A symbol of the eighty human priests combined with the Divine High Priest is the number “81,” which is where we find Miller’s Dream in the book Early Writings. In Revelation “81” we find that when the very last seal is removed, there is silence in heaven for half an hour. Habakkuk 2:20 says that all the earth should keep quiet when the Lord is in His holy temple.
Yon senbòl katreven prèt imen yo ansanm ak Gran Prèt Diven an se nimewo “81” la, kote nou jwenn Rèv Miller la nan liv Early Writings. Nan Revelasyon “81” nou jwenn ke lè yo retire dènye sele a nèt, gen silans nan syèl la pandan demi èdtan. Abakik 2:20 di ke tout tè a dwe rete an silans lè Seyè a nan tanp sen li a.
And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. Revelation 8:1.
Lè li te louvri setyèm sele a, te gen silans nan syèl la pandan anviwon mwatye yon èdtan. Revelasyon 8:1.
The removing of the seventh seal takes place in the thirty days, for it is the final seal. On December 31, 2023, Ezekiel’s bones began the resurrection process. Christ then began to teach for forty days. That date marked the end of the 1,260 days since the disappointment of July 18, 2020, and John informs us in Revelation eleven that we are to measure the temple, but leave off the courtyard. The courtyard ends at the end of the scattering, for John informs us 1,260 is given to the Gentiles who are the courtyard. When measuring, that history is to be left off.
Retire setyèm so a fèt nan trant jou yo, paske se dènye so a. Sou 31 Desanm 2023, zo Ezekyèl yo te kòmanse pwosesis rezirèksyon an. Lè sa a, Kris la te kòmanse anseye pandan karant jou. Dat sa a te make fen 1,260 jou yo depi desepsyon 18 Jiyè 2020 la, e Jan fè nou konnen nan Revelasyon onz ke nou dwe mezire tanp lan, men kite lakou a deyò. Lakou a fini nan fen dispèsyon an, paske Jan fè nou konnen 1,260 yo bay moun lòt nasyon yo ki se lakou a. Lè y ap mezire, istwa sa a dwe rete deyò.
When Miller awakens and sees the dirt brush man, the room is empty, and as he raises his voice, Miller is still in the wilderness. From the history of the resurrection until just before the Sunday law, Christ is raising the temple of the one hundred and forty-four thousand, as He did in the forty-six years from 1798 unto 1844.
Lè Miller reveye epi li wè nonm ki gen bwòs pousyè a, chanm nan vid; e pandan li leve vwa li, Miller toujou nan dezè a. Depi nan istwa rezirèksyon an rive jis anvan lwa dimanch lan, Kris ap leve tanp san karannkat mil yo, menm jan Li te fè sa pandan karannsis ane yo, depi 1798 jouk 1844.
When He begins to teach, He is working in His temple, especially during the thirty days. The angels then keep silent for thirty minutes, while He teaches His priests of three hundred Millerite preachers, or His army of Gideon’s three hundred, or while He publishes the three hundred 1843 charts; and He does all this during the thirty days from the end of the unleavened bread, unto the message of the trumpets. He is sweeping the floor of Miller’s room, but it is His floor, so Miller’s room is His temple. He is finishing the work of blotting out either the sins or the names of those who were called as candidates to be among the one hundred and forty-four thousand.
Lè Li kòmanse anseye, Li ap travay nan tanp Li a, sitou pandan trant jou yo. Lè sa a, zanj yo rete an silans pandan trant minit, pandan Li ap anseye prèt Li yo ki se twasan predikatè Millerit yo, oswa lame Li a ki se twasan Gideyon an, oswa pandan Li ap pibliye twasan tablo 1843 yo; e Li fè tout sa pandan trant jou yo depi nan fen pen san ledven an, rive jouk nan mesaj twonpèt yo. Li ap bale planche chanm Miller la, men se planche pa Li, kidonk chanm Miller la se tanp Li a. Li ap fini travay efasman swa peche yo, swa non moun sa yo ki te rele kòm kandida pou yo te pami san karannkat mil yo.
The trumpet message that comes five days before the ascension and ten days before judgment is the litmus test. What happens in the thirty minutes that heaven is quiet, or the thirty days of Christ teaching the priests has already produced two classes when the seal is impressed during the three steps of the trumpet, ascension and judgment. It is simple to see.
Mesaj twonpèt la ki vini senk jou anvan asansyon an ak dis jou anvan jijman an se tès desizif la. Sa k rive pandan trant minit syèl la rete an silans, oswa pandan trant jou Kris la ap anseye prèt yo, deja pwodui de kategori lè sele a enprime pandan twa etap twonpèt la, asansyon an, ak jijman an. Li fasil pou wè sa.
If you come to the point where you are to sound the message of the trumpet, and refuse to sound the message—you fail.
Si vous en venez au point où vous devez faire retentir le message de la trompette, et refusez de faire retentir le message, vous échouez.
The three steps of ‘trumpet, ascension and judgment’ are one waymark in three steps, just as in the beginning of the history where one waymark was represented with the ‘death, burial and resurrection.’ The three step test at the end is the litmus test that precedes by five days the Pentecostal Sunday law.
Twa etap yo nan “twonpèt, asansyon ak jijman” se yon sèl siy sou chemen an an twa etap, menm jan nan kòmansman istwa a kote yon sèl siy sou chemen an te reprezante pa “lanmò, antèman ak rezirèksyon.” Tès an twa etap la nan fen an se tès desizif la ki vini senk jou anvan lwa dimanch pentkotis la.
Five days after the resurrection the end of the feast of unleavened bread arrives, and that holy convocation marks the first and foundational test of 2024. Are you going to eat the Bread of Heaven or the bread of human reasoning? That test arrived in 2024, and it had been typified by the foundational rebellion of Adam and Eve, Nimrod, Aaron, Jeroboam, Korah and his rebels, the Protestants of Millerite history, the alpha rebellion of John Harvey Kellogg, the rebellion of 1888 and of course the rebellion of 9/11. The foundational rebellion of Cain, conveys the issue of jealousy against your brother, all down the line of foundational rebellions.
Senk jou apre rezirèksyon an, fen fèt pen san ledven an rive, e asanble sen sa a make premye tès fondamantal ane 2024 la. Èske w ap manje Pen Syèl la oswa pen rezònman imen an? Tès sa a te rive an 2024, e li te deja prefigire pa rebelyon fondamantal Adan ak Èv, Nimwòd, Arawon, Jewoboram, Korè ak rebèl li yo, Pwotestan yo nan istwa Milerit la, rebelyon alfa John Harvey Kellogg la, rebelyon 1888 la, epi, natirèlman, rebelyon 9/11 la. Rebelyon fondamantal Kayen an transmèt kesyon jalouzi kont frè ou, tout sou liy rebelyon fondamantal yo.
All the illustrations of foundational rebellion are rebellion against God, but some; such as the rebels of 1888, and the rebels of Korah, include the fact that the chosen messenger is part of the test. The rejection of Miller’s identification that it is Rome that establishes the vision in Daniel 11:14, is a rejection of both the message and the messenger. The test is foundational for not only did Father Miller identify the robbers of verse fourteen as Rome, but also Miller’s son.
Tout exemple de rébellion fondamentale est une rébellion contre Dieu, mais certains, tels que les rebelles de 1888 et les rebelles de Koré, comportent le fait que le messager choisi fait partie de l’épreuve. Le rejet de l’identification par Miller selon laquelle c’est Rome qui accomplit la vision dans Daniel 11:14 est un rejet à la fois du message et du messager. L’épreuve est fondamentale, car non seulement le Père Miller identifia les brigands du verset quatorze comme étant Rome, mais aussi le fils de Miller.
Five days after the resurrection of December 31, 2023, Miller’s preparatory teaching ministry was taken over by the One who followed after John. For thirty days special instruction to the worshippers in the temple would be given “face to face” by Christ. That preparation was to prepare a priesthood of 80, to proclaim the warning message of the feast of trumpets.
Senk jou apre rezirèksyon 31 desanm 2023 la, ministè ansèyman preparatwa Miller la te pase nan men Sila a ki te vini apre Jan. Pandan trant jou, Kris t ap bay adoratè yo nan tanp lan yon enstriksyon espesyal “fas a fas”. Preparasyon sa a te fèt pou prepare yon prètriz ki gen 80 moun, pou pwoklame mesaj avètisman fèt twonpèt yo.
That preparation of thirty days consists of a foundational first test in the beginning and a second temple test at the ending. The second temple test is finished before the trumpets are blown, and this detail is therefore represented in Miller’s dream when Christ cast the jewels into the casket. It is after He does this, that He invites Miller to “come and see.” It is from the trumpet warning, to the ascension unto judgment that the ensign is lifted up in advance of the Sunday law. The jewels are all in the temple, before Miller is called to “come and see,” and it is when the two witnesses are lifted up in the clouds, that their enemies behold them.
