The Lion of the tribe of Judah is a name for Jesus, which emphasizes Christ’s work in sealing and then unsealing His prophetic Word. In chapter five of Revelation the Lion of the tribe of Judah, who is also the root of David prevailed to open the book. The “root” of David was Jessie, and the root of Jessie was Pharez, and his root was Judah, and his root was Jacob, and his root was Isaac, and his root was Abraham. The root of David or Jessie when mentioned in connection with the Lion of the tribe of Judah is emphasizing the principles of beginning and ending, which is Alpha and Omega. When the Revelation of Jesus Christ is unsealed in chapter one of Revelation the primary attribute of His character is that He is Alpha and Omega. Who He is, is also the principle that is employed to unseal the prophecies which the Lion of the tribe of Judah has sealed, when He determines that it is time.
Le Lion de la tribu de Juda est un nom de Jésus, qui met l’accent sur l’œuvre de Christ consistant à sceller, puis à desceller, Sa Parole prophétique. Au chapitre cinq de l’Apocalypse, le Lion de la tribu de Juda, qui est aussi la racine de David, a prévalu pour ouvrir le livre. La « racine » de David était Jessé, et la racine de Jessé était Pharez, et sa racine était Juda, et sa racine était Jacob, et sa racine était Isaac, et sa racine était Abraham. La racine de David ou de Jessé, lorsqu’elle est mentionnée en rapport avec le Lion de la tribu de Juda, met l’accent sur les principes du commencement et de la fin, lesquels sont l’Alpha et l’Oméga. Lorsque la Révélation de Jésus-Christ est descellée au chapitre un de l’Apocalypse, l’attribut premier de Son caractère est qu’Il est l’Alpha et l’Oméga. Ce qu’Il est constitue aussi le principe employé pour desceller les prophéties que le Lion de la tribu de Juda a scellées, lorsqu’Il détermine que le temps en est venu.
The unsealing of God’s prophetic Word is an element of God’s work of redemption as He employs the power of His Word to produce revival’s according to His will. Sister White says that when the books of Daniel and Revelation are better understood there will be seen among us a great revival. It is the light of God’s prophetic Word that produces revival and reformation according to His will.
Deboucheman Pawòl pwofetik Bondye a se yon eleman nan travay redanmsyon Bondye a, pandan L ap sèvi ak pouvwa Pawòl Li a pou pwodui revèy selon volonte Li. Sè White di ke lè liv Danyèl ak Revelasyon yo va pi byen konprann, y ap wè nan mitan nou yon gran revèy. Se limyè Pawòl pwofetik Bondye a ki pwodui revèy ak refòm selon volonte Li.
Sister White looking at the last days refers to a great reformation that takes place among God’s people in the latter days. The revival and reformations of sacred history were all produced from God’s Word, and each of those sacred periods pointed to the last great revival and reformation that begins shortly before the Sunday law. Those revivals are produced by an unsealing of God’s Word. The seven thunders were sealed up, just as was the book of Daniel in chapter twelve.
Sè White, pandan l ap gade sou dènye jou yo, fè referans ak yon gwo refòm ki fèt pami pèp Bondye a nan dènye jou yo. Revèy ak refòm tout istwa sakre yo te tout sòti nan Pawòl Bondye a, e chak nan peryòd sakre sa yo te lonje dwèt sou dènye gwo revèy ak refòm ki kòmanse yon ti tan anvan lwa dimanch lan. Revèy sa yo soti nan ouvèti sa ki te sele nan Pawòl Bondye a. Sèt loraj yo te sele, menm jan ak liv Danyèl la nan chapit douz la.
When we apply the prophetic characteristics of a period of scattering that are associated with the symbol of 1260, we find that in Revelation eleven, Moses and Elijah are dead in the street for three and a half days. By verse eighteen the time of God’s wrath has arrived. Moses and Elijah represent God’s people just before the close of human probation. They are scattered for 1260 symbolic days in the streets of Sodom and Egypt, where Jesus was crucified.
Lè nou aplike karakteristik pwofetik yon peryòd dispèsyon ki asosye ak senbòl 1260 la, nou jwenn ke nan Revelasyon onz, Moyiz ak Eli mouri nan lari a pandan twa jou edmi. Nan vèsè dizwit, tan kòlè Bondye a rive. Moyiz ak Eli reprezante pèp Bondye a jis anvan fen tan gras limanite a. Yo gaye pandan 1260 jou senbolik nan lari Sodòm ak Lejip, kote Jezi te kloure sou kwa a.
Moses and Elijah were empowered to give their testimony from verse three on to verse seven where they are slain in the street. John finished measuring the temple in verse two, then Moses and Elijah are empowered to give their testimony, clothed in sackcloth. The message of Elijah and Moses were given to Philadelphian Millerite Adventism in 1844, and by 1863, their voices were buried under the customs and traditions that are handed down from generation to generation. They were empowered to give their testimony for three and a half years, clothed in “sackcloth,” a symbol of the escalating darkness from 1863 onward.
Moyiz ak Eli te resevwa pouvwa pou yo bay temwayaj yo depi vèsè twa rive jouk nan vèsè sèt, kote yo touye yo nan lari a. Jan te fin mezire tanp lan nan vèsè de a; apre sa, Moyiz ak Eli resevwa pouvwa pou yo bay temwayaj yo, yo te abiye ak twal sak. Mesaj Eli ak Moyiz yo te bay Advantis milerit Filadèlfyen yo an 1844, epi, rive an 1863, vwa yo te antere anba koutim ak tradisyon yo transmèt de jenerasyon an jenerasyon. Yo te resevwa pouvwa pou yo bay temwayaj yo pandan twa ane edmi, abiye ak “twal sak,” yon senbòl tenèb k ap vin pi plis toujou depi 1863 pou pi devan.
When we apply Sister White’s definition of the seven thunders as representing the events of the first and second angels, in a line upon line fashion, we construct a history that begins with an angel descending with a message, but line upon line, the angel is both the first and second angel. One placed his foot upon the land and one foot upon the sea on August 11, 1840, and the other arrived at the disappointment of April 19, 1844.
Lè nou aplike definisyon Sè White bay sou sèt loraj yo kòm reprezantasyon evènman premye ak dezyèm zanj yo, nan yon fason liy sou liy, nou konstwi yon istwa ki kòmanse ak yon zanj k ap desann ak yon mesaj; men, liy sou liy, zanj lan se ni premye zanj lan ni dezyèm zanj lan. Youn te mete pye li sou tè a ak yon pye sou lanmè a nan dat 11 dawou 1840, epi lòt la te rive nan desepsyon 19 avril 1844.
The next waymark in each parallel history is God’s hand, which is associated with Habakkuk’s tables. With the first angel, the 1843 chart was produced, but there was a mistake in some of the figures. With the second angel, God’s hand is a waymark of Habakkuk’s tables; represented when He removed His hand from the mistake. When he removed His hand, the message progressively developed until its climax at the Exeter camp meeting, just before the disappointment of October 22, 1844.
