Caesarea Philippi to Caesarea Maritima represents the period from the third to the ninth hour, which is divided at the sixth hour. The division of Caesarea to Caesarea was the Mount of Transfiguration. The Mount of Transfiguration aligns two other lines to the waymark of three steps that precedes the Pentecostal Sunday law by five days.
Soti nan Sezare Filip pou rive Sezare Maritima reprezante peryòd ki soti nan twazyèm è a rive nan nevyèm è a, ki divize nan sizyèm è a. Pwen divizyon ant Sezare ak Sezare se te Mòn Transfigirasyon an. Mòn Transfigirasyon an aliyen de lòt liy yo ak waymark twa etap yo, ki vini senk jou anvan lwa dimanch pentkotis la.
At the Mount, God the Father spoke a second time. The first time He spoke was at Christ’s baptism, the last time was just before the cross.
Nan Mòn nan, Bondye Papa a te pale yon dezyèm fwa. Premye fwa Li te pale se te nan batèm Kris la, dènye fwa a se te jis anvan kwa a.
Now is my soul troubled; and what shall I say? Father, save me from this hour: but for this cause came I unto this hour. Father, glorify thy name. Then came there a voice from heaven, saying, I have both glorified it, and will glorify it again. The people therefore, that stood by, and heard it, said that it thundered: others said, An angel spake to him. John 12:27–29.
Kounye a nanm mwen twouble; e kisa m ap di? Papa, delivre m anba lè sa a; men se poutèt kòz sa a mwen vin rive nan lè sa a. Papa, fè non ou jwenn glwa. Lè sa a, yon vwa soti nan syèl la, li di: Mwen deja fè l jwenn glwa, e m ap fè l jwenn glwa ankò. Se poutèt sa, foul moun ki te kanpe la, epi ki te tande sa, te di se loraj ki te fè; lòt yo te di: Se yon zanj ki te pale avè l. Jan 12:27–29.
God glorifies His name when He seals the one hundred and forty-four thousand and writes upon them His name.
Bondye bay non li glwa lè li sele san karantkat mil yo epi li ekri non li sou yo.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Sila ou genyen batay la, m ap fè l tounen yon poto nan tanp Bondye mwen an, epi li p ap janm soti ankò; epi m ap ekri sou li non Bondye mwen an, ak non vil Bondye mwen an, ki se nouvo Jerizalèm nan, ki desann soti nan syèl la, bò kote Bondye mwen an; epi m ap ekri sou li nouvo non pa m nan. Moun ki gen zòrèy, se pou l tande sa Lespri a ap di legliz yo. Revelasyon 3:12, 13.
At the Mount of Transfiguration, Peter, James and John were the only disciples present, as they were at the resurrection of Jairus’ daughter and also again at Gethsemane. Gethsemane, like unto the Father speaking in John twelve—came just before the cross. Gethsemane means “oil press,” identifying the oil test of the virgins. Gethsemane is the “crisis” that brings the soul “face to face with death,” and the wise virgins pass the test, for in the second temple test they came face to face with life, as Jesus taught “face to face” for thirty days.
Sou Mòn Transfigirasyon an, Pyè, Jak ak Jan te sèl disip ki te prezan, menm jan yo te la nan rezirèksyon pitit fi Jayiris la, epi ankò nan Jetsemani. Jetsemani, menm jan ak Papa a k ap pale nan Jan douz la, te vini tousuit anvan kwa a. Jetsemani vle di “près lwil,” sa ki idantifye eprèv lwil vyèj yo. Jetsemani se “kriz” ki mennen nanm nan “fas a fas ak lanmò,” epi vyèj saj yo pase eprèv la, paske nan dezyèm eprèv tanp lan yo te vin fas a fas ak lavi, jan Jezi te anseye “fas a fas” pandan trant jou.
The first time the Father spoke was at Christ’s baptism and the first time He exclusively took Peter, James and John was when the twelve-year-old daughter of Jairus was resurrected. The resurrection of the twelve-year-old virgin aligns with the baptism of Christ, which symbolizes the power of the resurrection. The resurrection of Jairus’s daughter aligns with the baptism of Christ and Caesarea Philippi. Gethsemane and the troubling of Christ when the Father spoke just before the cross align with Caesarea Maritima.
Premye fwa Papa a te pale, se te nan batèm Kris la; epi premye fwa Li te pran sèlman Pyè, Jak ak Jan, se te lè yo te resisite pitit fi Jayiris la ki te gen douz an. Rezirèksyon jenn fi sa a ki te gen douz an koresponn ak batèm Kris la, ki senbolize pouvwa rezirèksyon an. Rezirèksyon pitit fi Jayiris la koresponn ak batèm Kris la ak Sezare Filip. Jetsemani ak twoub Kris la lè Papa a te pale jis anvan kwa a koresponn ak Sezare Maritima.
Line upon line Peter represents the one hundred and forty-four thousand who are sealed at Caesarea Philippi, when Simon Barjona’s name is changed to Peter. Once sealed at Panium, which is Caesarea Philippi, Peter goes to the sixth hour of the Mount, where he is lifted up as an ensign as he continues on to answer the call of Cornelius at Caesarea Maritima. At Caesarea Philippi Peter leaves the Exeter camp meeting with the seal of God and the message of the Midnight Cry to proclaim. The message of Islam as represented by the feast of trumpets carries Peter on to Caesarea by the sea. The message of Islam lifts up Peter to the view of the world, for Peter has predicted the prophetic arrival of Islam in advance of the feast of trumpets.
Liy apre liy, Pyè reprezante san karannkatmil yo ki sele nan Sezare Filip, lè non Simon, pitit Jona, chanje pou vin Pyè. Yon fwa li fin sele nan Panyòm, ki se Sezare Filip, Pyè ale nan sizyèm èdtan Mòn nan, kote yo leve l kòm yon banyè pandan li kontinye pou reponn apèl Kònèy nan Sezare Maritima. Nan Sezare Filip, Pyè kite reyinyon kan Exeter la avèk sele Bondye a ak mesaj Rèl Minwi a pou l pwoklame. Mesaj Islam nan, jan fèt twonpèt yo reprezante li a, mennen Pyè pi devan rive Sezare bò lanmè a. Mesaj Islam nan leve Pyè devan je lemonn, paske Pyè te predi davans rive pwofetik Islam nan anvan fèt twonpèt yo.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord: And he shall turn the heart of the fathers to the children, and the heart of the children to their fathers, lest I come and smite the earth with a curse. Malachi 4:5, 6.
Gade, m ap voye ban nou pwofèt Eli anvan vini gran jou SENYÈ a, jou ki terib la. Li pral fè kè papa yo tounen vin jwenn pitit yo, epi kè pitit yo tounen vin jwenn papa yo, pou m pa vini frape tè a ak yon madichon. Malachi 4:5, 6.
Line upon line the Elijah message is the message that is premised upon aligning the fathers with their children. Elijah was Father Miller, who illustrates his children. The one hundred and forty-four thousand are the children of William Miller, and to turn the hearts of Miller to his children is to align Millerite history with the history of Elijah, as well as John the Baptist with the messenger associated with the one hundred and forty-four thousand. An element of the alignment of these four lines is that in each of the testing histories of Elijah, John and Miller the only message of present truth—was the message which came through the messenger.
Liy apre liy, mesaj Eli a se mesaj ki baze sou aliyen papa yo avèk pitit yo. Eli a se Papa Miller, ki ilistre pitit li yo. San karannkat mil yo se pitit William Miller yo, e vire kè Miller bay pitit li yo se aliyen istwa Millerit la avèk istwa Eli a, ansanm ak Jan Batis la avèk mesaje ki asosye ak san karannkat mil yo. Youn nan eleman nan aliyen kat liy sa yo se ke, nan chak istwa tès Eli, Jan ak Miller yo, sèl mesaj verite prezan an se te mesaj ki te vini atravè mesaje a.
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 17:1.
Eli, moun Tichb la, ki te soti pami moun ki rete nan Galaad yo, di Akab: Menm jan SENYÈ a, Bondye pèp Izrayèl la, vivan, li menm devan ki moun mwen kanpe a, p ap gen ni lawouze ni lapli pandan ane sa yo, eksepte dapre pawòl mwen. 1 Wa 17:1.
