I have reached the point in this introduction to the book of Joel to briefly summarize some of the points from the first eight articles and identify what we should expect from the book of Joel now that we take it up more directly, and then of course what does that have to do with the battles of Raphia and Panium of Daniel 11:11–16?

Mwen rive nan pwen sa a nan entwodiksyon sa a sou liv Joèl la pou m fè yon rezime kout sou kèk nan pwen ki nan uit premye atik yo, epi pou m idantifye sa nou ta dwe atann nan liv Joèl la kounye a, dèske n ap pran li an men pi dirèkteman; epi apre sa, natirèlman, ki rapò sa genyen ak batay Rafya ak Panyòm yo nan Danyèl 11:11–16?

We have placed an emphasis upon the song of the vineyard for “experience” is represented by a “song” prophetically. One of the characteristics of the one hundred and forty-four thousand as they sing the song of Moses and the Lamb, which is simply John’s way to represent Isaiah’s vineyard song. Every major prophet begins their books with condemnations against Israel for their rebellion, or you could say that every major prophet first sings the song of the vineyard. I contend that Joel’s song of the vineyard in chapter one is one of the most important revelations about the vineyard song. I could not say if I am correct or not, but the reason I am of this conviction is the prophetic connections that are symbolically represented in the book of Joel appear to be a key, or perhaps an axle for several spokes. Joel’s testimony not only connects with the other parallel lines, but it seems to set a point of reference, especially through the symbolism of the vineyard being destroyed in chapter one, and the next two chapters identifying both the image of the beast testing time in the United States and also the image of the beast testing time for the world. And it is all set within the context of a vineyard, and a vineyard isn’t a living vineyard—if it gets no rain.

Nou mete anfaz sou chan jaden rezen an, paske “eksperyans” reprezante pwofetikman pa yon “chan.” Youn nan karakteristik san karant-kat mil yo se yo chante chan Moyiz la ak chan Ti Mouton an, ki se senpleman fason Jan itilize pou reprezante chan jaden rezen Ezayi a. Chak gwo pwofèt kòmanse liv yo ak kondanasyon kont Izrayèl poutèt rebelyon li, oswa nou ta ka di chak gwo pwofèt premye chante chan jaden rezen an. Mwen soutni ke chan jaden rezen Joèl la nan chapit premye a se youn nan revelasyon ki pi enpòtan sou chan jaden rezen an. Mwen pa t kapab di si mwen gen rezon oswa non, men rezon ki fè mwen gen konviksyon sa a se ke koneksyon pwofetik ki reprezante senbolikman nan liv Joèl la parèt tankou yon kle, oswa petèt yon aks pou plizyè reyon. Temwayaj Joèl la pa sèlman konekte ak lòt liy paralèl yo, men li sanble tou li tabli yon pwen referans, espesyalman atravè senbolis jaden rezen an k ap detwi nan chapit premye a, epi de chapit ki vin apre yo idantifye ni tan eprèv imaj bèt la nan Etazini, ni tan eprèv imaj bèt la pou lemonn. Epi tout bagay sa yo tabli nan kontèks yon jaden rezen, epi yon jaden rezen pa yon jaden rezen vivan—si li pa resevwa lapli.

We have also placed an emphasis on the prophetic period that is represented by the symbol of “how long?” I felt the necessity of reminding us of this previously established principle about “how long” to put an emphasis upon the “capstone” that was, and is also the foundation and corner stone. The final full development of the Midnight Cry message that is now under way is the “capstone.” Based upon the foundations that capstone is Miller’s jewels shining ten times brighter than in the beginning.

Nou mete anfaz tou sou peryòd pwofetik la ki reprezante pa senbòl “konbyen tan?” Mwen te santi nesesite pou m raple nou prensip sa a ki te deja tabli konsènan “konbyen tan?” pou mete anfaz sou “wòch tèt la” ki te ye, e ki se tou fondasyon an ak wòch angilè a. Dènye devlopman konplè mesaj Kri Minwi a, ki kounye a an kou, se “wòch tèt la.” Sou baz fondasyon sa yo, wòch tèt sa a se bijou Miller yo k ap klere dis fwa plis pase nan kòmansman an.

Based upon God’s “marvelous works” the capstone is when His people transition from a Laodicean experience unto a Philadelphian experience, which is when those people become the 8th that is of the 7 and also when they transition from the church militant to the church triumphant. This transition is the capstone. The transition is accomplished when God’s people hear and see the “capstone” message and it is marvelous in their eyes. The capstone message is the climax for it brings together all of the symbolic “capstone” truths together. The message of “seven times” was Miller’s foundation stone, and it was to be the Millerite capstone. Pentecost was the capstone to the Pentecostal season, just as was the Midnight Cry the capstone of the Millerite movement of the first and second angels.

Dapre “bèl mèvèy” Bondye yo, pyè angilè final la se lè pèp Li a fè tranzisyon soti nan yon eksperyans Lawodise pou antre nan yon eksperyans Filadèlfi; se lè sa a pèp sa a vin tounen wityèm nan ki soti nan sèt la, epi tou lè yo pase soti nan legliz militan an pou antre nan legliz triyonfan an. Tranzisyon sa a se pyè angilè final la. Tranzisyon an akonpli lè pèp Bondye a tande epi wè mesaj “pyè angilè final la”, e li se yon mèvèy nan je yo. Mesaj pyè angilè final la se pwen kulminan an, paske li rasanble ansanm tout verite senbolik “pyè angilè final la”. Mesaj “sèt fwa” a te pyè fondasyon Miller la, e li te dwe pyè angilè final mouvman Millerit la. Pannkot te pyè angilè final sezon Pannkotis la, menm jan Kri a Minwi te pyè angilè final mouvman Millerit premye ak dezyèm zanj yo.