Pwochen repè nan chak istwa paralèl se men Bondye, ki asosye ak tab Habakik yo. Avèk premye zanj lan, yo te pwodui tablo 1843 a, men te gen yon erè nan kèk nan chif yo. Avèk dezyèm zanj lan, men Bondye se yon repè nan tab Habakik yo; sa te reprezante lè Li te retire men Li sou erè a. Lè Li te retire men Li, mesaj la te devlope pwogresivman jouk li te rive nan pik li nan reyinyon kan Exeter la, jis anvan desepsyon 22 oktòb 1844 la.
The two lines identify a worldwide message, for the angel who arrives places one foot on the land and one foot on the sea, and inspiration informs us this represents a worldwide message. The angel also identifies the beginning of the tarrying time in the parable of the ten virgins. At this first waymark we also see God’s hand producing a lie. On April 19, 1844, prophetically it appeared as if the vision had lied, but those who had patience, waited, and though the vision tarried, it did not lie. But when the line we are building begins, the lie of the first disappointment is marked as an attribute of the first waymark.
De liy yo idantifye yon mesaj atravè lemond, paske zanj ki rive a mete yon pye sou tè a ak yon pye sou lanmè a, epi Enspirasyon fè nou konnen sa reprezante yon mesaj atravè lemond. Zanj lan idantifye tou kòmansman tan reta a nan parabòl dis vyèj yo. Nan premye repè sa a nou wè tou men Bondye ap pwodui yon manti. Nan 19 avril 1844, nan sans pwofetik, sa te parèt kòmsi vizyon an te bay manti, men moun ki te gen pasyans yo te tann, e menm si vizyon an te pran reta, li pa t bay manti. Men lè liy n ap konstwi a kòmanse, manti premye dezapwentman an make kòm yon atribi premye repè a.
Then the waymark of God’s hand and Habakkuk’s tables shows God covering a mistake and then removing His hand from the mistake. In Millerite history, the mistake was allowed by God in May of 1842, when the chart was printed, and the mistake was thereafter manifested when the year 1843 ended, but it was some time after, that the Lord removed His hand from the mistake in the figures. The mistake was from May of 1842 until somewhere after the first disappointment. For the first angel, God’s hand and Habakkuk’s tables is marked in May of 1842, but the removal of His hand in the history of the second angel would be shortly after the first disappointment.
Lè sa a, siy men Bondye a ansanm ak tabak Abakik yo montre Bondye k ap kouvri yon erè, epi apre sa li retire men Li sou erè a. Nan istwa Millerit la, erè a te pèmèt pa Bondye nan mwa me 1842, lè tablo a te enprime, epi apre sa erè a te vin manifeste lè ane 1843 a te fini; men se kèk tan apre sa Senyè a te retire men Li sou erè ki te nan chif yo. Erè a te dire depi mwa me 1842 jis rive yon kote apre premye desepsyon an. Pou premye zanj lan, men Bondye a ansanm ak tabak Abakik yo make nan mwa me 1842, men retrè men Li nan istwa dezyèm zanj lan t ap fèt yon ti tan apre premye desepsyon an.
This identifies the waymark of the “hand” as a prophetic period. A period that begins with His hand covering a mistake, and then ending with His hand being removed from the mistake. This period of His hand covering and uncovering is an illustration of the work of the Lion of the tribe of Judah as He seals and then unseals prophetic light. He covered truth, then revealed the very same truth—in a different light that did not contradict the original light. He did it in order to produce the revival and reformation of the Millerite Midnight Cry.
Sa idantifye repè pwofetik “men an” kòm yon peryòd pwofetik. Yon peryòd ki kòmanse lè men Li kouvri yon erè, epi ki fini lè men Li retire sou erè a. Peryòd sa a, kote men Li kouvri epi dekouvri, se yon ilistrasyon travay Lyon nan branch fanmi Jida a pandan Li sele epi apre sa dezsele limyè pwofetik la. Li te kouvri verite a, epi apre sa Li te revele menm verite sa a—nan yon limyè diferan ki pa t kontredi limyè orijinal la. Li te fè sa pou pwodwi revèy ak refòm Kri Minwi Millerit la.
The tarrying time, which began with the arrival of the angel ended when His hand was removed, thus unsealing prophetic light which began the “seventh-month movement” that led to the Midnight Cry message at the Exeter camp meeting, where the message turned into a tidal wave, until the closed door at the great disappointment. The manifestation of God’s power through the unsealing of His Word produced an escalating revival and reformation.
Tan rete a, ki te kòmanse avèk rive zanj lan, te fini lè men Li te retire, konsa sa te de sele limyè pwofetik la, ki te kòmanse “mouvman setyèm mwa” a, ki te mennen nan mesaj Kri a Minwi nan reyinyon kan Exeter la, kote mesaj la te tounen yon vag pwisan, jouk rive nan pòt fèmen an nan gwo desepsyon an. Manifestasyon pisans Bondye atravè retire sele sou Pawòl Li a te pwodui yon reveye ak yon refòm k ap vin pi fò toujou.
In 1863, the Laodicean Millerite movement was forbidden to cross over the Jordan, and were assigned to the wilderness for stoning Elijah and Moses. The message of William Miller was the message of Elijah, and Miller’s foundational message was Moses’ “seven times.” To reject the “seven times” was to slay Moses, and to reject the foundational truth set forth by Miller, was to slay Elijah. In 1863 the messenger and the message were murdered in the street, and from that point on, the only way to find them was to search for their graves in Jeremiah’s old paths. They were dead in the street—that is until they are resurrected. They are resurrected when the “seven thunders’ future events” that will be “disclosed in their order” are repeated—in the history of the one hundred and forty-four thousand.
Nan ane 1863, mouvman Millerit Lawodise a te entèdi travèse lòt bò larivyè Jouden an, epi yo te asiyen l dezè a poutèt yo te kalonnen Eli ak Moyiz ak wòch. Mesaj William Miller la se te mesaj Eli a, epi mesaj fondamantal Miller la se te “sèt fwa” Moyiz la. Rejte “sèt fwa” yo, se te touye Moyiz; epi rejte verite fondamantal Miller te prezante a, se te touye Eli. An 1863, mesaje a ak mesaj la te asasinen nan lari a, epi depi lè sa a, sèl fason pou jwenn yo se te chèche tonm yo nan ansyen chemen Jeremi yo. Yo te mouri nan lari a—sa vle di jouk lè yo resisite. Yo resisite lè “evènman lavni sèt loraj yo” ki pral “devwale nan lòd yo” repete—nan istwa san karannkatmil yo.
When the history of the first angel is laid over the top of the history of the second angel, the prophetic structure produces a point of reference to follow Christ’s hand, which is the light upon the path of the Midnight Cry. The original light of the Midnight Cry lightens the path and it is the light of His “glorious right arm” that leads the way up the path.
Lè yo mete istwa premye zanj lan sou tèt istwa dezyèm zanj lan, estrikti pwofetik la pwodui yon pwen referans pou swiv men Kris la, ki se limyè sou chemen Rèl Minwi a. Limyè orijinal Rèl Minwi a klere chemen an, e se limyè “bra dwat gloriye” Li a ki mennen wout la monte sou chemen an.
