The book of Isaiah and especially Isaiah’s final prophetic narrative found in chapters forty through sixty-six is a presentation that emphasizes a handful of important prophetic truths connected directly to the Revelation of Jesus Christ, which is now being unsealed as we approach the close of human probation. One of those truths is the revelation of Alpha and Omega. No other book in the Bible comes close to Isaiah’s testimony of the element of God’s character which illustrates the end of a thing with the beginning of a thing.
Liv Ezayi a, e espesyalman dènye naratif pwofetik Ezayi a yo jwenn nan chapit karant rive swasant-sis, se yon prezantasyon ki mete aksan sou kèk verite pwofetik enpòtan ki lye dirèkteman ak Revelasyon Jezikri a, ki kounye a ap devwale pandan n ap pwoche bò fen tan pwobasyon lèzòm. Youn nan verite sa yo se revelasyon Alfa ak Omega. Okenn lòt liv nan Bib la pa rive pwoche bò temwayaj Ezayi a konsènan eleman nan karaktè Bondye a ki montre fen yon bagay ansanm ak kòmansman yon bagay.
Who hath wrought and done it, calling the generations from the beginning? I the Lord, the first, and with the last; I am he. Isaiah 41:4.
Ki moun ki fè sa e ki akonpli li, ki rele jenerasyon yo depi nan kòmansman? Se mwen menm, Seyè a, premye a, e ak dènye yo; se mwen menm li ye. Ezayi 41:4.
It is in Isaiah, that God identifies what it is that proves God is God.
Se nan Ezayi Bondye idantifye sa ki pwouve Bondye se Bondye.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Fear ye not, neither be afraid: have not I told thee from that time, and have declared it? ye are even my witnesses. Is there a God beside me? yea, there is no God; I know not any. Isaiah 44:6–8.
Men sa Seyè a, Wa Izrayèl la, e Redanmtè li a, Seyè ki gen tout lame yo: Mwen se premye a, e Mwen se dènye a; e apa de Mwen pa gen okenn Bondye. E kiyès, tankou Mwen, ki va rele, ki va deklare sa, e ki va mete l an lòd devan Mwen, depi lè Mwen te etabli pèp ansyen an? E bagay k ap vini yo, ak sa ki gen pou vini yo, se pou yo fè yo konnen yo. Nou pa bezwen pè, ni nou pa dwe tranble: èske Mwen pa t fè nou konnen sa depi lè sa a, e èske Mwen pa t deklare l? Nou menm se temwen Mwen. Èske gen yon Bondye apa de Mwen? Wi, pa gen okenn Bondye; Mwen pa konnen okenn. Ezayi 44:6–8.
Isaiah’s final prophetic narrative emphasizes the perfect and final fulfillment of the arrival of the Comforter that Jesus promised.
Dènye narasyon pwofetik Ezayi a mete aksan sou akonplisman pafè e final sou vini Konsolatè a, jan Jezi te pwomèt la.
Hearken to me, ye that follow after righteousness, ye that seek the Lord: look unto the rock whence ye are hewn, and to the hole of the pit whence ye are digged. Look unto Abraham your father, and unto Sarah that bare you: for I called him alone, and blessed him, and increased him. For the Lord shall comfort Zion: he will comfort all her waste places; and he will make her wilderness like Eden, and her desert like the garden of the Lord; joy and gladness shall be found therein, thanksgiving, and the voice of melody. Isaiah 51:1–3.
Koute m, nou menm k ap pouswiv lajistis, nou menm k ap chèche Senyè a: gade wòch kote yo te taye nou an, ak twou twou san fon kote yo te fouye nou soti a. Gade sou Abraham, papa nou, ak sou Sara ki te fè nou fèt la: paske mwen te rele li lè li te pou kont li, epi mwen te beni li, epi mwen te fè li vin anpil. Paske Senyè a pral konsole Siyon: li pral konsole tout kote dezole li yo; epi li pral fè dezè li tankou Edenn, ak solitid li tankou jaden Senyè a; lajwa ak kè kontan pral jwenn ladan l, aksyon de gras, ak vwa melodi. Ezayi 51:1–3.
The Comforter arrived in July of 2023. Another truth emphasized in Isaiah’s narrative is the hidden, three-step history of the seven thunders, which is the structure of “emeth,” the Hebrew word that was created by the first, thirteenth, and last letters of the Hebrew alphabet.
Konsolatè a te rive nan mwa Jiyè 2023. Yon lòt verite ki mete anfaz nan naratif Ezayi a se istwa kache an twa etap sèt loraj yo, ki se estrikti “emeth”, mo ebre ki te fòme pa premye, trèzyèm, ak dènye lèt alfabè ebre a.
A voice of noise from the city, a voice from the temple, a voice of the Lord that rendereth recompense to his enemies. Isaiah 66:6.
