The increase of knowledge that was produced when the vision of the Ulai River was unsealed in 1798, produced a testing process that reached its climax in the movement of the Midnight Cry in 1844. The Midnight Cry of the last days, that is now being unsealed, has been represented by that history, and includes the very same testing truths of that history, for the Midnight Cry message that is now being unsealed is a restoration of Miller’s jewels.
Ogmantasyon konesans ki te pwodui lè vizyon Rivyè Ulai a te devwale an 1798, te pwodui yon pwosesis eprèv ki te rive nan pik li nan mouvman Kri Minwi a an 1844. Kri Minwi dènye jou yo, ki kounye a ap devwale, te reprezante pa istwa sa a, epi li gen ladan menm verite eprèv yo menm ki te nan istwa sa a, paske mesaj Kri Minwi a k ap devwale kounye a se yon restorasyon bijou Miller yo.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Verite nou te resevwa an 1841, ’42, ’43, ak ’44 yo dwe kounye a etidye epi pwoklame. Mesaj premye, dezyèm, ak twazyèm zanj yo pral, alavni, pwoklame avèk yon vwa fò. Y ap bay yo avèk detèminasyon serye e nan pisans Lespri a.” Manuscript Releases, volim 15, 371.
The primary theme of the prophetic message of the Midnight Cry of our time is the role of Islam of the third woe. The three woes of Islam are all represented upon the two tables of Habakkuk. The message of the Midnight Cry of the last days, began to be unsealed at the disappointment of July 18, 2020, when the tarrying time of the last days arrived. Just as the Midnight Cry message of Millerite history, the message of the last days is progressively developed until it reaches the point represented by the Exeter camp meeting. At that point the virgins either have the oil, or they don’t.
Tèm prensipal mesaj pwofetik Rèl Minwi pou tan nou an se wòl Islam nan twazyèm malè a. Twa malè Islam yo tout reprezante sou de tablo Abakouk yo. Mesaj Rèl Minwi a nan dènye jou yo te kòmanse devwale nan desepsyon 18 jiyè 2020 la, lè tan reta a nan dènye jou yo te rive. Menm jan ak mesaj Rèl Minwi a nan istwa Millerit la, mesaj dènye jou yo devlope pwogresivman jiskaske li rive nan pwen reyinyon kan Exeter la reprezante a. Nan pwen sa a, swa vyèj yo gen lwil la, swa yo pa genyen li.
Isaiah’s pronouncement of woe upon the scornful men that rule the people of Jerusalem, identifies that the vision has become to the drunkards of Ephraim as a book that is sealed. In the passage of Isaiah, the work of changing a satanic symbol unto a godly symbol, as has been accomplished in the history of Adventism, is to be esteemed as potter’s clay. That work was establishing the definition of “the daily,” as a symbol of Christ, when it is a symbol of Satan. When Daniel employed the word “tamid” as a symbol of paganism, he chose the word for a symbolic purpose, for the word means “continual”.
Pwoklamasyon malè Ezayi fè kont mesye meprizan ki ap dirije pèp Jerizalèm nan, montre ke vizyon an vin pou tafyatè Efrayim yo tankou yon liv ki sele. Nan pasaj Ezayi a, travay pou chanje yon senbòl satanik an yon senbòl Bondye, jan sa te akonpli nan istwa Advantis la, dwe konsidere kòm ajil bòs potye a. Travay sa a se te etabli definisyon “sakel chak jou a” kòm yon senbòl Kris la, alòske li se yon senbòl Satan. Lè Danyèl te sèvi ak mo “tamid” la kòm yon senbòl paganism, li te chwazi mo a pou yon objektif senbolik, paske mo a vle di “kontinyèl”.
There are three powers that lead the world to Armageddon, and the first of those three powers is the dragon (paganism). The dragon began his warfare against God in heaven. The dragon carries on that warfare until the end of the thousand-year millennium, when he is finally destroyed.
Gen twa pouvwa ki mennen lemonn nan Amagedon, e premye nan twa pouvwa sa yo se dragon an (paganis). Dragon an te kòmanse lagè li kont Bondye nan syèl la. Dragon an kontinye lagè sa a jouk nan fen mil ane milenyòm nan, lè finalman yo detwi li.
And when the thousand years are expired, Satan shall be loosed out of his prison, And shall go out to deceive the nations which are in the four quarters of the earth, Gog and Magog, to gather them together to battle: the number of whom is as the sand of the sea. And they went up on the breadth of the earth, and compassed the camp of the saints about, and the beloved city: and fire came down from God out of heaven, and devoured them. And the devil that deceived them was cast into the lake of fire and brimstone, where the beast and the false prophet are, and shall be tormented day and night for ever and ever. Revelation 20:7–10.
