The final test for the Millerite generation, who failed the testing process, began in 1856, with the arrival of increased light upon the “seven times” of Leviticus twenty-six. From 1856 to 1863 the Laodicean message marked a final period of time in the period that began with the arrival of the third angel on October 22, 1844. That period of time is represented by verses thirteen through fifteen of Daniel chapter eleven.
Dènye tès pou jenerasyon milerit la, ki te echwe nan pwosesis eprèv la, te kòmanse an 1856, avèk rive yon limyè ogmante sou “sèt fwa” yo nan Levitik venntsis. Soti 1856 rive 1863, mesaj Lawodise a te make yon dènye peryòd tan nan peryòd ki te kòmanse avèk rive twazyèm zanj lan nan dat 22 oktòb 1844. Peryòd tan sa a reprezante pa vèsè trèz rive kenz nan Danyèl chapit onz.
That period of time is illustrated by not only those verses, but also by the history that fulfilled those verses, and also by the geographical witness of Panium, which is also Caesarea Philippi. Caesarea Philippi was purposely visited by Christ just before the cross, and the cross represents the Sunday law, that is represented by verse sixteen. On October 22, 1844 the Lion of the tribe of Judah identified the doctrine of the Sabbath in a special light. Then at the end of that testing process He introduced an increase of knowledge upon the “seven times,” and the “seven times” of Leviticus twenty-six is a doctrine of the Sabbath. It is the Sabbath commandment of the land resting that is a direct parallel to the Sabbath commandment of men resting. The time prophecy of the twenty-five hundred and twenty years and the twenty-three hundred years both ended on October 22, 1844.
Peryòd tan sa a ilistre non sèlman pa vèsè sa yo, men tou pa istwa ki te akonpli vèsè sa yo, epi tou pa temwayaj jewografik Panium, ki se Kaisare Filipi tou. Kris te ale nan Kaisare Filipi ak yon entansyon byen detèmine jis anvan kwa a, e kwa a reprezante lwa dimanch lan, sa ki reprezante pa vèsè sèz la. Sou 22 oktòb 1844, Lyon tribi Jida a te idantifye doktrin Saba a nan yon limyè espesyal. Apre sa, nan fen pwosesis eprèv sa a, Li te entwodui yon ogmantasyon konesans sou “sèt fwa yo,” epi “sèt fwa yo” nan Levitik 26 se yon doktrin Saba. Se kòmandman Saba a konsènan tè a k ap repoze a ki se yon paralèl dirèk ak kòmandman Saba a konsènan lèzòm k ap repoze. Pwofesi tan de mil senk san ven ane yo ak de mil twasan ane yo toude te fini sou 22 oktòb 1844.
The final period of the testing process, from 1856 to 1863, was a greater revelation of the Sabbath, which had been placed in a special light at the beginning of the sealing and testing process. The history represented by the fulfillment of verses thirteen to fifteen of Daniel eleven represents the testing period where the seal of God is impressed for eternity upon the one hundred and forty-four thousand. In that history the two sticks of Ezekiel are joined. The joining of the two sticks represents the combination of Divinity with humanity, and the doctrine that shines in a special light in that history is the doctrine of the incarnation.
Peryòd final pwosesis eprèv la, soti 1856 rive 1863, te yon revelasyon pi gran sou Saba a, ki te mete nan yon limyè espesyal nan kòmansman pwosesis sele ak eprèv la. Istwa ki reprezante pa akonplisman vèsè trèz rive kenz nan Danyèl onz la reprezante peryòd eprèv la kote sele Bondye a enprime pou letènite sou san karannkat mil yo. Nan istwa sa a, de baton Ezekyèl yo ini. Inyon de baton yo reprezante konbinezon Divinite ak limanite, epi doktrin ki klere nan yon limyè espesyal nan istwa sa a se doktrin enkarnasyon an.
For this reason, when Peter identified Christ as the Son of God in Caesarea Philippi, he was acknowledging that Christ, as the Son of God represented His dual nature of being the Divine Son of God, who had taken upon Himself human flesh, and in so doing became the Son of man.
Se poutèt sa, lè Pyè te idantifye Kris la kòm Pitit Bondye a nan Sezare Filip, li t ap rekonèt ke Kris la, antanke Pitit Bondye a, te reprezante nati doub li: kòm Pitit diven Bondye a, ki te pran sou li menm chè imen, e lè li te fè sa, li te vin Pitit lòm.