Yon vwa bri soti nan vil la, yon vwa soti nan tanp lan, yon vwa Senyè a k ap rann lènmi li yo sa yo merite. Ezayi 66:6.
Another important truth presented in Isaiah is the role of Islam as the tool of God’s executive judgment upon first the United States, and thereafter the world for the passage of Sunday enforcement.
Yon lòt verite enpòtan yo prezante nan Ezayi se wòl Islam kòm zouti jijman egzekitif Bondye a, an premye sou Etazini, epi apre sa sou lemonn pou pasaj aplikasyon dimanch obligatwa a.
In measure, when it shooteth forth, thou wilt debate with it: he stayeth his rough wind in the day of the east wind. Isaiah 27:8.
Nan mezi, lè l pouse deyò, w ap diskite avèk li; li kenbe van di li a nan jou van lès la. Ezayi 27:8.
All of these truths could be categorized as components of the message of the Midnight Cry, which is the parable of the ten virgin’s representation of the message of the Revelation of Jesus Christ that the Father gave to Jesus, who gave it to Gabriel, that gave it to John, who wrote it out and sent it to the churches. We have been employing Isaiah’s last narrative, to support the line of prophetic events beginning in chapter eleven of Revelation, and we have now arrived at chapter twelve, where we find the woman clothed with the sun is portrayed with the symbolism that is so soundly upheld by Isaiah, that being; that Christ illustrates the end of a thing, with the beginning of a thing.
Toutsala verite sa yo ta kapab klase kòm eleman mesaj Kri Mitan Lannwit lan, ki se reprezantasyon, nan parabòl dis vyèj yo, mesaj Revelasyon Jezikri a, ke Papa a te bay Jezi, Jezi te bay Gabriyèl, Gabriyèl te bay Jan, epi Jan te ekri li e li te voye li bay legliz yo. Nou te sèvi ak dènye narasyon Ezayi a pou soutni liy evènman pwofetik ki kòmanse nan chapit onz Revelasyon an, e kounye a nou rive nan chapit douz la, kote nou jwenn fanm ki abiye ak solèy la dekri avèk senbòl sa a, ke Ezayi soutni avèk anpil solidite, sètadi: Kris la montre fen yon bagay ansanm ak kòmansman yon bagay.
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 yon gwo mèvèy parèt nan syèl la: yon fanm ki te abiye ak solèy la, ak lalin nan anba pye li, epi sou tèt li yon kouwòn douz zetwal. Epi li menm, ki te ansent, t ap rele nan doulè ak travay akouchman, li t ap soufri pou l akouche. Epi yon lòt mèvèy parèt nan syèl la; epi gade, yon gwo dragon wouj, ki te gen sèt tèt ak dis kòn, ak sèt kouwòn sou tèt li yo. Epi ke li rale yon tyè nan zetwal syèl la, epi li jete yo sou tè a; epi dragon an te kanpe devan fanm nan ki te pare pou l akouche a, pou l devore pitit li a tousuit lè li ta fin fèt. Epi li fè yon pitit gason, ki te dwe gouvène tout nasyon yo ak yon baton fè; epi yo pran pitit li a monte bò kote Bondye, ak bò kote twòn li an. Revelasyon 12:1–5.
The woman of Revelation twelve is a symbol of God’s chosen people throughout history. The twelve tribes of ancient literal Israel represent the beginning of God’s chosen covenant people. The twelve tribes typify the ending of ancient literal Israel, when Christ selected twelve disciples. Those twelve disciples at the end of ancient literal Israel, were also the twelve apostles at the beginning of modern spiritual Israel. Two beginning witnesses and one ending witness combine to establish three witnesses that identify the one hundred and forty-four thousand as the ending of modern spiritual Israel.
Fanm nan Revelasyon douz la se yon senbòl pèp Bondye chwazi a atravè listwa. Douz tribi ansyen Izrayèl literal la reprezante kòmansman pèp alyans Bondye te chwazi a. Douz tribi yo se yon tip ki montre fen ansyen Izrayèl literal la, lè Kris te chwazi douz disip. Douz disip sa yo nan fen ansyen Izrayèl literal la, te tou douz apot yo nan kòmansman Izrayèl espirityèl modèn lan. De temwen kòmansman ak yon temwen fen mete ansanm pou etabli twa temwen ki idantifye san karannkat mil yo kòm fen Izrayèl espirityèl modèn lan.
The one hundred and forty-four thousand are also the ensign that was cast out by their brethren. They are the ensign that was a valley of dead dry bones lying in the street of the great city of Sodom and Egypt, who were murdered by the beast that ascended out of the bottomless pit. They are the ensign, that are the stones of the crown, which the woman is wearing upon her head.