Epi lè mil an yo va fini, y ap lage Satan soti nan prizon li; epi l ap soti pou twonpe nasyon ki nan kat kwen tè a, Gòg ak Magòg, pou rasanble yo ansanm pou lagè; kantite yo tankou sab lanmè a. Epi yo moute sou tout lajè tè a, yo antoure kan sen yo ak vil byeneme a; epi dife desann soti nan syèl la, soti bò kote Bondye, e li devore yo. Epi dyab la ki te twonpe yo te jete nan letan dife ak souf la, kote bèt la ak fo pwofèt la ye a, e y ap soufri touman lajounen kou lannuit pou tout tan ak pou tout tan. Revelasyon 20:7–10.
The beast (the papacy) that is the second of the three powers that leads the world to Armageddon, and the false prophet (the United States) the third of those three powers, both arrived in history after the history of the cross, and both are destroyed at the Second Coming of Christ.
Bèt la (papote a), ki se dezyèm nan twa pisans yo ki mennen mond lan Armagedon, ak fo pwofèt la (Etazini), twazyèm nan twa pisans sa yo, toude parèt nan listwa apre listwa kwa a, epi toude detwi nan Dezyèm Vini Kris la.
And the beast was taken, and with him the false prophet that wrought miracles before him, with which he deceived them that had received the mark of the beast, and them that worshipped his image. These both were cast alive into a lake of fire burning with brimstone. Revelation 19:20.
Epi bèt la te sezi, epi ansanm avè l fo pwofèt la ki te fè mirak devan li, pa mwayen mirak sa yo li te twonpe moun ki te resevwa mak bèt la ak moun ki t ap adore imaj li a. Yo toude te jete tou vivan nan lak dife k ap boule ak souf. Revelasyon 19:20.
When Daniel chose the Hebrew word “continual” as a symbol of paganism (Satan), he chose a word that identified that it is Satan that has continually fought against God. The other two powers are only active in their warfare against God for specified periods of time. Daniel’s choice of the word “tamid” (continual) was purposeful, and accurate.
Lè Danyèl te chwazi mo ebre « kontinèl » kòm yon senbòl paganism (Satan), li te chwazi yon mo ki te fè konnen se Satan ki, san rete, te goumen kont Bondye. De lòt pouvwa yo sèlman aji nan lagè yo kont Bondye pandan peryòd tan ki byen detèmine. Chwa Danyèl te fè pou mo « tamid » (kontinèl) la te fè avèk entansyon, e li te egzak.
As Isaiah’s narrative of woe upon those who the Lord poured out the spirit of deep sleep, and closed their eyes, continues on from chapter twenty-eight into chapter thirty, he records:
Pandan naratif Ezayi sou malè ki vini sou moun Senyè a te vide sou yo lespri gwo dòmi an, epi li te fèmen je yo, ap kontinye depi chapit vennuit rive nan chapit trant, li ekri:
Now go, write it before them in a table, and note it in a book, that it may be for the time to come forever and ever: That this is a rebellious people, lying children, children that will not hear the law of the Lord: Which say to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits: Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us. Wherefore thus saith the Holy One of Israel, Because ye despise this word, and trust in oppression and perverseness, and stay thereon: Therefore this iniquity shall be to you as a breach ready to fall, swelling out in a high wall, whose breaking cometh suddenly at an instant. And he shall break it as the breaking of the potters’ vessel that is broken in pieces; he shall not spare: so that there shall not be found in the bursting of it a sherd to take fire from the hearth, or to take water withal out of the pit. For thus saith the Lord God, the Holy One of Israel; In returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not. Isaiah 30:8–15.
Koulye a, ale, ekri sa devan yo sou yon tablo, epi make li nan yon liv, pou sa ka sèvi pou tan k ap vini an, pou tout tan ak tout tan: Paske sa a se yon pèp rebèl, timoun mantè, timoun ki pa vle tande lalwa Senyè a; ki di moun k ap fè vizyon yo: Pa wè; epi yo di pwofèt yo: Pa pwofetize bagay ki dwat pou nou; pale nou bagay dou, pwofetize twonpri: Wete nou sou chemen an, detounen nou kite santye a, fè Sen Izrayèl la sispann parèt devan nou. Se poutèt sa, men sa Sen Izrayèl la di: Paske nou meprize pawòl sa a, epi nou mete konfyans nou nan opresyon ak nan mechanste, epi nou apiye sou yo: Se poutèt sa inikite sa a va pou nou tankou yon fann ki pare pou tonbe, k ap gonfle deyò sou yon miray wo, ki kraze l ap vini toudenkou, nan yon sèl moman. Epi li pral kraze l tankou yo kraze veso ajil bòs potye a, yo kraze l an miyèt moso; li p ap epaye: konsa p ap jwenn nan moso li yo menm yon ti moso pou pran dife nan fwaye a, oswa pou rale dlo soti nan sitèn nan. Paske men sa Senyè Bondye a, Sen Izrayèl la, di: Se nan retounen ak repo n ap sove; se nan trankilite ak nan konfyans fòs nou va ye: men nou pa t vle. Ezayi 30:8–15.
