At Panium, which was Caesarea Philippi, which is verses thirteen through fifteen in chapter eleven of the book of Daniel, which is the history where the Republican and Protestant horns fulfill the enigma of being the eighth that is of the seven, which is the history where the Seal of God is permanently impressed upon the one hundred and forty-four thousand, and the history of the arrival of the message of the Midnight Cry, Christ gave a promise to His last-day people.
Nan Panyòm, ki te Sezare Filip, sa ki se vèsè trèz rive kenz nan chapit onz nan liv Danyèl la, ki se istwa kote kòn Repibliken ak Pwotestan yo akonpli anigm yo kòm uityèm nan ki soti nan sèt la, ki se istwa kote So Bondye a enprime nètale sou san karannkat mil yo, epi istwa rive mesaj Kri a minwi a, Kris te bay pèp li a nan dènye jou yo yon pwomès.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:18, 19.
E mwen menm, m ap di ou tou: ou se Pyè, e se sou wòch sa a m ap bati legliz mwen an; e pòtay lanfè yo p ap gen pouvwa sou li. M ap ba ou kle wayòm syèl la; e tou sa ou mare sou tè a va mare nan syèl la; e tou sa ou lage sou tè a va lage nan syèl la. Matye 16:18, 19.
The period of the sealing which began on September 11, 2001, when the mighty buildings of New York City were brought down, which ends at the soon coming Sunday law, was designed by the Alpha and Omega. The very last part of the period repeats the very first part of the period. On September 11, 2001 the Lord led His people back to the old paths, where among other truths they discovered the “seven times,” just as it was found in the days of king Josiah. The latter rain then began to sprinkle, and a testing process that produced a separation of two classes of worshippers began.
Peryòd sele a, ki te kòmanse 11 septanm 2001, lè gwo batiman Vil New York yo te fè tonbe, epi ki fini nan lwa dimanch k ap vini byento a, te fèt pa Alfa ak Omega a. Dènye pati menm peryòd la repete premye pati peryòd la. Nan 11 septanm 2001, Seyè a te mennen pèp Li a tounen sou ansyen chemen yo, kote, pami lòt verite yo, yo te dekouvri “sèt fwa yo,” menm jan sa te jwenn nan jou wa Jozyas yo. Lè sa a, lapli ta a te kòmanse voye kèk gout, epi yon pwosesis eprèv ki te pwodui yon separasyon ant de klas adoratè te kòmanse.
In fulfillment of Habakkuk chapter two the two sacred charts were discovered and became an emblem of that historical period. Just as significantly the “debate” of Habakkuk chapter two began, between the methodology of line upon line, which is the latter rain methodology, in opposition to the methodology of apostate Protestantism that had been progressively adopted by Adventism beginning in the rebellion of 1863.
Nan akonplisman chapit de Abakouk la, de tablo sakre yo te dekouvri e yo te vin tounen yon anblèm pou peryòd istorik sa a. Menm jan enpòtan, “deba” chapit de Abakouk la te kòmanse, ant metodoloji liy sou liy la, ki se metodoloji lapli dèyè a, an opozisyon ak metodoloji Pwotestantis apostazi a ke Advantis la te adopte pwogresivman, kòmanse nan rebelyon 1863 la.
Jesus promised that He would give His last-day people “the keys of the kingdom,” and in so doing, He is referring to the correct biblical methodology, that contains the necessary prophetic keys to recognize, establish and proclaim the message of the Midnight Cry and Loud Cry.
Jezi te pwomèt ke Li t ap bay pèp Li a nan dènye jou yo “kle wayòm nan,” e, lè Li fè sa, Li ap fè referans ak bon metodoloji biblik la, ki genyen kle pwofetik ki nesesè pou rekonèt, etabli, epi pwoklame mesaj Rèl Minwi a ak Gwo Rèl la.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Moun ki gen kominyon ak Bondye mache nan limyè Solèy Jistis la. Yo pa derespekte Redanmtè yo a lè yo kòwonp chemen yo devan Bondye. Limyè syèl la klere sou yo. Pandan yo ap pwoche bò fen istwa tè sa a, konesans yo sou Kris la, ak sou pwofesi ki gen rapò ak li, ogmante anpil. Yo gen yon valè enfini nan je Bondye; paske yo ini avèk Pitit li a. Pou yo menm, pawòl Bondye a gen yon bote ak yon cham ki depase tout bagay. Yo wè enpòtans li. Verite a devwale devan yo. Doktrin enkarnasyon an vlope ak yon douser klere. Yo wè ke Lekriti a se kle ki louvri tout mistè epi ki rezoud tout difikilte. Moun ki pa t dispoze resevwa limyè a epi mache nan limyè a pap kapab konprann mistè lakrentif Bondye a, men moun ki pa t ezite pran kwa a epi swiv Jezi, yo va wè limyè nan limyè Bondye a.” The Southern Watchman, 4 avril 1905.