San karannkatrè mil yo se drapo a tou frè yo te voye jete a. Yo se drapo a ki te yon vale plen zo chèch, zo mò, k ap kouche nan lari gran vil Sodòm ak Lejip la, yo menm bèt ki te moute soti nan twou san fon an te touye. Yo se drapo a, ki se pyè kouwòn nan, ke fanm nan ap pote sou tèt li.
And the Lord their God shall save them in that day as the flock of his people: for they shall be as the stones of a crown, lifted up as an ensign upon his land. Zechariah 9:16.
Senyè a, Bondye yo a, va sove yo jou sa a tankou twoupo pèp li a; paske yo va tankou pyè yon kouwòn, yo va leve tankou yon banyè sou peyi li a. Zakari 9:16.
The ensign, which is the one hundred and forty-four thousand are stones, as is Christ.
Drapo a, ki se san karan-kat mil yo e karann-kat mil la, se bann ros, parey kouma Kris.
And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. 1 Corinthians 10:4.
Yo tout bwè menm bweson espirityèl la; paske yo t ap bwè nan Wòch espirityèl ki t ap suiv yo a; e Wòch sa a se te Kris la. 1 Korentyen 10:4.
Christ typifies the one hundred and forty-four thousand, and Peter agrees with Paul that Christ is the “living stone” that was disallowed, and Peter also identified that God’s people are also “lively stones.”
Kris la se tip yon santèn karannkat mil yo, e Pyè dakò ak Pòl ke Kris se “wòch vivan” yo te rejte a; epi Pyè te idantifye tou ke pèp Bondye a se “wòch vivan” yo tou.
To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. 1 Peter 2:4, 5.
Lè nou pwoche bò kote li, menm jan ak yon wòch vivan, ke lèzòm te rejte toutbon, men Bondye te chwazi e li gen anpil valè, nou menm tou, tankou wòch vivan, yo bati nou ansanm pou nou fòme yon kay espirityèl, yon sent prètriz, pou nou ofri sakrifis espirityèl ki akseptab devan Bondye pa Jezikri. 1 Pyè 2:4, 5.
The one hundred and forty-four thousand are not only the stones in the woman’s crown, they are the crown itself.
San karannkatmil yo pa sèlman wòch ki nan kouwòn fanm nan, yo se kouwòn nan menm.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Thou shalt also be a crown of glory in the hand of the Lord, and a royal diadem in the hand of thy God. Isaiah 62:1–3.
Pou dedom Siyon, mwen p ap rete an silans; e pou dedom Jerizalèm, mwen p ap pran repo, jouk lè jistis li a parèt tankou yon klète, e delivrans li tankou yon lanp k ap boule. Lè sa a, nasyon yo pral wè jistis ou, e tout wa yo pral wè glwa ou; epi y ap rele ou pa yon nouvo non, sa bouch Seyè a menm pral bay. Ou menm tou, w ap yon kouwòn glwa nan men Seyè a, ak yon dyadèm wayal nan men Bondye ou la. Ezayi 62:1–3.
Christ typifies the one hundred and forty-four thousand. He is the Rock, and they are “stones.” They are a “crown of glory in the hand of the Lord,” and Christ is the crown of glory.
Kris reprezante san karannkat mil yo. Li se Wòch la, epi yo se “wòch.” Yo se yon “kouwòn glwa nan men Senyè a,” epi Kris se kouwòn glwa a.
In that day shall the Lord of hosts be for a crown of glory, and for a diadem of beauty, unto the residue of his people, And for a spirit of judgment to him that sitteth in judgment, and for strength to them that turn the battle to the gate. Isaiah 28:5, 6.
Nan jou sa a, SENYÈ ki gen tout lame yo pral tounen yon kouwòn laglwa ak yon dyadèm bote pou rès pèp li a; li pral yon lespri jistis pou sila a ki chita pou rann jijman, epi yon fòs pou moun ki repouse batay la jouk rive nan pòtay la. Ezayi 28:5, 6.
When considering the number twelve in the context of beginning and ending, the woman represents the chosen covenant people from ancient Israel at mount Sinai, until the history of the one hundred and forty-four thousand. They have been typified by Christ, and His birth typified the resurrection of the dead dry bones from the street where they had been murdered on July 18, 2020. The two-step process that Ezekiel thirty-seven so succinctly identifies, that brings those two prophets to life, is ‘first mentioned’ in the creation of Adam.
Lè n ap konsidere nonb douz la nan kontèks kòmansman ak fen, fanm nan reprezante pèp alyans Bondye te chwazi a depi ansyen Izrayèl sou mòn Sinayi, jouk nan istwa san karant-kat mil yo. Yo te prefigire pa Kris la, e nesans Li te prefigire rezirèksyon zo sèch mò yo soti nan lari kote yo te asasinen yo, nan dat 18 jiyè 2020. Pwosesis an de etap la ke Ezekyèl trant-sèt idantifye avèk anpil presizyon, ki mennen de pwofèt sa yo nan lavi, se yon bagay yo mansyone ‘premye fwa’ nan kreyasyon Adan.