As the climax or capstone of the 46-year period in which Christ built the Millerite temple of the first and second angels, the capstone was to become the foundation stone for Christ’s work of building the temple of the one hundred and forty-four thousand. That foundation stone was set up in 1844 as the light to lighten the path to heaven, and for this reason God’s people at the end of the world are to return to the “old paths” in order to find rest. If and when they return to the pioneer history of the Millerites, they find that the message of the Midnight Cry was the climax of the foundational history. The Midnight Cry was a manifestation of the outpouring of the Holy Spirit. When a soul returns to the “old paths” and finds the “bright light” that was set up at the beginning or foundational point of the path he finds the Midnight Cry, which Jeremiah identifies as “rest.”

Kòm akonplisman final, oswa pyè tèt kwen an, nan peryòd karannsis ane Kris la te bati tanp milerit premye ak dezyèm zanj yo, pyè tèt kwen sa a te dwe vin pyè fondasyon pou travay Kris la nan bati tanp san karannkat mil yo. Pyè fondasyon sa a te tabli an 1844 kòm limyè pou klere chemen ki mennen nan syèl la, e se poutèt sa pèp Bondye a nan fen mond lan dwe retounen nan “ansyen chemen yo” pou yo ka jwenn repo. Si e lè yo retounen nan istwa pyonye milerit yo, yo jwenn ke mesaj Kri Minwi a te akonplisman final istwa fondamantal la. Kri Minwi a te yon manifestasyon efizyon Sentespri a. Lè yon nanm retounen nan “ansyen chemen yo” epi li jwenn “limyè briyan” ki te tabli nan kòmansman an, oswa nan pwen fondamantal chemen an, li jwenn Kri Minwi a, ke Jeremi idantifye kòm “repo.”

“They had a bright light set up behind them at the beginning of the path, which an angel told me was the ‘midnight cry.’ This light shone all along the path, and gave light for their feet, so that they might not stumble.

“Yo te mete yon gwo limyè byen klere dèyè yo nan kòmansman chemen an, e yon zanj te di m se te ‘rèl minwi’ a. Limyè sa a te klere tout longè chemen an, e li te bay limyè pou pye yo, pou yo pa bite.”

“If they kept their eyes fixed on Jesus, who was just before them, leading them to the city, they were safe. But soon some grew weary, and said the city was a great way off, and they expected to have entered it before. Then Jesus would encourage them by raising His glorious right arm, and from His arm came a light which waved over the advent band, and they shouted ‘Alleluia!’ Others rashly denied the light behind them, and said that it was not God that had led them out so far. The light behind them went out, leaving their feet in perfect darkness, and they stumbled and lost sight of the mark and of Jesus, and fell off the path down into the dark and wicked world below.” Christian Experience and Teachings of Ellen G. White, 57.

“Si yo te kenbe je yo fikse sou Jezi, ki te jis devan yo, k ap mennen yo nan vil la, yo te an sekirite. Men, talè konsa, kèk ladan yo te vin bouke, epi yo te di vil la te byen lwen toujou, e yo te espere yo ta deja antre ladan l anvan sa. Lè sa a, Jezi te konn ankouraje yo lè Li leve bra dwat Li ki gloriye a, epi soti nan bra Li te vini yon limyè ki te balanse anlè gwoup adven an, epi yo te rele: ‘Alelouya!’ Gen lòt ki, avèk prese san sajès, te nye limyè ki te dèyè yo, epi yo te di se pa Bondye ki te mennen yo soti jis lwen sa a. Limyè ki te dèyè yo a te etenn, sa ki te kite pye yo nan yon fènwa nèt ale, epi yo te bite, yo te pèdi vizyon mak la ansanm ak Jezi, epi yo te tonbe soti sou chemen an pou desann nan mond tenèb ak mechanste ki te anba a.” Christian Experience and Teachings of Ellen G. White, 57.

The capstone of Millerite history is the foundation stone for the history of the one hundred and forty-four thousand. From the beginning of the three angels in 1798 until the church triumphant is raised up in fulfillment of cleansing of the sanctuary at the Sunday law the path is illuminated with the message of the Midnight Cry, for the parable is about Adventism, and how God raises up a people to perfectly reflect His character as probation closes for mankind during the Sunday law crisis.

Pwenti final listwa listwa listwa istwa Millerite la se pyè angilè fondasyon pou istwa san karannkat mil yo. Depi kòmansman twa zanj yo an 1798 jouk lè legliz triyonfan an leve kanpe nan akonplisman pirifikasyon sanktyè a nan lwa dimanch lan, chemen an klere ak mesaj Kri Minwi a, paske parabòl la pale sou Adventis, ak sou fason Bondye leve yon pèp pou reflete karaktè Li pafètman pandan tan gras limanite a ap fèmen nan kriz lwa dimanch lan.

On the path, Jesus is leading and He continues to lighten the path by raising His glorious right arm. There is therefore a bright light at the beginning of the path and a bright light leading to the end of the path. Jesus as Alpha and Omega illustrates the end with the beginning, so the light at both ends of the path is the message of the Midnight Cry.

Sou chimen an, Jezi ap mennen, e Li kontinye klere chimen an lè Li leve bra dwat li ki plen glwa. Se poutèt sa, gen yon limyè klere nan kòmansman chimen an, e gen yon limyè klere k ap mennen rive nan bout chimen an. Jezi, kòm Alfa ak Omega, montre fen an ansanm ak kòmansman an; konsa, limyè ki nan toude bout chimen an se mesaj Rèl Minwi a.

The first angel arrived in 1798 and announced that the hour of His judgment had arrived, “Saying … the hour of his judgment is come.” The hour of judgment came in 1798 and when it began the marriage between Christ and His new bride—Philadelphian Millerite Adventism began. Christ was to be married on October 22, 1844 and from 1798 to 1844 the bride was made ready. The bride was Philadelphian, for there was no condemnation upon Christ’s bride, for she made herself ready—she was pure. The announcement of the judgment is the announcement of the marriage at the beginning in 1798 that arrived at the end in 1844.