Those represented by Peter, who are the one hundred and forty-four thousand, are those who accept the Laodicean message that arrived on September 11, 2001, which is now being repeated since July, 2023. The Laodicean message that arrived in 1856, was the increased knowledge of the “seven times,” and when Christ brings the dead bones together, and thereafter brings them to life they transition from the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand. That transition is brought about by Christ’s Word, for they are sanctified by His Word, and His Word is “truth,” and His Word is the “key” that unlocks His Word.
Moun Krisyan ki reprezanté pa Pyè, ki sé san karannkat mil la, sé moun ki aksepté mesaj Laodisé a ki té rivé 11 septanm 2001, épi ki ka répété ankò koulyé-a depi jiyè 2023. Mesaj Laodisé a ki té rivé an 1856 la, sé té konesans ogmanté konsèné “sèt tan” an; é lè Kris ka rasanblé zo mò yo ansanm, é apré sa li ka ba yo lavi, yo ka pasé soti nan mouvman Laodisé a anba twazyèm zanj lan pou yo antre nan mouvman Filadèlfi a, sa ki pou san karannkat mil la. Tranzisyon sila ka fèt pa Pawòl Kris la, paski yo sanktifié pa Pawòl li; é Pawòl li sé “lavérité,” é Pawòl li sé “kle-a” ki ka ouvè Pawòl li.
And to the angel of the church in Philadelphia write; These things saith he that is holy, he that is true, he that hath the key of David, he that openeth, and no man shutteth; and shutteth, and no man openeth; I know thy works: behold, I have set before thee an open door, and no man can shut it: for thou hast a little strength, and hast kept my word, and hast not denied my name. Revelation 3:7–8.
Epi pou zanj legliz ki nan Filadèlfi a, ekri: Men sa Sila a ki sen an, Sila a ki veritab la, Sila a ki gen kle David la, ki louvri epi pèsonn pa fèmen, ki fèmen epi pèsonn pa louvri, ap di: Mwen konnen zèv ou yo; gade, mwen mete devan ou yon pòt louvri, e pèsonn pa ka fèmen li; paske ou gen yon ti fòs, ou kenbe pawòl mwen, epi ou pa t renye non mwen. Revelasyon 3:7–8.
The methodology of “line upon line” is the key which Christ promised to His last-day people in the battle at the “gates”. A “gate” is a church.
Metòdoloji “liy sou liy” la se kle Kris la te pwomèt pèp li a nan dènye jou yo nan batay la bò “pòtay” yo. Yon “pòtay” se yon legliz.
And Jacob awaked out of his sleep, and he said, Surely the Lord is in this place; and I knew it not. And he was afraid, and said, How dreadful is this place! this is none other but the house of God, and this is the gate of heaven. Genesis 28:16, 17.
Epi Jakòb leve soti nan dòmi li, li di: “Anverite, Senyè a nan kote sa a; e mwen pa t konnen sa.” Epi li te pè, li di: “Ala redoutab kote sa a! Sa a se pa lòt bagay pase kay Bondye a, e sa a se pòtay syèl la.” Jenèz 28:16, 17.
The battle at the gates represents the religious battles that occur between truth and error, and the error of the religion of Greece, is the gate of hell, and the religion of apostate Laodicean Adventism is also a gate. The Laodicean Adventist gate represents where the debate of Habakkuk is fulfilled.
Batay ki fèt nan pòtay yo reprezante batay relijye ki fèt ant verite ak erè; epi erè relijyon Lagrès la se pòtay lanfè a, e relijyon Advantis Laodiseyen aposta a se yon pòtay tou. Pòtay Advantis Laodiseyen an reprezante kote deba Abakik la akonpli.
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. But they also have erred through wine, and through strong drink are out of the way; the priest and the prophet have erred through strong drink, they are swallowed up of wine, they are out of the way through strong drink; they err in vision, they stumble in judgment. For all tables are full of vomit and filthiness, so that there is no place clean. Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Isaiah 28:5-14
Nan jou sa a, Seyè ki gen tout lame yo va sèvi kòm yon kouwòn laglwa ak kòm yon dyadèm bote pou rès pèp li a, epi kòm yon lespri jijman pou sila a ki chita pou jije, epi kòm fòs pou moun ki fè lagè a retounen jouk nan pòtay la. Men yo menm tou, yo pèdi chemen yo poutèt diven, e poutèt bwason ki fò yo soti nan bon wout la; prèt la ak pwofèt la pèdi chemen yo poutèt bwason ki fò, diven vale yo nèt, yo soti nan bon wout la poutèt bwason ki fò; yo fè erè nan vizyon, yo bite nan jijman. Paske tout tab yo plen ak vomi ak salte, tèlman pa gen yon sèl kote ki pwòp. Kilès li pral anseye konesans? E kilès li pral fè konprann doktrin? Eske se moun ki fenk sevre ak lèt, moun yo rale kite tete? Paske lòd dwe vini sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit la, yon ti kras laba a. Paske se avèk bouch k ap bege ak yon lòt lang li pral pale ak pèp sa a. Li menm li te di yo: Men repo a, kote nou ka fè sila ki bouke a repoze; men rafrechisman an; men yo pa t vle tande. Men, pawòl Seyè a te vin pou yo: lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit la, yon ti kras laba a; pou yo ka ale, tonbe sou do, kraze, pran nan pyèj, epi kaptire. Se poutèt sa, tande pawòl Seyè a, nou menm moun k ap pase nan rizib, nou menm k ap dirije pèp sa a ki nan Jerizalèm. Ezayi 28:5-14
The keys of the kingdom are the words of the Scriptures, that are given to God’s last-day people by the Word.
