of July 18, 2020, is accomplished by the arrival of the Comforter, which will make the dead dry “bones” “flourish like an herb.”
Nasyon ki fèt anvan fanm nan antre nan trancheman an te dènyèman nan lari a, mò e sèch, pandan tout monn lan t ap rejwi poutèt sikonstans pa li yo. Men lè de temwen yo te kanpe, moun ki t ap rejwi nan lanmò yo te vin gen lakrentif. Lè kò mouri, sèch, moun yo te touye yo leve kanpe kòm yon nasyon, tout moun ki renmen Jerizalèm pral alors rejwi avèk li. Moun ki renmen Jerizalèm yo gen ladan yo pa sèlman nasyon san karannkat mil yo, men tou lòt twoupo Bondye a, ke yo rele soti Babilòn nan lè sa a. Rezireksyon an soti nan desepsyon 18 Jiyè 2020 la reyalize pa arive Konsolatè a, ki pral fè “zo” mò, sèch yo “fleri tankou zèb.”
Rejoice ye with Jerusalem, and be glad with her, all ye that love her: rejoice for joy with her, all ye that mourn for her: That ye may suck, and be satisfied with the breasts of her consolations; that ye may milk out, and be delighted with the abundance of her glory. For thus saith the Lord, Behold, I will extend peace to her like a river, and the glory of the Gentiles like a flowing stream: then shall ye suck, ye shall be borne upon her sides, and be dandled upon her knees. As one whom his mother comforteth, so will I comfort you; and ye shall be comforted in Jerusalem. And when ye see this, your heart shall rejoice, and your bones shall flourish like an herb: and the hand of the Lord shall be known toward his servants, and his indignation toward his enemies. Isaiah 66:10–14.
Nou dwe rejwi avèk Jerizalèm, epi nou dwe kontan avèk li, nou tout ki renmen li; nou dwe fè kè nou kontan avèk li, nou tout ki t ap pran dèy pou li; pou nou ka tete, epi pou nou rasazye nou ak tete konsolasyon li yo; pou nou ka bwè lèt an kantite, epi pou nou pran plezi nou nan abondans glwa li. Paske men sa Senyè a di: Gade, m ap lonje lapè sou li tankou yon rivyè, epi glwa nasyon yo tankou yon kouran dlo k ap koule; lè sa a n a tete, y a pote nou sou kote li, epi y a karese nou sou jenou li. Menm jan yon manman konsole pitit li, konsa m ap konsole nou; epi se nan Jerizalèm nou va jwenn konsolasyon. Lè nou wè sa, kè nou va rejwi, epi zo nou va boujonnen tankou zèb; epi men Senyè a va fè konnen li pou sèvitè li yo, men kòlè li pou lènmi li yo. Ezayi 66:10–14.
The Alpha and Omega places the ending of Isaiah’s last narrative right where it started in the beginning, with the identification of the arrival of the Comforter. And as is always the case, with every message that represents the Elijah message, it is placed within the context of the Lord striking the earth with a curse.
Alfa ak Omega a mete fen dènye narasyon Ezayi a egzakteman kote li te kòmanse nan kòmansman an, avèk idantifikasyon rive Konsolatè a. Epi, jan sa toujou rive, ak chak mesaj ki reprezante mesaj Eli a, yo mete li nan kontèks kote Senyè a ap frape tè a ak yon madichon.
For, behold, the Lord will come with fire, and with his chariots like a whirlwind, to render his anger with fury, and his rebuke with flames of fire. For by fire and by his sword will the Lord plead with all flesh: and the slain of the Lord shall be many. They that sanctify themselves, and purify themselves in the gardens behind one tree in the midst, eating swine’s flesh, and the abomination, and the mouse, shall be consumed together, saith the Lord. For I know their works and their thoughts: it shall come, that I will gather all nations and tongues; and they shall come, and see my glory. Isaiah 66:15–18.
Paske, gade, Senyè a va vini avèk dife, e avèk cha li yo tankou yon toubiyon, pou l fè kòlè li tonbe avèk raj, e reprimand li avèk flanm dife. Paske se avèk dife ak ak nepe li Senyè a va plede ak tout chè; e moun Senyè a touye yo va anpil. Moun ki ap sanktifye tèt yo, e ki ap pirifye tèt yo nan jaden yo dèyè yon pyebwa nan mitan an, pandan y ap manje vyann kochon, ak bagay abominab la, ak sourit la, yo tout ansanm va fini nèt, se sa Senyè a di. Paske mwen konnen zèv yo ak panse yo: lè a va rive, m ap rasanble tout nasyon ak tout lang; e yo va vini, e yo va wè glwa mwen. Ezayi 66:15–18.
The foolish Laodicean Adventists that are behind the “tree” of the knowledge of good and evil that is “in the midst” of “the garden” of Eden, profess to be sanctifying and purifying themselves, while they are actually eating the unclean doctrines of Babylon, and hiding as did Adam and Eve because of the sins they loved too much to surrender. They shall be consumed with all the other nations. They are contrasted with the wise who will be a “sign.” The “sign” is the “ensign,” which represents the Sabbath, which is the sign of the Lord thy God that actually sanctifies His people.
Advantis Lawodise ki moun san konprann yo, ki dèyè “pye bwa” konesans byen ak mal la ki “nan mitan” “jaden” Edenn nan, ap fè pwofesyon tankou si yo t ap sanktifye epi pirifye tèt yo, alòske an reyalite yo ap manje doktrin pa pwòp Babilòn yo, epi yo ap kache menm jan ak Adan ak Èv poutèt peche yo te renmen twòp pou yo te renonse yo. Yo pral disparèt ansanm ak tout lòt nasyon yo. Yo mete yo an kontrè ak saj yo, ki pral yon “siy.” “Siy” la se “ensiy” la, ki reprezante Saba a, ki se siy Senyè Bondye ou a ki vrèman sanktifye pèp Li a.