Sister White is clear that those who did not accept the message of John, who Jesus identified as Elijah, would not be benefitted by the teachings of Jesus, and also that those who rejected the message of Miller, as represented as the first angel’s message, could not be benefitted by the message of the second angel. Accompanying Elijah’s announcement that rain would only come at his command, was the ultimate test that included the command to choose between Elijah’s message or Baal’s message. The prophetic symbol of “how long” aligns Elijah’s Mount Carmel with the Sunday law.
Sè White klè lè li di ke moun ki pa t aksepte mesaj Jan an, ke Jezi te idantifye kòm Eli, pa t ap resevwa okenn benefis nan ansèyman Jezi yo; epi tou, moun ki te rejte mesaj Miller la, jan li reprezante nan mesaj premye zanj lan, pa t kapab resevwa okenn benefis nan mesaj dezyèm zanj lan. Ansanm ak anons Eli te fè a, ki te di lapli t ap vini sèlman sou lòd li, te genyen tès final la ki te gen ladan l kòmandman pou chwazi ant mesaj Eli a oswa mesaj Baal la. Senbòl pwofetik “konbyen tan” an aliyen Mòn Kamèl Eli a ak lwa dimanch lan.
So Ahab sent unto all the children of Israel, and gathered the prophets together unto mount Carmel. And Elijah came unto all the people, and said, How long halt ye between two opinions? if the Lord be God, follow him: but if Baal, then follow him. And the people answered him not a word. Then said Elijah unto the people, I, even I only, remain a prophet of the Lord; but Baal’s prophets are four hundred and fifty men. Let them therefore give us two bullocks; and let them choose one bullock for themselves, and cut it in pieces, and lay it on wood, and put no fire under: and I will dress the other bullock, and lay it on wood, and put no fire under: And call ye on the name of your gods, and I will call on the name of the Lord: and the God that answereth by fire, let him be God. And all the people answered and said, It is well spoken. 1 Kings 18:20–24.
Se konsa, Akab voye chache tout pitit Izrayèl yo, epi li rasanble pwofèt yo sou mòn Kamèl. Epi Eli vini bò kote tout pèp la, li di: Jiska kilè n ap bwete ant de opinyon? Si Seyè a se Bondye, suiv li; men si se Baal, suiv li. Epi pèp la pa t reponn li yon sèl mo. Lè sa a, Eli di pèp la: Mwen menm, se mwen sèl ki rete kòm pwofèt Seyè a; men pwofèt Baal yo se katsan senkant moun. Se poutèt sa, se pou yo ban nou de towo bèf; kite yo chwazi youn pou tèt pa yo, koupe l an moso, mete l sou bwa, san yo pa mete dife anba li; epi mwen menm m ap pare lòt towo bèf la, m ap mete l sou bwa, san m pa mete dife anba li. Lè sa a, rele sou non bondye nou yo, epi mwen menm m ap rele sou non Seyè a; epi Bondye ki reponn pa dife, se li menm ki Bondye. Epi tout pèp la reponn, yo di: Sa byen pale. 1 Wa 18:20–24.
The test of Carmel was choosing between two messages. A test between true and false prophecy, and the messenger Elijah or the prophets who sat at Jezebel’s table. It was about the messenger and the message. In 1844, Carmel was repeated as the Lord brought about a test which manifested Miller as the true prophet, and Miller’s message as the dew and rain. The distinction between the true prophet and true message in contrast with the false prophet and the false message was represented at the Exeter camp meeting by the Exeter tent and the tent of the Watertown group. Two tabernacles representing the true in contrast with the false. The distinction made at Carmel and the history of 1844 is identified at Caesarea Philippi when Peter is sealed and lifted up to the Mount as an ensign. He is lifted up because he had claimed that his message was the only true message of the latter rain. He was lifted up when his prediction was fulfilled.
Tès Karmèl la se te chwa ant de mesaj. Se te yon tès ant pwofesi vre ak pwofesi fo, epi ant mesaje Eli a ak pwofèt ki te chita bò tab Jezabèl la. Sa te konsène mesaje a ak mesaj la. An 1844, Karmèl te repete lè Seyè a te fè vini yon tès ki te manifeste Miller kòm vrè pwofèt la, epi mesaj Miller la kòm lawouze ak lapli a. Distenksyon ant vrè pwofèt la ak vrè mesaj la, an kontrast ak fo pwofèt la ak fo mesaj la, te reprezante nan reyinyon kan Exeter la pa tant Exeter la ak tant gwoup Watertown nan. De tabènak ki t ap reprezante sa ki vre an kontrast ak sa ki fo. Distenksyon ki te fèt sou Karmèl la ak istwa 1844 la idantifye nan Sezare Filip lè Pyè sele epi leve sou Mòn nan kòm yon drapo. Li te leve paske li te deklare ke mesaj li a te sèl vrè mesaj lapli dèyè a. Li te leve lè prediksyon li a te akonpli.
The feast of trumpets is the third and litmus test in the Pentecostal season and before the litmus test Peter identifies that Islam is to be loosed to mark the beginning of the proclamation of the Midnight Cry. The fulfillment of prophecy is what made the distinction between the Millerites and the Protestants, who represent the former covenant people who are being passed by. Elijah personally killed the false prophets, once the distinction between true and false was manifested. The distinction is made at the feast of trumpets, when a prediction of Islam is fulfilled.
Fèt twonpèt yo se twazyèm eprèv detèminan nan sezon Pannkòt la, e anvan eprèv sa a, Pyè idantifye ke Islam dwe lage pou make kòmansman pwoklamasyon Rèl Minwi a. Akonplisman pwofesi a se sa ki te fè diferans lan ant Millerit yo ak Pwotestan yo, ki reprezante ansyen pèp alyans lan yo ap pase sou kote. Eli pèsonèlman te touye fo pwofèt yo, yon fwa diferans ki genyen ant sa ki vrè ak sa ki fo te fin parèt aklè. Diferans lan fèt nan fèt twonpèt yo, lè yon prediksyon konsènan Islam akonpli.
The Midnight Cry of Millerite history was a prediction that was corrected and thereafter fulfilled. It was fulfilled on October 22, 1844, whereas Miller’s original understanding of the Midnight Cry was the year 1843. Samuel Snow represents the correction of the message, and his message became known as the “true” Midnight Cry message.
Rèl Minwi nan listwa Milerit la se te yon prediksyon ki te korije epi apre sa li te akonpli. Li te akonpli 22 oktòb 1844, tandiske konpreyansyon orijinal Miller te genyen sou Rèl Minwi a se te ane 1843. Samyèl Snow reprezante koreksyon mesaj la, epi mesaj li a te vin konnen kòm mesaj Rèl Minwi “vre” a.
1844 was an illustration of the distinction between the message of Miller and the message of the Protestants. In the testing process the Protestants were slain by Miller and they then became apostate Protestantism, the daughters of Rome, the priests of Jezebel. The distinction was manifested by either a reception or rejection of the prophetic message. With John and Miller the prophetic message exposed the false message of the former covenant people who were being passed by. Elijah’s message claimed there would be no rain except at his word, and after three and a half years the test of that claim was to be made manifest.
1844 se te yon ilistrasyon diferans ki genyen ant mesaj Miller la ak mesaj Pwotestan yo. Nan pwosesis eprèv la, Miller te touye Pwotestan yo, epi konsa yo te vin tounen Pwotestanis aposta, pitit fi Wòm yo, prèt Jezabèl yo. Diferans lan te parèt swa nan resevwa swa nan rejte mesaj pwofetik la. Avèk Jan ak Miller, mesaj pwofetik la te demaske fo mesaj ansyen pèp alyans lan ki t ap pase sou kote. Mesaj Eli a te deklare pa t ap gen lapli eksepte dapre pawòl li, epi apre twa ane edmi, eprèv reklamasyon sa a te dwe vin parèt aklè.
And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim. Now therefore send, and gather to me all Israel unto mount Carmel, and the prophets of Baal four hundred and fifty, and the prophets of the groves four hundred, which eat at Jezebel’s table. 1 Kings 18:17–19.