Premye zanj lan te rive an 1798 e li te anonse ke lè jijman Li a te rive: “Li t ap di … lè jijman li a rive.” Lè jijman an te rive an 1798, e lè li te kòmanse, maryaj ant Kris ak nouvo lamarye Li a—Adventis milerit Filadèlfyen an—te kòmanse. Kris te dwe marye 22 oktòb 1844, e depi 1798 rive 1844 yo te pare lamarye a. Lamarye a te Filadèlfyen, paske pa t gen okenn kondanasyon sou lamarye Kris la, paske li te pare tèt li—li te pwòp. Anons jijman an se anons maryaj la nan kòmansman an an 1798, ki te rive nan fen an an 1844.

The foundational light and the capstone light for the Millerite movement was the message announcing the marriage—the message of the Midnight Cry. The Midnight Cry was the foundation and capstone of the history of the first and second angels as well as Millerite history and the capstone of Millerite history is the foundation stone of the history of the one hundred and forty-four thousand as well as being the capstone. The temple construction is finished when the capstone is placed and the work of placing that final “marvelous” stone began in July 2023.

Limyè fondasyon an ak limyè tèt kwen an pou mouvman Millerit la se te mesaj ki te anonse maryaj la—mesaj Rèl Minwi a. Rèl Minwi a te fondasyon an ak tèt kwen istwa premye ak dezyèm zanj yo ansanm ak istwa Millerit la; epi tèt kwen istwa Millerit la se wòch fondasyon istwa san karannkat mil yo, menm jan li se tou tèt kwen an. Konstriksyon tanp lan fini lè yo mete tèt kwen an anplas, e travay pou mete dènye wòch “mèvèy” sa a te kòmanse an jiyè 2023.

There are various prophetic fulfillments that will make up the capstone, but the capstone also represents the climax of a message. Pentecost was the capstone of the message of the Pentecostal season, just as the light of the “seven times” that came through the pen of Hiram Edson in 1856, was the intended capstone to Miller’s message, for the first foundational truth Miller discovered was the “seven times.” In 1856, rejecting the new light of the capstone truth equated to choosing to die in the wilderness of Laodicea, as ancient Israel had done over a forty-year period. This identifies July of 2023 as 1856, the turning point from Philadelphia to Laodicea in Millerite history and the reversal from Laodicea unto Philadelphia in the history of the one hundred and forty-four thousand. Christ did not marry an impure woman in 1844, for she was Philadelphian and He will marry a bride from Philadelphia at the Sunday law. But first she must make herself ready. Are you ready?

Gen plizyè akonplisman pwofetik ki pral fòme pyè tèt la, men pyè tèt la reprezante tou pwen kulminan yon mesaj. Pannkòt te pyè tèt mesaj sezon pentkotis la, menm jan limyè “sèt fwa yo” ki te vini atravè plim Hiram Edson an 1856 la te pyè tèt yo te gen entansyon pou mesaj Miller la, paske premye verite fondamantal Miller te dekouvri se te “sèt fwa yo.” An 1856, rejte nouvo limyè verite pyè tèt la te egal ak chwazi mouri nan dezè Lawodise a, jan ansyen Izrayèl te fè pandan yon peryòd karant ane. Sa idantifye mwa Jiyè 2023 kòm 1856, pwen tournan ant Filadèlfi ak Lawodise nan istwa Millerit la, epi ranvèsman ki soti nan Lawodise pou rive nan Filadèlfi nan istwa san karannkatmil yo. Kris pa t marye ak yon fanm ki pa t pwòp an 1844, paske li te Filadèlfyèn, epi Li pral marye ak yon lamarye ki soti Filadèlfi nan lwa dimanch la. Men anvan sa, li dwe pare tèt li. Èske ou pare?

Fear not, little flock; for it is your Father’s good pleasure to give you the kingdom. Luke 12:32.

Nou te twoupò piti, nou pa bezwen pè; paske Papa nou pran plezi pou l ban nou wayòm nan. Lik 12:32.

On October 22, 1844 the Lord married the bride He had made ready to follow Him into the history of the third angel, and all that the third angel represents, but by 1863 the history of the third angel was diverted into the wilderness of Laodicea. The history of 1844 unto 1863 represents the period of the third angel, thus providing an illustration of the foolish virgins in the time period of the sealing of the one hundred and forty-four thousand. The virgins are wheat and tares who are being separated by messages typified by angels—for it is the angels that do the work of separating.

Nan dat 22 oktòb 1844, Senyè a te marye ak lamarye li te pare pou swiv li antre nan istwa twazyèm zanj lan, ak tout sa twazyèm zanj lan reprezante; men, rive an 1863, istwa twazyèm zanj lan te detounen antre nan dezè Laodise. Istwa ki soti an 1844 rive an 1863 reprezante peryòd twazyèm zanj lan, konsa li bay yon ilistrasyon sou vyèj sòt yo nan peryòd sele san karannkat mil yo. Vyèj yo se ble ak move zèb yo ye, k ap separe pa mesaj zanj yo senbolize—paske se zanj yo ki fè travay separasyon an.

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 119.

«Lè sa a, mwen wè twazyèm zanj lan. Zanj ki t ap akonpaye m nan di: “Travay li se yon bagay ki fè moun tranble. Misyon li se yon bagay terib. Se zanj sa a ki pou separe ble a ak move zèb yo, epi sele, oswa mare, ble a pou granje selès la. Bagay sa yo ta dwe okipe tout lespri a, tout atansyon an.”» Early Writings, 119.

The three angel’s messages of Revelation fourteen are the latter rain message that divides and binds the two classes.

Twa mesaj twa zanj yo nan Revelasyon katòz la se mesaj lapli denye a ki separe epi mare de gwoup yo.

“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.

“Yo te louvri devan Jan sèn ki te chaje ak yon enterè pwofon e ki te fè kè moun tranble konsènan eksperyans legliz la. Li te wè pozisyon an, danje yo, konfli yo, ak delivrans final pèp Bondye a. Li ekri mesaj final yo ki dwe fè rekòt latè a rive nan matirite, swa kòm grap pou gran depo selès la, swa kòm pakèt bwa pou dife destriksyon an. Yo te revele l sijè ki gen yon enpòtans imans, espesyalman pou dènye legliz la, pou sila yo ki ta dwe vire kite erè pou vin jwenn verite a te kapab resevwa enstriksyon konsènan danje ak konfli ki devan yo. Pèsonn pa bezwen rete nan fènwa konsènan sa k ap vini sou latè a.” The Great Controversy, 341.