Preparasyon sa a ki dire trant jou konpoze de yon premye tès fondamantal nan kòmansman an, epi yon dezyèm tès tanp nan fen an. Dezyèm tès tanp lan fini anvan twonpèt yo kònen, e se poutèt sa detay sa a reprezante nan rèv Miller la lè Kris la te jete bijou yo nan ti bwat la. Se apre Li fin fè sa, Li envite Miller pou “vin wè.” Se depi avètisman twonpèt la rive jouk asansyon an pou ale nan jijman an, drapo a leve anvan lwa dimanch lan. Tout bijou yo nan tanp lan anvan yo rele Miller pou “vin wè,” epi se lè de temwen yo leve anlè nan nyaj yo, lènmi yo gade yo.
Their prediction of an attack from Islam that failed in 2020, is to be repeated after it is corrected, as was the true Midnight Cry of Snow. Miller had an understanding that he identified as the Midnight Cry, but Samuel Snow corrected Miller’s Midnight Cry message, and for this reason, Snow’s Midnight Cry message is called the “true” Midnight Cry message in Millerite history. The message of the Midnight Cry is a message that has been corrected, and empowered by the correction.
Prediksyon yo konsènan yon atak ki soti nan Islam, ki te echwe an 2020, dwe repete apre yo fin korije li, menm jan ak vrè Kri a Minwi Snow la. Miller te gen yon konpreyansyon li te idantifye kòm Kri a Minwi, men Samuel Snow te korije mesaj Kri a Minwi Miller la, e pou rezon sa a, nan istwa Millerit la, yo rele mesaj Kri a Minwi Snow la “vrè” mesaj Kri a Minwi a. Mesaj Kri a Minwi a se yon mesaj ki te korije, epi ki te resevwa puisans grasa koreksyon an.
“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.” Early Writings, 247.
“Moun ki te sibi desepsyon an te wè nan Ekriti yo ke yo te nan tan reta a, e ke yo te dwe tann avèk pasyans akonplisman vizyon an. Menm prèv ki te pouse yo tann Seyè yo an 1843 a, te mennen yo pou yo te atann Li an 1844.” Early Writings, 247.
The phenomenon occurred at the end of the period of 1840 to 1844, and it also occurred at the beginning. Josiah Litch predicted a fulfillment of Islam in 1840. He put his prediction into the public record in 1838, and then corrected it ten days before August 11, 1840. The corrected prediction fulfillment empowered the first angel’s message. The second message was empowered by the corrected message of the Midnight Cry. Two witnesses from one history that are an alpha witness and an omega witness. Together they identify the empowerment of a message based upon the correction of a previous message.
Fenonmèn nan te rive nan fen peryòd 1840 rive 1844 la, e li te rive tou nan kòmansman an. Josiah Litch te predi yon akonplisman konsènan Islam an 1840. Li te mete prediksyon li nan dosye piblik an 1838, epi apre sa li te korije li dis jou anvan 11 out 1840. Akonplisman prediksyon korije sa a te bay premye mesaj zanj lan fòs. Dezyèm mesaj la te resevwa fòs pa mwayen mesaj korije Kri Minwi a. De temwen soti nan yon sèl istwa ki se yon temwen alfa ak yon temwen omega. Ansanm yo idantifye ranfòsman yon mesaj ki chita sou koreksyon yon mesaj anvan.
The alpha identifies a prophecy of Islam and the omega identifies a prophecy of a shut door. Line upon line, Islam in 1840 and the shut door in 1844, identifies Islam and a shut door as the message of the Midnight Cry. At the beginning of the message Islam is loosed, as in Christ’s triumphal entry. At that point the door is closed in the parable of the ten virgins, as the door is closed upon the judgment of the house of God. At the conclusion of the message, Islam strikes again as the door is closed upon the United States.
알파는 이슬람에 관한 예언을 가리키며, 오메가는 닫힌 문에 관한 예언을 가리킨다. 교훈은 교훈에 더하고, 말씀은 말씀에 더하여, 1840년의 이슬람과 1844년의 닫힌 문은, 이슬람과 닫힌 문이 한밤중 외침의 기별임을 밝혀 준다. 그 기별의 시작에서 이슬람은, 그리스도의 승리의 입성 때와 같이, 놓임을 받는다. 그 시점에 열 처녀의 비유에서 문이 닫히듯, 하나님의 집에 대한 심판에서 문이 닫힌다. 그 기별의 결말에 이르러서는, 미국에 대하여 문이 닫힐 때 이슬람이 다시 한 번 타격을 가한다.
It is important to see that the line produced by Leviticus twenty-three identifies the three steps of Passover at the beginning and the three steps of the priests at the end. The priests are lifted up as an offering at the Sunday law, but they are purified before that event. When they are lifted up, they are the ensign, and when Christ was lifted up in the three steps at the beginning of the line, He drew all the world unto Himself. The lifting up of the one hundred and forty-four thousand is the end of the line that began with the lifting up of Christ. In both the beginning and ending one waymark of three steps are identified.
Li enpòtan pou nou wè ke liy Levitik vennkat idantifye twa etap Pak yo nan kòmansman an ak twa etap prèt yo nan fen an. Prèt yo leve anlè kòm yon ofrann nan lwa dimanch la, men yo pirifye anvan evènman sa a. Lè yo leve anlè, yo se drapo a; epi lè Kris la te leve anlè nan twa etap yo nan kòmansman liy lan, Li te rale tout mond lan vin jwenn Li. Leve anlè san karannkat mil yo se fen liy lan ki te kòmanse avèk leve anlè Kris la. Ni nan kòmansman an ni nan fen an, yo idantifye yon sèl makè sou chemen an ki gen twa etap.
Three steps at the beginning that are followed by five days, and three steps at the ending that are followed by five days. From that point on, the story is about the great multitude, for the priesthood has been established as the ensign of the one hundred and forty-four thousand. The seven days of Tabernacles is a period for the Gentiles. If we leave off the time of the Gentiles that begins at the Sunday law, and leave off the three and a half days that ended in 2023, we have the temple of the one hundred and forty-four thousand represented within the fifty days of the Pentecostal season from December 31, 2023 unto the soon-coming Sunday law.
Twa etap nan kòmansman an, ki swiv pa senk jou, epi twa etap nan fen an, ki swiv pa senk jou. Depi nan pwen sa a, istwa a konsène gwo foul la, paske prètriz la fin etabli kòm drapo san karantkat mil yo. Sèt jou Tabènak yo se yon peryòd pou nasyon yo. Si nou mete sou kote tan nasyon yo ki kòmanse nan lwa dimanch la, epi nou mete sou kote twa jou edmi ki te fini an 2023, nou genyen tanp san karantkat mil yo ki reprezante anndan senkant jou sezon Pannkòt la, depi 31 desanm 2023 rive jouk lwa dimanch la ki pral vini byento.
Five days from the resurrection for the virgins, thirty days that follow for the priests. Then five days of a trumpet message from the virgins, ending with their ascension when the forty days concludes, followed by five days unto judgment, followed by five days to the Sunday law. As a symbol of the virgins, the number “5” sets forth the footsteps of the one hundred and forty-four thousand, who are virgins and who are also priests.
Senk jou apati rezirèksyon an pou vyèj yo, trant jou ki vin apre pou prèt yo. Apre sa, senk jou nan yon mesaj twonpèt ki soti nan vyèj yo, ki fini ak asansyon yo lè karant jou yo rive nan fen yo, epi apre sa senk jou jis rive nan jijman an, epi apre sa senk jou jis rive nan lwa dimanch lan. Kòm yon senbòl vyèj yo, nimewo “5” la mete devan pa yo tras pye san karannkat mil yo, ki se vyèj e ki se prèt tou.
During the thirty days of teaching, the final and seventh seal is removed, and it is in that period that Miller sees the jewels being restored. “Come and see” is a symbol based upon the first four seals, so when the seventh seal was opened, Miller was told to “come and see,” but the angels in heaven all just watch on in silence. Miller’s dream is identifying the sealing of the jewels who are the one hundred and forty-four thousand, while also identifying the jewels that are the message of the Midnight Cry. That message conveys the power to the virgins that accomplishes the sealing, and the dirt brush man identifies the One who controls both the messengers and the message.