The “table” that is written, is the tables of Habakkuk chapter two, that were designed so that those that read them could “run” and spread the message. The “book” which made “note” of the “table” is Habakkuk. The “table” from the “book” of Habakkuk, represents a testing process which manifests “a rebellious people, lying children, children that will not hear the law of the Lord.” The “rebellious people” that refuse to “hear,” are those in Jeremiah that refuse to hear the sound of the watchman’s trumpet.
“Tab” ki ekri a, se tab Abakik chapit de a, ki te fèt yon fason pou moun ki li yo te ka “kouri” epi gaye mesaj la. “Liv” ki te fè “nòt” sou “tab” la, se Abakik. “Tab” ki soti nan “liv” Abakik la reprezante yon pwosesis tès ki fè parèt “yon pèp rebèl, timoun mantè, timoun ki pa vle tande lalwa Seyè a.” “Pèp rebèl” ki refize “tande” a, se moun sa yo nan Jeremi ki refize tande son twonpèt gad la.
Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:17.
Mwen mete gad sou nou tou, mwen di: Koute son twonpèt la. Men yo di: Nou p ap koute. Jeremi 6:17.
The rebellious are those in Isaiah’s history and also in the history of Christ who would not hear.
Moun ki te rebèl yo se moun sa yo nan istwa Ezayi a, epi tou nan istwa Kris la, ki pa t vle tande.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Epi li di: Ale, epi di pèp sa a: Nou tande vre, men nou pa konprann; nou wè vre, men nou pa pèsevwa. Fè kè pèp sa a vin gra, fè zòrèy yo vin lou, epi fèmen je yo; pou yo pa wè ak je yo, ni tande ak zòrèy yo, ni konprann ak kè yo, ni konvèti, epi pou yo pa geri. Ezayi 6:9, 10.
Isaiah’s deaf rebels can “hear,” but they don’t “hear,” and their refusal to “hear” identifies that they “understand not.” It is Daniel’s wicked, who are also Matthew’s foolish virgins, who do not understand the increase of knowledge represented on the “table” that is noted in the “book” of Habakkuk. If Isaiah’s deaf rebels would hear, they could be converted and healed, but their heart is fat, so they cannot understand the message of the Midnight Cry. Jesus provided a second witness of the deaf rebels.
Rebèl soud Ezayi yo kapab “tande”, men yo pa “tande”, e refi yo pou yo “tande” fè konnen yo “pa konprann”. Se mechan Danyèl yo, ki se tou vyèj san konprann Matye yo, ki pa konprann ogmantasyon konesans lan ki reprezante sou “tablo” a, e ki make nan “liv” Abakouk la. Si rebèl soud Ezayi yo ta tande, yo ta ka konvèti epi geri, men kè yo gra, se poutèt sa yo pa kapab konprann mesaj Kri a Minwi. Jezi te bay yon dezyèm temwen konsènan rebèl soud yo.
And the disciples came, and said unto him, Why speakest thou unto them in parables? He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:10–17.
Epi disip yo pwoche bò kote l, yo di li: Poukisa ou pale ak yo an parabòl? Li reponn yo, li di: Paske nou resevwa gras pou nou konnen mistè wayòm syèl la, men sa pa bay yo. Paske nenpòt moun ki genyen, y ap ba li ankò, e l ap genyen an abondans; men nenpòt moun ki pa genyen, menm sa li genyen an ap wete nan men li. Se poutèt sa m ap pale ak yo an parabòl: paske, byenke yo wè, yo pa wè; byenke yo tande, yo pa tande, ni yo pa konprann. Konsa, pwofesi Ezayi a akonpli nan yo, ki di: Lè n ap tande, n ap tande vre, men nou p ap konprann; lè n ap gade, n ap gade vre, men nou p ap remake. Paske kè pèp sa a vin lou, zòrèy yo vin di pou tande, epi yo fèmen je yo; pou yo pa ta wè ak je yo, pou yo pa ta tande ak zòrèy yo, pou yo pa ta konprann ak kè yo, pou yo pa ta konvèti, e pou m pa ta geri yo. Men, benediksyon pou je pa nou yo, paske yo wè; epi pou zòrèy pa nou yo, paske yo tande. Paske anverite m di nou sa: anpil pwofèt ak moun jis te swete wè bagay n ap wè yo, men yo pa t wè yo; epi tande bagay n ap tande yo, men yo pa t tande yo. Matye 13:10–17.
The wise understand the mystery of the parables, which is truth that is represented line upon line. The wise are blessed for they see and hear, and the wise and the blessed are both represented in Daniel chapter twelve. The “wise” are those who understand (with their hearts) the increase of knowledge, represented by the “table” that has been noted in the “book” of Habakkuk, and the “blessed” are those that wait.