Epi sa, lè Akab wè Eli, Akab di li: Èske se ou menm k ap twouble pèp Izrayèl la? Eli reponn: Se pa mwen menm ki twouble pèp Izrayèl la; men se ou menm ak fanmi papa ou, paske nou abandone kòmandman Seyè a, epi ou suiv Baal yo. Koulye a, voye fè rasanble tout Izrayèl vin jwenn mwen sou mòn Kamèl, ansanm ak katsansenkant pwofèt Baal yo, ak katsan pwofèt Achera yo, ki manje sou tab Jezabèl la. 1 Wa 18:17–19.
The distinction between the false and true, whether it be the messenger or the message was made in a testing process that included accusations against both the message and the messenger. Elijah was the one who was accused of troubling Israel, for his message had stopped the rain. Had it continued to rain in Israel, no issue about Elijah would have been raised. The issue was based upon Elijah’s prediction, and its fulfillment over the three and a half years.
Distenksyon ant sa ki fo ak sa ki vre a, kit se mesaje a oubyen mesaj la, te fèt nan yon pwosesis eprèv ki te gen ladan l akizasyon kont ni mesaj la ni mesaje a. Se Eli ki te akize dèske li t ap twouble pèp Izrayèl la, paske mesaj li a te fè lapli a sispann. Si lapli a te kontinye tonbe ann Izrayèl, pa t ap leve okenn kestyon sou Eli. Kesyon an te baze sou prediksyon Eli a, ansanm ak akonplisman li pandan twa zan edmi yo.
When Peter is at the litmus test of Caesarea Philippi, which is the feast of trumpets, and also where the ass is loosed, the beginning of the message of the Midnight Cry is marked. Peter like unto Elijah, has just witnessed the confirmation of his prediction, and the distinction between the true and false has been demonstrated for all to see. The prediction’s confirmation is represented by the feast of trumpets—which is the litmus test. The prediction was typified by both 1840 and 1844, where a prediction is corrected and thereafter fulfilled. The corrected prediction of Josiah Litch empowered the first angel on August 11, 1840 and the prediction of the year 1843 by Miller was corrected by Snow.
Lè Pyè rive nan tès desizif Sezare Filip la, ki se fèt twonpèt yo, epi tou kote bourik la lage, kòmansman mesaj Rèl Mitanuit la make. Pyè, menm jan ak Eli, fèk temwen konfimasyon prediksyon li a, epi distenksyon ant vrè ak fo a demontre devan tout moun. Konfimasyon prediksyon an reprezante pa fèt twonpèt yo—ki se tès desizif la. Prediksyon an te tipifye pa ni 1840 ni 1844, kote yon prediksyon korije epi apre sa li akonpli. Prediksyon korije Josiah Litch la te bay premye zanj lan pouvwa nan dat 11 out 1840, epi prediksyon ane 1843 pa Miller la te korije pa Snow.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Nan ane 1840, yon lòt akonplisman remakab nan pwofesi te souleve yon enterè toupatou. Dezan anvan sa, Josiah Litch, youn nan prensipal minis k ap preche dezyèm avènman an, te pibliye yon eksplikasyon sou Revelasyon 9, kote li te predi tonbe Anpi Otoman an. Dapre kalkil li yo, pouvwa sa a te dwe ranvèse... le 11 dawout 1840, lè yo ka atann pouvwa Otoman an nan Konstantinòp pral kraze. E mwen kwè se konsa y ap jwenn sa ye.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Nan menm lè yo te presize a, Latiki, pa mwayen anbasadè li yo, te aksepte pwoteksyon pisans alye Ewòp yo, e konsa li te mete tèt li anba kontwòl nasyon kretyen yo. Evènman an te akonpli prediksyon an egzakteman. Lè sa te vin konnen, foul moun te vin konvenki sou jistès prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte, epi yo te bay mouvman adven an yon elàn ekstraòdinè. Moun ki te gen konesans ak pozisyon te ini ak Miller, ni nan preche ni nan pibliye opinyon li yo, e depi 1840 rive 1844 travay la te pwogrese rapidman.” The Great Controversy, 334, 335.
The prediction of Litch was about Islam, and the prediction of Snow was about the closed door. When Litch’s prediction was fulfilled, the methodology that established the message was accepted, and those who accepted the message “united” with the messenger. Both the message and the messenger was recognized in the fulfillment of the prediction. The prediction of Litch was about Islam, and the prediction of Snow was about the closed door.
Prediksyon Litch la te konsène Islam, epi prediksyon Snow a te konsène pòt fèmen an. Lè prediksyon Litch la te akonpli, metodoloji ki te etabli mesaj la te vin aksepte, epi moun ki te aksepte mesaj la te “ini” ak mesaje a. Ni mesaj la ni mesaje a te rekonèt nan akonplisman prediksyon an. Prediksyon Litch la te konsène Islam, epi prediksyon Snow a te konsène pòt fèmen an.
“I saw the people of God joyful in expectation, looking for their Lord. But God designed to prove them. His hand covered a mistake in the reckoning of the prophetic periods. Those who were looking for their Lord did not discover this mistake, and the most learned men who opposed the time also failed to see it. God designed that His people should meet with a disappointment. The time passed, and those who had looked with joyful expectation for their Saviour were sad and disheartened, while those who had not loved the appearing of Jesus, but embraced the message through fear, were pleased that He did not come at the time of expectation. Their profession had not affected the heart and purified the life. The passing of the time was well calculated to reveal such hearts. They were the first to turn and ridicule the sorrowful, disappointed ones who really loved the appearing of their Saviour. I saw the wisdom of God in proving His people and giving them a searching test to discover those who would shrink and turn back in the hour of trial.
“Mwen te wè pèp Bondye a plen lajwa nan tann yo t ap tann, ap chèche Senyè yo a. Men Bondye te gen plan pou Li pwouve yo. Men Li te kouvri yon erè nan kalkil peryòd pwofetik yo. Moun ki t ap tann Senyè yo a pa t dekouvri erè sa a, e menm mesye ki te pi save yo, ki t ap opoze tan an, pa t rive wè li nonplis. Bondye te gen plan pou pèp Li a rankontre yon desepsyon. Tan an pase, epi moun ki te tann Sovè yo a avèk lajwa ak espwa te vin tris e dekouraje, tandiske moun ki pa t renmen aparisyon Jezi a, men ki te akeyi mesaj la poutèt laperèz, te kontan dèske Li pa t vini nan tan yo te espere a. Pwofesyon lafwa yo a pa t touche kè a ni pirifye lavi a. Pase tan an te byen kalkile pou revele kè konsa. Se yo menm ki te premye vire do epi pase nan betiz moun ki te tris, ki te desi, moun ki te vrèman renmen aparisyon Sovè yo a. Mwen te wè sajès Bondye nan fason Li t ap pwouve pèp Li a epi bay yo yon eprèv ki fouye byen fon, pou dekouvri sila yo ki t ap fè bak epi vire tounen nan lè eprèv la.
“Jesus and all the heavenly host looked with sympathy and love upon those who had with sweet expectation longed to see Him whom their souls loved. Angels were hovering around them, to sustain them in the hour of their trial. Those who had neglected to receive the heavenly message were left in darkness, and God’s anger was kindled against them, because they would not receive the light which He had sent them from heaven. Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844. Light from the Word of God shone upon their position, and they discovered a tarrying time—‘Though it [the vision] tarry, wait for it.’ In their love for Christ’s immediate coming, they had overlooked the tarrying of the vision, which was calculated to manifest the true waiting ones. Again they had a point of time. Yet I saw that many of them could not rise above their severe disappointment to possess that degree of zeal and energy which had marked their faith in 1843.