“I seemed to be surrounded with light, and to be rising higher and higher from the earth. I turned to look for the advent people in the world, but could not find them, when a voice said to me, ‘Look again, and look a little higher.’ At this, I raised my eyes, and saw a straight and narrow path, cast up high above the world. On this path the advent people were traveling to the city which was at the farther end of the path. 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.
“Mwen te sanble antoure ak limyè, e m t ap monte pi wo toujou, pi wo toujou, soti sou tè a. Mwen vire pou m chèche pèp adven an nan mond lan, men mwen pa t ka jwenn yo, lè sa a yon vwa di m: ‘Gade ankò, epi gade yon ti jan pi wo.’ Lè sa a, mwen leve je m, epi mwen wè yon chemen dwat e etwat, leve byen wo anlè mond lan. Sou chemen sa a, pèp adven an t ap vwayaje pou ale nan vil ki te nan bout lwen chemen an. Yo te gen yon limyè klere ki te plase 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 t 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 jis devan yo, k ap mennen yo nan vil la, yo te an sekirite. Men, talè konsa, kèk ladan yo te vin bouke, e yo te di vil la te byen lwen toujou, epi yo te espere yo t ap deja antre ladan l anvan sa. Lè sa a, Jezi te konn ankouraje yo lè Li leve bra dwat gloriye Li a, e depi nan bra Li te sòti yon limyè ki t ap balanse anlè gwoup Advantis la, epi yo te rele: ‘Alelouya!’ Gen lòt ki, avèk prezonpsyon, te nye limyè ki te dèyè yo a, e yo te di se pa Bondye ki te mennen yo soti jis lwen sa a. Limyè ki te dèyè yo a te etenn, kite pye yo nan yon fènwa total, epi yo te bite, yo te pèdi mak la ak Jezi de je, epi yo te tonbe sot sou chemen an desann nan mond fènwa ak mechan ki anba a.” Christian Experience and Teachings of Ellen G. White, 57.
When Christ raises His glorious arm, He is using His “hand” as a symbol of His work of leading His people. When we bring together the arrival of the second angel with the first angel who descended on August 11, 1840, we find both angels had a message in their hands.
Lè Kris leve bra gloriye Li a, Li ap sèvi ak “men” Li kòm yon senbòl travay Li pou dirije pèp Li a. Lè nou mete ansanm aparisyon dezyèm zanj lan ak premye zanj ki te desann 11 dawou 1840 la, nou wè toude zanj yo te gen yon mesaj nan men yo.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God. …
“Yo te montre m enterè tout syèl la te pran nan travay k ap fèt sou tè a. Jezi te voye yon zanj pisan desann pou avèti moun ki rete sou tè a pou yo prepare pou dezyèm aparisyon Li. Pandan zanj lan t ap kite prezans Jezi nan syèl la, yon limyè ki te depase tout bagay nan klète ak laglwa t ap mache devan li. Yo te di m misyon li se te klere tè a ak laglwa li epi avèti lèzòm konsènan kòlè Bondye ki pral vini. …”
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 246, 247.
“Yon lòt zanj pisan te resevwa misyon pou l desann sou tè a. Jezi te mete nan men li yon ekriti, epi, lè li rive sou tè a, li rele byen fò: ‘Babilòn tonbe, li tonbe.’ Lè sa a, mwen wè moun ki te desi yo ankò leve je yo nan syèl la, ap gade avèk lafwa ak espwa pou aparisyon Seyè yo. Men, anpil te sanble rete nan yon eta san konprann, tankou si yo t ap dòmi; men, mwen te kapab wè tras yon gwo lapenn sou vizaj yo. Moun ki te desi yo te wè nan Ekriti yo ke yo te nan tan reta a, e ke yo dwe tann avèk pasyans akonplisman vizyon an. Menm prèv ki te mennen yo pou yo tann Seyè yo an 1843, te mennen yo pou yo atann li an 1844. Men, mwen wè majorite a pa t genyen enèji sa a ki te make lafwa yo an 1843. Dezapwentman yo te fè lafwa yo febli.” Early Writings, 246, 247.
Both angels are one of three angels that together are one symbol, so they align in terms of the message they represent, though they each represent their own unique message. Both angels have a “writing” in their hands, representing a test. The “first and second angels are to run parallel” to the third angel.
Toude zanj yo se youn pami twa zanj ki ansanm fòme yon sèl senbòl; konsa, yo ann amoni konsènan mesaj yo reprezante a, byenke chak youn reprezante pwòp mesaj pa li ki inik. Toude zanj yo gen yon “ekriti” nan men yo, ki reprezante yon tès. “Premye ak dezyèm zanj yo dwe mache ann paralèl” ak twazyèm zanj lan.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Bondye bay mesaj Revelasyon 14 yo plas pa yo nan liy pwofesi a, e travay yo pa dwe sispann jouk nan fen istwa tè sa a. Premye ak dezyèm mesaj zanj yo se toujou verite pou tan sa a, e yo dwe mache an paralèl ak sa a ki swiv la. Twazyèm zanj lan pwoklame avètisman li a ak yon vwa fò. ‘Apre bagay sa yo,’ Jan di, ‘mwen wè yon lòt zanj desann soti nan syèl la, ki te gen gwo pouvwa, e tè a te klere ak glwa li.’ Nan liminasyon sa a, limyè tout twa mesaj yo ini.” The 1888 Materials, 803, 804.
Sister White identifies the third angel, as the angel of Revelation eighteen, and identifies that the first and second angels are to run parallel with the prophetic history represented by the third angel of Revelation eighteen. Thus, she is aligning the descent of the first angel on August 11, 1840, with 9/11, and identifying that the angel of Revelation eighteen is “the third angel.” The third angel is the last of the three, and is typified by the first, and for this reason Sister White informs us the mission of the first angel was identical to the mission of the angel of Revelation eighteen, for the mission of both angels was to “lighten the earth with its glory.”
Sè White idantifye twazyèm zanj lan kòm zanj Revelasyon dizwit la, epi li idantifye tou premye ak dezyèm zanj yo kòm zanj ki dwe mache ann paralèl ak istwa pwofetik twazyèm zanj Revelasyon dizwit la reprezante a. Konsa, li mete desant premye zanj lan nan dat 11 dawou 1840 an an akò ak 9/11, epi li idantifye zanj Revelasyon dizwit la kòm “twazyèm zanj lan.” Twazyèm zanj lan se dènye nan twa yo, epi premye a sèvi kòm tip li; se poutèt sa Sè White fè nou konnen misyon premye zanj lan te idantik ak misyon zanj Revelasyon dizwit la, paske misyon toude zanj yo se te “klere tè a avèk glwa li.”
The “seven thunders” represent a delineation of events within the history of the first and second angels that will be repeated in the history of the third angel. Inspiration has directed that when we align these histories “line upon line”, the first angel’s descent in 1840 aligns with His descent at 9/11. It identifies a testing message that must be eaten with two witnesses, and aligns a disappointment with the first waymark.
“sèt loraj” yo reprezante yon delimitasyon evènman nan istwa premye ak dezyèm zanj yo, ki pral repete nan istwa twazyèm zanj lan. Enspirasyon an te dirije ke lè nou aliyen istwa sa yo “liy sou liy”, desandan premye zanj lan an 1840 aliyen avèk desandan Li nan 9/11. Sa idantifye yon mesaj tès ki dwe manje avèk de temwen, epi li aliyen yon desepsyon avèk premye waymark la.