It is “words of truth” which in this generation are “the closing messages which are to ripen the harvest,” and which separate the two classes. That work is also the work of the “dirt brush man” from Miller’s dream.

Se “pawòl verite” yo ki, nan jenerasyon sa a, se “dènye mesaj ki gen pou fè rekòt la mi,” e ki separe de klas yo. Travay sa a se travay “nonm bwòs pousyè” a tou, ki soti nan rèv Miller la.

“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.

“‘Moun ki gen laya li nan men li, e li pral byen netwaye glasi li a, e li pral ranmase ble li nan galata a.’ Matye 3:12. Sa te youn nan tan pirifikasyon yo. Pa pawòl verite yo, pay la t ap separe ak ble a. Paske yo te twò vanite, twò jis nan pwòp je pa yo pou resevwa reprimand, twò renmen mond lan pou aksepte yon lavi imilite, anpil te vire do bay Jezi. Anpil toujou ap fè menm bagay la. Jodi a, nanm yo ap pase anba eprèv menm jan ak disip sa yo nan sinagòg Kapènawòm nan. Lè verite a frape kè a dirèkteman, yo wè lavi yo pa ann akò ak volonte Bondye. Yo wè nesesite pou yon chanjman total nan yo menm; men yo pa dispoze antre nan travay renonsyasyon sa a. Se poutèt sa yo fache lè peche yo vin dekouvri. Yo ale, yo ofanse, menm jan disip yo te kite Jezi, pandan yo t ap plenyen: ‘Pawòl sa a di; kiyès ki ka tande li?’” The Desire of Ages, 392.

Beginning at the great disappointment of 1844 the waymarks and transactions through to 1863 represent the history of 9/11 unto the Sunday law. Why is 1844 9/11 you ask?

Depi nan gran desepsyon 1844 la, siy repè yo ak evènman yo jouk rive an 1863 reprezante istwa 9/11 jouk rive nan lwa dimanch lan. Poukisa 1844 se 9/11, ou mande?

Sister White’s writings are clear that the third angel arrived on October 22, 1844, but also arrived in 1888 which typifies 9/11. More importantly all the prophets isolate the very history of 9/11 unto the Sunday law, so it is not the testimony of two or three, but the united testimony of every witness from God’s Word that 9/11 to the Sunday law is the period where “the effect of every vision” is accomplished.

Écrits Sœur White yo klè sou pwen sa a: twazyèm zanj lan te rive 22 oktòb 1844, men li te rive tou an 1888, sa ki sèvi kòm tipoloji pou 9/11. Men, sa ki pi enpòtan, tout pwofèt yo izole menm istwa 9/11 la jouk rive nan lwa dimanch lan; konsa, se pa temwayaj de oswa twa temwen sèlman, men se temwayaj ini tout temwen ki soti nan Pawòl Bondye a, ki montre ke soti 9/11 rive nan lwa dimanch lan se peryòd kote “efè chak vizyon” akonpli.

The history of the third angel’s arrival and conclusion was from 1844 to 1863 and represents the period of God’s marvelous works from 9/11 unto the Sunday law. That history is also represented by 1840 to 1844, and in that line 1840 is the alpha and 1844 the omega. In the line of 1844 to 1863, 1844 is the alpha and 1863 is the omega. 1844 is both alpha and omega.

Istwa arive ak konklizyon twazyèm zanj lan te soti 1844 rive 1863, e li reprezante peryòd zèv mèvèy Bondye yo depi 9/11 jouk rive lwa dimanch lan. Istwa sa a reprezante tou pa 1840 rive 1844, e nan liy sa a 1840 se alfa a, epi 1844 se omega a. Nan liy 1844 rive 1863 la, 1844 se alfa a epi 1863 se omega a. 1844 se ni alfa ni omega.

The cross aligns with 1844, and the Alpha and Omega shed His blood at the cross. From 9/11 (1840) we find Revelation ten setting forth the history that begins with John eating the little book in 1840 and then the disappointment in his stomach in 1844. The eating is the beginning; the stomach marks the end. The last verse of chapter ten represents the history being repeated in the history of the one hundred and forty-four thousand.

Kwa a kwaze akɔne no gyina hɔ ma 1844, na Alfa ne Omega no hwiee Ne mogya wɔ asɛndua no so. Fi 9/11 (1840) mu no, yɛhu Adiyisɛm ti du sɛ ɛde abakɔsɛm a efi ase bere a Yohane dii nhoma ketewa no wɔ 1840 mu, na afei awerɛhow a ɛbaa ne yafunu mu wɔ 1844 mu no reba. Didi no ne mfiase no; yafunu no na ɛhyɛ awiei no agyirae. Ti du no nkyekyɛm a etwa to no gyina hɔ ma sɛ wɔresan ayɛ saa abakɔsɛm no wɔ ɔha aduanan anan ne apem no abakɔsɛm mu.

And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:10, 11.

Apre sa, mwen pran ti liv la nan men zanj lan, epi mwen manje li nèt; li te dous nan bouch mwen tankou siwo myèl; men depi m fin manje li, vant mwen te vin anmè. Epi li di m: Ou dwe pwofetize ankò devan anpil pèp, ak nasyon, ak lang, ak wa. Revelasyon 10:10, 11.

Revelation chapter ten and Habakkuk chapter two represent two chapters that provide witness to the prophetic period of 1840 unto 1844. The history of 1844 unto 1863 begins at a waymark of disappointment, followed by a scattering that is followed by a gathering. In that period the prophetic history of Habakkuk’s two tables concludes when the second table was printed in 1849 and published abroad in 1850. The period of Habakkuk’s tables was from May of 1842 when the 1843 chart was published and the prophetic period ended where it began with the publication of one of Habakkuk’s two tables. The 1843 chart is the alpha and the 1850 chart is the omega.