Pandan trant jou ansèyman an, dènye a ak setyèm so a retire, e se nan peryòd sa a Miller wè bèl pyè yo ap retabli. “Vini, epi wè” se yon senbòl ki baze sou kat premye so yo; konsa, lè setyèm so a te louvri, yo te di Miller: “Vini, epi wè,” men zanj yo nan syèl la tout rete ap gade an silans. Rèv Miller la idantifye sele bèl pyè yo ki se san karannkat mil yo, pandan li idantifye tou bèl pyè yo ki se mesaj Kri Minwi a. Mesaj sa a transmèt pouvwa a bay vyèj yo, sa ki akonpli sele a, epi nonm ki gen bwòs pou pousyè a idantifye Sila a ki kontwole ni mesaje yo ni mesaj la.
2024 represents the foundational test, and now in 2026 the temple test has arrived. We are now in the thirty-day period where Christ is teaching, and to not recognize this fact is fatal.
2024 reprezante tès fondamantal la, e kounye a, an 2026, tès tanp lan rive. Nou antre kounye a nan peryòd trant jou kote Kris ap anseye, e pa rekonèt reyalite sa a se yon bagay ki fatal.
Recognizing the message and the messenger was an element of the foundational test represented by Rome establishing the vision, and is an element of the story of Elijah and Ahab.
Rekonèt mesaj la ak mesaje a te yon eleman nan tès fondamantal Women te reprezante lè li tabli vizyon an, e li se tou yon eleman nan istwa Eli ak Akab.
And in the thirty and eighth year of Asa king of Judah began Ahab the son of Omri to reign over Israel: and Ahab the son of Omri reigned over Israel in Samaria twenty and two years. And Ahab the son of Omri did evil in the sight of the Lord above all that were before him. And it came to pass, as if it had been a light thing for him to walk in the sins of Jeroboam the son of Nebat, that he took to wife Jezebel the daughter of Ethbaal king of the Zidonians, and went and served Baal, and worshipped him. And he reared up an altar for Baal in the house of Baal, which he had built in Samaria. And Ahab made a grove; and Ahab did more to provoke the Lord God of Israel to anger than all the kings of Israel that were before him. In his days did Hiel the Bethelite build Jericho: he laid the foundation thereof in Abiram his firstborn, and set up the gates thereof in his youngest son Segub, according to the word of the Lord, which he spake by Joshua the son of Nun. And Elijah the Tishbite, who was of the inhabitants of Gilead, said unto Ahab, As the Lord God of Israel liveth, before whom I stand, there shall not be dew nor rain these years, but according to my word. 1 Kings 16:29–17:1.
Nan trantwityèm ane wa Asa, wa Jida a, Akab, pitit gason Omri, kòmanse gouvènen sou Izrayèl; e Akab, pitit gason Omri, gouvènen sou Izrayèl nan Samari pandan vennnde ane. E Akab, pitit gason Omri, te fè sa ki mal devan Seyè a plis pase tout moun ki te anvan li yo. E konsa sa te rive, kòmsi se te yon bagay lejè pou li mache nan peche Jewoboram, pitit gason Nebat la, li pran Jezabèl, pitit fi Etbaal, wa moun Sidon yo, pou madanm; epi li ale sèvi Baal, e li adore li. E li leve yon lotèl pou Baal nan kay Baal la, kay li te bati nan Samari a. E Akab fè yon Achera; e Akab te fè plis pou pwovoke Seyè a, Bondye Izrayèl la, pou l fache pase tout wa Izrayèl ki te anvan li yo. Nan jou pa l yo, Iyèl, moun Betèl la, rebati Jeriko: li poze fondasyon li sou Abiram, premye pitit gason li, epi li drese pòtay li yo sou Segoub, pi piti pitit gason li, dapre pawòl Seyè a, pawòl li te pale pa Jozye, pitit gason Noun. E Eli, moun Tichbe a, ki te nan mitan abitan Galad yo, di Akab: Menm jan Seyè a, Bondye Izrayèl la, vivan, li menm devan ki mwen kanpe a, pa p gen lawouze ni lapli pandan ane sa yo, eksepte dapre pawòl mwen. 1 Wa 16:29–17:1.
The numbers associated with Ahab add to the context of the passage. “Thirty-eight” represents a “rising up.” Israel was commanded to “rise up” and enter the Promised Land in the thirty-eighth year.
Chif ki asosye ak Akab yo ajoute nan kontèks pasaj la. “Trant-uit” reprezante yon “leve kanpe.” Yo te bay Izrayèl lòd pou l “leve kanpe” epi antre nan Tè Pwomiz la nan trant-uitzyèm ane a.
Now rise up, said I, and get you over the brook Zered. And we went over the brook Zered. And the space in which we came from Kadeshbarnea, until we were come over the brook Zered, was thirty and eight years; until all the generation of the men of war were wasted out from among the host, as the Lord sware unto them. Deuteronomy 2:13, 14.
Koulye a, leve kanpe, mwen di, epi travèse ravin Zerèd la. Epi nou travèse ravin Zerèd la. Tan nou te pran depi nou te soti Kadèch-Baneya, jouk nou te travèse ravin Zerèd la, te trantuit ane; jiskaske tout jenerasyon mesye lagè yo te disparèt nèt nan mitan kan an, jan Seyè a te fè sèman sa ba yo. Detewonòm 2:13, 14.
Jesus healed the crippled man who was thirty-eight years old when He told him to “rise.”
Jezi geri nonm enfim ki te gen trant-uit an, lè Li te di li: “Leve.”
And a certain man was there, which had an infirmity thirty and eight years. When Jesus saw him lie, and knew that he had been now a long time in that case, he saith unto him, Wilt thou be made whole? The impotent man answered him, Sir, I have no man, when the water is troubled, to put me into the pool: but while I am coming, another steppeth down before me. Jesus saith unto him, Rise, take up thy bed, and walk. And immediately the man was made whole, and took up his bed, and walked: and on the same day was the sabbath. John 5:5–9.
Epi te gen yon nonm la ki te gen yon enfimite depi trantuit an. Lè Jezi wè l kouche la, e li konnen li te deja gen anpil tan nan eta sa a, li di l: Èske ou vle geri? Nonm enfim nan reponn li: Mèt, mwen pa gen pèsonn ki mete m nan pisin nan lè dlo a ap brase; men pandan m ap vini, yon lòt desann anvan mwen. Jezi di l: Leve, pran kabann ou, epi mache. Menm lè a, nonm nan geri; li pran kabann li, li mache; e jou sa a menm se te jou saba a. Jan 5:5–9.
Josiah Litch made a prediction in 1838, that he fine-tuned in 1840. The thirty-eighth year Moses references in Deuteronomy, was also the fortieth year. Josiah Litch’s two-step process paralleled the two-step revival of his namesake, king Josiah. The numbers of 38 and 40 in relation to one another, represent a rising up, which is what happens to the two witnesses when they are lifted up into the clouds.
Josiah Litch te fè yon prediksyon an 1838, ke li te rafine an 1840. Trantwityèm ane Moyiz fè referans ak li nan Detewonòm lan, te tou karantyèm ane a. Pwosesis an de etap Josiah Litch la te mache an paralèl ak revey an de etap omonim li a, wa Jozyas. Chif 38 ak 40 yo, an relasyon youn ak lòt, reprezante yon leve kanpe, ki se sa ki rive de temwen yo lè yo leve yo monte nan nyaj yo.
With Litch, the lifting up was accomplished by the message of Islam of the second woe. The lifting up that is marked by Christ’s ascension, comes after the trumpet message of Islam. Those first two steps of the waymark of trumpet, ascension and judgment was typified by Litch, whose two steps were typified by king Josiah’s two step revival and reformation. In Deuteronomy the command was to rise up and go into the Promised Land, and the lifting up of the ensign at the Sunday law is the identical promise.
Avèk Litch, leve a te akonpli pa mesaj Islam dezyèm malè a. Leve a ki make pa asansyon Kris la vini apre mesaj twonpèt Islam lan. De premye etap sa yo nan siy-chemen twonpèt, asansyon ak jijman an, te tipifye pa Litch, kote de etap pa li yo te tipifye pa revèy ak refòm wa Jozyas la an de etap. Nan Detewonòm, kòmandman an te pou leve epi antre nan Tè Pwomiz la, e leve banyè a nan lwa dimanch lan se menm pwomès la.
Ahab reigned twenty-two years, thus he reigns during the period when Divinity is combined with humanity, which is the period of thirty days that precedes the trumpet message. Ahab is Trump, who will marry Jezebel in the very near future. In the period of Trump, only Elijah has a message of rain. This fact is foundational, for the movement of the one hundred and forty-four thousand is the movement of the methodology of line upon line; and that methodology is based upon the foundational truth that the reform movement of the one hundred and forty-four thousand has been typified by every reform movement of sacred history. In each of those movements the leaders were part of the testing process. Every time.