Kle wayòm nan se pawòl Ekriti yo, ke Pawòl la bay pèp Bondye a nan dènye jou yo.
“There are truths in the word which, like veins of precious ore, are hidden beneath the surface. The hidden treasure is discovered as it is searched for, as a miner searches for gold and silver. The evidence of the truth of God’s word is in the word itself. Scripture is the key that unlocks scripture. The deep meaning of the truths of God’s word is unfolded to our minds by His Spirit.
“Gen verite ki nan Pawòl la ki, tankou venn minrè presye, kache anba sifas la. Trezò kache a dekouvri lè yo chèche li, menm jan yon minè chèche lò ak ajan. Prèv verite Pawòl Bondye a se nan Pawòl la menm. Ekriti yo se kle ki louvri Ekriti yo. Lespri Li revele nan lespri nou sans pwofon verite ki nan Pawòl Bondye a. ”
“The Bible is the great lesson book for the students in our schools. It teaches the whole will of God concerning the sons and daughters of Adam. It is the rule of life, teaching us of the character that we must form for the future life. We need not the dim light of tradition to make the Scriptures comprehensible. As well might we suppose that the noonday sun needs the glimmering torchlight of earth to increase its glory. The utterances of priest and minister are not needed to save men from error. Those who consult the divine Oracle will have light. In the Bible every duty is made plain. Every lesson given is comprehensible. Every lesson reveals to us the Father and the Son. The word is able to make all wise unto salvation. In the word the science of salvation is plainly revealed. Search the Scriptures, for they are the voice of God speaking to the soul.” Testimonies, volume 8, 157.
“Bib la se gran liv leson pou etidyan ki nan lekòl nou yo. Li anseye tout volonte Bondye konsènan pitit gason ak pitit fi Adan yo. Li se règ lavi a, k ap anseye nou sou karaktè nou dwe fòme pou lavi k ap vini an. Nou pa bezwen limyè fèb tradisyon an pou fè Ekriti yo vin fasil pou konprann. Menm jan an tou, nou ta ka sipoze solèy midi a bezwen ti limyè tou piti flanbo latè a pou ogmante glwa li. Pawòl prèt ak minis yo pa nesesè pou sove moun anba erè. Moun ki konsilte Òrak diven an ap gen limyè. Nan Bib la, chak devwa parèt aklè. Chak leson yo bay fasil pou konprann. Chak leson revele nou Papa a ak Pitit la. Pawòl la kapab fè tout moun vin saj pou delivrans. Nan Pawòl la, syans delivrans lan revele aklè. Fouye Ekriti yo, paske yo se vwa Bondye k ap pale ak nanm nan.” Testimonies, volim 8, 157.
The keys that Christ gave unto the last-day church have the same power they had when they were given to Peter.
Kle Kris la te bay legliz dènye jou a gen menm pouvwa yo te genyen lè yo te bay Pyè yo.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
“Pyè te eksprime verite ki se fondman lafwa legliz la, e kounye a Jezi te onore li kòm reprezantan tout kò moun ki kwè yo. Li te di: ‘M ap ba ou kle wayòm syèl la; e tou sa ou va mare sou tè a va mare nan syèl la; e tou sa ou va lage sou tè a va lage nan syèl la.’”
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.” The Desire of Ages, 413.
«“Kle wayòm syèl la” se pawòl Kris yo. Tout pawòl ki nan Ekriti Sen yo se pa li, e yo enkli isit la. Pawòl sa yo gen pouvwa pou louvri epi fèmen syèl la. Yo deklare kondisyon dapre ki moun yo resevwa oswa yo rejte. Konsa, travay sila yo ki preche pawòl Bondye a se yon bon sant lavi pou lavi, oswa lanmò pou lanmò. Misyon pa yo a chaje ak rezilta etènèl.» The Desire of Ages, 413.
The power that is manifested through His words, when placed in the hands of men is based upon the principles identified in His word. The simplest perhaps, and perhaps the most profound is that truth is established upon the testimony of two.