Revelasyon chapit dis ak Abakouk chapit de reprezante de chapit ki rann temwayaj sou peryòd pwofetik 1840 rive 1844 la. Istwa 1844 rive 1863 la kòmanse nan yon repè desepsyon, apre sa vini yon gaye, epi gaye sa a swiv pa yon rasanbleman. Nan peryòd sa a, istwa pwofetik de tab Abakouk yo rive nan konklizyon li lè dezyèm tab la te enprime an 1849 epi pibliye aletranje an 1850. Peryòd tab Abakouk yo te dire depi mwa me 1842, lè tablo 1843 la te pibliye, epi peryòd pwofetik la te fini kote li te kòmanse a, avèk piblikasyon youn nan de tab Abakouk yo. Tablo 1843 la se alfa a, epi tablo 1850 la se omega a.

In 1856 Hiram Edson wrote a series of articles which took William Miller’s understanding of the “seven times” to a new level. Edson’s work was the omega of Miller’s work bringing Miller’s foundation truth to the position of a capstone which was intended to empower God’s people. Miller’s light on the “seven times” was the alpha and Edson’s light on the “seven times” was the omega.

An 1856, Hiram Edson te ekri yon seri atik ki te mennen konpreyansyon William Miller sou “sèt fwa yo” nan yon nivo nouvo. Travay Edson lan te omega travay Miller la, li te pote verite fondamantal Miller la rive nan pozisyon yon pyè tèt kwen ki te gen entansyon bay pèp Bondye a fòs. Limyè Miller te genyen sou “sèt fwa yo” se te alfa a, epi limyè Edson te genyen sou “sèt fwa yo” se te omega a.

In 1863 the movement changed into the church which would ultimately bring about a movement from its own body, the same way that the Millerites came from Protestants, and just as the disciples came out of Judaism to Christianity and just as Joshua and Caleb came from the former covenant people who were destined to die in the wilderness.

Nan ane 1863, mouvman an te vin tounen legliz la ki t ap finalman fè sòti yon mouvman nan pwòp kò pa li, menm jan Millerit yo te soti nan mitan Pwotestan yo, menm jan disip yo te soti nan Jidayis pou rive nan Krisyanis, epi menm jan Jozye ak Kalèb te sòti nan ansyen pèp alyans lan ki te destine pou mouri nan dezè a.

In the very same history, (1844 to 1863) the Republican horn of the earth beast is going through a parallel struggle that ultimately breaks out into the Civil War which all historians agree reached its midpoint in 1863 with Lincoln’s Emancipation Proclamation. Lincoln represents the first Republican president, who took the oath of Presidency following the worst Democratic President in history up to that point. He was later assassinated. All these prophetic characteristics and others are repeated with the last Republican president.

Nan menm peryòd istorik sa a, (1844 rive 1863) kòn Repibliken bèt ki sòti sou tè a ap travèse yon batay paralèl ki finalman eklate nan Lagè Sivil la, ke tout istoryen dakò li te rive nan pwen mitan li an 1863 avèk Pwoklamasyon Emansipasyon Lincoln lan. Lincoln reprezante premye prezidan Repibliken an, ki te pran sèman prezidans lan apre pi move prezidan Demokrat nan listwa jiska moman sa a. Pita, yo te asasinen li. Tout karakteristik pwofetik sa yo ak lòt ankò repete avèk dènye prezidan Repibliken an.

1844 unto 1863 included a scattering and gathering. 1863 represents the Sunday law, so the scattering that took place in 1844 is the only scattering until 1863 when the Laodicean Seventh-day Adventists were scattered unto the wilderness of Laodicea. 1844 produced a scattering and 1863 produced a scattering, thus witnessing to the fact that the history is an identified prophetic symbol, for it begins with an alpha scattering in 1844 and ends with an omega scattering in 1863. The first scattering arrived on July 18, 2020 and the final omega scattering is fulfilled at the Sunday law.

Soti nan 1844 rive 1863 te genyen yon dispèsyon ak yon rasanbleman. 1863 reprezante lwa dimanch lan; konsa, dispèsyon ki te fèt an 1844 la se sèl dispèsyon an jouk rive 1863, lè Advantis Setyèm Jou Lawodise yo te dispèse nan dezè Lawodise a. Ane 1844 te pwodui yon dispèsyon, epi 1863 te pwodui yon dispèsyon tou; konsa sa rann temwayaj sou lefèt ke istwa a se yon senbòl pwofetik idantifye, paske li kòmanse avèk yon dispèsyon alfa an 1844 epi li fini avèk yon dispèsyon omega an 1863. Premye dispèsyon an te rive 18 jiyè 2020, epi dènye dispèsyon omega a akonpli nan lwa dimanch lan.

“The time is coming when we shall be separated and scattered, and each one of us will have to stand without the privilege of communion with those of like precious faith; and how can you stand unless God is by your side, and you know that he is leading and guiding you?” Review and Herald, March 25, 1890.

“Lè tan an ap vini kote nou pral separe e gaye toupatou, epi chak youn nan nou pral oblije kanpe san privilèj kominyon ak moun ki gen menm lafwa presye a; e kijan nou ka kanpe sof si Bondye bò kote nou, epi nou konnen se li menm k ap dirije nou e k ap gide nou?” Review and Herald, 25 mas 1890.

Its not enough for God to stand “by your side,” you must also “know that he is leading and guiding you.” This fact is a subject of prophecy represented by the various phrases based upon when “ye shall know the Lord.”

Li pa sifi pou Bondye kanpe “bò kote w,” ou dwe tou “konnen li ap dirije epi gide w.” Reyalite sa a se yon sijè pwofetik, ke divès ekspresyon yo reprezante selon moman lè “n a konnen Seyè a.”