The “seven thunders” represent the prophetic period that begins with a disappointment and ends with a greater disappointment.
“sèt loraj” yo reprezante peryòd pwofetik la ki kòmanse avèk yon desepsyon epi ki fini avèk yon desepsyon ki pi gwo.
When the prophetic line of the descent of the first angel is aligned with the arrival of the second angel, it produces “a structure of truth.” Truth is defined as three steps, with the first and last being the same and the middle step representing rebellion. Aligning the first two angels with this design, produces a structure made up of the first and second angels, that illustrates the third angel of Revelation eighteen, and the third angel of Revelation eighteen is a combination of both the first and second angels.
Lè liy pwofetik desandan premye zanj lan aliyen ak arive dezyèm zanj lan, sa pwodui “yon estrikti verite.” Verite defini kòm twa etap, kote premye ak dènye etap yo se menm bagay la, epi etap ki nan mitan an reprezante rebelyon. Lè yo aliyen de premye zanj yo ak modèl sa a, sa pwodui yon estrikti ki fòme ak premye ak dezyèm zanj yo, ki ilistre twazyèm zanj Revelasyon dizuit la; epi twazyèm zanj Revelasyon dizuit la se yon konbinezon ni premye ni dezyèm zanj yo.
The third angel of Revelation eighteen is made up of two voices. The first voice was fulfilled when the buildings of New York came down at 9/11 and the second voice of verse four is the Sunday law. Within the period from 9/11 unto the Sunday law the third angel of Revelation eighteen represents a combination of the first and second angels. This being the fact, using those two angels’ history “line upon line,” to represent the history of the third angel of Revelation eighteen—is to align the first and second angel, with the first and second angel.
Twazyèm zanj nan Revelasyon dizwit la fòme ak de vwa. Premye vwa a te akonpli lè bilding Nouyòk yo te tonbe nan 11 Septanm, epi dezyèm vwa vèsè kat la se lwa dimanch la. Nan peryòd ki soti depi 11 Septanm rive jouk lwa dimanch la, twazyèm zanj Revelasyon dizwit la reprezante yon konbinezon premye ak dezyèm zanj yo. Konsa, lè yo sèvi ak istwa de zanj sa yo “liy sou liy,” pou reprezante istwa twazyèm zanj Revelasyon dizwit la, sa vle di yo mete premye ak dezyèm zanj la an paralèl ak premye ak dezyèm zanj la.
Two angels arrive at the first disappointment, and both angels are prophetically related, and both have a testing message that is in the angel’s hand. The waymark next represented in the line is Habakkuk’s tables, which is directly associated with the hand of God. In the line of the first angel, the 1843 chart is produced in May of 1842, and in the line of the second angel, there was no chart. The chart had ended at the arrival of the second angel. The waymark of Habakkuk’s table in the line of the second angel is the removing of God’s hand from a mistake in the figures of the 1843 chart.
De zanj yo rive nan premye desepsyon an, e toude zanj yo gen yon rapò pwofetik, epi toude gen yon mesaj tès ki nan men zanj lan. Siy ki vini apre a ki reprezante nan liy lan se tab Habakik yo, ki lye dirèkteman ak men Bondye. Nan liy premye zanj lan, tablo 1843 la pwodui nan mwa me 1842, epi nan liy dezyèm zanj lan, pa t gen okenn tablo. Tablo a te fini nan moman rive dezyèm zanj lan. Siy tab Habakik la nan liy dezyèm zanj lan se retire men Bondye sou yon erè ki te nan chif tablo 1843 la.
His hand covered a mistake in the waymark of the first angel, and His hand was removed at that very same waymark, in the line of the second angel. Thus; the waymark of Habakkuk’s tables in the parallel lines of the first and second angel represents two steps. In the first step His hand covers a mistake, and at the end of the period of the waymark of Habakkuk’s tables, He removes His hand. The tarrying time began with the arrival of the second angel and the tarrying time ends progressively, beginning with the removal of His hand. The waymark of Habakkuk’s tables represents a period of time that is marked by Christ’s hand at the beginning and His hand at the ending.
Men l te kouvri yon erè nan pwen repè premye zanj lan, epi men l te retire sou menm pwen repè sa a, nan liy dezyèm zanj lan. Konsa, pwen repè tab Habakik yo nan liy paralèl premye ak dezyèm zanj lan reprezante de etap. Nan premye etap la, men l kouvri yon erè, epi nan fen peryòd pwen repè tab Habakik yo, Li retire men l. Tan reta a te kòmanse avèk rive dezyèm zanj lan, epi tan reta a fini pwogresivman, kòmanse ak retrè men l. Pwen repè tab Habakik yo reprezante yon peryòd tan ki make pa men Kris la nan kòmansman an ak pa men l nan fen an.
Two hands are marked at the first disappointment, and both have a testing message that must be taken and eaten. Then a period of prophetic time, representing the foundational truths, begins with God’s hand covering and ending with His hand uncovering. The next waymark is the Exeter camp meeting where the cry at midnight separates and purifies those who would follow Christ’s hand into the Most Holy Place.
De men make yo make yon mak nan premye desepsyon an, e toule de gen yon mesaj eprèv ki dwe pran epi manje. Apre sa, yon peryòd tan pwofetik, ki reprezante verite fondamantal yo, kòmanse avèk men Bondye k ap kouvri epi li fini avèk men Li k ap dekouvri. Pwochen repè a se reyinyon kan Exeter la, kote rèl a minwi a separe epi pirifye sila yo ki ta swiv men Kris la antre nan Kote Ki Pi Sen an.
When Christ moved into the Most Holy Place, He lifted up His hand to heaven and swore that time would be no longer. He had just sealed up the “seven thunders” which represent the history of the first two angels, repeating in the history of the third. He sealed up the “seven thunders” as He had sealed up the prophecies of Daniel in chapter twelve. In chapter twelve of Daniel, at the first of three symbolic periods of time, Christ raises both hands to heaven and proclaims that when the scattering of God’s people is finished, those who become “men wondered at” would be purified and lifted up as an offering. The structure of the first and second angels which we are currently considering, symbolically manifests God’s hand at every step.
Lè Kris te antre nan Kote ki Pi Sen an, Li leve men Li anlè nan syèl la epi Li fè sèman ke tan pa t ap la ankò. Li te fèk sele “sèt loraj yo,” ki reprezante istwa de premye zanj yo, k ap repete nan istwa twazyèm nan. Li sele “sèt loraj yo” menm jan Li te sele pwofesi Danyèl yo nan chapit douz la. Nan chapit douz Danyèl la, nan premye nan twa peryòd tan senbolik yo, Kris leve toude men Li anlè nan syèl la epi Li pwoklame ke lè dispèsyon pèp Bondye a fini, moun ki vin tounen “moun yo sezi wè” yo pral pirifye epi yo pral leve kòm yon ofrann. Estrikti premye ak dezyèm zanj yo, ke n ap konsidere kounye a, manifeste men Bondye senbolikman nan chak etap.