Pouvwa ki manifeste atravè pawòl Li yo, lè yo mete l nan men lèzòm, chita sou prensip ki idantifye nan pawòl Li. Petèt sa ki pi senp la, e petèt sa ki pi pwofon an, se ke verite tabli sou temwayaj de moun.
“Another grave evil that had arisen in the church was that of brethren going to law against one another. Abundant provision had been made for the settlement of difficulties among believers. Christ Himself had given plain instruction as to how such matters were to be adjusted. ‘If thy brother shall trespass against thee,’ the Saviour had counseled, ‘go and tell him his fault between thee and him alone: if he shall hear thee, thou hast gained thy brother. But if he will not hear thee, then take with thee one or two more, that in the mouth of two or three witnesses every word may be established. And if he shall neglect to hear them, tell it unto the church: but if he neglect to hear the church, let him be unto thee as a heathen man and a publican. Verily I say unto you, Whatsoever ye shall bind on earth shall be bound in heaven: and whatsoever ye shall loose on earth shall be loosed in heaven.” Matthew 18:15–18.” Acts of the Apostles, 304.
“Yon lòt gwo mal ki te leve nan legliz la se te sa a: frè yo t ap mennen youn lòt nan tribinal. Yo te deja fè anpil dispozisyon pou regle difikilte ki te parèt nan mitan kwayan yo. Kris Li menm te bay enstriksyon klè sou fason bagay sa yo te dwe regle. Sovè a te konseye konsa: ‘Si frè ou fè peche kont ou, ale pale avè l sou fot li ant ou menm ak li menm sèlman; si li koute ou, ou genyen frè ou. Men si li pa koute ou, pran avèk ou youn oubyen de lòt ankò, pou nan bouch de oswa twa temwen tout pawòl ka tabli. E si li neglije koute yo, di sa bay legliz la; men si li neglije koute legliz la, se pou li vin pou ou tankou yon payen ak yon pibliken. An verite mwen di nou sa, tout sa nou mare sou tè a ap mare nan syèl la; e tout sa nou lage sou tè a ap lage nan syèl la.’ Matye 18:15–18.” Travay Apot yo, 304.
There are at least three geographical witnesses of the period when the one hundred and forty-four thousand are sealed at the Midnight Cry. Remembering the fact that at the cry at midnight, it is too late to obtain the oil, we find the geographical testimony of the Exeter camp meeting providing an illustration of the point where God’s last-day people are sealed, and we find that truth represented by the geography of Caesarea Philippi, and also by the testimony of the battle of Panium, in verses thirteen to fifteen of Daniel chapter eleven. Perhaps it is a little off to identify these three witnesses as geographical, but I am employing that term because the geography is certainly part of the setting in Exeter and Caesarea Philippi. Jesus places Peter within the prophetic geography that the one hundred and forty-four thousand find themselves in the last days. Then He gives a command.
Gen omwen twa temwen jewografik pou peryòd kote san karant-kat mil yo resevwa sele a nan Rèl Minwi a. Lè nou sonje lefèt ke, nan rèl a minwi a, li twò ta pou jwenn lwil la, nou jwenn temwayaj jewografik reyinyon kan Exeter la ki bay yon ilistrasyon sou pwen kote pèp Bondye a nan dènye jou yo resevwa sele a; epi nou jwenn verite sa a reprezante pa jewografi Sezare Filip, ansanm ak temwayaj batay Panium lan, nan vèsè trèz rive kenz nan chapit onz Danyèl la. Petèt li yon ti jan pa twò egzak pou idantifye twa temwen sa yo kòm temwen jewografik, men m ap sèvi ak tèm sa a paske jewografi a sètènman fè pati kad la ni nan Exeter ni nan Sezare Filip. Jezi mete Pyè anndan jewografi pwofetik kote san karant-kat mil yo jwenn tèt yo nan dènye jou yo. Apre sa, Li bay yon lòd.
And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Matthew 16:19–23.
Epi m ap ba ou kle wayòm syèl la; e tou sa ou va mare sou tè a, va mare nan syèl la; e tou sa ou va demare sou tè a, va demare nan syèl la. Lè sa a, li bay disip li yo lòd pou yo pa di pèsonn li te Jezi, Kris la. Depi lè sa a, Jezi te kòmanse fè disip li yo wè kijan li te dwe ale Jerizalèm, soufri anpil bagay anba men ansyen yo, chèf prèt yo ak dirèktè lalwa yo, yo touye li, epi sou twazyèm jou a li leve ankò. Lè sa a, Pyè pran li apa, li kòmanse reprimande li, li di: Sa pa dwe rive ou, Seyè; bagay sa a p ap rive ou. Men li vire, li di Pyè: Retire ou dèyè m, Satan; ou se yon eskandal pou mwen; paske ou pa gen panse pou bagay ki soti nan Bondye, men pou bagay ki soti nan lèzòm. Matye 16:19–23.