Akab te gouvène pandan venn-dezan; konsa, li ap gouvène pandan peryòd kote Divinite ini avèk limanite, ki se peryòd trant jou ki vini anvan mesaj twonpèt la. Akab se Trump, ki pral marye ak Jezabèl nan trè kout tan. Nan peryòd Trump la, se sèlman Eli ki gen yon mesaj lapli. Reyalite sa a fondamantal, paske mouvman san karant-kat mil la se mouvman metodoloji liy sou liy; epi metodoloji sa a chita sou verite fondamantal ke mouvman refòm san karant-kat mil la te prefigire pa chak mouvman refòm nan listwa sakre. Nan chak nan mouvman sa yo, dirijan yo te fè pati pwosesis eprèv la. Chak fwa.
Ahab is the seventh king from Jeroboam, and we have repeatedly shown how Ahab is the state during the Sunday law crisis. We have shown how the Laodicean Seventh-day Adventist church rebuilt Jericho in 1863, costing the Whites their oldest and youngest sons, and typifying Jericho at the Sunday law. 1863 typifies the Sunday law.
Akab se setyèm wa ki soti depi Jerobowam, e nou te montre repete kijan Akab se eta a pandan kriz lwa dimanch lan. Nou te montre kijan legliz Advantis Setyèm Jou Lawodise a te rebati Jeriko an 1863, sa ki te koute fanmi White yo pi gran ak pi piti pitit gason yo, epi sa te sèvi kòm tip Jeriko nan moman lwa dimanch lan. 1863 se tip lwa dimanch lan.
The passage is full of symbolism identifying the period as the sealing of the one hundred and forty-four thousand, and in that time period to reject Miller’s understanding of a truth that was placed upon Habakkuk’s 1843 table is foundational rebellion, that includes a disregard for God’s chosen messenger under the same pretext as Korah’s rebels and the rebels of 1888, who claimed that all the congregation is holy.
Pasaj la chaje ak senbòl ki idantifye peryòd la kòm sele san karant-kat mil yo; epi, nan peryòd sa a, rejte konpreyansyon Miller te genyen sou yon verite ki te mete sou tablo 1843 Habakouk la se yon rebelyon fondamantal; sa gen ladan l mepri pou mesaje Bondye te chwazi a, anba menm pretèks ak rebèl Koré yo ak rebèl 1888 yo, ki te pretann tout kongregasyon an sen.
We are now in the test of the temple when the windows of heaven are opened along with a dispensational door. The dispensational door marks the transition for the priests from Laodicea unto the priests of Philadelphia. It marks the separation of the counterfeit and true jewels of Miller’s dream. The windows identify a curse or a blessing. Malachi three, premises the test upon returning. Miller’s dream emphasizes the restoration of both the priesthood and the message. Revelation nineteen identifies the army of the Lord that is raised up when a prediction of a trumpet message of Islam is fulfilled.
Nou antre kounye a nan tès tanp lan, lè fenèt syèl la louvri ansanm ak yon pòt dispensasyonèl. Pòt dispensasyonèl la make tranzisyon an pou prèt yo soti nan Laodise pou rive jwenn prèt Filadèlfi yo. Li make separasyon ant fo bijou yo ak vrè bijou yo nan rèv Miller la. Fenèt yo idantifye swa yon madichon, swa yon benediksyon. Malachi twa poze tès la sou baz retou a. Rèv Miller la mete anfaz sou restorasyon ni prètriz la ni mesaj la. Revelasyon diznèf idantifye lame Senyè a ki leve lè yon prediksyon konsènan yon mesaj twonpèt sou Islam akonpli.
The test that precedes the litmus test of the trumpet message is the second and it is the temple test. Miller’s dream produces a doubling, that is always associated with the second test, for Miller’s dream uses jewels as both the messages and the messengers. The temple test involves the application of the line upon line methodology of the latter rain. It requires the priests to see the temple in the various lines of prophecy in order to align the messages. The dirt brush man’s larger casket is the temple of the one hundred and forty-four thousand, and Malachi’s storehouse is the same. The heart of the temple furnishing is the ark of the covenant, which the covering cherubim’s continually look to, thus emphasizing the focus of all holy beings. The holy in this history need to look unto the temple and gaze into the ark.
Tès ki vini anvan tès tounesòl mesaj twonpèt la se dezyèm nan, e li se tès tanp lan. Rèv Miller la pwodui yon doubleman, ki toujou asosye ak dezyèm tès la, paske rèv Miller la sèvi ak bijou yo alafwa kòm mesaj yo ak kòm mesaje yo. Tès tanp lan enplike aplikasyon metodoloji “liy sou liy” lapli dèyè a. Li mande pou prèt yo wè tanp lan nan divès liy pwofesi yo pou yo ka aliyen mesaj yo. Pi gwo bwat mesye bwòs pousyè a se tanp san karannkat mil yo, e depo Malachi a se menm bagay la. Kè mèb tanp lan se lach alyans lan, kote cheriben kouvran yo ap gade san rete, konsa sa mete anfaz sou sant atansyon tout èt sen yo. Moun sen yo nan istwa sa a bezwen gade nan direksyon tanp lan epi fikse je yo andedan lach la.
The temple of the one hundred and forty-four thousand is the subject of Leviticus twenty-three and it presents a historical line that was fulfilled in the time of Christ with what Sister White calls “the Pentecostal season.” From the resurrection unto Pentecost, or from December 31, 2023 unto the Sunday law Leviticus twenty-three’s prophetic line represents the temple of the one hundred and forty-four thousand. That history begins with a waymark of three steps followed by five days and it ends with a waymark of three steps followed by five days. In the middle of the alpha and omega histories is the thirty days of sealing the priests. That overall line begins with the seventh-day Sabbath and ends with the seventh-year Sabbath. At this level the temple of the one hundred and forty-four thousand is the ark that will carry 8 souls to the earth made new, and it is also the ark of the covenant that is shadowed by two angels, just as the two Sabbaths shadow the temple of the priesthood of the one hundred and forty-four thousand represented with the Pentecostal season.
Tanp lan san karannkatmil la se sijè Levitik venntwa, e li prezante yon liy istorik ki te akonpli nan tan Kris la avèk sa Sè White rele “sezon Pannkòt la.” Depi rezirèksyon an rive jis Pannkòt, oswa depi 31 desanm 2023 rive jis lwa dimanch la, liy pwofetik Levitik venntwa a reprezante tanp lan san karannkatmil la. Istwa sa a kòmanse avèk yon repè ki gen twa etap, apre sa senk jou, epi li fini avèk yon repè ki gen twa etap, apre sa senk jou. Nan mitan istwa alfa ak omega yo, gen trant jou sele prèt yo. Liy jeneral sa a kòmanse avèk Saba setyèm jou a epi li fini avèk Saba setyèm ane a. Nan nivo sa a, tanp lan san karannkatmil la se lach la ki pral pote 8 nanm yo pou yo antre nan tè ki fèt tou nèf la, e li se tou lach alyans lan ki anba lonbraj de zanj, menm jan de Saba yo fè lonbraj sou tanp prètriz lan san karannkatmil la, ki reprezante pa sezon Pannkòt la.
Leviticus twenty-three is about the priesthood of the one hundred and forty-four thousand during the final manifestation of the Pentecostal season that began at Christ’s resurrection and continued until fifty days later at the Day of Pentecost. The Pentecostal season is established when the first twenty-two verses of Leviticus twenty-three is aligned with the last twenty-two verses. William Miller’s dream identifies that the jewels of God’s word are both the message and the messengers.
Levitik venn-twa a pale konsènan prètriz san karannkat mil yo pandan dènye manifestasyon sezon Lapannkòt la, ki te kòmanse nan rezirèksyon Kris la epi ki te kontinye jouk senkant jou apre, nan Jou Lapannkòt la. Sezon Lapannkòt la tabli lè yo aliyen premye venn-de vèsè Levitik venn-twa yo ak dènye venn-de vèsè yo. Rèv William Miller la idantifye bijou Pawòl Bondye a kòm ni mesaj la ni mesaje yo.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Mwen te jwenn opòtinite presye pou m te rive genyen yon eksperyans. Mwen te gen eksperyans nan mesaj premye zanj lan, dezyèm zanj lan, ak twazyèm zanj lan. Yo reprezante zanj yo kòm y ap vole nan mitan syèl la, y ap pwoklame bay lemonn yon mesaj avètisman, epi mesaj sa a gen yon rapò dirèk ak pèp k ap viv nan dènye jou istwa tè sa a. Pèsonn pa tande vwa zanj sa yo, paske yo se yon senbòl ki reprezante pèp Bondye a k ap travay ann amoni ak linivè syèl la. Gason ak fanm, Lespri Bondye a klere yo, epi verite a sanktifye yo, pwoklame twa mesaj yo nan lòd pa yo.” Life Sketches, 429.