Saj yo konprann mistè parabòl yo, ki se verite yo reprezante liy apre liy. Saj yo beni, paske yo wè epi yo tande; epi ni saj yo ni beni yo tou de reprezante nan Danyèl chapit douz la. “Saj yo” se moun ki konprann (ak kè yo) ogmantasyon konesans lan, ki reprezante pa “tab la” yo te note nan “liv” Abakik la; epi “beni yo” se moun ki tann.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:9–13.
Li di: Ale fè wout ou, Dànyèl; paske pawòl yo fèmen e sele jiska tan lafen an. Anpil pral pirifye, yo pral fè yo vin blan, e yo pral pase anba eprèv; men mechan yo pral aji avèk mechanste; e okenn nan mechan yo p ap konprann; men moun saj yo va konprann. E depi lè y ap retire sakrifis kontinyèl la, epi y ap mete bagay abominab ki lakòz dezolasyon an kanpe, pral gen mil desan katrevendis jou. Benediksyon pou moun ki tann, e ki rive jiska mil twasan trannsenk jou yo. Dànyèl 12:9–13.
The Millerites correctly understood that the thirteen hundred and thirty-five days began when paganism (“the daily”), was “taken away” in the year 508. The blessing was promised to those who were waiting in 1843. The word “cometh” in the passage means “touches.” The year 1843 “touched” the year 1844 when it concluded. When the year 1843 concluded, the “tarrying time” of Habakkuk arrived, and a blessing was pronounced upon those who waited as commanded in the “book” that noted the “tables.” The “book” of Habakkuk commanded those to “wait” for the vision.
Millerites yo te byen konprann ke mil twasan trantsenk jou yo te kòmanse lè paganism nan (“kontinyèl la”) te “retire” nan ane 508. Benediksyon an te pwomèt pou moun ki t ap tann nan ane 1843. Mo “rive” a nan pasaj la vle di “manyen.” Ane 1843 a te “manyen” ane 1844 la lè li te fini. Lè ane 1843 a te fini, “tan reta” Abakik la te rive, epi yo te pwononse yon benediksyon sou moun ki te tann jan sa te kòmande nan “liv” ki te mansyone “tablo” yo. “Liv” Abakik la te kòmande moun yo pou yo “tann” vizyon an.
Daniel identifies the history of 1798 (the time of the end), when his book was unsealed, and there was then produced a three-step testing process (purified, and made white, and tried). That process reached its conclusion in the manifestation of the hidden history of the seven thunders. That hidden history is the three waymarks of truth, represented by the first disappointment, the message of the Midnight Cry and the great disappointment. The blessing of arriving at the first disappointment represents a three-step testing process at the end of the history of 1798 through 1844.
Dànyèl idantifye istwa ane 1798 la (tan lafen an), lè liv li a te louvri apre li te sele, e lè sa a te parèt yon pwosesis eprèv an twa etap (pirifye, epi blanchi, epi eseye). Pwosesis sa a te rive nan konklizyon li nan manifestasyon istwa kache sèt loraj yo. Istwa kache sa a se twa pwen repè verite yo, ke premye desepsyon an, mesaj Kri Minwi a, ak gwo desepsyon an reprezante. Benediksyon ki genyen lè yon moun rive nan premye desepsyon an reprezante yon pwosesis eprèv an twa etap nan fen istwa 1798 rive 1844 la.
The history of 1798, through to the great disappointment of 1844, typifies the history of 1989, through to the soon-coming Sunday law. There is a blessing promised for those that wait for the vision that began to tarry at the first disappointment. The “wise” of Daniel twelve, are those who are “blessed,” and who “wait.” The wicked are those who do not “hear” with their hearts, and who do not “see.” The entire experience of the Millerite movement is summarized in Daniel’s four verses, and those verses also represent the history of the sealing of the one hundred and forty-four thousand.
Istwa 1798 la, rive jouk nan gwo desepsyon 1844 la, se yon tip ki prefigire istwa 1989 la, rive jouk nan lwa dimanch ki pral vini byento a. Gen yon benediksyon pwomèt pou moun ki tann vizyon an ki te kòmanse pran reta nan premye desepsyon an. “Saj” yo nan Danyèl douz la, se moun ki “beni” yo, e ki “tann.” Mechan yo se moun ki pa “tande” ak kè yo, e ki pa “wè.” Tout eksperyans mouvman Millerit la rezime nan kat vèsè Danyèl yo, e vèsè sa yo reprezante tou istwa sele san karannkat mil yo.