When He covers truth, it produces a disappointment, and when He removes His hand, light is produced, and the light is the light of the message of the Midnight Cry. The first disappointment to the great disappointment bears the signature of alpha and omega and is set forth within the structure of truth. The beginning represents the end, and the waymark between the two disappointments portray the effect of the sealing and unsealing of Habakkuk’s tables, which is an unsealing of Jeremiah’s old paths, and represents the foundation upon which the temple is erected in advance of the Sunday law when the finished temple is lifted up above all the mountains. The middle waymark in the word of truth, represents rebellion, and in the history represented by the final separation of the wheat and tares manifests the rebellion of the foolish virgins.
Lè Li kouvri verite a, sa pwodui yon desepsyon; e lè Li retire men Li, limyè parèt, e limyè sa a se limyè mesaj Kri Minwi a. Premye desepsyon an rive jouk nan gran desepsyon an pote siyati alfa ak omega epi li prezante anndan estrikti verite a. Kòmansman an reprezante fen an, epi siy sou chemen ki ant de desepsyon yo montre efè sele ak deseleyaj tab Habakik yo, ki se yon deseleyaj ansyen chemen Jeremi yo, e li reprezante fondasyon sou ki tanp lan bati anvan lwa dimanch la, lè tanp ki fin fèt la leve anlè tout mòn yo. Siy mitan chemen an nan pawòl verite a reprezante rebelyon, epi nan istwa yo reprezante pa separasyon final ble a ak move zèb yo, li manifeste rebelyon vyèj sòt yo.
The rebellion represented by the waymark of Habakkuk’s tables is represented as progressive, for it is not a single waymark, but a period with a defined beginning and ending, as represented by God’s hand. God’s hand is twice at the first disappointment, for there are two angels which both have a message in their hands. The next waymark of rebellion has a beginning and ending hand, so it also has two hands within its prophetic characteristics. The third waymark of the greater disappointment identifies Christ raising His hand and swearing to heaven, in the very passage where the seven thunders are sealed up, as was Daniel chapter twelve. At the very point the angel marks the end of the prophetic structure of the first two angels we are now considering, He ends the application of prophetic time, and places Himself in a parallel passage in the book of Daniel, where He is not raising His hand, but raising both His hands.
Rebelyon ki reprezante pa pwen repè tab Habakouk yo prezante kòm yon pwogresyon, paske li pa yon sèl pwen repè, men yon peryòd ki gen yon kòmansman ak yon fen byen defini, jan sa reprezante pa men Bondye. Men Bondye parèt de fwa nan premye desepsyon an, paske gen de zanj ki toude gen yon mesaj nan men yo. Pwen repè rebelyon ki vin apre a gen yon men kòmansman ak yon men fen, konsa li menm tou li gen de men nan karakteristik pwofetik li yo. Twazyèm pwen repè pi gwo desepsyon an idantifye Kris la k ap leve men li epi k ap fè sèman bay syèl la, nan menm pasaj la kote sèt loraj yo sele, menm jan sa te ye nan chapit douz Danyèl la. Nan pwen menm kote zanj lan make fen estrikti pwofetik de premye zanj nou ap konsidere yo, Li mete fen nan aplikasyon tan pwofetik la, epi Li plase tèt Li nan yon pasaj paralèl nan liv Danyèl la, kote Li pa leve yon sèl men li, men Li leve toude men Li.
In Daniel twelve there are three prophetic periods that are unsealed in the latter days, for this is what befalls God’s people in the latter days. The first thing mentioned in Daniel’s final climactic vision was that Daniel, who represents the remnant people of God, had understanding of both of the thing and of the vision. The last thing recorded by Daniel is how the increase of knowledge was employed by the Lion of the tribe of Judah to produce the final revival and reformation among God’s people who are distinguished as those who understand. He accomplishes the sealing of His people by unsealing the “seven thunders” of Revelation in connection with the unsealing of the “three periods” of Daniel twelve.
Nan Danyèl douz gen twa peryòd pwofetik ki vin deseley nan dènye jou yo, paske se sa k rive pèp Bondye a nan dènye jou yo. Premye bagay ki mansyone nan dènye vizyon klimaktik Danyèl la se te ke Danyèl, ki reprezante rès pèp Bondye a, te gen konpreyansyon ni sou bagay la ni sou vizyon an. Dènye bagay Danyèl ekri se fason ogmantasyon konesans lan te sèvi pa Lyon branch fanmi Jida a pou pwodui dènye revèy la ak refòm nan mitan pèp Bondye a, ki make kòm sila yo ki gen konpreyansyon. Li akonpli sele pèp pa Li a lè Li deseley “sèt loraj” Revelasyon an an koneksyon ak deseley “twa peryòd” Danyèl douz yo.
When Jesus identifies that at the end of the three and a half prophetic days of scattering the power of God’s people, all the “marvels” would be finished—He is identifying July 2023, when the three and a half days of death in the streets of Revelation eleven was finished. Now the marvels would be finished in advance of the Sunday law. He marked July 2023, by raising not one, but both hands. In so doing He was marking the end of the tarrying time, as when He removed His hand from the mistake in Millerite history. The first disappointment occurred on July 18, 2020, as typified by the Millerite’s first disappointment, and the tarrying time began and continued until He stretched forth His hand a second time to gather His remnant people in July of 2023.
Lè Jezi idantifye ke nan fen twa jou ak demi pwofetik yo, lè yo t ap gaye pouvwa pèp Bondye a, tout “mèvèy” yo t ap fini, Li ap idantifye jiyè 2023, lè twa jou ak demi lanmò nan lari yo nan Revelasyon onz la te fini. Kounye a, mèvèy yo t ap fini anvan lwa dimanch lan. Li te make jiyè 2023 lè Li te leve pa yon sèl, men toude men Li. Lè Li te fè sa, Li te make fen tan reta a, menm jan ak lè Li te retire men Li sou erè ki te fèt nan istwa Milerit la. Premye desepsyon an te rive nan 18 jiyè 2020, jan sa te prefigire pa premye desepsyon Milerit yo, epi tan reta a te kòmanse e li te kontinye jiskaske Li te lonje men Li yon dezyèm fwa pou rasanble rès pèp Li a nan jiyè 2023.
The first disappointment is represented by God’s hand covering a mistake, that for the Millerites was identifying the year 1843, instead of October 22, 1844. That disappointment is represented in verse twelve of chapter twelve. The first disappointment is represented by His hand covering the mistake, and was typified by the Millerites who came to the first disappointment. The word in verse twelve is “cometh.” Blessed is he who waiteth, and who “cometh” to the 1335; blessed is he who “cometh” to the disappointment of April 19, 1844. The word translated as “cometh” means “to touch.” The Millerites experienced their first disappointment when the year 1843 touched the year 1844. Verse twelve of Daniel twelve identifies the first disappointment of both April 19, 1844, but more directly the first disappointment of July 18, 2020.