Adam was created in two steps. He was first formed, then Christ breathed the breath of life into him, just as the breath from the four winds in Ezekiel brought the dry bones to life. Adam was created a fully mature man, but his creation was none the less, his birth. The one hundred and forty-four thousand are born after three and a half symbolic days of lying dead in the street that runs through the valley of death. The one hundred and forty-four thousand are born by the woman that gave birth to the “man child: that was to rule with an iron rod.” As the symbol of the church throughout history, the woman of Revelation twelve represents the same symbolism as the “mountain” of Daniel two.
Adan te kreye an de etap. Premyèman li te fòme, apre sa Kris te soufle souf lavi a nan li, menm jan souf ki soti nan kat van yo nan Ezekyèl te fè zo sèch yo retounen viv. Adan te kreye kòm yon nonm ki te fin devlope nèt, men kreyasyon li te, kanmenm, nesans li. San karannkat mil yo fèt apre twa jou edmi senbolik kote yo te kouche mouri nan lari ki travèse vale lanmò a. San karannkat mil yo fèt pa fanm ki te bay nesans ak “pitit gason an”, “ki te gen pou l dirije ak yon baton fè.” Antanke senbòl legliz la atravè listwa, fanm ki nan Revelasyon douz la reprezante menm senbolis ak “mòn” ki nan Danyèl de.
“Revelation is a sealed book, but it is also an opened book. It records marvelous events that are to take place in the last days of this earth’s history. The teachings of this book are definite, not mystical and unintelligible. In it the same line of prophecy is taken up as in Daniel. Some prophecies God has repeated, thus showing that importance must be given to them. The Lord does not repeat things that are of no great consequence.” Manuscript Releases, volume 9, 8.
« L’Apocalypse est un livre scellé, mais c’est aussi un livre ouvert. Il rapporte des événements merveilleux qui doivent avoir lieu dans les derniers jours de l’histoire de cette terre. Les enseignements de ce livre sont précis, non mystiques ni inintelligibles. On y reprend la même ligne de prophétie que dans Daniel. Certaines prophéties, Dieu les a répétées, montrant ainsi qu’il faut leur accorder de l’importance. Le Seigneur ne répète pas des choses qui sont sans grande conséquence. » Manuscript Releases, volume 9, 8.
The same line of prophecy that is found in Daniel is taken up in the Revelation. Daniel’s stone, that is cut out of the mountain without hands, is Peter’s “lively stones,” who “are built up a spiritual house, an holy priesthood,” and Daniel’s stone also represents, the one hundred and forty-four thousand. The mountain is God’s church through history.
Menm menm liy pwofesi yo jwenn nan liv Danyèl la, yo reprann li nan Revelasyon an. Wòch Danyèl la, ki detache soti nan mòn nan san men, se “wòch vivan” Pyè yo, ki “ap bati yon kay espirityèl, yon prètriz sen,” epi wòch Danyèl la reprezante tou san karannkat mil yo. Mòn nan se legliz Bondye a atravè listwa.
And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever. Forasmuch as thou sawest that the stone was cut out of the mountain without hands, and that it brake in pieces the iron, the brass, the clay, the silver, and the gold; the great God hath made known to the king what shall come to pass hereafter: and the dream is certain, and the interpretation thereof sure. Daniel 2:44, 45.
Epi nan jou wa sa yo, Bondye syèl la pral tabli yon wayòm ki p ap janm detwi; e wayòm nan p ap lage bay yon lòt pèp, men li pral kraze an miyèt moso epi fini ak tout wayòm sa yo, epi li menm l ap kanpe pou tout tan. Paske ou te wè ke wòch la te koupe soti nan mòn lan san men, e ke li te kraze an miyèt moso fè a, kwiv la, ajil la, ajan an, ak lò a; gran Bondye a fè wa a konnen sa ki pral rive apre sa: e rèv la sèten, e entèpretasyon li a asire. Danyèl 2:44, 45.
The Midnight Cry message of the one hundred and forty-four thousand is also represented as the latter rain, and it is in the time of the latter rain that God ‘sets up’ the kingdom represented by Daniel’s stone.
Mesaj Strigătului de la Miezul Nopții al celor o sută patruzeci și patru de mii este, de asemenea, reprezentat ca ploaia târzie, și în timpul ploii târzii Dumnezeu „întemeiază” împărăția reprezentată de piatra lui Daniel.
“The latter rain is coming on those that are pure—all then will receive it as formerly.
“Lapli dèyè a ap vini sou moun ki pir yo—lè sa a, tout moun va resevwa li menm jan ak anvan.”