“As the disciples searched the prophecies that testified of Christ, they were brought into fellowship with the Deity, and learned of Him who had ascended to heaven to complete the work He had begun on earth. They recognized the fact that in Him dwelt knowledge which no human being, unaided by divine agency, could comprehend. They needed the help of Him whom kings, prophets, and righteous men had foretold. With amazement they read and reread the prophetic delineations of His character and work. How dimly had they comprehended the prophetic scriptures! how slow they had been in taking in the great truths which testified of Christ! Looking upon Him in His humiliation, as He walked a man among men, they had not understood the mystery of His incarnation, the dual character of His nature. Their eyes were holden, so that they did not fully recognize divinity in humanity. But after they were illuminated by the Holy Spirit, how they longed to see Him again, and to place themselves at His feet!” The Desire of Ages, 507.
“Pandan disip yo t ap sondé pwofesi ki t ap rann temwayaj sou Kris la, yo te mennen yo antre nan kominyon ak Bondye, epi yo te aprann konnen Sila a ki te monte nan syèl la pou l te fini travay li te kòmanse sou tè a. Yo te rekonèt lefèt ke nan Li te abite yon konesans okenn èt imen, san asistans yon mwayen diven, pa t kapab konprann. Yo te bezwen èd Sila a wa yo, pwofèt yo, ak moun ki jis yo te anonse davans la. Se avèk etònman yo te li epi reli deskripsyon pwofetik karaktè li ak travay li. Ala fèb yo te konprann Ekriti pwofetik yo! ala dousman yo te pran an konsiderasyon gran verite ki t ap rann temwayaj sou Kris la! Lè yo t ap gade Li nan imilyasyon li, pandan li t ap mache kòm yon moun nan mitan moun, yo pa t konprann mistè enkarnasyon li a, ni doub aspè nati li. Je yo te anpeche, konsa yo pa t rekonèt nèt ale divinite a nan limanite a. Men apre Sentespri a te klere lespri yo, kijan yo te anvi wè Li ankò, epi mete tèt yo nan pye li!” The Desire of Ages, 507.
October 22, 1844 through to 1863 represents the sealing time of the one hundred and forty-four thousand. That period began with the Sabbath being highlighted as the special truth among the many truths that are unsealed during the period of the sealing. The period began the sounding of the seventh trumpet which identifies when the mystery of God was to be finished.
Depi 22 oktòb 1844 rive jis nan 1863 reprezante tan sele san karant-kat mil yo. Peryòd sa a te kòmanse lè Saba a te vin mete an evidans kòm verite espesyal la pami anpil verite ki dezsele pandan peryòd sele a. Peryòd la te make kòmansman sonèt setyèm twonpèt la, ki idantifye lè mistè Bondye a te dwe fini.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Men, nan jou vwa setyèm zanj lan, lè li pral kòmanse sonnen, mistè Bondye a va akonpli, jan li te fè konnen sa bay sèvitè li yo, pwofèt yo. Revelasyon 10:7.
The seventh angel is also the third woe, for the sealing takes place in the history when the warfare of Islam is active. Had Millerite Adventism been faithful in the period that followed October 22, 1844, Islam that had been restrained on August 11, 1840, would have been released.
Setyèm zanj lan se tou twazyèm malè a, paske sele a fèt nan istwa a lè lagè Islam lan ap dewoule aktivman. Si Advantis milerit la te rete fidèl nan peryòd ki te swiv 22 Oktòb 1844, Islam ki te kenbe an fren depi 11 Dawou 1840 t ap lage.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Si les adventistes, après la grande déception de 1844, étaient demeurés fermes dans la foi et avaient avancé d’un commun accord selon la providence de Dieu alors en voie d’ouverture, en recevant le message du troisième ange et en le proclamant au monde par la puissance du Saint-Esprit, ils auraient vu le salut de Dieu; le Seigneur aurait puissamment agi de concert avec leurs efforts; l’œuvre aurait été achevée, et le Christ serait déjà venu pour recevoir son peuple et lui accorder sa récompense. Mais, durant la période de doute et d’incertitude qui suivit la déception, beaucoup de ceux qui croyaient à l’avènement abandonnèrent leur foi.... Ainsi l’œuvre fut entravée, et le monde fut laissé dans les ténèbres. Si l’ensemble du corps adventiste s’était uni autour des commandements de Dieu et de la foi de Jésus, combien différente aurait été notre histoire!” Évangélisation, 695.