And ye shall eat in plenty, and be satisfied, and praise the name of the Lord your God, that hath dealt wondrously with you: and my people shall never be ashamed. And ye shall know that I am in the midst of Israel, and that I am the Lord your God, and none else: and my people shall never be ashamed. … So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 2:26, 27, 3:17.

N’a manje an abondans, n’a va plenman satisfè, epi n’a fè lwanj non Senyè a, Bondye nou an, ki te aji yon fason bèl anpil anvè nou; e pèp mwen an p ap janm wont. E n’a konnen mwen nan mitan Izrayèl, e se mwen ki Senyè a, Bondye nou an, e pa gen lòt; e pèp mwen an p ap janm wont. … Konsa n’a konnen se mwen ki Senyè a, Bondye nou an, ki rete nan Siyon, mòn sen mwen an; lè sa a Jerizalèm va sen, e pa gen etranje ki va pase ladan l ankò. Jowèl 2:26, 27, 3:17.

When Jerusalem is holy, she is the church triumphant, for the church militant is defined is a church made up of wheat and tares, and when “no strangers pass through” “Jerusalem” “anymore” God’s people “shall know” “that he is leading and guiding.” They know, for they are those who have fulfilled the prayer of “seven times,” which includes confessing that God had not been leading you as a Laodicean, but when your change to a Philadelphian you will know “that he is leading and guiding” and that God is “in the midst of Israel.”

Lè Jerizalèm sen, li se legliz triyonfan an, paske legliz militan an defini kòm yon legliz ki fòme ak ble ak move zèb; e lè “pa gen etranje k ap pase nan mitan” “Jerizalèm” “ankò,” pèp Bondye a “va konnen” “ke Li ap mennen epi gide.” Yo konnen, paske se yo menm ki te akonpli lapriyè “sèt fwa” a, ki gen ladan l konfesyon ke Bondye pa t ap mennen ou kòm yon Laodiseyen; men lè ou chanje pou vin yon Filadelfyen, ou va konnen “ke Li ap mennen epi gide” e ke Bondye “nan mitan Izrayèl.”

The alpha scattering (disappointment) of April 19 and the omega scattering (disappointment) of October 22 is marked by the first official publication after the great disappointment of October 22. Publishing is a prophetic marker in Millerite history and the prophetic history of the United States, so the first thing officially published after 1844 is a waymark of that history, and the waymark identifies a scattering.

Dispèsyon alfa a (desepsyon) 19 Avril la ak dispèsyon omega a (desepsyon) 22 Oktòb la make pa premye piblikasyon ofisyèl la apre gwo desepsyon 22 Oktòb la. Piblikasyon se yon makè pwofetik nan listwa Milerit la ak nan listwa pwofetik Etazini yo; konsa, premye bagay ki te pibliye ofisyèlman apre 1844 la se yon siy nan chemen listwa sa a, epi siy sa a idantifye yon dispèsyon.

1847—The Remnant Scattered Abroad

1847—Rès la ki gaye toupatou

“A Word to the ‘Little Flock.’

“Yon Pawòl pou ‘Ti Twoupo’ a.”

“The following articles were written for The Day-Dawn, which has been published at Canandaigua, New York, by O. R. L. Crosier. But as that paper is not now published, and as we do not know as it will be published again, it is thought best by some of us in Maine, to have them given in this form. I wish to call the attention of the ‘little flock’ to those things which will very soon take place on this earth. . . .

“Atik sa yo ki vin apre yo te ekri pou The Day-Dawn, ke O. R. L. Crosier te pibliye nan Canandaigua, New York. Men, kòm jounal sa a pa pibliye kounye a, epi kòm nou pa konnen si l ap pibliye ankò, kèk nan nou nan Maine panse li pi bon pou yo bay yo sou fòm sa a. Mwen swete atire atansyon ‘ti twoupo’ a sou bagay sa yo ki trè byento pral rive sou tè sa a....”

“The reader will have observed that three communications from the pen of Mrs. E. G. White were included in A Word to the ‘Little Flock.’ . . .

“Lektè a pral remake ke twa kominikasyon ki soti anba plim Madam E. G. White te enkli nan A Word to the ‘Little Flock.’...”

“The second communication from Mrs. White, found on pages 14–18, is an account of her first vision under the title, To the Remnant Scattered Abroad. This was written December 20, 1845, as a personal letter to Enoch Jacobs, and was first published by the recipient in The Day-Star of January 24, 1846. Then on April 6, 1846, it was reprinted in broadside form by James White and H. S. Gurney. The statement as it appears in A Word to the ‘Little Flock,’ with the exception of minor editorial changes and added scripture references, is identical with the full account of the vision as first printed.” James White, A Word to the ‘Little Flock’, 25.

“Dezyèm kominikasyon Madam White la, ki jwenn nan paj 14–18 yo, se yon rakonte sou premye vizyon li anba tit, To the Remnant Scattered Abroad. Sa te ekri 20 desanm 1845, kòm yon lèt pèsonèl bay Enoch Jacobs, epi se premye moun k ap resevwa li a ki te pibliye l nan The Day-Star, 24 janvye 1846. Apre sa, 6 avril 1846, James White ak H. S. Gurney te repibliye l sou fòm broadside. Deklarasyon an jan li parèt nan A Word to the ‘Little Flock,’ eksepte kèk ti chanjman redaksyonèl ak referans biblik yo te ajoute, se menm bagay nèt ak rakonte konplè vizyon an jan li te premye enprime.” James White, A Word to the ‘Little Flock’, 25.

1844 marks the arrival of an angel and a disappointment. In 1845 the first vision is written and it is published in 1846. The first vision is to “the remnant scattered abroad.” I doubt that the unmarried teenage prophetess knew when she wrote out her first vision that a prophetic characteristic of the “remnant” is that the remnant would of prophetic necessity need to be “scattered abroad,” as one of the characteristics of the one hundred and forty-four thousand. In 1846 the Whites were married, thus changing Ellen’s last name to White. In the same year the Whites began to keep the seventh-day Sabbath. In 1846 the covenant is marked as finalized, the prophetic marriage that began in 1844 was consummated in 1846, and in 1847 the first official publication is printed and mailed.