The angels are symbols of God’s people who proclaim the message represented by the angel.
Zanj yo se senbòl pèp Bondye a ki pwoklame mesaj zanj lan reprezante a.
“Time is short. The first, second, and third angel’s messages are the messages to be given to the world. We hear not literally the voice of the three angels, but these angels in Revelation represent a people who will be upon the earth and give these messages.
“Tan an kout. Premye, dezyèm, ak twazyèm mesaj zanj yo se mesaj ki dwe bay lemonn. Nou pa tande literalman vwa twa zanj yo, men zanj sa yo nan Revelasyon an reprezante yon pèp ki pral sou tè a e ki pral bay mesaj sa yo.
“John saw ‘Another angel come down from heaven, having great power; and the whole earth was lightened with his glory.’ Revelation 18:1. That work is the voice of the people of God proclaiming a message of warning to the world.” The 1888 Materials, 926.
“Jan te wè ‘Yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e tout tè a te klere avèk laglwa li.’ Revelasyon 18:1. Travay sa a se vwa pèp Bondye a k ap pwoklame yon mesaj avètisman bay lemonn.” The 1888 Materials, 926.
Angels represent the people who give the messages represented by the angels. William Miller is represented prophetically in a multitude of applications. One of those applications is that Miller is represented by the first and the last time prophecies he was led to proclaim. The seven times or 2,520 years that ended in 1798, was Miller’s alpha discovery and the cleansing of the sanctuary at the end of 2,300 evenings and mornings on October 22, 1844 was Miller’s omega discovery. Millerite history is represented from 1798 to 1844, and though it was the history of the first and second angels’ it is called by the name of the messenger of that history. Millerite history identifies that Miller was the “voice” proclaiming the first and second angels’ message, and the first angel announced the beginning of judgment on October 22, 1844, and the first angel arrived at the time of the end in 1798, at the conclusion of the “seven times” scattering of the kingdom of Israel. Miller is a symbol of both the 2,520-year prophecy and the 2,300-year prophecy.
Zanj yo reprezante pèp ki bay mesaj zanj yo reprezante yo. William Miller reprezante pwofetikman nan yon pakèt aplikasyon. Youn nan aplikasyon sa yo se ke Miller reprezante pa premye ak dènye pwofesi tan yo yo te mennen l pwoklame. Sèt tan yo, oubyen 2,520 ane yo, ki te fini an 1798, se te dekouvèt alfa Miller, epi pirifikasyon sanktyè a nan fen 2,300 aswè ak maten yo, nan dat 22 Oktòb 1844, se te dekouvèt omega Miller. Istwa Millerit la reprezante depi 1798 rive 1844, epi byenke li te istwa premye ak dezyèm zanj yo, yo rele li pa non mesaje istwa sa a. Istwa Millerit la idantifye ke Miller te “vwa” k ap pwoklame mesaj premye ak dezyèm zanj yo, epi premye zanj lan te anonse kòmansman jijman an nan dat 22 Oktòb 1844, epi premye zanj lan te rive nan tan lafen an an 1798, nan konklizyon dispèsyon “sèt tan” wayòm Izrayèl la. Miller se yon senbòl ni pou pwofesi 2,520 ane a ni pou pwofesi 2,300 ane a.
The first waymark of 1798 announced that the judgment would begin when the 2,300-years ended on October 22, 1844. Then the Lord opened up the light of the seventh-day Sabbath, and it was His intent to finish the work, so He attempted to open up further light upon the seven times in 1856, but rebellion was manifested, instead of faith. The seven times is the alpha of Millerite history and the 2,300 is the omega.
Premye baliz lajounen an nan 1798 te anonse ke jijman an t ap kòmanse lè 2,300 ane yo t ap fini 22 Oktòb 1844. Apre sa, Senyè a te louvri limyè sou Saba setyèm jou a, epi se te entansyon pa Li pou fini travay la; konsa, Li te eseye louvri plis limyè sou sèt tan yo an 1856, men se rebelyon ki te parèt olye de lafwa. Sèt tan yo se alfa istwa Millerit la, epi 2,300 la se omega a.
The seven times is represented by the seventh-year Sabbath and the 2,300 is represented by the seventh-day Sabbath. Millerite history is represented by 1798 and 1844, and 1798 represents the seven times and 1844 represents the 2,300 years. Those two Sabbaths are the bookends to the history represented in Leviticus twenty-three. Those two Sabbaths represent two messages, that make one message. Those two messages represent the Millerites, for the people that proclaim the messages represent the angels that symbolize the message. 1798 the first angel arrived and in 1844 the third angel arrived.
Sèt tan yo reprezante pa Saba setyèm ane a, epi 2,300 yo reprezante pa Saba setyèm jou a. Istwa Millerit la reprezante pa 1798 ak 1844, epi 1798 reprezante sèt tan yo, pandan 1844 reprezante 2,300 ane yo. De Saba sa yo se de bout ki fèmen istwa ki reprezante nan Levitik venn-twa. De Saba sa yo reprezante de mesaj ki fòme yon sèl mesaj. De mesaj sa yo reprezante Millerit yo, paske pèp ki pwoklame mesaj yo reprezante zanj ki senbolize mesaj la. Nan 1798 premye zanj lan te rive, epi nan 1844 twazyèm zanj lan te rive.
Leviticus twenty-three has seven feasts and seven holy convocations, though every feast is not a holy convocation and vise versa. The feasts all fall between the first and the last holy convocation, which is the seventh-day Sabbath in the beginning and the seventh-year Sabbath at the end. The history of the feasts is bookended with the two Sabbaths that represent William Miller and the Millerites.
Levitik chapit vennkat la gen sèt fèt ak sèt sen konvokasyon, byenke chak fèt pa nesesèman yon sen konvokasyon, ni chak sen konvokasyon pa nesesèman yon fèt. Tout fèt yo tonbe ant premye ak dènye sen konvokasyon an, ki se Saba setyèm jou a nan kòmansman an ak Saba setyèm ane a nan fen an. Istwa fèt yo ankre ant de Saba sa yo ki reprezante William Miller ak Millerit yo.
When the first twenty-two verses and the last twenty-two verses are combined in Leviticus twenty-three the Pentecostal season is identified. The structure that is established by bringing the lines together is absolutely divine. The Pentecostal season of the structure clearly illustrates the three steps of the three angels. It bears the signature of “Truth.” It bears the signature of Alpha and Omega. It bears the signature of Palmoni. It leads a student to the very heart of the Most Holy Place. It identifies the temple of the one hundred and forty-four thousand. It extends all the way to the earth made new.
Lè yo mete ansanm premye vennnde vèsè yo ak dènye vennnde vèsè yo nan Levitik venntwazyèm chapit la, yo idantifye sezon Lapannkòt la. Estrikti ki etabli lè yo rasanble liy yo ansanm lan se nèt ale diven. Sezon Lapannkòt estrikti a montre aklè twa etap twa zanj yo. Li pote siyati “Verite” a. Li pote siyati Alfa ak Omega. Li pote siyati Palmoni. Li mennen yon etidyan rive jis nan kè ki Trè Sen an. Li idantifye tanp san karannkat mil yo. Li pwolonje jis rive nan tè a ki vin fèt tou nèf la.
This truth of Leviticus twenty-three is now being unsealed in connection with the temple test that precedes the litmus and third test. The third angel arrived in 1844, and then again at 9/11 and then again in 2023. When the third angel arrived in 1844 the faithful were to by faith follow Christ into the Most Holy Place. Leviticus twenty-three is the path into the Most Holy Place and represents an element of the temple test. John was told to measure the temple and also the worshippers therein.
Verite sa a nan Levitik venn-twa a ap devwale kounye a an relasyon ak tès tanp lan ki vini anvan tès litmis la ak twazyèm tès la. Twazyèm zanj lan te rive an 1844, epi apre sa ankò nan 11/9, epi ankò an 2023. Lè twazyèm zanj lan te rive an 1844, fidèl yo te dwe, pa lafwa, swiv Kris antre nan Kote ki Trè Sen an. Levitik venn-twa se chemen ki mennen nan Kote ki Trè Sen an epi li reprezante yon eleman nan tès tanp lan. Yo te di Jan pou l mezire tanp lan, ansanm ak moun k ap adore ladan l yo.
Miller’s casket is the temple and the jewels are the worshippers therein. Malachi’s storehouse is the temple and the tithes are the worshippers therein. The Pentecostal season, as represented in the line upon line application of Leviticus twenty-three represents the temple of the one hundred and forty-four thousand. More directly it illustrates the ark of the covenant, with the covering cherubs looking at the Ten Commandments, Aaron’s rod that budded and the golden pot of manna.