On October 22, 1844 the seventh trumpet began to sound and the Jubilee trumpet also began to sound.
Nan dat 22 oktòb 1844, setyèm twonpèt la te kòmanse sonnen, epi twonpèt Jibile a tou te kòmanse sonnen.
And thou shalt number seven sabbaths of years unto thee, seven times seven years; and the space of the seven sabbaths of years shall be unto thee forty and nine years. Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. And ye shall hallow the fiftieth year, and proclaim liberty throughout all the land unto all the inhabitants thereof: it shall be a jubilee unto you; and ye shall return every man unto his possession, and ye shall return every man unto his family. Leviticus 25:8–10.
Epi w ap konte sèt saba ane pou ou, sèt fwa sèt ane; epi dire sèt saba ane yo va fè karantnèf ane pou ou. Lè sa a, w ap fè twonpèt Jibile a sonnen nan dizyèm jou setyèm mwa a; nan jou ekspyasyon an, n ap fè twonpèt la sonnen nan tout peyi nou. Epi n ap mete senkantyèm ane a apa kòm sen, epi n ap pwoklame liberasyon nan tout peyi a pou tout moun k ap viv ladan l; li va yon Jibile pou nou; epi chak moun va retounen nan byen pa l, epi chak moun va retounen nan fanmi pa l. Levitik 25:8–10.
When the sealing time of the one hundred and forty-four thousand begins there is a trumpet that identifies that the warfare accomplished by Islam has arrived, and a trumpet that proclaims liberty for those who have been slaves of sin. One trumpet identifies the external history, and the other represents the internal experience of those last-day covenant people. Their slavery is relieved when their humanity is joined with His Divinity for eternity. Line upon line, those two trumpets are one Trumpet, for the Jubilee trumpet is only blown on the Day of Atonement, and the Day of Atonement begins when the seventh trumpet of the third woe is sounded. The doctrine that represented both trumpets in the Millerite movement was the light of the Sabbath. The light that represents both Trumpets in these last days is the doctrine of the incarnation. Line upon line, the Sabbath and the doctrine of the incarnation are the same doctrine.
Lè tan sele san karannkat mil yo kòmanse, gen yon twonpèt ki idantifye ke lagè Islam te akonpli a rive, epi gen yon twonpèt ki pwoklame libète pou sila yo ki te esklav peche. Youn nan twonpèt yo idantifye istwa ekstèn nan, epi lòt la reprezante eksperyans entèn pèp alyans sa yo nan dènye jou yo. Esklavaj yo soulaje lè limanite yo ini ak Divinite Li pou letènite. Sou liy apre liy, de twonpèt sa yo se yon sèl Twonpèt, paske twonpèt Jibile a sèlman sonnen nan Jou Ekspyasyon an, epi Jou Ekspyasyon an kòmanse lè setyèm twonpèt twazyèm malè a sonnen. Doktrin ki te reprezante toude twonpèt yo nan mouvman Millerit la se te limyè Saba a. Limyè ki reprezante toude Twonpèt yo nan dènye jou sa yo se doktrin enkarnasyon an. Sou liy apre liy, Saba a ak doktrin enkarnasyon an se menm doktrin nan.
Peter’s confession identified the Messiah, and also the Son of God. The Messiah is the Son of God. The Messiah is the creator represented by the Sabbath.
Konfesyon Pyè a te idantifye Mesi a, epi tou Pitit Bondye a. Mesi a se Pitit Bondye a. Mesi a se Kreyatè a ke Saba a reprezante.
“Paul had never seen Christ while he dwelt upon the earth. He had indeed heard of him and his works, but he could not believe that the promised Messiah, the Creator of all worlds, the Giver of all blessings, would appear upon earth as a mere man.” Sketches from the Life of Paul, 256.
“Pòl pa t janm wè Kris la pandan li t ap viv sou tè a. Se vre, li te tande pale de li ak de zèv li yo, men li pa t kapab kwè Mesi yo te pwomèt la, Kreyatè tout mond yo, Donatè tout benediksyon, t ap parèt sou tè a kòm yon senp moun.” Sketches from the Life of Paul, 256.
The Sabbath identifies the Creator and the Creator was the Christ that Peter identified. The Son of God, who Peter identified is He who combined with human flesh to become the Son of man. The Son of God represents the incarnation.