“When the four angels let go, Christ will set up His kingdom. None receive the latter rain but those who are doing all they can. Christ would help us. All could be overcomers by the grace of God, through the blood of Jesus. All heaven is interested in the work. Angels are interested.” Spalding and Magan, 3.
“Lè kat zanj yo lage, Kris la pral tabli wayòm li an. Pèsonn pa resevwa dènye lapli a eksepte sila yo k ap fè tout sa yo kapab. Kris ta ede nou. Tout moun te kapab genyen laviktwa pa gras Bondye, atravè san Jezi. Tout syèl la enterese nan travay la. Zanj yo enterese.” Spalding and Magan, 3.
The four winds of Islam are released at the Sunday law, and then Christ sets up His kingdom. It takes place in the days of the spiritual kingdoms of Daniel chapter two. The last four spiritual kingdoms in Nebuchadnezzar’s dream, were typified by the first four literal kingdoms. Literal Babylon, Medo-Persia, Greece and Rome represent spiritual Babylon, Medo-Persia, Greece and Rome.
Kat van Islam yo lage nan tan lwa dimanch la, epi apre sa Kris etabli wayòm li a. Sa rive nan jou wayòm espirityèl yo nan Danyèl chapit de a. Dènye kat wayòm espirityèl yo nan rèv Nèbikadneza a te tipifye pa premye kat wayòm literal yo. Babilòn literal, Medo-Pès, Lagrès ak Wòm reprezante Babilòn espirityèl, Medo-Pès, Lagrès ak Wòm.
Spiritual Babylon is the head of gold, that received a deadly wound in 1798, as typified by Nebuchadnezzar being temporarily removed from power for “seven times.” When the three-fold union of the dragon, the beast and the false prophet form the eighth kingdom, that is of the seven, it will be made up of all the spiritual kingdoms, represented in Nebuchadnezzar’s image of chapter two. The papacy dead and the papacy resurrected, are the spiritual head of gold in the beginning and the ending of four spiritual kingdoms of the image. The United States, as the second of the four kingdoms, is represented as spiritual Medo-Persia. The United Nations, as the third of the four kingdoms is represented as spiritual Greece and together, they all make up the three-fold union of the dragon, the beast and the false prophet to establish the eighth kingdom, that is of the seven. The papacy is the antichrist and seeks to counterfeit Christ. In this regard; of the last four spiritual kingdoms, the papacy is the first and the last.
Babilòn espirityèl la se tèt lò a, ki te resevwa yon blesi mòtèl an 1798, jan sa te prefigire pa Nebikadneza ki te retire tanporèman sou pouvwa a pandan “sèt tan.” Lè inyon twa-fwa dragon an, bèt la ak fo pwofèt la fòme uityèm wayòm nan, ki soti nan sèt yo, li pral konpoze ak tout wayòm espirityèl yo, jan yo reprezante nan estati Nebikadneza a nan chapit de a. Papote a mouri epi papote a resisite se tèt lò espirityèl la nan kòmansman ak nan fen kat wayòm espirityèl estati a. Etazini, kòm dezyèm nan kat wayòm yo, reprezante kòm Mèd-Pès espirityèl. Nasyonzini, kòm twazyèm nan kat wayòm yo, reprezante kòm Lagrès espirityèl, epi ansanm yo tout fòme inyon twa-fwa dragon an, bèt la ak fo pwofèt la pou etabli uityèm wayòm nan, ki soti nan sèt yo. Papote a se antikris la e li chèche kontrefè Kris la. Nan sans sa a, pami dènye kat wayòm espirityèl yo, papote a se premye a ak dènye a.
The stone cut out of the mountain, becomes a kingdom that fills the whole earth, and it is set up as an ensign in “the days of these kings,” for all of the spiritual kingdoms of the image are actively represented in “the last days.” The lifting up of the ensign, which is the setting up of Christ’s kingdom takes place when the four winds of Islam are released, and the latter rain is poured out without measure at the Sunday law.
Wòch ki koupe soti nan mòn nan vin tounen yon wayòm ki ranpli tout tè a, epi yo etabli li kòm yon drapo nan “jou wa sa yo,” paske tout wayòm espirityèl imaj la reprezante aktivman nan “dènye jou yo.” Leve drapo a, ki se etablisman wayòm Kris la, fèt lè kat van Islam yo lage, epi lapli denye a vide san mezi nan lwa dimanch la.
The stone cut out of the mountain will break in pieces all of earth’s spiritual kingdoms, represented by “the iron, the brass, the clay, the silver, and the gold.” The one hundred and forty-four thousand represent Christ, who in Revelation twelve is “the man child,” whose birth typified the birth of the one hundred and forty-four thousand. The “man child” is to “rule all nations with a rod of iron.” With that rod, he will break the nations.