“Jezi ak tout lame syèl la te gade avèk konpasyon ak lanmou sou sila yo ki, avèk yon dous espwa, te tann depi lontan pou yo wè Sila a ke nanm yo te renmen an. Zanj yo t ap plane anlè yo, pou soutni yo nan lè eprèv yo. Sila yo ki te neglije resevwa mesaj ki soti nan syèl la te rete nan fènwa, epi kòlè Bondye te limen kont yo, paske yo pa t vle resevwa limyè li te voye ba yo soti nan syèl la. Sila fidèl sa yo, ki te desi, ki pa t kapab konprann poukisa Seyè yo a pa t vini, pa t rete nan fènwa. Yon lòt fwa ankò, yo te mennen yo nan Bib yo pou fouye peryòd pwofetik yo. Men Seyè a te retire sou chif yo, epi erè a te esplike. Yo te wè peryòd pwofetik yo te rive jouk nan 1844, e menm prèv yo te prezante pou montre peryòd pwofetik yo te fini an 1843, te pwouve yo t ap fini an 1844. Limyè ki soti nan Pawòl Bondye a te klere sou pozisyon yo, epi yo te dekouvri yon tan reta—‘Though it [the vision] tarry, wait for it.’ Nan lanmou yo pou vini imedya Kris la, yo te neglije reta vizyon an, ki te fèt pou fè parèt sila yo ki t ap tann toutbon yo. Yon lòt fwa ankò yo te gen yon pwen tan. Men, mwen te wè anpil ladan yo pa t kapab leve pi wo pase gwo desepsyon yo a pou yo te posede degre zèl ak enèji sa a ki te make lafwa yo an 1843.”
“Satan and his angels triumphed over them, and those who would not receive the message congratulated themselves upon their farseeing judgment and wisdom in not receiving the delusion, as they called it. They did not realize that they were rejecting the counsel of God against themselves, and were working in union with Satan and his angels to perplex God’s people, who were living out the heaven-sent message.
“Satan ak zanj li yo te triyonfe sou yo, e moun ki pa t vle resevwa mesaj la te felisite tèt yo poutèt jijman byen lwen yo ak sajès yo, paske yo pa t resevwa twonpri a, jan yo te rele l la. Yo pa t rann yo kont ke yo t ap rejte konsèy Bondye kont pwòp tèt pa yo, e yo t ap travay ann inyon ak Satan ak zanj li yo pou twouble pèp Bondye a, ki t ap viv mesaj ki soti nan syèl la.”
“The believers in this message were oppressed in the churches. For a time, those who would not receive the message were restrained by fear from acting out the sentiments of their hearts; but the passing of the time revealed their true feelings. They wished to silence the testimony which the waiting ones felt compelled to bear, that the prophetic periods extended to 1844. With clearness the believers explained their mistake and gave the reasons why they expected their Lord in 1844. Their opposers could bring no arguments against the powerful reasons offered. Yet the anger of the churches was kindled; they were determined not to listen to evidence, and to shut the testimony out of the churches, so the others could not hear it. Those who dared not withhold from others the light which God had given them, were shut out of the churches; but Jesus was with them, and they were joyful in the light of His countenance. They were prepared to receive the message of the second angel.” Early Writings, 235–237.
“Kwayan nan mesaj sa a te sibi opresyon nan legliz yo. Pandan yon tan, moun ki pa t vle resevwa mesaj la te kenbe anba laperèz pou yo pa t aji dapre santiman ki te nan kè yo; men lè tan an te pase, sa te revele vrè santiman yo. Yo te vle fè temwayaj la fè silans, temwayaj sila yo ki t ap tann yo te santi yo oblije rann, ki te deklare peryòd pwofetik yo te rive jouk nan ane 1844. Avèk klate, kwayan yo te eksplike erè yo a epi yo te bay rezon ki fè yo te espere Seyè yo an 1844. Moun ki te opoze ak yo pa t kapab pote okenn agiman kont rezon pisan yo te prezante yo. Men kòlè legliz yo te limen; yo te detèmine pou yo pa tande prèv yo, epi pou yo fèmen temwayaj la deyò legliz yo, pou lòt yo pa t kapab tande li. Moun ki pa t oze refize lòt moun limyè Bondye te ba yo a, yo te mete yo deyò nan legliz yo; men Jezi te avèk yo, epi yo te gen kè kontan nan limyè figi Li. Yo te pare pou resevwa mesaj dezyèm zanj lan.” Early Writings, 235–237.
Peter represents the one hundred and forty-four thousand who like unto Litch present a corrected prediction about Islam and the end of a kingdom; and like unto Snow, Peter also presents a corrected prediction of the closed door. Litch’s message of the second woe of Islam was an external prediction, and Snow’s closed door was an internal prediction. For Snow the work began when the Lord removed his hand from the figures, and it was then seen that same evidence that had been previously been thought to prove 1843, actually proved October 22, 1844. For Litch it was a calculation that when fulfilled brought the angel of Revelation ten down to stand upon the earth and the sea.
Pyè reprezante san karannkat mil yo ki, menm jan ak Litch, prezante yon prediksyon korije konsènan Islam ak fen yon wayòm; e menm jan ak Snow, Pyè prezante tou yon prediksyon korije konsènan pòt fèmen an. Mesaj Litch la sou dezyèm malè Islam lan te yon prediksyon ekstèn, epi pòt fèmen Snow lan te yon prediksyon entèn. Pou Snow, travay la te kòmanse lè Seyè a te retire men li sou chif yo, e se lè sa a yo te wè menm prèv sa a ki te deja konsidere kòm prèv pou 1843, an reyalite te pwouve 22 oktòb 1844. Pou Litch, se te yon kalkil ki, lè li te akonpli, te fè zanj Revelasyon dis la desann pou l kanpe sou tè a ak sou lanmè a.
The fact that Litch recalculated his prediction ten days before its fulfillment identifies the work of correcting a previous prediction as a test. Is the beginning in 1840 and the ending in 1844 actually a prophetic symbol of a prediction that is recalculated to become the true Midnight Cry? Does the alpha and omega of Millerite history which concluded with the proclamation of the Midnight Cry actually typify the prophetic characteristics of the true Midnight Cry of the one hundred and forty-four thousand?
Lefètke Litch te rekalkile prediksyon li a dis jou anvan akonplisman li a idantifye travay korije yon prediksyon anvan kòm yon tès. Èske kòmansman an an 1840 ak fen an an 1844 se vre yon senbòl pwofetik yon prediksyon ki rekalkile pou l vin tounen vrè Kri Minwi a? Èske alfa ak omega nan istwa Millerit la, ki te fini ak pwoklamasyon Kri Minwi a, tipifye vre karakteristik pwofetik vrè Kri Minwi a pou san karannkat mil yo?
In both periods of the corrected prediction’s proclamation, controversy was manifested against the Millerite message, for the message troubled the people. When Peter stands at Caesarea Philippi there is a controversy over the message that began prior to Caesarea Philippi, for it is the fulfillment that confirms that it was only at Peter’s word that the message of rain would fall. Caesarea Philippi is the feast of trumpets aligns with Christ sending two disciples, representing the second angel, to loose the ass of Islam. The loosing of the ass of Islam announces the beginning of the message of the Midnight Cry at Exeter camp meeting, for arriving on horse a day late, on August 13, Samuel Snow, who had tarried rather than arrive on the opening day, marks the end of the tarrying time and the beginning of the message that would be carried like a tidal wave when the meeting ended on the 17th.
Nan toude peryòd pwoklamasyon prediksyon korije a, te gen kontwovès ki te manifeste kont mesaj Milerit la, paske mesaj la te twouble pèp la. Lè Pyè kanpe nan Sezare Filipi, gen yon kontwovès sou mesaj la ki te kòmanse anvan Sezare Filipi, paske se akonplisman an ki konfime se sèlman sou pawòl Pyè a mesaj lapli a t ap tonbe. Sezare Filipi se fèt twonpèt yo, e sa aliyen avèk Kris k ap voye de disip, ki reprezante dezyèm zanj lan, pou lage bourik Islam nan. Lage bourik Islam nan anonse kòmansman mesaj Rèl Minwi a nan reyinyon kan Exeter la, paske lè Samyèl Snow rive sou cheval ak yon jou reta, nan 13 dawou, li menm ki te pran tan olye li te rive nan premye jou ouvèti a, sa make fen tan reta a ak kòmansman mesaj la ki t ap pote tankou yon vag lanmè lè reyinyon an te fini nan 17 la.