Saba a idantifye Kreyatè a, e Kreyatè a se te Kris la Pyè te idantifye a. Pitit Bondye a, ke Pyè te idantifye a, se Li menm ki te ini ak lachè imen pou l vin Pitit lòm nan. Pitit Bondye a reprezante enkarnasyon an.
“Christ brought men and women power to overcome. He came to this world in human form, to live a man amongst men. He assumed the liabilities of human nature, to be proved and tried. In His humanity He was a partaker of the divine nature. In His incarnation He gained in a new sense the title of the Son of God. Said the angel to Mary, ‘The power of the Highest shall overshadow thee: therefore also that holy thing which shall be born of thee shall be called the Son of God’ (Luke 1:35). While the Son of a human being, He became the Son of God in a new sense. Thus He stood in our world—the Son of God, yet allied by birth to the human race.” Selected Messages, book 1, 226.
“Kris te pote ni gason ni fi pouvwa pou yo genyen viktwa. Li te vini nan mond sa a sou fòm imen, pou l viv kòm yon nonm pami lèzòm. Li te pran sou li tout responsablite ak feblès ki mare ak nati imen an, pou l te ka sibi prèv ak eprèv. Nan limanite li, li te patisipe nan nati diven an. Nan enkarnasyon li, li te resevwa, nan yon sans nouvo, tit Pitit Bondye a. Zanj lan te di Mari: ‘Pwisans Sila ki anwo nan syèl la va kouvri ou ak lonbraj li; se poutèt sa tou, timoun sen an ki pral fèt nan ou a va rele Pitit Bondye’ (Lik 1:35). Antanke pitit yon èt imen, li te vin Pitit Bondye nan yon sans nouvo. Se konsa li te kanpe nan mond nou an—Pitit Bondye, men pa nesans li te ini ak ras imen an.” Selected Messages, liv 1, 226.
At Caesarea Philippi, Peter’s twofold confession represented the one hundred and forty-four thousand who understand that Jesus is the Christ, the Son of God and the doctrine of the Sabbath that was lightened in 1844, along with the doctrine of the incarnation that is recognized in the last days. The light of the twofold truth is opened up at the beginning and ending of the period of the sealing, as witnessed by the history of the sealing from October 22, 1844 to 1863, and the history of Revelation chapter eighteen’s two voices.
Nan Sezare Filipi, dekonfesyon de fwa Pyè te fè a te reprezante san karannkat mil yo ki konprann ke Jezi se Kris la, Pitit Bondye a, ansanm ak doktrin Saba a ki te vin pi klere an 1844, ak doktrin enkarnasyon an ki rekonèt nan dènye jou yo. Limyè verite sa a ki gen de aspè ouvri nan kòmansman ak nan fen peryòd sele a, jan sa temwaye pa istwa sele a soti 22 Oktòb 1844 rive 1863, ak istwa de vwa yo nan Revelasyon chapit dizwit la.
In both the Millerite line of the sealing process, and the prophetic line of the sealing in Revelation eighteen, there is a test at the very end of the period where one class is manifested as foolish virgins, as was the case from 1856 to 1863, and a class is manifested as wise virgins from July 2023 unto the soon coming Sunday law. That final period of testing repeats the beginning of the period. The same angel that descended on September 11, 2001 arrived as Michael to call the dead to life in 2023 some to everlasting life and some to everlasting death. When He arrived, He led His people back to the foundations. Some refuse to walk in the old paths, some do walk in the old paths. Some hearken to the sound of the trumpet, some refuse to hear.
Nan toulède liy Millerit pwosesis sele a, ansanm ak liy pwofetik sele a nan Revelasyon dizwit, gen yon eprèv nan fen menm peryòd la kote yon gwoup manifeste kòm vyèj san konprann, jan sa te ye depi 1856 rive 1863, epi yon gwoup manifeste kòm vyèj saj depi Jiyè 2023 jouk rive nan lwa dimanch k ap vini talè a. Dènye peryòd eprèv sa a repete kòmansman peryòd la. Menm zanj ki te desann 11 Septanm 2001 an te rive kòm Mikaèl pou rele mò yo vin nan lavi an 2023, kèk pou lavi etènèl e kèk pou lanmò etènèl. Lè Li te rive, Li te mennen pèp Li a tounen sou fondasyon yo. Genyen ki refize mache nan ansyen chemen yo, genyen ki mache nan ansyen chemen yo. Genyen ki koute son twonpèt la, genyen ki refize tande.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Men sa Seyè a di: Kanpe sou chemen yo, gade, epi mande pou ansyen santye yo, kote bon chemen an ye; mache ladan l, epi n ap jwenn repo pou nanm nou. Men yo te di: Nou p ap mache ladan l. Mwen te mete gad sou nou tou, mwen te di: Koute son twonpèt la. Men yo te di: Nou p ap koute. Jeremi 6:16, 17.