The sacred history represented in those four verses, is premised upon understanding the increase of knowledge that was represented upon Habakkuk’s tables, and the increase of knowledge Jesus identified as He taught through the methodology of line upon line. He presented parable after parable, in order to explain the mystery of prophecy to “the wise”. “The wicked” in Daniel twelve do not understand, and in 2 Thessalonians, chapter two, their lack of understanding is represented as a hatred of truth, which brings strong delusion. The truth which the wicked do not love in Paul’s letter was “the daily,” and in Daniel’s four verses, the prophetic truth that is specifically identified is “the daily.”
Istwa sakre ki reprezante nan kat vèsè sa yo baze sou konpreyansyon ogmantasyon konesans ki te reprezante sou tab Habakik yo, ansanm ak ogmantasyon konesans Jezi te idantifye pandan Li t ap anseye selon metodoloji liy sou liy. Li te prezante parabòl apre parabòl, pou eksplike mistè pwofesi a bay “moun saj” yo. “Mechan” yo nan Danyèl douz pa konprann, e nan 2 Tesalonisyen, chapit de, mank konpreyansyon yo reprezante kòm yon rayisman pou verite a, ki mennen gwo delizyon. Verite mechan yo pa renmen nan lèt Pòl la se te “sakrifis tout tan an,” epi nan kat vèsè Danyèl yo, verite pwofetik yo idantifye an patikilye a se “sakrifis tout tan an.”
Jesus told the disciples that they were blessed, and in so doing he was contrasting them with those in Isaiah who refused to see and hear, that they might be converted. Those that are blessed in Daniel twelve, are those who wait. The four verses in Daniel chapter twelve, and also the fulfillment of those verses in the history of the Millerites, and also the contrast of Isaiah with a class who refused to hear and see, and also the very same distinction of the two classes by Christ, all point forward to the hidden history of the seven thunders that arrived on July 18, 2020. The final testing process of Millerite history that began at the first disappointment is now being repeated. Some will see, and others will refuse to see.
Jezikri ti disip yo yo te beni, e lè li t ap fè sa, li t ap mete yo an kontrast ak moun sa yo nan Ezayi ki te refize wè ak tande, pou yo te ka konvèti. Moun sa yo ki beni nan Danyèl douz, se sila yo ki tann. Kat vèsè yo nan chapit douz Danyèl la, ansanm ak akonplisman vèsè sa yo nan istwa Millerit yo, ansanm tou ak kontrast Ezayi a ak yon klas ki te refize tande ak wè, ansanm ankò ak menm distenksyon egzak ant de klas yo pa Kris la, tout montre davans sou istwa kache sèt loraj yo ki te rive 18 jiyè 2020. Pwosesis dènye eprèv istwa Millerit la, ki te kòmanse nan premye desepsyon an, kounye a ap repete. Gen kèk ki pral wè, e lòt yo pral refize wè.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Tout mesaj yo te bay soti 1840 rive 1844 yo dwe prezante avèk fòs kounye a, paske gen anpil moun ki pèdi oryantasyon yo. Mesaj yo dwe ale bay tout legliz yo.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kris te di: ‘Benediksyon pou je nou, paske yo wè; e pou zòrèy nou, paske yo tande. Paske anverite mwen di nou sa, anpil pwofèt ak moun jis te anvi wè bagay nou wè yo, men yo pa t wè yo; epi tande bagay nou tande yo, men yo pa t tande yo’ [Matye 13:16, 17]. Benediksyon pou je ki te wè bagay ki te parèt nan ane 1843 ak 1844 yo.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Yo te bay mesaj la. Epi pa ta dwe gen okenn reta pou repete mesaj la, paske siy tan yo ap akonpli; travay final la dwe fèt. Yon gwo travay pral fèt nan yon ti tan. Talè konsa, dapre lòd Bondye, yo pral bay yon mesaj ki pral vin tounen yon gwo rèl byen fò. Lè sa a, Danyèl pral kanpe nan plas li, pou l bay temwayaj li.” Manuscript Releases, volim 21, 437.
William Miller was led by angels to understand that “the daily,” was a symbol of pagan Rome. Sister White directly confirmed he was correct in that understanding. That understanding which was represented upon the “tables” that are noted in the “book” of Habakkuk, is “for the time to come.” The unsealing of that “book” manifests “a rebellious, lying children”. “Children” is a symbol of the last generation, so the “time to come,” in Isaiah’s passage is specifically marked as the last days of the investigative judgment.
William Miller te gide pa zanj yo pou l konprann ke “le quotidien” an te yon senbòl Wòm payen an. Sè White te konfime dirèkteman ke li te gen rezon nan konpreyansyon sa a. Konpreyansyon sa a, ki te reprezante sou “tablo” yo ki make nan “liv” Abakouk la, se “pou tan k ap vini an”. Ouvèti “liv” sa a manifeste “pitit rebèl, pitit mantè”. “Pitit” se yon senbòl dènye jenerasyon an; konsa, “tan k ap vini an,” nan pasaj Ezayi a, make espesyalman dènye jou jijman ankèt la.