The controversy of Millerite history, the accusations of king Ahab and the resistance of the quibbling Jews as Christ entered Jerusalem all identify a controversy that reaches its conclusion at the feast of trumpets, when the ass is loosed. The loosing of the ass is the confirmation of a prophecy that identifies a closed door upon Adventism in the beginning at Caesarea Philippi and a closed door at the end of the period at Caesarea Maritima. The ass is a symbol of Islam of the third woe that strikes the United States, including Nashville, Tennessee. The failed prediction of July 18, 2020, is now being progressively corrected as the Lord removes His hand, and unseals the revelation of Jesus Christ. That unsealing began in the wilderness in July of 2023.
Kontwovès istwa milerit la, akizasyon wa Akab yo, ak rezistans Jwif ki t ap plede pou ti detay yo pandan Kris t ap antre Jerizalèm, tout bagay sa yo idantifye yon kontwovès ki rive nan konklizyon li nan fèt twonpèt yo, lè yo lage bourik la. Lage bourik la se konfimasyon yon pwofesi ki idantifye yon pòt fèmen sou Advanis nan kòmansman an nan Sezare Filip, epi yon pòt fèmen nan fen peryòd la nan Sezare Maritim. Bourik la se yon senbòl Islam twazyèm malè a ki frape Etazini, ansanm ak Nashville, Tennessee. Prediksyon ki te echwe a pou 18 jiyè 2020 a, kounye a ap korije pwogresivman pandan Seyè a retire men Li, epi Li desele revelasyon Jezikri a. Deseleman sa a te kòmanse nan dezè a nan jiyè 2023.
The vision of Daniel Eleven
Vizyon Daniel Onz la
The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is an external warning message of war, but it may also be understood as an internal call to a holy convocation. As the litmus test that begins when the thirty days of the second temple test concludes, it is both an external and internal message. The first foundational test arrived in the spring of 2024 with the external vision of antichrist as represented in Daniel 11:14.
Fèt twonpèt yo reprezante setyèm twonpèt la, ki se twazyèm malè a, ki se Islam. Yon twonpèt se yon mesaj avètisman ekstèn konsènan lagè, men li ka konprann tou kòm yon apèl enteryè pou yon asanble sen. Kòm tès detèminan an ki kòmanse lè trant jou tès dezyèm tanp lan fini, li se ni yon mesaj ekstèn ni yon mesaj enteryè. Premye tès fondamantal la te rive nan prentan 2024 avèk vizyon ekstèn antikris la, jan sa reprezante nan Daniel 11:14.
And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.
Epi nan tan sa yo, anpil moun pral leve kont wa sid la; moun vyolan pami pèp ou a va leve tèt yo pou yo tabli vizyon an; men yo va tonbe. Danyèl 11:14.
The previous verse introduced Panium, and the testimony of Panium continues through to verse fifteen.
Vèsè anvan an te prezante Panium, e temwayaj Panium kontinye jouk rive nan vèsè kenz la.
For the king of the north shall return, and shall set forth a multitude greater than the former, and shall certainly come after certain years with a great army and with much riches. Daniel 11:13.
Paske wa nò a va retounen, e l ap rasanble yon foul pi gwo pase premye a; epi sètènman, apre kèk ane, l ap vini avèk yon gwo lame ak anpil richès. Danyèl 11:13.
The king of the north in verses ten through fifteen is the proxy power of the papacy, who was represented by Ronald Reagan in verse ten when the wall of the iron curtain was removed as typified by the fall of the Berlin Wall on November 9, 1989. Verse sixteen marks the removal of the wall of separation of church and state at the Sunday law. Verse eleven and twelve represent the Ukrainian war that began in 2014, and verse thirteen is identifying the election of 2024, when Trump, the eighth president since Reagan, who is also the eighth president who is of the seven previous presidents, “returns” with more power, for when he returns he “shall set forth a multitude greater than the former, and shall certainly come after certain years.” The “certain years” are the four years of Joe Biden.
Wa nò a nan vèsè dis rive kenz yo se pisans pwokirasyon papote a, ki te reprezante pa Ronald Reagan nan vèsè dis la lè miray rido fè a te retire, jan sa te tipifye pa tonbe Miray Bèlen an nan 9 novanm 1989. Vèsè sèz make retire miray separasyon ant legliz ak leta nan lwa dimanch lan. Vèsè onz ak douz yo reprezante lagè Ikrèn nan ki te kòmanse an 2014, epi vèsè trèz la idantifye eleksyon 2024 la, lè Trump, wityèm prezidan depi Reagan, ki se tou wityèm prezidan ki soti nan sèt prezidan anvan yo, “retounen” avèk plis pouvwa, paske lè li retounen li “pral mete sou pye yon foul pi gwo pase premye a, epi li pral sètènman vini apre kèk ane.” “Kèk ane” yo se kat ane Joe Biden yo.
After 2024, in agreement with verse thirteen, Rome will insert itself into the prophetic history of Panium. May 8, 2025 the first pope from the spiritual glorious land was selected and He chose the name of Leo, that carries with it many significant prophetic characteristics. Then in verse fifteen the battle is engaged.
Apre 2024, ann akò ak vèsè trèz, Wòm pral antre tèt li nan istwa pwofetik Panyòm. Nan dat 8 me 2025, yo te chwazi premye pap ki soti nan peyi espirityèl bèl pouvwa a, epi li te chwazi non Leyi, ki pote avèk li anpil karakteristik pwofetik enpòtan. Epi, nan vèsè kenz, batay la antre an aksyon.
So the king of the north shall come, and cast up a mount, and take the most fenced cities: and the arms of the south shall not withstand, neither his chosen people, neither shall there be any strength to withstand. Daniel 11:15.
Se konsa wa nò a va vini, li va leve yon ranpa, epi li va pran vil ki pi byen fòtifye yo; epi fòs wa sid la p ap ka kenbe tèt, ni pèp li te chwazi yo non; ni p ap gen okenn fòs pou reziste. Danyèl 11:15.
The battle of Panium is engaged in verse fifteen and the earth-beast represented by Donald Trump will defeat the kingdom of the south. The king of the south in verse eleven began a war with Ukraine, the papacy’s proxy power who was financed and supported by the papacy’s proxy power of verse ten—the United States. The king of the south would be victorious in the battle of Raphia, but in the aftermath of the victory the progressive dissolution which is always associated with the demise of a dragon kingdom of the south, leaves the king of the south in an extremely vulnerable position as the king of the north returns, stronger than ever and prepares for the battle of Panium. Russia and Putin are the king of the south when the United States initiated the Ukrainian War in 2014. In 2022 the invasion began and blood began to flow. In 2024 the king of the north returned.
Batay Panium nan angaje nan vèsè kenz, epi bèt ki soti sou tè a, reprezante pa Donald Trump, pral bat wayòm sid la. Wa sid la, nan vèsè onz, te kòmanse yon lagè ak Ikrèn, pouvwa pwokirasyon pap la, ki te finanse epi soutni pa pouvwa pwokirasyon pap la nan vèsè dis la—Etazini. Wa sid la t ap genyen batay Raphia a, men nan konsekans viktwa a, disolisyon pwogresif la, ki toujou asosye ak disparisyon yon wayòm dragon sid la, kite wa sid la nan yon pozisyon ekstrèmman vilnerab pandan wa nò a retounen, pi fò pase tout tan, epi li prepare pou batay Panium nan. Larisi ak Putin se wa sid la lè Etazini te inisye Lagè Ikrèn nan an 2014. An 2022 envazyon an te kòmanse, epi san te kòmanse koule. An 2024 wa nò a te retounen.
Peter is at Caesarea Philippi, which is the beginning of the proclamation of the message of the Midnight Cry. Peter, like unto Elijah and the Millerites as represented by Litch and Snow has previously set forth a prediction of a closed door and Islam. Its fulfillment identifies the distinction between the true and false latter rain messages, and the true and false messengers. Peter’s message is the corrected message of Nashville and Islam, and when he is standing in Caesarea Philippi, he is standing at Panium, the battle that leads to the Sunday law of verse sixteen. The fulfillment of Peter’s prediction identifies the beginning of the proclamation of the Midnight Cry, when Islam is loosed, which is also, line upon line when the battle of Panium arrives.