The word “Exeter” is the name of a city in Devon, England. Its etymology can be traced back to Old English, where it was known as “Exanceaster” or “Execestre.” The name is believed to derive from the Old English words “Exe” (referring to the River Exe, upon which the city is situated) and “ceaster” (meaning “Roman fort” or “walled city”). Therefore, “Exeter” means either the “fort on the River Exe,” or “the walled city by the River Exe.” The geography associated with the arrival and fulfillment of the Midnight Cry in Millerite history identifies a location where there was water, representing the outpouring of the Holy Spirit, and a point where God was raising up an army to proclaim the message to the world, which Sister White informs us went like a “tidal wave.” A tidal wave is not simply river water, it is water that is super empowered.
Mo “Exeter” se non yon vil nan Devon, Angletè. Etimoloji li ka remonte rive nan ansyen angle, kote li te konnen kòm “Exanceaster” oswa “Execestre.” Yo kwè non an soti nan mo ansyen angle “Exe” (ki fè referans ak Rivyè Exe, bò kote vil la chita) ak “ceaster” (ki vle di “fò women” oswa “vil ki antoure ak miray”). Se poutèt sa, “Exeter” vle di swa “fò sou Rivyè Exe a,” oswa “vil ki gen miray bò Rivyè Exe a.” Jewografi ki asosye ak rive ak akonplisman Kri Minwi a nan istwa Millerit la idantifye yon kote kote te gen dlo, ki reprezante vide desann Sentespri a, ansanm ak yon pwen kote Bondye t ap leve yon lame pou pwoklame mesaj la bay lemonn, jan Sè White fè nou konnen li te ale tankou yon “vag mare.” Yon vag mare pa senpleman dlo rivyè; se dlo ki gen yon pisans siperyè.
Millerite history was the fulfillment of the parable of the ten virgins, and when the one hundred and forty-four thousand are brought to the conclusion of the sealing time, they will repeat the waymarks identified at the beginning of the sealing time, and also the history of the Exeter camp meeting. An angel will descend with a testing message that is required to be eaten. That message will lead to the foundations, and it will confront the two classes with the “seven times,” of Leviticus twenty-six. It will include the Revelation of Jesus Christ, that is represented by Peter as an acceptance that Jesus was anointed as the Christ, when the divine symbol descended in the form of a dove, typifying September 11, 2001. It will include the understanding that Jesus is the divine Son of God, and also that by Jesus taking upon His divine being the flesh of fallen mankind, He is also the Son of man.
Istwa Millerit la te yon akonplisman parabòl dis vyèj yo, epi lè san karant-kat mil yo rive nan konklizyon tan sele a, yo pral repete pwen enpòtan yo ki te idantifye nan kòmansman tan sele a, ansanm ak istwa reyinyon kan Exeter la. Yon zanj pral desann ak yon mesaj tès ki dwe manje. Mesaj sa a pral mennen nan fondasyon yo, epi li pral konfwonte de klas yo avèk “sèt fwa” yo, nan Levitik venntsis. Li pral gen ladan l Revelasyon Jezikri a, ke Pyè reprezante kòm yon akseptasyon ke Jezi te wen kòm Kris la, lè senbòl diven an te desann sou fòm yon pijon, sa ki tipifye 11 septanm 2001. Li pral gen ladan l konpreyansyon ke Jezi se Pitit Bondye diven an, epi tou ke, lefètke Jezi te pran sou Èt diven pa li a chè limanite ki tonbe a, Li se tou Pitit lòm.
These truths will produce two classes of worshippers, as they did post-September 11, 2001. The two classes were represented at the Exeter camp meeting, for at that camp meeting there was a tent set up by a group from Watertown, who rejected the message of the Midnight Cry as presented through Samuel Snow. They held counterfeit meetings that were so loud and emotional the leaders of the meetings of Snow went to them and informed them to quiet down. At the camp meeting there were two classes manifested, and both professed to be associated with water, but one was a counterfeit and represented the foolish who were without oil. The group in the Exeter tent were the army who were the city, that was also a fort, for they were typifying Ezekiel’s dead dry bones who are raised up as a mighty army at the message of the Midnight Cry.
Verite sa yo pral pwodui de klas adoratè, menm jan yo te fè apre 11 Septanm 2001. De klas sa yo te reprezante nan reyinyon kan Exeter la, paske nan reyinyon kan sa a te gen yon tant yon gwoup ki soti Watertown te monte, gwoup ki te rejte mesaj Kri Minwi a jan li te prezante atravè Samuel Snow. Yo te fè reyinyon fo ki te tèlman fè bwi e tèlman emosyonèl, chèf reyinyon Snow yo te al jwenn yo pou fè yo konnen yo dwe fè mwens bri. Nan reyinyon kan an, de klas te parèt aklè, e toude te deklare yo asosye ak dlo, men youn te yon fo kontrefason e li te reprezante moun sòt yo ki te san lwil. Gwoup ki te nan tant Exeter la se te lame ki te lavil la, ki te yon fò tou, paske yo t ap prefigire zo sèk mò Ezekyèl yo, ki leve kanpe kòm yon lame pisan anba mesaj Kri Minwi a.