The message represented by the trumpet which the watchmen blows is twofold. It is the seventh trumpet of Islam and the Jubilee trumpet of deliverance. It is the message of the combination of Divinity with humanity, which is accomplished by the mystery of the incarnation, and that produces a character prepared for the seal of God, which is the Sabbath. The message, the work and the circumstances associated with that final period of the sealing which began in July 2023, twenty-two years after 2001, is represented by verses thirteen to fifteen of Daniel chapter eleven, and by Christ’s visit to Caesarea Philippi in Matthew chapter sixteen.
Mesaj twonpèt ke gad yo ap soufle a gen de aspè. Li se setyèm twonpèt Islam nan ak twonpèt Jibile delivrans lan. Li se mesaj konbinezon Divinite ak limanite, ki akonpli pa mistè enkarnasyon an, e ki pwodui yon karaktè ki pare pou sele Bondye a, ki se Saba a. Mesaj la, travay la, ak sikonstans ki asosye ak dènye peryòd sele sa a, ki te kòmanse nan mwa Jiyè 2023, vennnde ane apre 2001, reprezante pa vèsè trèz rive kenz nan Danyèl chapit onz, epi pa vizit Kris la te fè Sezare Filipi nan Matye chapit sèz.
In the parable of the ten virgins all the virgins fell asleep during the tarrying time. Jesus told His disciples that Lazarus sleepeth.
Nan parabòl dis vyèj yo, tout vyèj yo te dòmi pandan tan reta a. Jezi te di disip li yo ke Laza ap dòmi.
These things said he: and after that he saith unto them, Our friend Lazarus sleepeth; but I go, that I may awake him out of sleep. Then said his disciples, Lord, if he sleep, he shall do well. Howbeit Jesus spake of his death: but they thought that he had spoken of taking of rest in sleep. Then said Jesus unto them plainly, Lazarus is dead. John 11:10–14.
Men sa Jezi te di yo sa; apre sa, li di yo ankò: Laza, zanmi nou an, ap dòmi; men mwen pral pou m reveye l soti nan dòmi an. Lè sa a, disip li yo di l: Seyè, si l ap dòmi, li va geri. Men, Jezi t ap pale de lanmò li; tandiske yo menm, yo te panse li t ap pale de repo nan dòmi. Lè sa a, Jezi di yo klèman: Laza mouri. Jan 11:10–14.
At the end of twenty-one days, Daniel saw the vision, and he was in a deep sleep.
Nan fen vennyon jou yo, Dànyèl wè vizyon an, epi li te nan yon gwo dòmi pwofon.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. Daniel 10:7–9.
Epi mwen menm, Danyèl, se mwen sèl ki te wè vizyon an; paske mesye ki te avè m yo pa t wè vizyon an; men yon gwo tranbleman te tonbe sou yo, konsa yo te kouri al kache kò yo. Se poutèt sa mwen te rete pou kont mwen, epi mwen te wè gwo vizyon sa a, e pa t rete okenn fòs nan mwen; paske bèl aparans mwen te vin chanje an pouriti nan mwen, e mwen pa t kenbe okenn fòs. Men, mwen te tande vwa pawòl li yo; e lè m te tande vwa pawòl li yo, lè sa a mwen te tonbe nan yon gwo dòmi sou figi m, ak figi m bò tè a. Danyèl 10:7–9.
The two witnesses of Revelation chapter eleven, were dead in the street for three and a half days, and Ezekiel’s dead bones were in the valley. On July 18, 2020 the tarrying time of spiritual death and sleeping was brought upon the virgins of the movement of the third angel. Three years later the process of awakening and preparing God’s last-day people as His ensign and mighty army began. The angel that descended on July 18, 2020 unsealed a truth, as angels always do when they descend.