Isaiah states that the “lying children” will reject the prophetic message represented upon the “table” that is noted in the “book,” for they say “to the seers, See not; and to the prophets, Prophesy not unto us right things, speak unto us smooth things, prophesy deceits.” In 1863 Laodicean Adventism began an escalating process of fulfilling the request of the lying children. That work is represented by Isaiah as rejecting the old paths of the Millerite foundations, for they said, “Get you out of the way, turn aside out of the path, cause the Holy One of Israel to cease from before us.” The path which is the way, is Jeremiah’s old paths.
Ezayi deklare ke “timoun mantè” yo pral rejte mesaj pwofetik ki reprezante sou “tab” la, ki make nan “liv” la; paske yo di “bay moun k ap fè vizyon yo, Pa wè; epi bay pwofèt yo, Pa pwofetize ban nou bagay ki dwat; pale ban nou bagay dous, pwofetize twonpri.” An 1863, Adventis Lawodise a te kòmanse yon pwosesis k ap ogmante nan akonplisman demann timoun mantè yo. Ezayi reprezante travay sa a kòm yon rejè ansyen chemen fondasyon Millerit yo, paske yo te di: “Soti sou chemen an, vire sou kote kite santye a, fè Sen Izrayèl la sispann devan nou.” Santye a, ki se chemen an, se ansyen chemen Jeremi yo.
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. Jeremiah 6:16.
Men sa Seyè a di konsa: 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. Jeremi 6:16.
The “lying children’s” rejection of Jeremiah’s “old paths” is the rejection of the message of the Midnight Cry, which is where “rest” is to be found, which is also the “rest and the refreshing” that they would not hear in Isaiah, which is also the refreshing of the latter rain message. That message is the message of the Midnight Cry that is represented in the history of the Millerites and illustrated upon the “tables” that are noted in a “book.” The lying children’s rejection of the message of the Midnight Cry is represented by their desire to “cause the Holy One of Israel to cease from before” them. Ellen White’s first vision, which Alpha and Omega would certainly employ to represent the end, identifies the path of the righteous, marking the light at its beginning and who it is that leads “the wise” unto the end of the path.
Rejè “timoun manti yo” fè kont “vye chemen” Jeremi yo se rejè mesaj Kri Minwi a, kote “repo” a jwenn, ki se tou “repo a ak rafrechisman an” yo pa t vle tande nan Ezayi, ki se tou rafrechisman mesaj lapli dènye a. Mesaj sa a se mesaj Kri Minwi a ki reprezante nan istwa Millerit yo e ki ilistre sou “tab” yo ki make nan yon “liv.” Rejè “timoun manti yo” fè kont mesaj Kri Minwi a reprezante pa dezi yo genyen pou “fè Sen Izrayèl la sispann parèt devan” yo. Premye vizyon Ellen White la, ke Alpha ak Omega ta sètènman itilize pou reprezante fen an, idantifye chemen moun jis yo, pandan li make limyè a nan kòmansman li epi li montre kiyès ki mennen “moun saj yo” rive jis nan bout chemen an.
“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.
“Yo te mete yon limyè klere dèyè yo nan kòmansman chemen an, e yon zanj te di m se te ‘rèl minwi a.’ Limyè sa a te klere sou tout longè chemen an, e li te bay limyè pou pye yo, pou yo pa bite.
“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.
“Si yo te kenbe je yo fikse sou Jezi, ki te devan yo menm, k ap dirije yo pou ale nan vil la, yo te an sekirite. Men, byento kèk ladan yo te vin bouke, epi yo te di vil la te byen lwen toujou, e yo te espere yo ta deja antre ladan l anvan sa. Lè sa a, Jezi te ankouraje yo lè Li leve bra dwat Li ki gen laglwa, epi soti nan bra Li te vini yon limyè ki t ap balanse anlè gwoup advantis la, epi yo te rele: ‘Alelouya!’ Gen lòt ankò ki te avèk prese nye limyè ki te dèyè yo a, epi yo te di se pa t Bondye ki te mennen yo soti byen lwen konsa. Limyè ki te dèyè yo a te etenn, sa ki te kite pye yo nan yon fènwa pafè; epi yo te bite, yo te pèdi je yo sou mak la ak sou Jezi, epi yo te tonbe sot sou chemen an desann nan mond nwa ak mechan ki te anba a.” Christian Experience and Teachings of Ellen G. White, 57.