In the history where those two classes are manifested Peter represented both classes. His confession that identified Jesus as the Christ, and the Son of God was produced by the inspiration of the Holy Spirit, for Christ plainly told him, “Flesh and blood hath not revealed it unto thee, but my Father which is in heaven.” When Jesus then informed the disciples of the cross, Peter, lacking the influence of the Holy Spirit at that moment, took Christ, “and began to rebuke Him, saying, Be it far from thee, Lord: this shall not be unto thee. But He turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men.”
Nan istwa kote de klas sa yo manifeste, Pyè te reprezante toude klas yo. Konfesyon li a, ki te idantifye Jezi kòm Kris la ak Pitit Bondye a, te fèt pa enspirasyon Sentespri a, paske Kris la te di li klèman: “Se pa chè ak san ki revele ou sa, men se Papa m ki nan syèl la.” Lè sa a, lè Jezi te fè disip yo konnen sa ki gen pou wè ak kwa a, Pyè, ki te manke enfliyans Sentespri a nan moman sa a, pran Kris la, “epi li kòmanse reprimande Li, li di: Bondye pa vle sa pou ou, Seyè: sa p ap rive ou. Men Li vire, epi Li di Pyè: Wete kò ou dèyè mwen, Satan: ou se yon antrav pou mwen: paske ou pa gen lespri sou bagay ki soti nan Bondye, men sou sa ki soti nan lèzòm.”
The emotional outburst of Peter aligned with the emotional worship that was occurring in the Watertown tent when Samuel Snow was presenting the message of the Midnight Cry. At that level Peter represents those who are candidates to be among the one hundred and forty-four thousand. Those candidates represent a class that has the oil, which is the Holy Spirit, and it is the message and it is the character, and the other class lacks the oil. In the setting of Caesarea Philippi, Christ began to unfold “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.”
Eklatman emosyonèl Pyè a te ann amoni ak adorasyon emosyonèl ki t ap fèt nan tant Watertown nan lè Samuel Snow t ap prezante mesaj Rèl Minwi a. Nan nivo sa a, Pyè reprezante sila yo ki kandida pou yo pami san karant-kat mil yo. Kandidati sa yo reprezante yon klas ki gen lwil la, ki se Sentespri a; li se mesaj la e li se karaktè a, tandiske lòt klas la manke lwil la. Nan kontèks Sezare Filip la, Kris te kòmanse devwale “ke li te dwe ale lavil Jerizalèm, epi soufri anpil bagay nan men ansyen yo, ak chèf prèt yo ak dirèktè lalwa yo, epi yo touye l, epi sou twazyèm jou a li resisite.”
The disappointment of the disciples when those events were actually fulfilled at the cross is the history Sister White employs to illustrate the disappointment of October 22, 1844, and the disappointment of the Hebrews at the Red Sea crossing with Pharaoh’s army closing in and the waters of the sea in front of them. All of those witnesses identify the soon coming Sunday law, and the revelation of verses thirteen to fifteen of Daniel eleven, provides the testimony of the events that lead to that Sunday law. In doing so they also represent the “portion of the prophecy of Daniel relating to the last days.”
Desepsyon disip yo lè evènman sa yo te aktyèlman akonpli sou kwa a se istwa Sè White sèvi pou ilistre desepsyon 22 oktòb 1844 la, ansanm ak desepsyon Ebre yo bò Lanmè Wouj la lè lame Farawon an t ap pwoche sou yo epi dlo lanmè a te devan yo. Tout temwen sa yo idantifye lwa dimanch ki pral vini talè a, epi revelasyon vèsè trèz rive kenz nan Danyèl onz la bay temwayaj sou evènman ki mennen nan lwa dimanch sa a. Lè yo fè sa, yo reprezante tou “pòsyon pwofesi Danyèl la ki gen rapò ak dènye jou yo.”
We will continue this study in the next article.
N ap kontinye etid sa a nan atik kap vini an.