Wòch ki soti nan mòn nan ap kraze an miyèt moso tout wayòm espirityèl tè a, ki reprezante pa “fè a, kwiv la, ajil la, ajan an, ak lò a.” San karannkat mil yo reprezante Kris la, ki nan Revelasyon douz se “pitit gason an,” nesans li te prefigire nesans san karannkat mil yo. “Pitit gason an” dwe “gouvène tout nasyon yo avèk yon baton fè.” Avèk baton sa a, li pral kraze nasyon yo.
I will declare the decree: the Lord hath said unto me, Thou art my Son; this day have I begotten thee. Ask of me, and I shall give thee the heathen for thine inheritance, and the uttermost parts of the earth for thy possession. Thou shalt break them with a rod of iron; thou shalt dash them in pieces like a potter’s vessel. Psalm 2:7–9.
M’ap fè konnen dekrè a: Seyè a te di m: Ou se Pitit mwen; jodi a mwen fè ou soti nan mwen. Mande m, epi m ap ba ou nasyon yo kòm eritaj ou, ak dènye bout latè a kòm posesyon ou. W ap kraze yo ak yon baton fè; w ap fann yo an miyèt moso tankou yon veso potye. Sòm 2:7–9.
The Son of God was begotten of the Father. Many take this truth and wrest it to their own destruction. “Begotten” means to give birth, but we know there was never a time when Christ was not in existence.
Pitit Bondye a te fèt nan Papa a. Anpil moun pran verite sa a epi yo tòde l pou pwòp destriksyon pa yo. “Fèt” vle di bay nesans, men nou konnen pa t janm gen yon tan kote Kris la pa t egziste.
“‘Now the Spirit speaketh expressly, that in the latter times some shall depart from the faith, giving heed to seducing spirits, and doctrines of devils; speaking lies in hypocrisy; having their conscience seared with a hot iron.’ Before the last developments of the work of apostasy there will be a confusion of faith. There will not be clear and definite ideas concerning the mystery of God. One truth after another will be corrupted. ‘And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory.’ There are many who deny the preexistence of Christ, and therefore deny his divinity; they do not accept him as a personal Saviour. This is a total denial of Christ. He was the only-begotten Son of God, who was one with the Father from the beginning. By him the worlds were made.” Signs of the Times, May 28, 1894.
“‘Koulye a, Lespri a di klèman, nan dènye tan yo, gen kèk ki va vire do bay lafwa a, y ap koute lespri sediktè ak doktrin demon; y ap pale manti nan ipokrizi; konsyans yo make ak yon fè cho.’ Anvan dènye devlopman travay apostazi a, pral gen yon konfizyon nan lafwa. Pap gen lide ki klè e byen defini konsènan mistè Bondye a. Youn apre lòt, verite yo pral kòwonpi. ‘E san kontwovès, mistè pyete a gran: Bondye te parèt nan lachè, li te jistifye nan Lespri a, zanj yo te wè li, yo te preche li pami nasyon yo, yo te kwè nan li nan lemonn, yo te resevwa li anlè nan glwa.’ Gen anpil moun ki demanti pre-egzistans Kris la, e se poutèt sa yo demanti divinite li; yo pa aksepte li kòm yon Sovè pèsonèl. Sa se yon demanti total Kris la. Li te sèl Pitit Bondye fè a, ki te youn ak Papa a depi nan kòmansman. Se pa li menm mond yo te fèt.” Signs of the Times, 28 me 1894.
When Christ is identified as the “begotten” of the Father, it is identifying a truth associated with Christ, a truth that is destroyed, if it is forced into the model of human parenthood. We cannot evaluate God from our human perspective. We can only evaluate God as He presents us with His evaluation of Himself.
Lè yo idantifye Kris kòm “Pitit Papa a te fè a”, sa ap idantifye yon verite ki gen rapò ak Kris, yon verite ki detwi si yo fòse l antre nan modèl paranaj imen an. Nou pa ka evalye Bondye dapre pèspektiv imen nou. Nou kapab evalye Bondye sèlman jan Li menm prezante nou pwòp evalyasyon Li sou tèt Li.
Let the wicked forsake his way, and the unrighteous man his thoughts: and let him return unto the Lord, and he will have mercy upon him; and to our God, for he will abundantly pardon. For my thoughts are not your thoughts, neither are your ways my ways, saith the Lord. For as the heavens are higher than the earth, so are my ways higher than your ways, and my thoughts than your thoughts. Isaiah 55:7–9.
Se pou mechan an abandone chemen li, e moun enjis la panse li yo; epi se pou li retounen vin jwenn Senyè a, e li va fè l mizèrikòd; wi, vin jwenn Bondye nou an, paske li va padone an abondans. Paske panse pa m yo pa panse pa nou yo, ni chemen pa nou yo pa chemen pa m yo, se Senyè a ki di sa. Paske menm jan syèl yo pi wo pase tè a, konsa chemen pa m yo pi wo pase chemen pa nou yo, e panse pa m yo pi wo pase panse pa nou yo. Ezayi 55:7–9.