Wherefore the children of Israel shall keep the sabbath, to observe the sabbath throughout their generations, for a perpetual covenant. It is a sign between me and the children of Israel for ever: for in six days the Lord made heaven and earth, and on the seventh day he rested, and was refreshed. Exodus 31:16, 17.
Se poutèt sa, pitit Izrayèl yo va kenbe jou repo a, pou yo obsève jou repo a nan tout jenerasyon yo, kòm yon alyans ki p'ap janm fini. Se yon siy ant mwen menm ak pitit Izrayèl yo pou tout tan; paske nan sis jou Seyè a te fè syèl la ak tè a, epi sou setyèm jou a li te repoze, epi li te reprann fòs li. Egzòd 31:16, 17.
The wise are not hiding behind a tree of profession, they are lifted up as an ensign, presenting the glory of God in the final scenes of the great controversy. His glory is His character, and the element of His character that they represent to the world is Alpha and Omega, the beginning and ending, the first and last which is represented as “Truth.”
Saj yo pa kache dèyè pyebwa yon senp deklarasyon lafwa; yo leve anlè tankou yon drapo, prezante glwa Bondye nan dènye sèn gwo konfli a. Glwa Li se karaktè Li, epi eleman nan karaktè Li yo reprezante bay mond lan se Alfa ak Omega, kòmansman ak fen, premye ak dènye a, ki prezante kòm “Verite.”
And I will set a sign among them, and I will send those that escape of them unto the nations, to Tarshish, Pul, and Lud, that draw the bow, to Tubal, and Javan, to the isles afar off, that have not heard my fame, neither have seen my glory; and they shall declare my glory among the Gentiles. And they shall bring all your brethren for an offering unto the Lord out of all nations upon horses, and in chariots, and in litters, and upon mules, and upon swift beasts, to my holy mountain Jerusalem, saith the Lord, as the children of Israel bring an offering in a clean vessel into the house of the Lord. And I will also take of them for priests and for Levites, saith the Lord. For as the new heavens and the new earth, which I will make, shall remain before me, saith the Lord, so shall your seed and your name remain. And it shall come to pass, that from one new moon to another, and from one sabbath to another, shall all flesh come to worship before me, saith the Lord. And they shall go forth, and look upon the carcases of the men that have transgressed against me: for their worm shall not die, neither shall their fire be quenched; and they shall be an abhorring unto all flesh. Isaiah 66:16–24.
Epi m ap mete yon siy nan mitan yo, epi m ap voye sa yo ki va chape soti nan pami yo bay nasyon yo, Tarshich, Poul ak Loud, sa yo ki rale banza a, bay Toubal ak Javan, jouk nan zile ki byen lwen yo, ki pa t tande repitasyon mwen, ni ki pa t wè glwa mwen; epi yo pral fè konnen glwa mwen nan mitan nasyon yo. Epi yo pral mennen tout frè nou yo kòm yon ofrann bay Seyè a, soti nan tout nasyon yo, sou chwal, sou cha, sou kabwèt, sou milèt ak sou bèt rapid, rive sou mòn sen mwen an, Jerizalèm, se Seyè a ki di sa, menm jan pitit Izrayèl yo pote yon ofrann nan yon veso ki pwòp antre nan kay Seyè a. Epi m ap pran nan pami yo tou pou prèt ak pou Levit, se Seyè a ki di sa. Paske menm jan syèl nouvèl yo ak tè nouvèl la, ke m ap fè a, va rete devan mwen, se Seyè a ki di sa, konsa desandans nou ak non nou va rete. Epi sa pral rive, depi yon lalin nouvèl rive yon lòt, epi depi yon saba rive yon lòt, tout chè pral vini pou adore devan mwen, se Seyè a ki di sa. Epi yo pral soti, epi yo pral gade kadav moun ki te leve kont mwen yo; paske vè yo p ap mouri, ni dife yo p ap etenn; epi yo pral yon bagay ki bay degoutans pou tout chè. Ezayi 66:16–24.
Isaiah’s final prophetic narrative begins with the arrival of the Comforter in July of 2023, and the narrative ends right where it started. It arrives in the hidden history of the seven thunders that is unsealed just before probation closes. It identifies the repetition of the Millerite movement at the beginning with the history of the movement of the one hundred and forty-four thousand at the end. It represents the message of the curse that accompanies the Elijah message as the message of Islam’s prophetic work of angering the nations as it is employed by the Lord to bring judgment ‘first’ upon the United States for a Sunday law, and ‘last’ upon the entire world, for the same rebellion.
Dènye naratif pwofetik Ezayi a kòmanse avèk arive Konsolatè a nan mwa Jiyè 2023, epi naratif la fini egzakteman kote li te kòmanse a. Li rive nan istwa kache sèt loraj yo ki dekache jis anvan tan gras la fèmen. Li idantifye repetisyon mouvman Millerit la nan kòmansman an ak istwa mouvman san karannkat mil yo nan fen an. Li reprezante mesaj madichon an ki akonpaye mesaj Eli a kòm mesaj travay pwofetik Islam nan pou fache nasyon yo, jan Senyè a sèvi avè l pou pote jijman “an premye” sou Etazini poutèt yon lwa dimanch, epi “an dènye” sou lemonn antye, poutèt menm rebelyon an.
We will continue our consideration of Isaiah’s last narrative in the next article.
N ap kontinye egzaminen dènye naratif Ezayi a nan atik k ap vini an.