“A careful study of types and antitypes led to the observation that the crucifixion of Christ took place on the very day in the yearly round of ceremonies given to Israel when the Passover lamb was slain. Would not the cleansing of the sanctuary typified in the Day of Atonement—falling on the tenth day of the seventh month—likewise take place on the very day in the year celebrated in the type? (see The Great Controversy, 399). This, according to the true Mosaic reckoning of time, would be October 22. Early in August, 1844, at a camp meeting at Exeter, New Hampshire, this view was introduced and it was accepted as the date for the fulfillment of the prophecy of the 2300 days. The parable of the ten virgins in Matthew 25:1–13 took on particular significance—the tarrying of the bridegroom, the waiting and slumbering of those who awaited the marriage, the cry at midnight, the shutting of the door, et cetera. The message that Christ was coming on October 22 came to be known as the ‘midnight cry.’ ‘The ‘midnight cry,’ wrote Ellen White, ‘was heralded by thousands of believers.’ She added:
Yon etid atantif sou tip ak antitip yo te mennen nan konstate ke krisifiksyon Kris la te fèt egzakteman nan jou a, nan sik anyèl seremoni yo te bay Izrayèl la, kote yo te touye ti mouton Pak la. Èske netwayaj tanp lan, ki te prefigire nan Jou Ekspyasyon an—ki te tonbe sou dizyèm jou setyèm mwa a—pa t ap fèt menm jan an tou egzakteman nan jou nan ane a yo te selebre nan tip la? (gade The Great Controversy, 399). Daprè vrè kalkil tan dapre lwa Moyiz la, sa t ap 22 oktòb. Nan kòmansman mwa out 1844, nan yon reyinyon kan nan Exeter, New Hampshire, yo te prezante opinyon sa a, e yo te aksepte l kòm dat pou akonplisman pwofesi 2300 jou yo. Parabòl dis vyèj yo nan Matye 25:1–13 te pran yon enpòtans patikilye—reta lemarye a, tann ak dòmi moun ki t ap tann maryaj la, rèl a minui a, fèmti pòt la, elatriye. Mesaj ki te di Kris t ap vini 22 oktòb la te vin konnen kòm “rèl a minui a.” “ ‘Rèl a minui a,’ Ellen White te ekri, ‘te pwoklame pa dè milye kwayan.’ ” Li te ajoute:
“‘Like a tidal wave the [seventh-month] movement swept over the land. From city to city, from village to village, and into remote country places it went, until the waiting people of God were fully aroused.—The Great Controversy, 400.’
“Kòm yon vag mare [setyèm-mwa] mouvman an te anvayi peyi a. Soti nan vil an vil, soti nan bouk an bouk, epi rive jouk nan zòn riral ki pi lwen yo, li te pwopaje, jiskaske pèp Bondye a ki t ap tann lan te reveye nèt. — The Great Controversy, 400.”
“The rapidity with which the message spread is depicted by writers cited by L. E. Froom:
“Vitès avèk ki mesaj la te gaye a dekri pa ekriven L. E. Froom site yo:
“‘Bates left the record that the Exeter message ‘flew as it were upon the wings of the wind.’ Men and women sped by rail and water, by stagecoach and horseback, with bundles of books and papers, distributing them as ‘profusely as the leaves of autumn.’ White said, ‘The work before us was to fly to every part of that wide field, sound the alarm, and wake the slumbering ones.’ And Wellcome adds that the movement broke forth like the released waters of a dam. Fields of ripened grain were left standing unharvested, and full-grown potatoes left undug in the ground. The coming of the Lord was nigh. There was no time now for such earthly things.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.
“Bates te kite nan dosye a ke mesaj Exeter la ‘te vole, tankou si sou zèl van an.’ Gason ak fanm te prese ale pa tren ak pa dlo, pa dilijans ak sou cheval, ak pakèt liv ak jounal, y ap distribye yo ‘an abondans tankou fèy otòn yo.’ White te di: ‘Travay ki te devan nou an se te vole nan tout pati nan gran chan sa a, fè son alam nan, epi reveye sila yo ki t ap dòmi yo.’ Epi Wellcome ajoute ke mouvman an te pete tankou dlo yon baraj yo lage. Jaden ble ki te mi yo te rete kanpe san yo pa rekòlte yo, epi pòmdetè ki te fin grandi yo te rete san yo pa fouye yo nan tè a. Vini Seyè a te toupre. Pa t gen tan ankò pou bagay tè sa yo.—The Prophetic Faith of Our Fathers, Vol. IV, p. 816.
“As an eyewitness and participant in the movement, Ellen White described the character of the rapidly accelerating work:
“Antanke temwen dirèk e kòm patisipan nan mouvman an, Ellen White te dekri karaktè travay la ki t ap akselere rapidman:”
“‘Believers saw their doubt and perplexity removed, and hope and courage animated their hearts. The work was free from those extremes which are ever manifested when there is human excitement without the controlling influence of the word and Spirit of God…. It bore the characteristics that mark the work of God in every age. There was little ecstatic joy, but rather deep searching of heart, confession of sin, and forsaking of the world. A preparation to meet the Lord was the burden of agonizing spirits….