Pyè a nan Sezare Filip, ki se kòmansman pwoklamasyon mesaj Rèl Minwi a. Pyè, menm jan ak Eli ak Millerit yo jan Litch ak Snow reprezante yo, te deja prezante yon prediksyon sou yon pòt fèmen ak Islam. Akonplisman li idantifye diferans ki genyen ant vrè ak fo mesaj lapli dèyè yo, ansanm ak vrè ak fo mesaje yo. Mesaj Pyè a se mesaj Nashville ak Islam ki korije a, epi lè li kanpe nan Sezare Filip, li kanpe nan Panium, batay ki mennen nan lwa dimanch vèsè sèz la. Akonplisman prediksyon Pyè a idantifye kòmansman pwoklamasyon Rèl Minwi a, lè Islam lage, sa ki se tou, liy sou liy, lè batay Panium nan rive.
The Vision of Daniel ten
Vizyon Danyèl dis la
The feast of trumpets represents the seventh trumpet, which is the third woe, which is Islam. A trumpet is a warning message, and also a call to a holy convocation. It also is the litmus test that begins when the thirty days of the second temple test concludes. The first foundational external testing vision of antichrist arrived in the spring of 2024, and the second internal testing vision of Christ, as represented in Daniel 10 arrived in 2026.
Fèt twonpèt yo reprezante setyèm twonpèt la, ki se twazyèm malè a, ki se Islam. Yon twonpèt se yon mesaj avètisman, epi tou yon apèl pou yon asanble sen. Li se tou tès desizif la ki kòmanse lè trant jou tès dezyèm tanp lan rive nan fen li. Premye vizyon fondamantal tès ekstèn antikris la te rive nan prentan 2024, epi dezyèm vizyon tès entèn Kris la, jan sa reprezante nan Danyèl 10, te rive an 2026.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude.
Apre sa, mwen leve je m, mwen gade, epi gade, te gen yon nonm ki te abiye an twal fen blan, ren li te mare ak lò rafine ki soti Oufaz. Kò li menm te tankou beril; figi li te tankou aparans zeklè; je li te tankou lanp dife; bra li ak pye li te tankou koulè kwiv poli; epi vwa pawòl li yo te tankou vwa yon foul moun.
And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.
E mwen menm, Dànyèl, se mwen sèl ki te wè vizyon an; paske mesye ki te avè m yo pa t wè vizyon an; men yon gwo tranbleman te tonbe sou yo, konsa yo te kouri al kache kò yo.
Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Se poutèt sa mwen te rete pou kont mwen, epi mwen te wè gwo vizyon sa a; pa t rete okenn fòs nan mwen ankò, paske bèl aparans mwen te chanje an pouriti anndan mwen, e mwen pa t kenbe okenn fòs.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground.
Men, mwen te tande son pawòl li yo; e lè m te tande son pawòl li yo, mwen tonbe nan yon gwo dòmi sou figi m, ak figi m atè.
And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. And when he had spoken such words unto me, I set my face toward the ground, and I became dumb.
Epi gade, yon men manyen m, epi li fè m mete m sou jenou m ak sou pla men m. Li di m konsa: O Danyèl, nonm yo renmen anpil la, konprann pawòl m ap di ou yo, epi leve kanpe dwat; paske se bò kote ou yo voye m kounye a. Lè li fin di m pawòl sa a, mwen leve kanpe, men mwen t ap tranble. Apre sa, li di m: Ou pa bezwen pè, Danyèl; paske depi premye jou ou te mete kè ou pou konprann, epi pou imilye tèt ou devan Bondye ou a, yo te tande pawòl ou yo, e se poutèt pawòl ou yo mwen vini. Men chèf wayòm Pès la te kenbe tèt avè m pandan venteyen jou; men gade, Mikayèl, youn nan prensipal chèf yo, te vini pou ede m; epi mwen te rete la avèk wa Pès yo. Kounye a mwen vini pou fè ou konprann sa k pral rive pèp ou a nan dènye jou yo; paske vizyon an se toujou pou anpil jou ankò. Lè li fin pale m pawòl konsa, mwen bese figi m atè, epi mwen vin san pale.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.
Epi gade, yon moun ki te sanble ak yon pitit lèzòm manyen bouch mwen; lè sa a, mwen louvri bouch mwen, mwen pale, epi mwen di sila a ki te kanpe devan mwen an: O monchè, pa mwayen vizyon an, doulè m yo tonbe sou mwen, e mwen pa gen fòs ankò. Paske kijan sèvitè mèt mwen sa a ta ka pale ak mèt mwen sa a? Paske, pou mwen menm, menm lè sa a pa t rete okenn fòs nan mwen, ni pa t gen souf ki te rete nan mwen.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:5–19.
Lè sa a, yon lòt fwa ankò, yon moun ki te sanble ak aparans yon nonm vin manyen m, e li ban m fòs. Li di m: O nonm ki anpil renmen, pa pè; kè poze pou ou; pran fòs, wi, pran fòs. E lè li te fin pale avè m, mwen te vin gen fòs, epi mwen di: Se pou chè mèt mwen an pale; paske ou ban m fòs. Danyèl 10:5–19.
Daniel on the twenty-second day, sees the vision of the heavenly High Priest in the latter days. The vision of Rome establishing the vision was the foundational and alpha test of 2024, and the vision of Christ is the temple test. It produces a separation of the class who flee from Daniel and hide. That class hides under lies and falsehoods, and for this reason they receive strong delusion.
Nan venndèzyèm jou a, Dànyèl wè vizyon Gran Prèt selès la nan dènye jou yo. Vizyon Wòm k ap etabli vizyon an te tès fondamantal la ak tès alfa ane 2024 la, epi vizyon Kris la se tès tanp lan. Li pwodui yon separasyon nan mitan klas moun ki kouri kite Dànyèl epi ki kache. Klas sa a kache anba manti ak fo pawòl, e se poutèt sa yo resevwa yon gwo twonpri.
Daniel is then touched three times, the first by Gabriel then by Christ and then a third time by Gabriel. In the Most Holy Place, when Daniel is touched three times he is portraying a strengthening, for it begins with him having no strength when he saw the vision, but by the third touch he is ultimately strengthened. He is strengthened to understand what shall befall God’s people in the latter days. The prophetic message of what befalls God’s people in the latter days is the message represented within the parable of the ten virgins.
Apre sa, yo touche Danyèl twa fwa: premye fwa a se Gabriyèl, apre sa Kris, epi twazyèm fwa a se ankò Gabriyèl. Nan Trè Sen an, lè yo touche Danyèl twa fwa, li ap reprezante yon ranfòsman, paske sa kòmanse avèk li san okenn fòs lè li te wè vizyon an, men nan twazyèm manyen an li vin finalman ranfòse. Li ranfòse pou li konprann sa k pral rive pèp Bondye a nan dènye jou yo. Mesaj pwofetik sou sa k rive pèp Bondye a nan dènye jou yo se mesaj ki reprezante andedan parabòl dis vyèj yo.
Daniel begins with no strength, for the looking glass vision of Christ left him with no strength, but by the end of the three touches he is strengthened, and the command to “be strong, yea, be strong,” is a doubling, which marks the second angel or the second test. The second test is the temple test where God’s people are strengthened to proclaim the message of the Midnight Cry when the Exeter camp meeting ends. That test is the temple test where the cap stone, that was the foundation and corner stone becomes the marvelous capstone of the temple, thus marking its completion. Daniel is strengthened on the twenty-second day, when he enters the Most Holy Place by faith. When he does Gabriel touches him, then Christ touches him and then Gabriel touches him again. Daniel is therefore strengthened to proclaim the message in the Most Holy Place where he sees Christ between two angels, and the place in the Most Holy Place where Christ is in the middle is the mercy seat with the two covering cherubs looking to the ark that is illuminated from the light of the Shekinah glory of Christ seated upon His throne. The vision of Daniel ten is prophetically structured with Daniel looking upon the glory of Christ as the Shekinah upon the throne of the mercy seat, while the two covering cherubs gaze into the ark!