To wrest the word “begotten” in order to identify that there was a time when the Father gave birth to Christ, is to give “heed to seducing spirits, and doctrines of devils.” For the purpose of our current study, I am simply identifying that the woman of Revelation twelve was to give birth to the “man child” that is to rule the nations with a rod of iron. The one hundred and forty-four thousand will also rule the nations with a rod of iron.
Tòde mo “fèt” la pou idantifye ke te gen yon tan kote Papa a te fè Kris la fèt, se bay “lespri sediktè ak doktrin demon” atansyon. Pou objektif etid nou an kounye a, mwen senpleman ap idantifye ke fanm ki nan Revelasyon douz la te gen pou l fè “pitit gason” an fèt, li menm ki gen pou l dirije nasyon yo ak yon baton fè. San karant-kat mil yo pral dirije nasyon yo tou ak yon baton fè.
The church of Thyatira returns when the papacy’s deadly wound is healed at the Sunday law. In that history, the promise given to God’s people is that those who overcome will rule the “nations” with “a rod of iron.”
Legliz Tiyatir la retounen lè blesi mòtèl papote a geri nan lwa dimanch lan. Nan listwa sa a, pwomès Bondye bay pèp li a se ke sila yo ki genyen laviktwa pral dirije “nasyon yo” avèk “yon baton fè.”
And he that overcometh, and keepeth my works unto the end, to him will I give power over the nations: And he shall rule them with a rod of iron; as the vessels of a potter shall they be broken to shivers: even as I received of my Father. Revelation 2:26, 27.
Epi moun ki genyen batay la, epi ki kenbe zèv mwen yo jouk nan lafen, m ap ba li otorite sou nasyon yo. L ap dirije yo avèk yon baton fè; y ap kraze an miyèt moso tankou veso yon bòs potye; menm jan mwen menm mwen te resevwa sa nan men Papa m. Revelasyon 2:26, 27.
God’s people who are in the final manifestation of the church of Thyatira, are the one hundred and forty-four thousand. The woman in the beginning gave birth to Christ and in the end, she gives birth to the one hundred and forty-four thousand, who follow the Lamb.
Pèp Bondye a ki nan dènye manifestasyon legliz Tiyatir la, se san karannkat mil yo. Fanm nan, nan kòmansman an, te fè Kris la fèt; epi nan fen an, li fè san karannkat mil yo fèt, yo menm ki suiv Ti Mouton an.
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:3, 4.
Epi yo t ap chante tankou yon chan nèf devan twòn nan, devan kat bèt vivan yo ak ansyen yo; e pèsonn pa t kapab aprann chan sa a, eksepte san karant-kat mil yo, sa yo ki te rachte soti sou tè a. Se moun sa yo ki pa t sal tèt yo ak fanm; paske yo se vyèj. Se moun sa yo ki swiv Ti Mouton an tout kote li ale. Se yo menm ki te rachte pami lèzòm, kòm premye fwi pou Bondye ak pou Ti Mouton an. Revelasyon 14:3, 4.
Christ was born “first”, and the one hundred and forty-four thousand follow the Lamb, so they are born “last”. Christ was “caught up to God”, just as were the two witnesses of Revelation eleven. Both of her children ascend to the Father.
Kris te fèt “premye”, epi san karannkat mil yo swiv Ti Mouton an, konsa yo fèt “dènye”. Kris te “ranmase monte bò kote Bondye”, menm jan sa te rive de temwen yo nan Revelasyon onz. Toude pitit li yo monte al jwenn Papa a.
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 2:5.
Epi li fè yon pitit gason, ki te gen pou gouvènen tout nasyon yo ak yon baton fè; epi pitit li a te anlve monte bò kote Bondye, ak bò twòn li an. Revelasyon 2:5.
Christ, as the Lord of Hosts, is also the “portion of Jacob,” and Israel is “the rod of his inheritance,” and Israel is also His “battle ax and” His “weapons of war” who He uses to “break in pieces the nations.”
Kris, kòm Senyè Lame yo, se tou “pòsyon Jakòb la,” e Izrayèl se “baton eritaj li,” epi Izrayèl se tou “rach lagè” pa li ak “zam lagè” pa li, li menm li sèvi avè yo pou “kraze nasyon yo an moso.”
The portion of Jacob is not like them; for he is the former of all things: and Israel is the rod of his inheritance: the Lord of hosts is his name. Thou art my battle ax and weapons of war: for with thee will I break in pieces the nations, and with thee will I destroy kingdoms. Jeremiah 51:19, 20.