“Kwayan yo te wè dout yo ak tètchaje yo disparèt, epi espwa ak kouraj te ranpli kè yo. Travay la te lib anba eksè sa yo ki toujou parèt lè gen eksitasyon imen san enfliyans ki kontwole a, ki soti nan Pawòl Bondye a ak Lespri Bondye a…. Li te pote karakteristik ki make travay Bondye nan chak epòk. Te gen ti kras lajwa ekstaz, men pito yon gwo egzamen pwofon nan kè, konfesyon peche, ak renonsman ak mond lan. Yon preparasyon pou rankontre Seyè a te chay lespri ki t ap agonize yo…. ”
“‘Of all the great religious movements since the days of the apostles, none have been more free from human imperfection and the wiles of Satan than was that of the autumn of 1844. Even now, after the lapse of many years [1888], all who shared in that movement and who have stood firm upon the platform of truth still feel the holy influence of that blessed work and bear witness that it was of God.—Ibid., 400, 401.’
“‘Nan tout gwo mouvman relijye ki te fèt depi nan tan apot yo, pa t gen youn ki te pi lib anba enpèfeksyon lèzòm ak riz Satan pase sa ki te fèt nan sezon otòn 1844 la. Menm kounye a, apre anpil ane fin pase [1888], tout moun ki te patisipe nan mouvman sa a epi ki te rete fèm sou platfòm verite a toujou santi enfliyans sen travay beni sa a, epi yo rann temwayaj ke li te soti nan Bondye.—Ibid., 400, 401.’”
“In spite of the evidences of a work sweeping across the land and drawing thousands into the fellowship of the Second Advent, and some two hundred ministers from various churches united in spreading the message, [See C. M. Maxwell, Tell it to the world, pp. 19, 20.] the Protestant churches as a whole spurned it and used every means at their command to prevent the belief in Christ’s soon coming from spreading. No one dared to mention in a church service the hope of the soon coming of Jesus, but to those awaiting the event it was quite different.
“Malgre prèv yon mouvman k ap gaye toupatou nan peyi a epi k ap mennen dè milye moun antre nan kominyon Dezyèm Avènman an, epi anviwon de san minis ki soti nan divès legliz te ini pou gaye mesaj la, [Gade C. M. Maxwell, Tell it to the world, pp. 19, 20.] legliz Pwotestan yo, an jeneral, te rejte li epi yo te sèvi ak tout mwayen yo te genyen a dispozisyon yo pou anpeche kwayans nan retou Kris ki prèt pou rive a gaye. Pèsonn pa t oze mansyone nan yon sèvis legliz espwa retou Jezi ki prèt pou rive a, men pou moun ki t ap tann evènman an, sa te byen diferan.”
“Ellen White told what it was like:
“Ellen White te di ki jan sa te ye:
“‘Every moment seemed precious and of the utmost importance to me. I felt that we were doing work for eternity, and that the careless and uninterested were in the greatest peril. My faith was unclouded, and I appropriated the precious promises of Jesus to myself….
“‘Chak moman te sanble presye epi ki gen pi gwo enpòtans pou mwen. Mwen te santi ke nou t ap fè yon travay pou letènite, e ke moun ki neglijan ak moun ki pa t enterese yo te nan pi gwo danje a. Lafwa mwen pa t twouble, e mwen te pran pou tèt mwen pwomès presye Jezi yo….
“‘With diligent searching of hearts and humble confession we came prayerfully up to the time of expectation. Every morning we felt that it was our first business to secure the evidence that our lives were right before God. We realized that if we were not advancing in holiness we were sure to retrograde. Our interest for each other increased; we prayed much with and for one another.
“Avèk rechèch dilijan nan kè nou ak konfesyon enb, nou te rive avèk lapriyè jouk nan tan atant lan. Chak maten nou te santi ke premye devwa nou se te asire prèv ke lavi nou te dwat devan Bondye. Nou te rann nou kont ke si nou pa t ap pwogrese nan sentete, nou t ap sètènman fè bak. Enterè nou youn pou lòt te ogmante; nou te lapriyè anpil youn avèk lòt e youn pou lòt.
“‘We assembled in the orchards and groves to commune with God and to offer up our petitions to Him, feeling more clearly His presence when surrounded by His natural works. The joys of salvation were more necessary to us than our food and drink. If clouds obscured our minds we dared not rest or sleep till they were swept away by the consciousness of our acceptance with the Lord.—Life Sketches of James White and Ellen G. White (1880), 188, 189.” Arthur White, The Ellen White Biography, volume 1, 51, 52.
«Nou te reyini nan jaden fwi ak nan bwadchenn yo pou nou te kominike ak Bondye epi pou nou te monte siplikasyon nou yo ba li, santi prezans li pi klè lè nou te antoure pa zèv natirèl li yo. Kè kontan delivrans lan te pi nesesè pou nou pase manje ak bwason nou. Si nyaj te bouche lespri nou, nou pa t oze repoze ni dòmi jiskaske yo te disparèt anba konsyans ke Senyè a te aksepte nou.—Life Sketches of James White and Ellen G. White (1880), 188, 189.» Arthur White, The Ellen White Biography, volim 1, 51, 52.