De temwen Revelasyon chapit onz yo te mouri nan lari a pandan twa jou edmi, e zo mò Ezekyèl yo te nan vale a. Nan dat 18 jiyè 2020, tan reta lanmò espirityèl ak dòmi an te rive sou vyèj mouvman twazyèm zanj lan. Twa ane apre, pwosesis leve ak prepare pèp Bondye a nan dènye jou yo kòm drapo Li ak lame vanyan Li a te kòmanse. Zanj ki te desann nan dat 18 jiyè 2020 la te dese sele yon verite, menm jan zanj toujou fè lè yo desann.
The truth he unsealed was the experience of the tarrying time and first disappointment. God’s last-day people were then scattered, and when the process of awakening them arrived in history, they would be required to recognize and acknowledge that they had been scattered and that they were in the tarrying time. There was then sent many angels, or many messages to strengthen the message of the tarrying time.
Verite li te de sele a se te eksperyans tan reta a ak premye desepsyon an. Lè sa a, pèp Bondye a nan dènye jou yo te gaye toupatou, epi lè pwosesis pou reveye yo a ta rive nan listwa, yo t ap gen pou rekonèt epi admèt ke yo te gaye e ke yo te nan tan reta a. Lè sa a, anpil zanj, oswa anpil mesaj, te voye pou fòtifye mesaj tan reta a.
“Near the close of the second angel’s message, I saw a great light from heaven shining upon the people of God. The rays of this light seemed bright as the sun. And I heard the voices of angels crying, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’
“Nan fen pwoklamasyon dezyèm zanj lan, mwen te wè yon gwo limyè soti nan syèl la ki t ap klere sou pèp Bondye a. Reyon limyè sa a te parèt klere tankou solèy la. Epi mwen te tande vwa zanj yo k ap rele: ‘Men Veterinè a ap vini; soti al rankontre Li!’”
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, “Behold, the Bridegroom cometh; go ye out to meet Him!’
“Sa a se te rèl minui a, ki te dwe bay fòs a mesaj dezyèm zanj lan. Yo te voye zanj soti nan syèl la pou reveye sen yo ki te dekouraje yo epi pou prepare yo pou gwo travay ki te devan yo a. Moun ki te gen plis talan yo pa t premye ki te resevwa mesaj sa a. Yo te voye zanj bay moun ki te imil, ki te devwe yo, epi yo te pouse yo leve rèl la: ‘Men Veterinè a ap vini; sòti al kontre Li!’ Moun yo te konfye rèl la a yo te prese, epi nan pouvwa Sentespri a yo te fè mesaj la sonnen, epi yo te reveye frè yo ki te dekouraje yo. Travay sa a pa t chita sou sajès ak konesans lèzòm, men sou pouvwa Bondye; epi sen Li yo ki te tande rèl la pa t kapab reziste li. Moun ki te pi espirityèl yo te resevwa mesaj sa a an premye, epi moun ki te te konn dirije nan travay la anvan yo te dènye pou resevwa li epi pou ede fè rèl la vin pi fò: ‘Men Veterinè a ap vini; sòti al kontre Li!’”
“In every part of the land, light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused. In many churches the message was not permitted to be given, and a large company who had the living testimony left these fallen churches. A mighty work was accomplished by the midnight cry. The message was heart-searching, leading the believers to seek a living experience for themselves. They knew that they could not lean upon one another.” Early Writings, 238.
“Nan tout pati nan peyi a, yo te bay limyè sou mesaj dezyèm zanj lan, e kri a te fè kè dè milye moun fonn. Li te ale soti nan vil an vil, ak soti nan bouk an bouk, jouk pèp Bondye a ki t ap tann lan te fin leve nèt. Nan anpil legliz yo pa t pèmèt yo bay mesaj la, e yon gwo foul moun ki te gen temwayaj vivan an te kite legliz tonbe sa yo. Yon travay pisan te akonpli pa kri minwi a. Mesaj la te fouye kè moun, li t ap mennen kwayan yo chèche yon eksperyans vivan pou tèt pa yo. Yo te konnen yo pa t kapab apiye yonn sou lòt.” Early Writings, 238.