Kès Miller la se tanp lan, e bijou yo se adoratè ki ladan l yo. Depo Malachi a se tanp lan, e ladim yo se adoratè ki ladan l yo. Sezon Pannkòt la, jan li reprezante nan aplikasyon liy sou liy Levitik venn-twa a, reprezante tanp san karant-kat mil yo. Pi dirèkteman, li montre lach kontra a, avèk cheriben ki kouvri yo ap gade Dis Kòmandman yo, baton Arawon an ki te boujonnen, ak po dò an lò ki te gen laman nan.
The covering cherubs are angels, and angels represent a message and the messenger. The message that is the alpha message of Leviticus twenty-three is the seventh-day Sabbath, and the omega message is the seventh-year Sabbath. Both are messages, and they are also the alpha and omega messages of William Miller and the Millerites, with the fulfillment of the “seven times,” in 1798, a symbol of the seventh-year Sabbath, and in 1844, God led His people into the Most Holy Place, where they discovered the seventh-day Sabbath. Those two Sabbaths are the first and last holy convocations in Leviticus twenty-three, and the Pentecostal season is positioned between them both, just as the ark was positioned between the two covering cherubs.
Cheriben ki kouvri yo se zanj, epi zanj yo reprezante yon mesaj ak mesaje a. Mesaj ki se mesaj alfa Levitik venntwa a se Saba setyèm jou a, epi mesaj omega a se Saba setyèm ane a. Toude se mesaj, epi yo tou se mesaj alfa ak omega William Miller ak Milerit yo, avèk akonplisman “sèt fwa” yo an 1798, yon senbòl Saba setyèm ane a, epi an 1844, Bondye te mennen pèp Li a antre nan Kote ki Trè Sen an, kote yo te dekouvri Saba setyèm jou a. De Saba sa yo se premye ak dènye konvokasyon sen yo nan Levitik venntwa, epi sezon Pannkòt la plase ant yo toude, menm jan ak lach la ki te plase ant de cheriben kouvèti yo.
The temple is to be measured, and it includes leaving off the courtyard that is given to the Gentiles. At the Sunday law judgment for the house of God ends, and the judgment of the Gentiles begins. The times of the Gentiles ended in 1798, at the end of 1,260 years, and at the end of three and a half days, (a symbol of 1,260) John was to leave off the courtyard.
Tanp lan dwe mezire, e sa gen ladan l kite lakou a deyò, paske li bay nasyon yo. Lè lwa dimanch lan rive, jijman pou kay Bondye a fini, epi jijman nasyon yo kòmanse. Tan nasyon yo te fini an 1798, nan fen 1,260 ane yo, epi nan fen twa jou edmi yo, (yon senbòl 1,260) Jan te dwe kite lakou a deyò.
And there was given me a reed like unto a rod: and the angel stood, saying, Rise, and measure the temple of God, and the altar, and them that worship therein. But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. Revelation 11:1, 2.
Epi yo te ban mwen yon wozo ki te tankou yon baton; epi zanj lan te kanpe, li t ap di: Leve, mezire tanp Bondye a, lotèl la, ak moun k ap adore ladan l yo. Men, lakou ki deyò tanp lan, kite l deyò, epi pa mezire l; paske li bay nan men nasyon yo; epi vil ki sen an, y ap foule l anba pye pandan karannnde mwa. Revelasyon 11:1, 2.
The court was to be left off, for it was given to the Gentiles, who trod it under foot for three and a half days, or forty-two months.
Lakou a te dwe rete deyò, paske yo te bay li bay nasyon yo, ki te foule l anba pye pandan twa jou edmi, oswa karannde mwa.
And they shall fall by the edge of the sword, and shall be led away captive into all nations: and Jerusalem shall be trodden down of the Gentiles, until the times of the Gentiles be fulfilled. Luke 21:24.
Epi y ap tonbe anba file nepe a, y ap mennen yo prizonye nan mitan tout nasyon yo; epi Jeralèm pral foule anba pye moun lòt nasyon yo, jouk tan moun lòt nasyon yo va rive nan akonplisman li. Lik 21:24.
The times of the Gentiles was fulfilled in 1798, when the book of Daniel was unsealed.
Tan nasyon yo te rive nan akonplisman yo an 1798, lè liv Danyèl la te dekouvri sele li.
“In the temple at Jerusalem a low wall separated the outer court from all other portions of the sacred building. Upon this wall were inscriptions in different languages, stating that none but Jews were allowed to pass this boundary. Had a Gentile presumed to enter the inner enclosure, he would have desecrated the temple, and would have paid the penalty with his life. But Jesus, the originator of the temple and its service, drew the Gentiles to Him by the tie of human sympathy, while His divine grace brought to them the salvation which the Jews rejected.” The Desire of Ages, 194.
“Nan tanp Jerizalèm nan, yon miray ba te separe lakou deyò a ak tout lòt pati nan bilding sakre a. Sou miray sa a te gen enskripsyon nan diferan lang, ki te deklare ke pèsonn, eksepte Jwif yo, pa t gen dwa travèse limit sa a. Si yon moun lòt nasyon te gen odas antre nan anklav anndan an, li t ap derespekte tanp lan, e li t ap peye fot la ak lavi li. Men Jezi, otè tanp lan ak sèvis li a, te rale moun lòt nasyon yo vin jwenn Li pa lyen konpasyon imen an, tandiske gras diven Li a te pote ba yo delivrans Jwif yo te rejte a.” The Desire of Ages, 194.
December 31, 2023 ended the three and a half prophetic days from the disappointment of July 18, 2020. That three and a half years identifies that a prophetic message would then be unsealed, and that the times of the Gentiles was fulfilled, and left off of the measuring of the temple and the worshippers therein. At the Sunday law, which in the Pentecostal season was the Day of Pentecost, judgment passes unto the Gentiles. When we leave off the times of the Gentiles when measuring the temple of the one hundred and forty-four thousand, we find that December 31, 2023 unto the Sunday law is the temple.
31 décembre 2023 a marqué la fin des trois jours et demi prophétiques depuis la déception du 18 juillet 2020. Ces trois ans et demi indiquent qu’un message prophétique devait alors être descellé, et que le temps des Gentils était accompli, et qu’il cessait d’être appliqué à la mesure du temple et des adorateurs qui s’y trouvent. À la loi du dimanche, qui dans la saison de la Pentecôte était le Jour de la Pentecôte, le jugement passe aux Gentils. Lorsque nous quittons le temps des Gentils en mesurant le temple des cent quarante-quatre mille, nous constatons que la période allant du 31 décembre 2023 jusqu’à la loi du dimanche est le temple.
The witness of the temple is that it is raised up in two steps; first the foundation, then the temple is identified as finished when the foundation stone that was rejected, marvelously becomes the head of the corner. The foundation was laid when ancient Israel came out of Babylon in the history of the first decree, and the temple was finished in the history of the second decree, but before the third decree. The foundational test occurred in 2024 and we are now in the temple test. That temple test ends at the third and litmus test, and the temple test requires God’s people to measure the temple.
Temwayaj tanp lan se ke li leve an de etap; dabò fondasyon an, epi apre sa yo idantifye tanp lan kòm fini lè wòch fondasyon yo te rejte a, yon fason mèvèye, vin tounen tèt kwen an. Yo te poze fondasyon an lè ansyen Izrayèl te soti Babilòn nan nan istwa premye dekrè a, epi tanp lan te fini nan istwa dezyèm dekrè a, men anvan twazyèm dekrè a. Eprèv fondasyon an te fèt an 2024, epi kounye a nou nan eprèv tanp lan. Eprèv tanp sa a fini nan twazyèm eprèv la ak eprèv litmis la, epi eprèv tanp lan egzije pou pèp Bondye a mezire tanp lan.
The temple in Leviticus twenty-three is raised up from December 31, 2023 unto the Sunday law, and within that prophetic history the three tests that always occur when a prophecy is unsealed are represented. The last of the three is the litmus test, that was represented by the Exeter camp meeting. At that meeting you either attended the meetings in the tent where Elder Snow twice presented his message of the true Midnight Cry, or you attended the emotional and unbalanced meetings over at the Watertown tent. When the meetings ended the message of the true Midnight Cry went like a tidal wave. Exeter was the litmus test, and the litmus test represents the sealing.