It was the light of the Midnight Cry in the beginning and at the ending. It was Jesus (the Holy One of Israel) who they wished to cease from being in front of them. The light from Jesus’ glorious right arm was the light of the Midnight Cry as represented upon the “tables” that were noted in the “book”. The “lying children’s” rejection of the message of the Midnight Cry of Christ, and the path they were to walk upon, brought God’s judgment upon them as they fell off the path. The “high wall” that is broken suddenly, is the “wall” of the separation of church and state that is destroyed at the soon-coming Sunday law. That judgment comes “suddenly at an instant,” and it will be “as the breaking of the potter’s vessel that is broken in pieces.” It is the judgment that is associated with turning the satanic symbol of “the daily” upside down, and identifying it as a symbol of Christ.
Se te limyè Kri Mitan Lannwit la, ni nan kòmansman an ni nan fen an. Se te Jezi (Sen Izrayèl la) yo te swete pou l sispann rete devan yo. Limyè ki soti nan bra dwat gloriye Jezi a se te limyè Kri Mitan Lannwit la, jan sa te reprezante sou “tablo” yo ki te make nan “liv” la. Rejè “timoun k ap bay manti yo” te fè kont mesaj Kri Mitan Lannwit Kris la, ansanm ak chemen yo te dwe mache sou li a, te rale jijman Bondye sou yo pandan yo t ap tonbe soti sou chemen an. “Gwo miray” ki kraze toudenkou a se “miray” separasyon legliz ak leta a, ki detwi lè lwa dimanch ki pral vini byento a rive. Jijman sa a vini “toudenkou nan yon enstantane,” e li pral fèt “tankou kase yon veso potye ki kraze an moso.” Se jijman ki asosye ak vire senbòl satanik “sakrifis kontinyèl la” tèt anba, epi idantifye li kòm yon senbòl Kris la.
Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:16.
Se vre wi, vire bagay yo tèt anba nou fè a pral konsidere tankou labou bòs kizin an; paske èske zèv la va di de sila a ki fè li a: Li pa t fè m? osinon èske bagay ki fòme a va di de sila a ki fòme li a: Li pa t gen konprann? Ezayi 29:16.
The “daily” is the prophetic truth which ties together the four verses in Daniel twelve, that identify the distinction between the wicked and the wise. “The daily” is the truth that is hated by those who receive strong delusion in 2 Thessalonians. “The daily” represents the desire of the “lying children” to cause the Holy One of Israel to get out of their way. And their punishment is represented by the breaking of a potter’s vessel, and what remains is an illustration of the lost condition of the foolish virgins, for with the broken and remaining pieces of the shattered potter’s vessel there, “shall not be found” “a sherd to take fire from the hearth, or to take water withal out of the pit.”
« Sakrifis chak jou a » se verite pwofetik la ki mare ansanm kat vèsè yo nan Danyèl douz, ki idantifye diferans ki genyen ant mechan yo ak saj yo. « Sakrifis chak jou a » se verite a ke moun ki resevwa gwo awogans nan 2 Tesalonisyen rayi. « Sakrifis chak jou a » reprezante dezi « timoun manti yo » pou fè Sen Izrayèl la soti sou chemen yo. E pinisyon yo reprezante pa kraze yon veso bòsye; epi sa ki rete a se yon ilistrasyon sou kondisyon pèdi vyèj sòt yo, paske ak moso kase ki rete nan veso bòsye ki te kraze a, « p ap jwenn » « yon tichòk pou pran dife nan fwaye a, ni pou pran dlo avè l soti nan twou a. »
Both “fire” and “water” are symbols of the Holy Spirit, as is the oil in the parable of the ten virgins. When the Midnight Cry comes suddenly at an instant, as it did at the Exeter camp meeting in August of 1844, it will be impossible for the “lying children” to find any oil (water or fire). They were called to “return” after the first disappointment as was Jeremiah, but they refused.
Tou de “dife” ak “dlo” se senbòl Sentespri a, menm jan lwil la ye nan parabòl dis vyèj yo. Lè Rèl Minwi a vini toudenkou nan yon sèl moman, jan sa te fèt nan reyinyon kan Exeter la nan mwa out 1844 la, sa ap enposib pou “timoun bay manti” yo jwenn okenn lwil (dlo oswa dife). Yo te rele yo pou yo “retounen” apre premye desepsyon an, menm jan Jeremi te fè a, men yo te refize.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Yo te jwenn pawòl ou yo, epi mwen manje yo; e pawòl ou te pou mwen lajwa ak kè kontan nan kè mwen; paske yo rele mwen pa non ou, O Senyè Bondye dèzame yo. Mwen pa t chita nan asanble moun k ap pase nan betiz yo, ni mwen pa t rejwi; mwen te chita pou kont mwen poutèt men ou; paske ou te ranpli mwen ak endiyasyon. Poukisa doulè mwen p ap janm fini, epi blesi mwen pa ka geri, li menm ki refize geri? Èske ou va tout bon pou mwen tankou yon moun k ap bay manti, tankou dlo ki disparèt? Se poutèt sa men sa Senyè a di: Si ou tounen, lè sa a m ap fè ou tounen ankò, epi w ap kanpe devan mwen; e si ou separe sa ki presye ak sa ki sal, ou va tankou bouch mwen; se pou yo tounen vin jwenn ou; men pa tounen ou menm al jwenn yo. E m ap fè ou pou pèp sa a tankou yon miray an kwiv byen fòtifye; e yo va goumen kont ou, men yo p ap genyen batay la sou ou; paske mwen avèk ou pou m sove ou ak pou m delivre ou, se Senyè a ki di sa. E m ap delivre ou anba men mechan yo, e m ap rachte ou anba men moun terib yo. Jeremi 15:16–21.