1844 make rive yon zanj ak yon desepsyon. An 1845, premye vizyon an ekri, epi li pibliye an 1846. Premye vizyon an se pou “rès la ki gaye toupatou.” Mwen doute ke pwofètès adolesan ki pa t marye a te konnen, lè li t ap ekri premye vizyon li a, ke youn nan karakteristik pwofetik “rès la” se ke, pa nesesite pwofetik, rès la ta bezwen “gaye toupatou,” kòm youn nan karakteristik san karannkat mil yo. An 1846, White yo te marye, konsa yo te chanje non fanmi Ellen pou White. Nan menm ane a, White yo te kòmanse obsève Saba setyèm jou a. An 1846, alyans lan make kòm finalize; maryaj pwofetik ki te kòmanse an 1844 la te konsome an 1846, epi an 1847 premye piblikasyon ofisyèl la te enprime epi voye pa lapòs.

May, 1850

Me 1850

“DEAR READER—My object in this review has been to expose error by the light of sacred truth. . . .

“CHÈ LEKTÈ — Objektif mwen nan revizyon sa a se te pou ekspoze erè a anba limyè verite sakre a....”

“In presenting this little work to the scattered flock, I have discharged my duty to them, in this respect, and may God add his blessing. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

“Lè m ap prezante ti travay sa a bay twoupo ki gaye a, mwen akonpli devwa mwen anvè yo, nan sans sa a, epi se pou Bondye ajoute benediksyon li. Amen.” James White, The Seventh-day Sabbath not Abolished, 2.

The publication by James White is identifying that his audience was still a scattered flock, but it is also the defense of the seventh-day Sabbath. This is the message of the third angel in its infancy in terms of Millerite Adventism understanding of the Sabbath and the third angel. It is published the same year the 1850 chart is published and together they represent the raising up of the Lord’s army for the approaching Sunday law crisis. Jesus always illustrates the end with the beginning and those who presented the message in 1844 who employed the 1843 chart, were typifying those who would present the message employing the 1850 chart. The beginning of the period of Habakkuk’s two tables, men were proclaiming the message of the hour in conjunction with Habakkuk’s table and in 1850 James White is presenting the message of the third angel along with the 1850 chart. The chart was made by Brother Nichols in the 1849 time period, a period of time when James and Ellen White were living with Brother Nichols. James White was directly associated with the 1850 chart’s production and in that year he began to proclaim the third angel’s message.

Piblikasyon James White la montre ke odyans li a te toujou yon twoupo gaye, men li se tou yon defans Saba setyèm jou a. Sa a se mesaj twazyèm zanj lan nan anfans li, an tèm de konpreyansyon Advantis Millerit yo sou Saba a ak twazyèm zanj lan. Li pibliye nan menm ane kote tablo 1850 la pibliye, epi ansanm yo reprezante leve kanpe lame Senyè a pou kriz lwa dimanch k ap pwoche a. Jezi toujou ilistre lafen an avèk kòmansman an, e sila yo ki te prezante mesaj la an 1844, ki te sèvi ak tablo 1843 a, t ap prefigire sila yo ki t apral prezante mesaj la avèk tablo 1850 la. Nan kòmansman peryòd de tab Habakik yo, moun t ap pwoklame mesaj lè a an ansanm avèk tab Habakik la, epi an 1850 James White ap prezante mesaj twazyèm zanj lan ansanm avèk tablo 1850 la. Frè Nichols te fè tablo a nan peryòd tan 1849 la, yon peryòd kote James ak Ellen White t ap viv lakay Frè Nichols. James White te asosye dirèkteman ak pwodiksyon tablo 1850 la, epi nan ane sa a li te kòmanse pwoklame mesaj twazyèm zanj lan.

“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.

“Nan dat 23 septanm [1850], Senyè a te montre m ke li te lonje men li yon dezyèm fwa pou rekipere rès pèp li a, e ke efò yo dwe double nan tan rasanbleman sa a. Nan tan dispèsyon an, Izrayèl te frape epi dechire; men kounye a, nan tan rasanbleman an, Bondye pral geri pèp li a epi bande blesi li yo. Nan tan dispèsyon an, efò yo te fè pou gaye verite a te gen anpil ti efè, yo te akonpli anpil ti bagay oswa prèske anyen; men nan tan rasanbleman an, lè Bondye mete men li pou rasanble pèp li a, efò pou gaye verite a pral gen efè li te fèt pou genyen an. Tout moun dwe ini epi chaje ak zel nan travay la. Mwen te wè se te yon wont pou nenpòt moun fè referans ak tan dispèsyon an kòm egzanp pou gouvène nou kounye a nan tan rasanbleman an; paske si Bondye pa fè plis pou nou kounye a pase sa li te fè lè sa a, Izrayèl pa t ap janm rasanble. Li nesesè menm jan pou verite a pibliye nan yon jounal, menm jan li nesesè pou yo preche li.” Review and Herald, 1 novanm 1850.

“The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.

“Lide a ki di Senyè a ‘te lonje men Li yon dezyèm fwa pou reprann rès pèp Li a,’ nan paj 74, refere sèlman ak inyon ak fòs ki te egziste yon lè pami sila yo ki t ap tann Kris la, epi ak lefèt ke Li te kòmanse reyini epi leve pèp Li a ankò.” Early Writings, 86.

Sister White in Early Writings is commenting upon the passage from Review and Herald in connection with her employing the prophet Isaiah’s words when she said, “the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people.” He stretched out His hand in 1850. When He gathered those people into the Most Holy Place on October 22, 1844 it was at the conclusion of the scattering from 677 BC until October 22, 1844. Literal Judah residing in the literal glorious land were scattered for 2520 years in agreement with the “seven times” of Leviticus twenty-six in 677 BC. At the conclusion of the 2520 years spiritual Israel was gathered on October 22, 1844 and they were immediately scattered and the scattering concluded when the Lord stretches forth His hand a second time. He gathers them the second time in the passage to accomplish two things; to “bind up his people” and to “raise up” His people.