Tanp lan nan Levitik venntwa a leve soti 31 desanm 2023 rive jis nan lwa dimanch lan, e andedan istwa pwofetik sa a, twa eprèv ki toujou parèt lè yon pwofesi dezipe yo reprezante. Dènye nan twa yo se eprèv litmis la, ki te reprezante pa reyinyon kan Exeter la. Nan reyinyon sa a, swa ou te asiste reyinyon yo nan tant kote Ansyen Snow te prezante mesaj li sou vrè Kri Minwi a de fwa, swa ou te asiste reyinyon emosyonèl ak dezekilibre yo nan tant Watertown nan. Lè reyinyon yo te fini, mesaj vrè Kri Minwi a te gaye tankou yon vag lanmè. Exeter te eprèv litmis la, e eprèv litmis la reprezante seleman an.
The Exeter camp meeting was typified by Christ triumphal entry into Jerusalem, and Lazarus led the ass Jesus rode upon. Lazarus death was the disappointment of July 18, 2020, but he was also Christ’s crowning miracle and the “seal” of His divinity.
Reyinyon kan Exeter la te prefigire pa antre triyonfal Kris la nan Jerizalèm, e Laza t ap mennen bourik Jezi te monte a. Lanmò Laza a se te desepsyon 18 Jiyè 2020 la, men li te tou mirak siprèm Kris la ak “so” divinite Li.
“Had Christ been in the sickroom, Lazarus would not have died; for Satan would have had no power over him. Death could not have aimed his dart at Lazarus in the presence of the Life-giver. Therefore Christ remained away. He suffered the enemy to exercise his power, that He might drive him back, a conquered foe. He permitted Lazarus to pass under the dominion of death; and the suffering sisters saw their brother laid in the grave. Christ knew that as they looked on the dead face of their brother their faith in their Redeemer would be severely tried. But He knew that because of the struggle through which they were now passing their faith would shine forth with far greater power. He suffered every pang of sorrow that they endured. He loved them no less because He tarried; but He knew that for them, for Lazarus, for Himself, and for His disciples, a victory was to be gained.
“Si Kris te nan chanm malad la, Laza pa t ap mouri; paske Satan pa t ap gen okenn pouvwa sou li. Lanmò pa t ap kapab vize flèch li sou Laza nan prezans Sila a ki bay lavi a. Se poutèt sa Kris te rete lwen. Li te kite lènmi an egzèse pouvwa li, pou Li te ka pouse l tounen dèyè kòm yon advèsè ki te fin bat. Li te pèmèt Laza pase anba dominasyon lanmò; epi sè ki t ap soufri yo te wè frè yo a depoze nan tonm nan. Kris te konnen ke, pandan yo t ap gade figi frè yo ki mouri a, lafwa yo nan Redanmtè yo a t ap sibi yon eprèv ki sevè. Men Li te konnen tou ke, poutèt lit yo t ap travèse kounye a, lafwa yo t ap briye avèk yon pouvwa ki pi gran anpil. Li te soufri chak doulè chagren yo te andire. Li pa t renmen yo mwens poutèt Li te pran tan anvan Li vini; men Li te konnen ke, pou yo menm, pou Laza, pou tèt pa Li, ak pou disip Li yo, yon viktwa te gen pou l ranpòte.”
“‘For your sakes,’ ‘to the intent ye may believe.’ To all who are reaching out to feel the guiding hand of God, the moment of greatest discouragement is the time when divine help is nearest. They will look back with thankfulness upon the darkest part of their way. ‘The Lord knoweth how to deliver the godly,’ 2 Peter 2:9. From every temptation and every trial He will bring them forth with firmer faith and a richer experience.
«Pou nou menm», «pou nou ka kwè». Pou tout moun k ap lonje men yo pou yo santi men gidans Bondye a, moman pi gwo dekourajman an se tan kote èd diven an pi pre. Yo va gade dèyè avèk rekonesans sou pati ki te pi fènwa nan chemen yo. «Senyè a konnen kijan pou l delivre moun ki gen lakrentif pou Bondye yo», 2 Pyè 2:9. Soti nan tout tantasyon ak tout eprèv, Li va fè yo soti avèk yon lafwa ki pi fèm ak yon eksperyans ki pi rich.
“In delaying to come to Lazarus, Christ had a purpose of mercy toward those who had not received Him. He tarried, that by raising Lazarus from the dead He might give to His stubborn, unbelieving people another evidence that He was indeed ‘the resurrection, and the life.’ He was loath to give up all hope of the people, the poor, wandering sheep of the house of Israel. His heart was breaking because of their impenitence. In His mercy He purposed to give them one more evidence that He was the Restorer, the One who alone could bring life and immortality to light. This was to be an evidence that the priests could not misinterpret. This was the reason of His delay in going to Bethany. This crowning miracle, the raising of Lazarus, was to set the seal of God on His work and on His claim to divinity.” The Desire of Ages, 528, 529.
“Lè Kris la te pran reta pou l vini kot Laza, li te gen yon plan mizèrikòd anvè sila yo ki pa t resevwa Li. Li te rete, pou lè Li ta leve Laza soti nan lanmò, Li ta ka bay pèp Li a, ki te tèt di e san lafwa, yon lòt prèv ankò ke se vre Li menm ki te ‘rezireksyon an ak lavi a.’ Li pa t vle abandone tout espwa pou pèp la, pou pòv mouton ki te pèdi chemen yo nan kay Izrayèl la. Kè Li t ap fann poutèt yo pa t vle repanti. Nan mizèrikòd Li, Li te gen entansyon bay yo yon lòt prèv ankò ke Li se Sila ki Restore a, Sila a sèl ki te kapab fè lavi ak imòtalite parèt klè. Sa te dwe yon prèv ke prèt yo pa t kapab bay move sans. Se sa ki te rezon reta Li te pran pou l al Betani. Mirak siprèm sa a, leve Laza soti nan lanmò, te dwe mete sele Bondye sou travay Li ak sou reklamasyon Li genyen pou divinite.” The Desire of Ages, 528, 529.
The triumphal entry began with the loosing of an ass for Christ to ride upon.
Antre triyonfal la te kòmanse avèk dechayman yon bourik pou Kris monte sou li.
And when they drew nigh unto Jerusalem, and were come to Bethphage, unto the mount of Olives, then sent Jesus two disciples, Saying unto them, Go into the village over against you, and straightway ye shall find an ass tied, and a colt with her: loose them, and bring them unto me. And if any man say ought unto you, ye shall say, The Lord hath need of them; and straightway he will send them. All this was done, that it might be fulfilled which was spoken by the prophet, saying, Tell ye the daughter of Sion, Behold, thy King cometh unto thee, meek, and sitting upon an ass, and a colt the foal of an ass. And the disciples went, and did as Jesus commanded them. Matthew 21:1–6.
Epi lè yo te pwoche bò Jerizalèm, e yo te rive Betfaje, sou mòn Oliv la, Jezi voye de disip, li di yo: Ale nan bouk ki anfas nou an; touswit n ap jwenn yon bourik mare, ak yon ti bourik ansanm avè l; demare yo, mennen yo ban mwen. Si yon moun di nou anyen, n a di li: Seyè a bezwen yo; epi touswit li va voye yo. Tout bagay sa yo te fèt, pou sa pwofèt la te di a te ka akonpli, lè li t ap di: Di pitit fi Siyon an: Men, Wa ou a ap vini jwenn ou, dou, chita sou yon bourik, sou yon ti bourik, pitit yon bourik. Disip yo ale, e yo te fè jan Jezi te ba yo lòd la. Matye 21:1–6.
The Midnight Cry message joined the message of the second angel that had arrived at the first disappointment. In the time of Christ that disappointment was the death of Lazarus, and for the Millerites it was the failed prediction of 1843, that arrived on April 19, 1844. Both those disappointments represent July 18, 2020.
Mesaj Strigătului de la Miezul Nopții s-a unit cu mesajul celui de-al doilea înger, care sosise la prima dezamăgire. În vremea lui Hristos, acea dezamăgire a fost moartea lui Lazăr, iar pentru milleriți a fost predicția neîmplinită din 1843, care a ajuns la 19 aprilie 1844. Amândouă acele dezamăgiri reprezintă 18 iulie 2020.
In the Pentecostal season represented by Leviticus twenty-three the litmus test is represented by the threefold waymark of the feast of trumpets, Christ’s ascension and the Day of Atonement. Those three steps represent the litmus test in relation to the first two tests of the foundation and the temple. Those three steps come five days before the Sunday law of Pentecost and represent a lifting up of the one hundred and forty-four thousand as the ensign. If they pass the litmus test, they are lifted up, if they don’t, they are blown out of the windows of Miller’s dream.