Jeremiah represents those who returned after the first disappointment. Those who entered into the work of separating “the precious from the vile,” in order to “stand before” the Lord and be as the Lord’s “mouth”. They are those represented by Daniel in chapter nine, as understanding their scattered condition, and thereafter praying the Leviticus twenty-six prayer. They are those represented by Daniel, Jeremiah and Habakkuk’s watchmen who are contrasted with the “lying children.” The “lying children” were also called by “the Holy One of Israel” when He said, “in returning and rest shall ye be saved; in quietness and in confidence shall be your strength: and ye would not”.
Jeremi reprezante sila yo ki te retounen apre premye desepsyon an. Sila yo ki te antre nan travay pou separe “sa ki presye a ak sa ki vil la”, afin pou yo “kanpe devan” Senyè a epi pou yo vin tankou “bouch” Senyè a. Se yo menm Danyèl reprezante nan chapit nèf la, kòm moun ki te konprann kondisyon gaye yo a, epi apre sa yo te priye lapriyè Levitik vennsis la. Se yo menm Danyèl, Jeremi ak gad Habakik yo reprezante, gad sa yo ki mete an kontrast ak “timoun k ap bay manti” yo. “Timoun k ap bay manti” yo, se yo menm tou “Sentespri Izrayèl la” te rele lè Li te di: “nan retounen ak repo nou va sove; se nan trankilite ak nan konfyans fòs nou va ye: men nou pa t vle”.
Miller’s jewels are the truths represented on Habakkuk’s tables that represent the test of the Midnight Cry message that produces two classes of worshippers. The symbol of the rebellion that is manifested against those jewels is “the daily.” Miller was accurate in his understanding of “the daily,” but his understanding was limited by the history he lived in, and the jewels he was used to place upon the table in the center of his room are now shining ten times brighter than they did when Miller first placed them upon his table. They are now in a casket that is larger, for the casket now represents not only the Bible, as it did for Miller’s time, but it now represents both the Bible and the Spirit of Prophecy.
Bèl pyè presye Miller yo se verite ki reprezante sou tab Habakuk yo, ki reprezante eprèv mesaj Rèl Minwi a ki pwodui de klas adoratè. Senbòl rebelyon ki manifeste kont bèl pyè sa yo se “sakrifis tout tan an.” Miller te egzak nan konpreyansyon li sou “sakrifis tout tan an,” men konpreyansyon li te limite pa listwa li t ap viv ladan an, e bèl pyè li te abitye mete sou tab ki te nan mitan chanm li a kounye a ap briye dis fwa pi klere pase yo te briye lè Miller te premye mete yo sou tab li a. Kounye a yo nan yon kofrè ki pi gran, paske kofrè a kounye a reprezante pa sèlman Bib la, jan sa te ye nan epòk Miller la, men li kounye a reprezante ni Bib la ni Lespri Pwofesi a.
It is these two witnesses that produce the testing light in the last days, and it is these two witnesses that become a primary battleground in the last days. Miller saw the battle, for in his dream they took his casket (the Bible), and tore it up. John, representing “the wise” in the last days, “was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ.” John was being persecuted for believing the message of both the Bible and the writings of Ellen White.
Se de temwen sa yo ki pwodui limyè eprèv la nan dènye jou yo, e se de temwen sa yo ki vin tounen yon chan batay prensipal nan dènye jou yo. Miller te wè batay la, paske nan rèv li yo te pran sèkèy li a (Bib la), epi yo te chire l. Jan, ki reprezante “moun saj yo” nan dènye jou yo, “te nan zile yo rele Patmos la, poutèt pawòl Bondye a, ak poutèt temwayaj Jezikri.” Jan t ap sibi pèsekisyon paske li te kwè mesaj ni Bib la ni ekriti Ellen White yo.
We will continue the consideration of the truths which are represented by the vision of the Ulai River that was unsealed in 1798, in the next article.
N ap kontinye egzamen verite yo ki reprezante pa vizyon Rivyè Ulai a, ki te desele an 1798, nan atik k ap vini an.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Nou pa gen anyen pou nou pè konsènan lavni an, eksepte si nou ta bliye fason Seyè a te mennen nou, ak ansèyman Li nan istwa pase nou an.” Life Sketches, 196.