Premye desepsyon an reprezante pa men Bondye ki kouvri yon erè, ki pou Milerit yo se te lefèt yo te idantifye ane 1843 la, olye de 22 oktòb 1844. Desepsyon sa a reprezante nan vèsè douz nan chapit douz la. Premye desepsyon an reprezante pa men Li ki kouvri erè a, epi li te prefigire pa Milerit yo ki te rive nan premye desepsyon an. Mo ki nan vèsè douz la se “rive.” Benediksyon pou sila a ki tann, epi ki “rive” nan 1335 la; benediksyon pou sila a ki “rive” nan desepsyon 19 avril 1844 la. Mo yo tradui kòm “rive” a vle di “manyen.” Milerit yo te fè eksperyans premye desepsyon yo lè ane 1843 la te manyen ane 1844 la. Vèsè douz nan Danyèl douz idantifye premye desepsyon an ni 19 avril 1844 la, men pi dirèkteman premye desepsyon 18 jiyè 2020 la.
The first prophetic period and the last prophetic period of the three periods that are unsealed at the time of the end, when knowledge is increased and accomplishes the final separation of the wheat and tares, thus identifying the unsealing of the prophetic light that seals the one hundred and forty-four thousand are the same prophetic period.
Premye peryòd pwofetik la ak dènye peryòd pwofetik la nan twa peryòd yo ki louvri nan tan lafen an, lè konesans ogmante epi li akonpli separasyon final ble a ak move zèb yo, konsa li idantifye ouvèti limyè pwofetik la ki sele san karannkat mil yo, se menm peryòd pwofetik la.
The first period of verse seven, is the ending of the scattering of Revelation eleven’s three and a half days in July of 2023, and the period in verse twelve is the beginning of that same scattering on July 18, 2020. Alpha and Omega had marked the history of the seven thunders in Daniel twelve, as the history that begins at the disappointment of July 18, 2020 and ends three and a half symbolic days later in July of 2023. Just as important is that when Alpha and Omega marked the beginning and ending of the final tarrying time, He raised not one, but both of His hands to heaven and swore by Him that liveth forever and ever.
Premye peryòd vèsè sèt la se fen dispèsyon twa jou edmi Revelasyon onz la, nan mwa Jiyè 2023; epi peryòd nan vèsè douz la se kòmansman menm dispèsyon sa a, nan 18 Jiyè 2020. Alfa ak Omega te make istwa sèt loraj yo nan Danyèl douz, kòm istwa ki kòmanse ak desepsyon 18 Jiyè 2020 la epi ki fini twa jou edmi senbolik apre sa, nan mwa Jiyè 2023. Menm jan enpòtan an, lè Alfa ak Omega te make kòmansman ak fen dènye tan reta a, Li pa t leve yon sèl, men toude men Li yo anlè syèl la, epi Li te sèmante pa Sila a ki viv pou tout tan ak pou tout tan.
The Son of God who is the son of man is making an oath with the Father, right where the climax of the story of the covenant people of God began, when Christ first called Abram with a promise, and then confirmed the promise, with an oath. Take off your shoes, you are on holy ground!
Pitit Bondye a, ki se pitit lèzòm nan, ap fè yon sèman ak Papa a, la menm kote somè istwa pèp alyans Bondye a te kòmanse, lè Kris la te rele Abram pou premye fwa avèk yon pwomès, epi apre sa li te konfime pwomès la ak yon sèman. Wete soulye nou, paske nou sou tè ki sen!
The middle letter of the three prophetic periods is nothing less than the omega fulfillment of Abram and Paul’s covenant time prophecy of 430 years as represented in the 1290 years of verse eleven. The verse approached with Millerite understanding identified a thirty-year period of preparation for the papacy, then 1260 years of papal persecution that follows. Abram’s 430 years represents bondage and deliverance in a specific nation, in conjunction with the first thirty years representing the Lord entering into covenant with Abram. The thirty years preparation for the priests began in 1989 at the time of the end, and the thirty years end at the Sunday law, when the verse identifies the abomination of desolation would be placed, and would then persecute God’s people for 1260 symbolic years aligning with John’s 42 symbolic months in Revelation thirteen.
Lèt mitan an nan twa peryòd pwofetik yo pa anyen mwens pase akonplisman omega pwofesi tan alyans Abraram ak Pòl la, ki dire 430 ane, jan sa reprezante nan 1290 ane vèsè onz la. Vèsè a, lè yo pwoche bò kote li ak konpreyansyon Millerit la, te idantifye yon peryòd trant ane preparasyon pou papote a, epi apre sa 1260 ane pèsekisyon papal la. Kat-santrant ane Abraram yo reprezante esklavaj ak delivrans nan yon nasyon espesifik, ansanm ak premye trant ane yo ki reprezante moman Senyè a te antre nan alyans ak Abraram. Trant ane preparasyon pou prèt yo te kòmanse an 1989, nan tan lafen an, epi trant ane yo fini nan lwa dimanch lan, lè vèsè a idantifye ke abominasyon devastasyon an t ap etabli, epi lè sa a li t ap pèsekite pèp Bondye a pandan 1260 ane senbolik, an akò ak 42 mwa senbolik Jan yo nan Revelasyon trèz.
The reformatory movement of the one hundred and forty-four thousand began in 1989, as the Lord began His work of preparing a priesthood to serve during the crisis at midnight, that begins at the Sunday law. The Alpha and Omega stood upon the water of the Hiddekel and raised both His hands to heaven, swearing that when the scattering of July 18, 2020 unto July 2023 was fulfilled, the marvels associated with Christ’s work of combining His Divinity with humanity would be finished.
Mouvman refòmatwa san karant-kat mil yo te kòmanse an 1989, lè Senyè a te kòmanse travay Li pou prepare yon prètriz ki pou sèvi pandan kriz la a minwi, ki kòmanse nan lwa dimanch la. Alfa ak Omega a te kanpe sou dlo Hiddèkèl la epi leve toude men Li yo vè syèl la, Li t ap sèmante ke lè dispèsyon 18 Jiyè 2020 rive Jiyè 2023 la t ap akonpli, mèvèy ki asosye ak travay Kris la pou konbine Divinite Li ak limanite t ap fini.
This is the same pronouncement of chapter ten, in the line of the seven thunders, for He not only there ended the prophetic application of time, but he also identified that in the days of the sounding of the seventh trumpet the mystery of God would be finished. The parallel passage in Daniel twelve identifies that when the scattering ended in July of 2023, the finishing of the sealing of God’s people would be finished, as represented by the sounding of the seventh trumpet that coincided with Christ raising His hand and swearing in both parallel passages.
Sa a se menm pwoklamasyon chapit dis la, nan liy sèt loraj yo, paske se pa sèlman la Li te mete fen nan aplikasyon pwofetik tan an, men Li te idantifye tou ke nan jou lè setyèm twonpèt la t ap sonnen, mistè Bondye a t ap fini. Pasaj paralèl la nan Danyèl douz idantifye ke lè dispèsyon an te fini an Jiyè 2023, fini sele pèp Bondye a t ap fini tou, jan sa reprezante pa son setyèm twonpèt la ki te kowenside ak Kris ki te leve men Li epi ki te sèmante nan toude pasaj paralèl yo.