Nan sezon Pannkòt la ki reprezante pa Levitik venntwa, tès desizif la reprezante pa twa siy repè sa yo: fèt twonpèt yo, asansyon Kris la, ak Jou Ekspyasyon an. Twa etap sa yo reprezante tès desizif la an rapò ak de premye tès fondasyon an ak tanp lan. Twa etap sa yo vini senk jou anvan lwa dimanch Pannkòt la epi yo reprezante yon elvaj anlè san karant-kat mil yo kòm banyè a. Si yo pase tès desizif la, yo leve anlè; si yo pa pase l, yo soufle yo deyò pa fenèt rèv Miller la.
The third step of the sealing is the Day of Atonement and it represents the blotting out of sin. The second step is the lifting up of Malachi’s offering of Levites and the first step is the message of the trumpets. Since 1844 mankind has been living in the history of the sounding of the seventh trumpet. The external message of the seventh trumpet is the message of the third woe of Islam and the internal message of the seventh trumpet is Christ’s work of combining His Divinity with the humanity of the one hundred and forty-four thousand.
Twazyèm etap sele a se Jou Ekspyasyon an, e li reprezante efasman peche a. Dezyèm etap la se elevasyon ofrann Levi yo dapre Malachi, epi premye etap la se mesaj twonpèt yo. Depi 1844, limanite ap viv nan istwa son setyèm twonpèt la. Mesaj ekstèn setyèm twonpèt la se mesaj twazyèm malè Islam nan, epi mesaj entèn setyèm twonpèt la se travay Kris la ki ini Divinite Li ak limanite san karannkat mil yo.
We will continue in the next article.
N ap kontinye nan pwochen atik la.
“In the writings of the prophets are portrayed scenes that, although hoary with age, appear to us in the freshness and power of new revelations. Through faith we understand that these records of God’s dealings with his people in past ages have been preserved in order that we may discern the lessons God desires to teach us by present-day experiences.
“Nan ekri pwofèt yo, yo dekri sèn ki, byenke yo fin vye granmoun anpil, parèt devan nou avèk frechè ak puisans nouvo revelasyon yo. Se pa lafwa nou konprann ke dosye sa yo sou fason Bondye te aji avèk pèp li a nan tan pase yo te konsève, pou nou ka disène leson Bondye vle anseye nou atravè eksperyans tan prezan yo.
“Living, as we are, in no less momentous a period than that just prior to Christ’s second advent, we need to be especially careful to avoid making mistakes similar to those made by the Jews living in the time of Christ’s first advent.
“Nou menm k ap viv nan yon epòk ki pa mwens enpòtan pase sa ki te imedyatman anvan dezyèm avènman Kris la, nou bezwen pran anpil prekosyon pou nou evite fè erè ki sanble ak sa Jwif yo te fè nan tan premye avènman Kris la.
“Like the Jewish leaders, who gradually devised a formal system of worship, in which the importance of unessential matters was greatly magnified, some men are now in danger of losing sight of the important truths applicable to this generation, and of seeking for those things that are new, strange, entrancing.
“Menm jan ak dirijan jwif yo, ki piti piti te envante yon sistèm adorasyon fòmèl, kote enpòtans bagay ki pa esansyèl yo te egzajereman ogmante, gen kèk moun jodi a ki an danje pou yo pèdi de vi verite enpòtan ki aplikab pou jenerasyon sa a, epi pou yo chèche bagay ki nouvo, etranj, kaptivan.
“There is need of cherishing elevated principles. Those who search after and advocate fanciful ideas need to be taught what is truth before they attempt to teach others. Man-made theories and suppositions are not to be sought after as truth.
“Li nesesè pou n kiltive prensip ki wo. Moun ki ap chèche epi k ap defann lide imajinè bezwen resevwa ansèyman sou sa ki verite anvan yo eseye anseye lòt moun. Teyori ak sipozisyon lèzòm envante pa dwe chèche tankou verite.
“There are many who are as true as steel to principle, and these will be helped and blessed; for they are weeping between the porch and the altar, saying, ‘Spare thy people, O Lord, and give not thine heritage to reproach.’ We must let the foundation principles of the third angel’s message stand out clear and distinct. The great pillars of our faith will hold all the weight that can be placed upon them.
“Gen anpil moun ki fidèl ak prensip yo tankou asye, e yo menm sa yo pral jwenn èd ak benediksyon; paske yo ap kriye ant galri a ak lotèl la, y ap di: ‘Epanye pèp ou a, O Senyè, epi pa lage eritaj ou a bay repwòch.’ Nou dwe kite prensip fondamantal mesaj twazyèm zanj lan parèt klè e byen distenk. Gwo poto lafwa nou yo va soutni tout chay yo kapab mete sou yo.
“In this age of error, of day-dreaming and reverie, we need to learn the first principles of the doctrine of Christ. Let us strive to be able to say with the apostle, ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ The Lord calls upon us to follow high and noble principles.
“Nan epòk erè sa a, ki chaje ak rèv je ouvè ak meditasyon vid, nou bezwen aprann premye prensip doktrin Kris la. Annou fè efò pou nou kapab di ansanm ak apot la: ‘We have not followed cunningly devised fables when we made known unto you the power and coming of our Lord Jesus Christ.’ Senyè a rele nou pou nou suiv prensip ki wo e ki nòb.”
“Truth, present truth, is all that the word of God represents it to be. The Lord would have his people keep themselves from all superfluities, from all that tends to mysticism. Let those who are tempted to indulge in fanciful, imaginary doctrines sink the shaft deep into the quarries of heavenly truth, and secure the treasure that means life eternal to the receiver. In the word there are the most precious truths. These will be found by those who study with earnestness; for heavenly angels will direct the search.
“Verite, laverite prezan, se tout sa pawòl Bondye a reprezante li ye a. Senyè a ta vle pèp li a kenbe tèt li lwen tout sa ki depase nesesite, lwen tout sa ki mennen nan mistisis. Se pou moun ki tante pou lage kò yo nan doktrin fantezis, doktrin imajinè, fouye twou a byen fon nan karyè verite selès la, epi pran trezò ki vle di lavi etènèl pou moun ki resevwa li a. Nan pawòl la gen verite ki pi presye yo. Se moun ki etidye avèk tout seryezite k ap jwenn yo; paske zanj selès yo ap dirije rechèch la.
“Referring to those who are now living upon the earth, Paul declared: ‘The time will come when they will not endure sound doctrine, but after their own lusts shall they heap to themselves teachers, having itching ears; and they shall turn away their ears from the truth, and shall be turned unto fables.’
“Lè Pòl t ap pale konsènan moun k ap viv sou tè a kounye a, li te deklare: ‘Tan an ap vini lè yo p ap sipòte bon doktrin; men, dapre pwòp move dezi pa yo, y ap rasanble anpil anseyan pou tèt pa yo, paske zòrèy yo ap grate yo; epi y ap detounen zòrèy yo lwen verite a, epi y ap vire al jwenn fab yo.’”
“How significant, how soul-stirring, is the charge Paul gave at the time he prophesied concerning those who would not endure sound doctrine: ‘I charge thee therefore before God, and the Lord Jesus Christ, who shall judge the quick and the dead at his appearing and his kingdom: Preach the word; be instant in season, out of season; reprove, rebuke, exhort with all long-suffering and doctrine.’
“Ala enpòtan, ala bagay ki boulvèse nanm nan, se avètisman Pòl te bay nan moman li t ap pwofetize konsènan moun ki pa t ap andire bon jan doktrin nan: ‘Se poutèt sa m ap mande w sa devan Bondye ak Senyè Jezikri a, li menm ki gen pou jije vivan yo ak mò yo lè l parèt ak nan wayòm li an: Preche pawòl la; rete pare nan tan ak deyò tan; reprann, blame, egzòte avèk tout pasyans ak doktrin.’”
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Moun ki kenbe kominyon ak Bondye mache nan limyè Solèy Jistis la. Yo pa dezonore Redanmtè yo lè yo gate chemen yo devan Bondye. Limyè syèl la klere sou yo. Pandan yo ap pwoche bò fen istwa tè sa a, konesans yo genyen sou Kris la, ak sou pwofesi ki gen rapò ak li yo, ogmante anpil. Yo gen yon valè enfini nan je Bondye; paske yo fè youn ak Pitit li a. Pou yo, pawòl Bondye a gen yon bèlte ak yon dousè ki depase tout bagay. Yo wè enpòtans li. Verite a devwale devan yo. Doktrin enkarnasyon an anvlope ak yon limyè dou. Yo wè Ekriti yo se kle ki louvri tout mistè epi ki rezoud tout difikilte. Moun ki pa t dispoze resevwa limyè a epi mache nan limyè a p ap kapab konprann mistè pyete a; men moun ki pa t ezite pran kwa a epi swiv Jezi, yo pral wè limyè nan limyè Bondye a.” The Southern Watchman, 4 avril 1905.