Danyèl kòmanse san fòs, paske vizyon Kris la tankou yon glas te kite l san fòs; men nan fen twa manyen yo, li vin ranfòse, epi kòmandman an: “fèm, wi, fèm,” se yon redoubleman ki make dezyèm zanj lan oswa dezyèm eprèv la. Dezyèm eprèv la se eprèv tanp lan, kote pèp Bondye a resevwa fòs pou pwoklame mesaj Kri Minwi a lè reyinyon kan Exeter la fini. Eprèv sa a se eprèv tanp lan kote pyè tèt la, ki te fondasyon an ak pyè ang lan, vin tounen bèl pyè tèt tanp lan, konsa sa make akonplisman li. Danyèl resevwa fòs nan vennndezyèm jou a, lè li antre nan Trè Sen an pa lafwa. Lè li fè sa, Gabriyèl manyen li, apre sa Kris manyen li, epi answit Gabriyèl manyen li ankò. Se poutèt sa, Danyèl vin ranfòse pou pwoklame mesaj la nan Trè Sen an, kote li wè Kris ant de zanj; epi plas nan Trè Sen an kote Kris la ye nan mitan an se chèz lagras la, ak de cheriben k ap kouvri yo ki fikse je yo sou lach la, lach ki klere anba limyè laglwa Shekina Kris la ki chita sou twòn li. Vizyon Danyèl dis la estriktire pwofetikman ak Danyèl k ap gade laglwa Kris la kòm Shekina sou twòn chèz lagras la, pandan de cheriben k ap kouvri yo ap fikse je yo nan lach la!
Before the feast of trumpets Elijah claims his message of rain is the only message of rain that is of the Lord, and he sets forth a prediction that reaches its conclusion with a demonstration which proves who is or is not the messenger and what is or what isn’t the message. For three and a half years before Carmel king Ahab was searching for Elijah, for there is a period of controversy that precedes Carmel. Mount Carmel is simply the litmus test where character is manifested. The same period in Millerite history contained the same witness, as those who hated the message shut the faithful out of the churches and the faithful thereafter raised a message calling people out of the fallen former covenant people who were being passed by.
Anvan fèt twonpèt yo, Eli deklare mesaj lapli li a se sèl mesaj lapli ki soti nan Senyè a, epi li pwononse yon prediksyon ki rive nan konklizyon li ak yon demonstrasyon ki pwouve kiyès ki mesaje a oubyen kiyès ki pa mesaje a, epi kisa ki mesaj la oubyen kisa ki pa mesaj la. Pandan twa ane edmi anvan Kamèl, wa Akab t ap chèche Eli, paske gen yon peryòd konfli ki vini anvan Kamèl. Mòn Kamèl se senpleman tès desizif la kote karaktè parèt aklè. Menm peryòd la nan istwa Millerit la te genyen menm temwayaj la, pandan moun ki te rayi mesaj la te mete fidèl yo deyò nan legliz yo, epi apre sa fidèl yo te leve yon mesaj k ap rele moun pou yo soti pami ansyen pèp alyans lan ki te tonbe a, yo menm yo t ap neglije e yo t ap kite dèyè.
Peter is at the Pentecostal Sunday law proclaiming the message of Joel, which means Peter is proclaiming the same message when the period of the Midnight Cry begins at the end of the Exeter camp meeting, which began when the prediction of Peter had been corrected as was Snow and Litch’s messages. A controversy always precedes the fulfillment of the prediction. The controversy therefore begins before the fulfillment of the prediction.
Pyè se nan pwoklamasyon lwa dimanch pentkotis la k ap anonse mesaj Joèl la; sa vle di Pyè ap anonse menm mesaj la lè peryòd Kri Minwi a kòmanse nan fen reyinyon kan Exeter la, ki te kòmanse lè prediksyon Pyè a te korije, menm jan ak mesaj Snow ak Litch yo. Yon kontwovès toujou vini anvan akonplisman prediksyon an. Se poutèt sa, kontwovès la kòmanse anvan akonplisman prediksyon an.
The message that causes anxiety for Ahab, Jezebel and her prophets, and the quibbling Jews of Christ day, and the fallen Protestants of Millerite history is identified by Peter as the book of Joel. Before the third litmus test that is marked by the loosing of the ass, Peter’s message is attacked by Laodicean Adventism, and Peter responds to the resistance by identifying that the messengers are not drunk, they are simply a fulfillment of Joel’s three chapters. Joel’s three chapters begin with a scathing condemnation of Laodicean Adventism. When the message reaches the ears of those who are drunken with strong drink they will respond. They confronted Christ as He descended the mount on His way to Jerusalem, and they confronted Him again in Jerusalem.
Mesaj ki lakòz anksyete pou Akab, Jezabèl ak pwofèt pa li yo, ansanm ak Jwif k ap fè diskisyon san fen nan jou Kris la, ak Pwotestan deche yo nan istwa Millerit la, Pyè idantifye l kòm liv Jowèl la. Anvan twazyèm tès litmis la, ki make pa lage bourik la, mesaj Pyè a sibi atak pa Advantis Lawodise a, epi Pyè reponn rezistans lan lè li fè konnen mesaje yo pa sou, men yo se senpleman akonplisman twa chapit Jowèl yo. Twa chapit Jowèl yo kòmanse avèk yon kondanasyon sevè kont Advantis Lawodise a. Lè mesaj la rive nan zòrèy moun ki sou ak bwason fò, y ap reyaji. Yo te konfwonte Kris la pandan Li t ap desann mòn nan sou wout Li pou ale Jerizalèm, epi yo te konfwonte L ankò nan Jerizalèm.
The ass is loosed, the entry begins; the quibbling Jews want the message silenced. Jesus continues and then stops and weeps over the Adventism’s last day of probationary time. Then in Jerusalem another confrontation with the Jews who wish the people to cease their message. When the sun went down that day, probation for the Jewish nation reached another step. The progression of resistance continues to the death of the cross, and it began in earnest with the resurrection of Lazarus, which marked the arrival of the second angel and the tarrying time.
Bourik la lage, antre a kòmanse; Jwif k ap chipote yo vle fè mesaj la sispann. Jezi kontinye, epi apre sa li rete, li kriye sou dènye jou tan gras pou Adventis lan. Apre sa, nan Jerizalèm, gen yon lòt konfwontasyon ak Jwif yo ki vle pèp la sispann mesaj yo a. Lè solèy la te kouche jou sa a, tan gras pou nasyon jwif la te rive nan yon lòt etap. Pwogresyon rezistans lan kontinye jouk rive nan lanmò sou kwa a, epi li te kòmanse toutbon avèk rezirèksyon Laza a, ki te make rive dezyèm zanj lan ak tan reta a.
“Bethany was so near Jerusalem that the news of the raising of Lazarus was soon carried to the city. Through spies who had witnessed the miracle the Jewish rulers were speedily in possession of the facts. A meeting of the Sanhedrin was at once called to decide as to what should be done. Christ had now fully made manifest His control of death and the grave. That mighty miracle was the crowning evidence offered by God to men that He had sent His Son into the world for their salvation. It was a demonstration of divine power sufficient to convince every mind that was under the control of reason and enlightened conscience. Many who witnessed the resurrection of Lazarus were led to believe on Jesus. But the hatred of the priests against Him was intensified. They had rejected all lesser evidence of His divinity, and they were only enraged at this new miracle. The dead had been raised in the full light of day, and before a crowd of witnesses. No artifice could explain away such evidence. For this very reason the enmity of the priests grew deadlier. They were more than ever determined to put a stop to Christ’s work.