The first prophetic period and the last prophetic period of the threefold message of Daniel twelve possesses an alpha and omega signature. The first period of verse seven identifies the end of the very same period, that verse twelve marks the beginning of. In the middle of verses seven and twelve, the history of the time of the end in 1989 unto the close of probation is represented. In the middle of the alpha period of verse seven and the omega history of verse twelve, the final rebellion of mankind from the Sunday law until Michael stands up is represented, and it is represented in the very chapter where Michael stands up.
Premye peryòd pwofetik la ak dènye peryòd pwofetik la nan mesaj trip Daniel douz la pote yon siyati alfa ak omega. Premye peryòd vèsè sèt la idantifye fen menm peryòd la, peryòd vèsè douz la make kòmansman li. Nan mitan vèsè sèt ak douz yo, istwa tan lafen an depi 1989 jouk fèmti tan gras la reprezante. Nan mitan peryòd alfa vèsè sèt la ak istwa omega vèsè douz la, dènye rebelyon limanite a depi lwa dimanch la jouk lè Mikaèl leve kanpe reprezante, epi li reprezante nan menm chapit la kote Mikaèl leve kanpe.
The rebellion of the middle period, is primarily the external history of rebellion, but the first thirty years is the internal history of the preparation of the priests who are in direct confrontation with the external forces represented in the following 1260 period.
Rebelyon peryòd mitan an se, an premye, istwa ekstèn rebelyon an; men premye trant ane yo se istwa entèn preparasyon prèt yo, ki nan konfwontasyon dirèk ak fòs ekstèn yo ki reprezante nan peryòd 1260 ki vin apre a.
The middle period represents the rebellion of the thirteenth letter of the Hebrew alphabet, and it combines with the internal as it portrays the final battle of the great controversy upon planet earth, while probation lingers. Its combination of external and internal is also the message of Daniel’s last vision, represented by the river Hiddekel and the three chapters which also bear the signature of Alpha and Omega, and are built upon the structure of truth. The first and last chapter address the sealing of God’s people who are portrayed as the stars that shine forever. The middle chapter of rebellion identifies the same history represented in verse eleven with the 1290 years, which is the middle verse in the very same structure.
Peryòd mitan an reprezante rebelyon trèzyèm lèt alfabè ebre a, epi li ini ak sa ki enteryè a pandan l ap dekri batay final gwo konfli a sou planèt tè a, pandan tan gras la poko fini. Konbinezon sa a ant sa ki ekstèn ak sa ki enteryè a se tou mesaj dènye vizyon Danyèl la, ki reprezante pa larivyè Idèkèl la ak twa chapit yo ki pote siyati Alfa ak Omega a tou, epi ki bati sou estrikti verite a. Premye ak dènye chapit la pale sou sele pèp Bondye a, yo menm yo dekri kòm zetwal k ap klere pou tout tan. Chapit mitan rebelyon an idantifye menm istwa a ki reprezante nan vèsè onz la ak 1290 ane yo, ki se vèsè mitan an nan menm estrikti sa a.
When Christ employs His hand within the prophetic structure it represents many truths, but it also represents the path He is leading His people upon. The revelation of Jesus Christ began to be unsealed in July of 2023. That unsealing includes the unsealing of the seven thunders and the message of Daniel as represented within chapter twelve. The unsealing takes place within the hidden history of verse forty, which began in 1989 and concludes at the Sunday law. In that history God’s people will be sealed, and they are sealed by the outpouring of the Holy Spirit. The final outpouring of the Holy Spirit is identified in the eighth chapter of Revelation, where it is represented as the seventh, and therefore the final seal. The Lion of the tribe of Judah prevailed in chapter five to open the book sealed with seven seals.
Lè Kris sèvi ak men Li anndan estrikti pwofetik la, sa reprezante anpil verite, men sa reprezante tou chemen Li ap mennen pèp Li a sou li. Revelasyon Jezikri a te kòmanse ap desele nan mwa jiyè 2023. Deseleman sa a gen ladan l desele sèt loraj yo ak mesaj Danyèl la jan li reprezante anndan chapit douz la. Deseleman an ap fèt anndan istwa kache vèsè karant lan, ki te kòmanse an 1989 epi ki fini nan lwa dimanch lan. Nan istwa sa a, pèp Bondye a pral sele, epi yo sele pa vide Sentespri a sou yo. Dènye vide Sentespri a idantifye nan uityèm chapit Revelasyon an, kote li reprezante kòm setyèm sele a, e kidonk kòm dènye sele a. Lyon tribi Jida a te genyen batay la nan chapit senk la pou l ouvri liv ki te sele ak sèt sele yo.
The sixth seal raised the question at the end of chapter six, asking who would be able to stand during the period when there is no longer mediation for sin.
Sizyèm sele a te soulve kesyon an nan fen chapit sis la, kote li te mande kiyès ki t ap kapab kanpe pandan peryòd kote pa t ap gen okenn medyasyon ankò pou peche.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Paske gwo jou kòlè li a rive; e ki moun ki va kapab kanpe? Revelasyon 6:17.
The next chapter, or you can say the next verse, introduces the sealing of the one-hundred and forty-four thousand and the great multitude who are gathered into God’s kingdom during the Sunday law crisis. The one-hundred and forty-four thousand are the answer of the sixth seal’s question. After they are represented in chapter seven, then, chapter eight identifies the seventh and final seal being removed.
Pwochen chapit la, oswa nou ka di pwochen vèsè a, prezante sele san karannkat mil yo ansanm ak gwo foul la ki rasanble nan wayòm Bondye a pandan kriz lwa dimanch la. San karannkat mil yo se repons kestyon sizyèm sele a. Apre yo fin reprezante nan chapit sèt la, chapit uit la idantifye lè setyèm sele a, ki se dènye a, retire.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand.
Epi lè li te louvri setyèm sele a, te gen silans nan syèl la pou anviwon yon demièdtan. Epi mwen wè sèt zanj yo ki te kanpe devan Bondye; e yo te resevwa sèt twonpèt. Epi yon lòt zanj vini, li kanpe bò lotèl la, li te gen yon lansanwa an lò; e yo te ba li anpil lansan, pou l te ofri li ansanm ak lapriyè tout sen yo sou lotèl an lò ki te devan twòn nan. Epi lafimen lansan an, ki te monte ansanm ak lapriyè sen yo, leve devan Bondye soti nan men zanj lan.
And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Zanj lan te pran lansanwa a, li plen li ak dife ki soti sou lotèl la, epi li voye l sou tè a; epi te gen vwa, loray, zeklè, ak yon tranblemanntè. Revelasyon 8:1–5.
The “fire,” represented in Isaiah chapter six as a “coal,” which Sister White identifies as a symbol of purification, are taken from the altar and cast to the earth. The “fire” from heaven at Pentecost was represented as tongues of “fire.” “Fire” is what the Messenger of the Covenant uses to purify the sons of Levi.