Pati Jakòb la pa tankou yo; paske se li menm ki fòmatè tout bagay; e Izrayèl se baton eritaj li a: Seyè ki gen tout lame yo, se non li. Ou se rach lagè mwen ak zam batay mwen; paske avèk ou m ap kraze nasyon yo an moso, e avèk ou m ap detwi wayòm yo. Jeremi 51:19, 20.
Christ and the one hundred and forty-four thousand both rule and break the nations in pieces with a rod of iron. Christ is the “portion of Jacob,” but so too are His people.
Kris la ak san karantkat mil yo toude ap gouvène nasyon yo epi kraze yo an miyèt moso ak yon baton fè. Kris se “pòsyon Jakòb la,” men pèp Li a tou se sa.
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Paske pòsyon Senyè a se pèp li a; Jakòb se sò eritaj li. Detewonòm 32:9.
The stone cut out of the mountain, representing God’s church is the final manifestation of His church that fills the earth with His glory, and they are used as God’s battle ax to strike the feet of the image and turn those kingdoms into the “chaff of the summer threshing floors.” Those kingdoms are blown away by the wind.
Wòch ki taye soti nan mòn nan, ki reprezante legliz Bondye a, se dènye manifestasyon legliz li a ki ranpli tè a ak glwa li; epi Bondye sèvi avèk yo kòm rach lagè li pou frape pye estati a epi fè wayòm sa yo tounen “pay ki sou glasi bat jaden an pandan sezon lete a.” Van an pote wayòm sa yo ale.
Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. Daniel 2:35.
Lè sa a, fè a, ajil la, kwiv la, ajan an, ak lò a, te kraze an miyèt moso ansanm, epi yo te vin tankou pay sou glasi kote yo bat ble pandan sezon lete a; epi van an pote yo ale, konsa yo pa t jwenn okenn plas pou yo ankò. Epi wòch ki te frape estati a te vin tounen yon gwo mòn, e li te ranpli tout latè a. Daniel 2:35.
It was needful to place the symbolism of the woman in the context of the ensign that is lifted up to heaven, for Revelation chapter twelve identifies the beginning of a war between Christ and Satan that began in heaven, and in so doing it is identifying a war in heaven that identifies the end of the great controversy between Christ and Satan. Revelation chapters twelve and thirteen illustrate the final war of the great controversy, and they do so by illustrating Satan’s representatives and the one hundred and forty-four thousand battling in the heavens.
Li te nesesè pou yo mete senbòl fanm nan nan kontèks drapo siy la ki leve jouk nan syèl la, paske Revelasyon chapit douz idantifye kòmansman yon lagè ant Kris ak Satan ki te kòmanse nan syèl la, e lè li fè sa, li idantifye yon lagè nan syèl la ki idantifye fen gwo konfli ant Kris ak Satan. Revelasyon chapit douz ak trèz yo ilistre lagè final gwo konfli a, e yo fè sa lè yo ilistre reprezantan Satan yo ansanm ak san karannkat mil yo k ap goumen nan syèl yo.
In the next article, we will proceed to address the war in heaven in the “last days” that was typified by the war in heaven that began in the beginning.
Nan atik ki vin apre a, nou pral kontinye egzamine lagè ki te fèt nan syèl la nan “dènye jou yo”, lagè sa a ki te prefigire pa lagè ki te kòmanse nan syèl la depi nan kòmansman an.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Apre sa mwen wè yon lòt bèt k ap monte soti nan tè a; li te gen de kòn tankou yon ti mouton, men li t ap pale tankou yon dragon. Li egzèse tout pouvwa premye bèt la devan li, epi li fè latè ansanm ak moun ki rete sou li adore premye bèt la, sila a ki te resevwa blesi mòtèl li a epi ki te geri. Li fè gwo mèvèy, jis rive fè dife desann soti nan syèl la sou tè a devan je lèzòm. Epi li twonpe moun ki rete sou latè yo pa mwayen mirak sa yo li te gen pouvwa fè devan bèt la; li di moun ki rete sou latè yo pou yo fè yon estati pou bèt la, bèt ki te blese pa nepe epi ki te kontinye viv. Epi li te gen pouvwa bay estati bèt la souf lavi, pou estati bèt la pale tou, epi pou l fè touye tout moun ki pa t vle adore estati bèt la. Epi li fè tout moun, piti kou gwo, rich kou pòv, moun lib kou esklav, resevwa yon mak nan men dwat yo oswa sou fwon yo; pou pèsonn pa ka achte ni vann, eksepte sila a ki gen mak la, oswa non bèt la, oswa nonb non li. Men sajès la. Se pou moun ki gen entèlijans konte nonb bèt la; paske se nonb yon moun; epi nonb li se sis san swasantsis. Revelasyon 13:11–18.