The arrival of the message of the Midnight Cry in the parable identifies when the two classes of virgins’ manifest whether they have oil. The wise have oil, the foolish do not. The parable was fulfilled by the work of Samuel Snow in the Millerite history, and in that work the message Snow presented was developed as represented by his articles in the Millerite publications of that time period. Then when he arrived at the Exeter camp meeting, which was from August 12th to the 17th, 1844, a period is also represented that ultimately led to those at the meeting leaving the meeting and proclaiming the message.
Lè mesaj Rèl Minui a rive nan parabòl la, sa idantifye moman kote de kategori vyèj yo manifeste si yo gen lwil. Saj yo gen lwil; moun sòt yo pa genyen. Parabòl la te akonpli pa mwayen travay Samuel Snow nan istwa Milerit la, e nan travay sa a mesaj Snow te prezante a te devlope, jan atik li yo nan piblikasyon Milerit yo nan peryòd sa a montre sa. Apre sa, lè li te rive nan reyinyon kan Exeter la, ki te dire soti 12 out rive 17 out 1844, yon peryòd reprezante tou, ki finalman te mennen moun ki te nan reyinyon an pou yo kite reyinyon an epi pwoklame mesaj la.
There is a “point in time” when the message of the Midnight Cry is fully established, and at that point, based upon the parable, probation closes upon the virgins. That “point in time” is preceded by “a period” when the message is being developed. Since July, 2023 the message of the Midnight Cry has been developing, and unlike the Millerite fulfillment, the message has been transmitted across the world in advance of the “close of probation”. When probation closed at the end of the Exeter meeting the message then went to “every part of the land,” and “light was given upon the second angel’s message, and the cry melted the hearts of thousands. It went from city to city, and from village to village, until the waiting people of God were fully aroused.”
Gen yon “moman presi nan tan” kote mesaj Rèl Minwi a fin tabli nèt; epi nan moman sa a, dapre parabòl la, tan favè a fèmen sou vyèj yo. “Moman presi nan tan” sa a vini apre “yon peryòd” kote mesaj la ap devlope. Depi Jiyè 2023, mesaj Rèl Minwi a ap devlope, e kontrèman ak akonplisman Millerit la, mesaj la te transmèt atravè lemonn davans anvan “fèmti tan favè a.” Lè tan favè a te fèmen nan fen reyinyon Exeter la, mesaj la te ale nan “chak pati nan peyi a,” epi “limyè te bay sou mesaj dezyèm zanj lan, e rèl la te fonn kè dè milye moun. Li te ale soti nan vil an vil, ak soti nan bouk an bouk, jiskaske pèp Bondye a ki t ap tann lan te leve nèt.”
In our current history the message that began to be published in July of 2023 is now in one hundred and twenty countries around the world, and the articles that represent the development of the message of the Midnight Cry are available in over sixty languages, and the articles can either be read or listened to.
Nan istwa aktyèl nou an, mesaj ki te kòmanse pibliye nan mwa Jiyè 2023 a kounye a prezan nan sanven peyi atravè lemond, epi atik ki reprezante devlopman mesaj Rèl Minwi a disponib nan plis pase swasant lang, epi atik yo ka swa li oswa koute.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Revelasyon Jezikri a, Bondye te ba li a, pou l montre sèvitè li yo bagay ki dwe rive talè konsa; epi li voye l epi li fè yo konnen l pa mwayen zanj li a bay sèvitè li Jan: li menm ki rann temwayaj sou pawòl Bondye a, sou temwayaj Jezikri a, ak sou tout bagay li te wè. Benediksyon pou moun ki li a, ak pou moun ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo; paske tan an toupre. Revelasyon 1:1–3.
The light of this message as represented with the articles has been accomplished in roughly six months by two persons.
Limyè mesaj sa a, jan li te reprezante pa atik yo, te reyalize nan apeprè sis mwa pa de moun.
“Unless those who can help in — are aroused to a sense of their duty, they will not recognize the work of God when the loud cry of the third angel shall be heard. When light goes forth to lighten the earth, instead of coming up to the help of the Lord, they will want to bind about His work to meet their narrow ideas. Let me tell you that the Lord will work in this last work in a manner very much out of the common order of things, and in a way that will be contrary to any human planning. There will be those among us who will always want to control the work of God, to dictate even what movements shall be made when the work goes forward under the direction of the angel who joins the third angel in the message to be given to the world. God will use ways and means by which it will be seen that He is taking the reins in His own hands. The workers will be surprised by the simple means that He will use to bring about and perfect His work of righteousness.” Testimonies to Ministers, 300.