“Bètani te tèlman pre Jerizalèm, nouvèl sou rezirèksyon Laza a pa t pran tan rive nan vil la. Pa mwayen espyon ki te temwen mirak la, chèf jwif yo te byen vit vin okouran de reyalite yo. Menm lè a, yo te konvoke yon reyinyon Sanedren an pou deside sa ki ta dwe fèt. Kounye a, Kris la te fin manifeste nèt otorite Li sou lanmò ak tonm nan. Gwo mirak sa a te prèv ki pi siprèm Bondye te bay lèzòm pou montre se Li menm ki te voye Pitit Li a nan mond lan pou delivrans yo. Se te yon demonstrasyon puisans diven ki te sifi pou konvenk tout lespri ki te anba direksyon rezon ak yon konsyans eklere. Anpil nan moun ki te temwen rezirèksyon Laza a te vin kwè nan Jezi. Men rayisman prèt yo kont Li te vin pi fò toujou. Yo te rejte tout prèv ki te pi piti sou divinite Li, epi nouvo mirak sa a pa t fè yo anyen lòt pase eksite kòlè yo plis. Moun ki te mouri a te resisite nan tout klète lajounen, devan yon foul temwen. Pa t gen okenn riz ki te kapab efase kalite prèv sa a. Se poutèt sa menm, lènmi prèt yo te vin pi mòtèl. Yo te plis pase tout tan detèmine pou mete fen nan travay Kris la.”
“The Sadducees, though not favorable to Christ, had not been so full of malignity toward Him as were the Pharisees. Their hatred had not been so bitter. But they were now thoroughly alarmed. They did not believe in a resurrection of the dead. Producing so-called science, they had reasoned that it would be an impossibility for a dead body to be brought to life. But by a few words from Christ their theory had been overthrown. They were shown to be ignorant both of the Scriptures and of the power of God. They could see no possibility of removing the impression made on the people by the miracle. How could men be turned away from Him who had prevailed to rob the grave of its dead? Lying reports were put in circulation, but the miracle could not be denied, and how to counteract its effect they knew not. Thus far the Sadducees had not encouraged the plan of putting Christ to death. But after the resurrection of Lazarus they decided that only by His death could His fearless denunciations against them be stopped.” The Desire of Ages, 537.
“Sadiseyen yo, byenke yo pa t favorab anvè Kris, yo pa t tèlman chaje ak mechanste kont Li tankou Farizyen yo. Rayisman yo pa t tèlman anmè. Men kounye a yo te vin totalman pè. Yo pa t kwè nan rezirèksyon mò yo. Lè yo te prezante sa yo rele syans, yo te fè rezònman ke li t ap yon enposiblite pou yon kò mouri ta retounen vivan. Men, avèk kèk pawòl sèlman Kris te kraze teyori yo a. Yo te montre yo pa t konnen ni Ekriti yo ni pouvwa Bondye. Yo pa t wè okenn posiblite pou efase enpresyon mirak la te fè sou pèp la. Ki jan yo ta ka detounen moun yo de Li menm ki te reyisi rache mò yo anba tonm nan? Yo te fè manti sikile toupatou, men yo pa t kapab nye mirak la, e yo pa t konnen kijan pou anpeche efè li. Jiska lè sa a, Sadiseyen yo pa t ankouraje plan pou mete Kris a lanmò. Men apre rezirèksyon Laza a, yo te deside se sèlman pa lanmò Li yo te kapab fè sispann denonsyasyon san krent Li yo t ap fè kont yo.” The Desire of Ages, 537.
Lazarus’s death marked the beginning of the four days that Jesus tarried. His death represented the arrival of the second angel, that marks the beginning of the tarrying time. His resurrection marks the resurrection of the two witnesses on December 31, 2023, twenty-two years after 9/11. His resurrection marks the resurrection of Ezekiel’s dead dry bones. His resurrection was typified by the creation of Adam, which consisted of humanity, represented by clay, being combined with Divinity, represented by the breath of life.
Lanmò Laza te make kòmansman kat jou Jezi te ret tann yo. Lanmò li te reprezante rive dezyèm zanj lan, ki make kòmansman tan retad la. Rezirèksyon li make rezirèksyon de temwen yo nan dat 31 desanm 2023, vennndezan apre 11/9. Rezirèksyon li make rezirèksyon zo sèch mò Ezekyèl yo. Rezirèksyon li te prefigire pa kreyasyon Adan, ki te konpoze de limanite, ki reprezante pa tè glèz, ki te ini ak Divinite, ki reprezante pa souf lavi a.
“The priests and rulers of the Jews hated Jesus; but multitudes thronged to listen to His words of wisdom and to witness His mighty works. The people were stirred with the deepest interest and anxiously followed Jesus to hear the instructions of this wonderful teacher. Many of the rulers believed on Him, but dared not confess their faith lest they should be put out of the synagogue. The priests and elders decided that something must be done to draw the attention of the people from Jesus. They feared that all men would believe on Him. They could see no safety for themselves. They must lose their position or put Jesus to death. And after they should put Him to death, there would still be those who were living monuments of His power. Jesus had raised Lazarus from the dead, and they feared that if they should kill Jesus, Lazarus would testify of His mighty power. The people were flocking to see him who was raised from the dead, and the rulers determined to slay Lazarus also, and put down the excitement. Then they would turn the people to the traditions and doctrines of men, to tithe mint and rue, and again have influence over them. They agreed to take Jesus when He was alone; for if they should attempt to take Him in a crowd, when the minds of the people were all interested in Him, they would be stoned.” Early Writings, 165.
“Prèt ak chèf jwif yo te rayi Jezi; men anpil foul moun t ap vin an kantite pou koute pawòl sajès Li yo epi pou wè zèv pwisans Li yo. Pèp la te souke ak enterè ki pi pwofon, epi avèk anpil enkyetid yo t ap swiv Jezi pou tande ansèyman mèt sa a ki tèlman mèvèy. Anpil nan chèf yo te kwè nan Li, men yo pa t oze konfese lafwa yo, pou yo pa t mete yo deyò sinagòg la. Prèt yo ak ansyen yo te deside ke fòk yon bagay fèt pou detounen atansyon pèp la lwen Jezi. Yo te pè ke tout moun ta kwè nan Li. Yo pa t wè okenn sekirite pou tèt pa yo. Yo te gen pou swa pèdi pozisyon yo, swa mete Jezi a lanmò. E apre yo ta fin mete Li a lanmò, t ap toujou rete moun ki te moniman vivan pwisans Li. Jezi te resisite Laza nan lanmò, epi yo te pè ke, si yo ta touye Jezi, Laza ta rann temwayaj sou gran pwisans Li. Pèp la t ap vin an foul pou wè sila a ki te leve soti vivan nan lanmò a, epi chèf yo te pran desizyon pou touye Laza tou, epi fè eksitasyon an sispann. Lè sa a, yo t ap vire pèp la tounen sou tradisyon ak doktrin lèzòm, pou bay dim mant ak riy, epi pou yo ta ankò gen enfliyans sou yo. Yo te dakò pou pran Jezi lè Li t ap pou kont Li; paske si yo ta eseye pran Li nan mitan yon foul, lè lespri pèp la te tout enterese nan Li, yo t ap kalonnen yo ak wòch.” Early Writings, 165.
On July 18, 2020 the two witnesses of Revelation were slain and the second angel and tarrying time arrived. December 31, 2023 the two step resurrection process began. The first step was the foundation; the second step was the erection of the temple upon the foundation. The Laodicean Seventh-day Adventist church hated the message from the time it was born in 1989, and they hate it still. Now that the hated witnesses they thought were dead, are alive again; they will hate the message even more. They will argue about the prediction of July 18, 2020 with a venom that the Jews had for the resurrection of Lazarus. In the history of the temple test, Peter will answer their erroneous charges by pointing to the book of Joel as the answer to all their lies.
Nan dat 18 jiyè 2020, de temwen Revelasyon yo te touye, epi dezyèm zanj lan ak tan retad la te rive. Nan dat 31 desanm 2023, pwosesis rezirèksyon an an de etap te kòmanse. Premye etap la te fondasyon an; dezyèm etap la te elevasyon tanp lan sou fondasyon an. Legliz Advantis Setyèm Jou Laodise a te rayi mesaj la depi lè li te fèt an 1989, e li toujou rayi l. Kounye a ke temwen rayi yo, ke yo te panse ki te mouri, vivan ankò, yo pral rayi mesaj la menm plis. Yo pral diskite sou prediksyon 18 jiyè 2020 la ak yon pwazon menm jan ak sa Jwif yo te genyen pou rezirèksyon Laza a. Nan istwa tès tanp lan, Pyè pral reponn akizasyon erone yo lè l lonje dwèt sou liv Jowèl la kòm repons pou tout manti yo.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik ki vin apre a.