“Dife” a, yo reprezante nan Ezayi chapit sis kòm yon “chabon,” ke Sè White idantifye kòm yon senbòl pirifikasyon, yo pran li sou lotèl la epi yo voye l sou tè a. “Dife” ki soti nan syèl la nan Pannkòt la te reprezante kòm lang “dife.” “Dife” se sa Mesaje Alyans lan sèvi avè l pou pirifye pitit gason Levi yo.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Van an men Li, e Li pral netwaye glasi pa Li a nèt ale, e Li pral ranmase ble Li a nan depo a.’ Matye 3:12. Sa te youn nan tan pirifikasyon yo. Pa pawòl verite yo, pay la t ap separe ak ble a. Paske yo te twò vanite, twò pwòp tèt pa yo jistifye, pou yo resevwa repwòch; twò renmen lemonn pou yo aksepte yon lavi imilite, anpil te vire do bay Jezi. Anpil moun toujou ap fè menm bagay la jodi a. Nanm yo ap sibi eprèv jodi a menm jan ak disip sa yo nan sinagòg Kapènawòm nan. Lè verite a rive frape kè a, yo wè lavi yo pa ann amoni ak volonte Bondye. Yo wè nesesite yon chanjman total nan yo menm; men yo pa dispoze antre nan travay renonsman sa a. Se poutèt sa yo fache lè peche yo vin dekouvri. Yo ale ofanse, menm jan disip yo te kite Jezi, ap bougonnen, ‘Pawòl sa a di; ki moun ki ka tande li?’” The Desire of Ages, 392.
Fire is what came down on Elijah’s offering, as it did with Gideon’s offering to the angel. The “fire” of purification is God’s Word, for to be made holy, is to be sanctified by His Word. The “fire” that is cast down to earth when the seventh seal is removed identifies the empowerment of the prophetic message that is unsealed in the latter days, during the sounding of the seventh trumpet, during the final and perfect fulfillment of the events represented by the seven thunders and confirmed by the three prophetic periods of Daniel twelve that were sealed up until the latter days.
Dife se sa ki te desann sou ofrann Eli a, menm jan sa te fèt avèk ofrann Jedeyon bay zanj lan. “Dife” pirifikasyon an se Pawòl Bondye a, paske pou yon moun vin sen, se pou li sanktifye pa Pawòl Li. “Dife” yo voye desann sou tè a lè setyèm so a retire a idantifye puisans ki bay mesaj pwofetik la, mesaj ki deklare nan dènye jou yo, pandan son setyèm twonpèt la ap fè tande, pandan dènye ak pafè akonplisman evènman sèt loraj yo reprezante yo, epi twa peryòd pwofetik Danyèl douz yo konfime yo, peryòd ki te sele jouk rive nan dènye jou yo.
The Revelation of Jesus Christ that is unsealed just before the close of human probation—includes the unsealing of the seven thunders, the removal of the seventh seal, the unsealing of Daniel twelve, and the unsealing of the hidden history of verse forty of Daniel eleven, the very history where the angel asked the Man in linen what would be the end of these wonders.
Revelasyon Jezi Kris la ki sele a louvri jis anvan fen tan gras limanite a—gen ladan l ouvèti sèt loraj yo, retire setyèm so a, ouvèti Danyèl douz la, ak ouvèti istwa kache vèsè karant nan Danyèl onz la, menm istwa kote zanj lan te mande Nonm ki te abiye an twal len an ki sa ki t ap finisman mèvèy sa yo.
The Man in linen responded and said—When you get to the conclusion of the tarrying time in July of 2023, you have reached the history of the sealing of the one hundred and forty-four thousand.
Nonm nan rad twal fin blan an reponn, li di—Lè nou rive nan konklizyon tan reta a nan mwa Jiyè 2023, nou rive nan istwa sele a nan san karannkat mil yo.
He also said—at the end of the three and a half symbolic days of Revelation eleven, a prophetic message from the book of Daniel would be unsealed, as typified by the time of the end in 1798. The truth that would then be unsealed, at the end of three and a half symbolic days, would be located in the very nine verses from the book of Daniel that identifies and defines the sealing and unsealing of the book of Daniel.
Li te di tou—nan fen twa jou edmi senbolik yo nan Revelasyon onz la, yon mesaj pwofetik ki soti nan liv Danyèl la t ap vin desele, jan sa te reprezante pa tan lafen an an 1798. Verite ki t ap desele lè sa a, nan fen twa jou edmi senbolik yo, t ap jwenn nan menm nèf vèsè ki nan liv Danyèl la, ki idantifye epi defini sele ak desele liv Danyèl la.
We will continue these things in the next article.
N ap kontinye bagay sa yo nan atik ki vin apre a.
“When Christ came to this earth, the traditions that had been handed down from generation to generation, and the human interpretation of the Scriptures, hid from men the truth as it is in Jesus. The truth was buried beneath a mass of tradition. The spiritual import of the sacred volumes was lost; for in their unbelief men locked the door of the heavenly treasure. Darkness covered the earth, and gross darkness the people. Truth looked down from heaven to earth; but nowhere was revealed the divine impress. A gloom like the pall of death overspread the earth.
“Lè Kris te vini sou tè sa a, tradisyon ki te pase de jenerasyon an jenerasyon, ansanm ak entèpretasyon lèzòm te bay Ekriti yo, te kache verite a devan moun, menm jan li ye nan Jezi. Verite a te antere anba yon mas tradisyon. Sans espirityèl liv sakre yo te pèdi; paske, nan enkredilite yo, lèzòm te fèmen pòt trezò selès la. Fènwa te kouvri tè a, e yon gwo fènwa te anvayi pèp yo. Verite t ap gade soti nan syèl la desann sou tè a; men okenn kote pa t parèt anprent diven an. Yon tenèb tankou dra lanmò te gaye sou tout tè a.
“But the Lion of the tribe of Judah prevailed. He opened the seal that closed the book of divine instruction. The world was permitted to gaze upon pure, unadulterated truth. Truth itself descended to roll back the darkness and counteract error. A Teacher was sent from heaven with the light that was to light every man that comes into the world. There were men and women who were eagerly seeking for knowledge, the sure word of prophecy, and when it came, it was as a light shining in a dark place.” Spalding Magan, 58.
“Men, Lion ki soti nan branch fanmi Jida a te genyen batay la. Li louvri sele ki te fèmen liv enstriksyon diven an. Yo te pèmèt mond lan gade laverite ki pwòp, san okenn melanj. Laverite menm desann pou woule fè nwa a dèyè epi pou konbat erè. Yo te voye yon Anseyan soti nan syèl la ak limyè ki te pou klere chak moun ki vini nan mond lan. Te gen gason ak fanm ki t ap chèche konesans avèk anpil anvi, pawòl pwofesi ki sèten an, epi lè li te vini, li te tankou yon limyè k ap klere nan yon kote ki fè nwa.” Spalding Magan, 58.
“The scribes and Pharisees professed to explain the Scriptures, but they explained them in accordance with their own ideas and traditions. Their customs and maxims became more and more exacting. In its spiritual sense, the sacred Word became to the people as a sealed book, closed to their comprehension.” Signs of the Times, May 17, 1905.
“Chèf lalwa yo ak Farizyen yo te pretann yo t ap esplike Ekriti yo, men yo te esplike yo ann amoni ak pwòp lide pa yo ak tradisyon pa yo. Koutim ak prensip pa yo te vin pi sevè toujou. Nan sans espirityèl li, Pawòl sakre a te vin pou pèp la tankou yon liv sele, fèmen devan konpreyansyon yo.” Signs of the Times, 17 me 1905.