“Sòf si moun ki ka ede nan — yo leve pou yo vin santi devwa yo, yo p ap rekonèt travay Bondye lè gwo rèl twazyèm zanj lan va tande. Lè limyè a soti pou klere tè a, olye yo monte pou yo vin ede Senyè a, yo pral vle mare travay Li pou fè l antre nan lide etwat pa yo. Kite m di nou ke Senyè a pral travay nan dènye travay sa a yon fason ki depase anpil lòd òdinè bagay yo, e nan yon fason ki pral kontrè ak tout planifikasyon lèzòm. Pral gen moun nan mitan nou ki ap toujou vle kontwole travay Bondye a, pou yo menm dikte ki mouvman ki dwe fèt lè travay la ap vanse anba direksyon zanj ki vin mete tèt li ansanm ak twazyèm zanj lan nan mesaj ki dwe bay mond lan. Bondye pral sèvi ak chemen ak mwayen ki pral fè yo wè ke se Li menm k ap pran brid yo nan pwòp men pa Li. Travayè yo pral sezi devan mwayen senp Li pral sèvi avè yo pou reyalize epi mennen nan pèfeksyon travay jistis Li a.” Testimonies to Ministers, 300.
The Lion of the tribe of Judah has now brought His last-day people to verses thirteen through fifteen of Daniel eleven, opening the history represented by the history of 200 BC to 63 BC, and also Matthew chapter sixteen, and the history of Christ’s visit to Caesarea Philippi. Both the predictions and the history of their fulfillments align with the portion of the book of Daniel that was sealed until the last days. The books of Daniel and Revelation are one book, so in the last days, just before probation closes, the Revelation of Jesus Christ is unsealed, and that Revelation includes the portion of Daniel that relates to the last days. The time is at hand for the conclusion of the Exeter camp meeting.
Lyon tribi Jida a mennen pèp Li a nan dènye jou yo kounye a rive nan vèsè trèz rive kenz nan Danyèl onz, pandan Li ouvri istwa ki reprezante pa istwa 200 anvan Jezikri rive 63 anvan Jezikri a, ansanm ak Matye chapit sèz, ak istwa vizit Kris la nan Sezare Filip. Ni prediksyon yo ni istwa akonplisman yo aliyen ak pati nan liv Danyèl la ki te sele jouk nan dènye jou yo. Liv Danyèl ak Revelasyon se yon sèl liv; konsa, nan dènye jou yo, jis anvan tan gras la fèmen, Revelasyon Jezikri a desele, e Revelasyon sa a gen ladan l pati Danyèl la ki gen rapò ak dènye jou yo. Lè a rive pou konklizyon reyinyon kan Exeter la.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Epi li di m: Pa sele pawòl pwofesi ki nan liv sa a; paske tan an toupre. Moun ki enjis la, se pou l kontinye fè enjistis toujou; moun ki sal la, se pou l kontinye sal toujou; moun ki jis la, se pou l kontinye pratike jistis toujou; epi moun ki sen an, se pou l kontinye viv nan sentete toujou. Revelasyon 22:10, 11.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik ki vin apre a.
Behold, the days come, saith the Lord God, that I will send a famine in the land, not a famine of bread, nor a thirst for water, but of hearing the words of the Lord: And they shall wander from sea to sea, and from the north even to the east, they shall run to and fro to seek the word of the Lord, and shall not find it. In that day shall the fair virgins and young men faint for thirst. They that swear by the sin of Samaria, and say, Thy god, O Dan, liveth; and, The manner of Beersheba liveth; even they shall fall, and never rise up again. Amos 8:11–14.
Gade, jou yo ap vini, se Senyè Bondye a ki di sa, lè m ap voye yon grangou sou peyi a, se pa yon grangou pen, ni yon swaf dlo, men yon grangou pou tande pawòl Senyè a. Y ap flannen soti lanmè pou rive lanmè, depi nan nò jouk nan lès; y ap kouri ale vini pou chèche pawòl Senyè a, men yo p ap jwenn li. Nan jou sa a, bèl jenn fi yo ak jenn gason yo ap febli anba swaf. Moun ki fè sèman pa peche Samari a, epi ki di: Bondye pa w la vivan, o Dàn! epi: Fason Bècheba a vivan! menm yo menm ap tonbe, epi yo p ap janm leve ankò. Amos 8:11–14.