Sè White, nan Early Writings, ap fè kòmantè sou pasaj ki soti nan Review and Herald la an rapò ak fason li te sèvi ak pawòl pwofèt Ezayi yo lè li te di: “Seyè a te montre m ke Li te lonje men Li dezyèm fwa pou reprann rès pèp Li a.” Li te lonje men Li an 1850. Lè Li te rasanble pèp sa a nan Kote ki Pi Sen an, 22 oktòb 1844, sa te fèt nan fen dispèsyon an ki te dire depi 677 av. J.-K. jouk 22 oktòb 1844. Jida literal, ki t ap viv nan peyi bèl pouvwa literal la, te gaye pandan 2520 ane, ann amoni ak “sèt tan” Levitik vennsis la, an 677 av. J.-K. Nan fen 2520 ane yo, Izrayèl espirityèl te rasanble 22 oktòb 1844, epi yo te imedyatman gaye ankò; dispèsyon sa a te rive nan bout li lè Seyè a lonje men Li dezyèm fwa. Nan pasaj la, Li rasanble yo dezyèm fwa pou akonpli de bagay: pou “mare blesi pèp li a” epi pou “leve pèp li a.”

“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.

“Lè sa a, mwen wè twazyèm zanj lan. Zanj ki t ap akonpaye m nan di: ‘Pawòl li fè tranble, misyon li redoutab. Se zanj sa a ki pou separe ble a ak move zèb yo, epi sele oswa mare ble a pou granj selès la.’ Bagay sa yo ta dwe angaje tout lespri a, tout atansyon an. Ankò yo te montre m nesesite pou sila yo ki kwè n ap resevwa dènye mesaj mizèrikòd la, pou yo rete separe ak sila yo ki chak jou ap resevwa oswa ap bwè nouvo erè. Mwen wè ni jèn ni granmoun pa ta dwe ale nan reyinyon sila yo ki nan erè ak nan tenèb. Zanj lan di: ‘Se pou lespri a sispann rete ap fikse sou bagay ki pa pote okenn pwofi.’” Manuscript Releases, volume 5, 425.

The second gathering that began in 1850 typified the sealing (binding) of God’s people as they are lifted up “raised” as an ensign. 1850 identifies when the Lord gathers the one hundred and forty-four thousand. Of prophetic necessity they must have been scattered prior to being gathered. Thus, “the three and a half days” of Revelation 11:11 which symbolize 1260, which is half of 2520 and represents the scattering that followed July 18, 2020. Revelation 11:11 is representing the second gathering of those who are to be the one hundred and forty-four thousand and the ensign that is lifted up to the nations as set forth in Isaiah 11:11!

Dezyèm rasanbleman ki te kòmanse an 1850 la te sèvi kòm yon tip pou sele (mare) pèp Bondye a pandan y ap leve yo anlè, “elve” yo kòm yon drapo. Ane 1850 la idantifye moman lè Senyè a rasanble san karannkat mil yo. Dapre nesesite pwofetik, yo te dwe gaye anvan yo te rasanble. Kidonk, “twa jou edmi yo” nan Revelasyon 11:11, ki senbolize 1260, ki se mwatye 2520, epi ki reprezante dispèsyon ki te swiv 18 jiyè 2020 la. Revelasyon 11:11 ap reprezante dezyèm rasanbleman sila yo ki dwe fè pati san karannkat mil yo ansanm ak drapo ki leve anlè pou nasyon yo, jan sa tabli nan Ezayi 11:11!

And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious.

Nan jou sa a, va gen yon rasin Izayi, ki va kanpe kòm yon drapo pou pèp yo; se li menm nasyon yo va chèche; epi repo li va gen laglwa.

And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea.

Epi sa pral rive nan jou sa a, Senyè a pral lonje men li ankò yon dezyèm fwa pou reprann rès pèp li a ki pral rete, depi Asiri, depi Lejip, depi Patwòs, depi Kouch, depi Elam, depi Chinea, depi Amat, ak depi zile lanmè yo.

And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10, 11, 12.

Epi l ap leve yon banyè pou nasyon yo, li pral rasanble moun pèp Izrayèl yo te mete deyò yo, epi li pral reyini moun Jida ki te gaye yo soti nan kat kwen tè a. Ezayi 11:10, 11, 12.

In 1850 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. In July of 2023 the Lord stretched forth His hand a second time to gather the people who were presenting the third angel’s message in conjunction with the message of the Midnight Cry as represented by Habakkuk’s two tables. Both 1850 and July 2023 identify the gathering of “the remnant of his people” as Isaiah states in verse 11 of chapter 11. Verse 11 is sandwiched between verses ten and twelve, and both those verses identify the lifting up of the ensign to the world.

Nan ane 1850, Senyè a lonje men Li yon dezyèm fwa pou rasanble pèp ki t ap prezante mesaj twazyèm zanj lan ansanm ak mesaj Rèl Minwi a, jan sa reprezante pa de tab Abakik yo. Nan mwa Jiyè 2023, Senyè a lonje men Li yon dezyèm fwa pou rasanble pèp ki t ap prezante mesaj twazyèm zanj lan ansanm ak mesaj Rèl Minwi a, jan sa reprezante pa de tab Abakik yo. Ni 1850 ni Jiyè 2023 idantifye rasanbleman “rès pèp li a,” jan Ezayi deklare sa nan vèsè 11 chapit 11 la. Vèsè 11 la plase ant vèsè 10 ak 12 yo, epi toude vèsè sa yo idantifye leve drapo a devan mond lan.

Each of the three verses are identifying the ensign, though the middle verse identifies them as the “remnant.” The remnant there is gathered a second time and the number of tribes who they are gathered from is eight. “8” represents not only those in the Noah’s ark that went from old world to the new world without seeing death, but “8” also represents those who are the 8th church that is of the seven. The two witnesses of Revelation 11:11 are those who have been resurrected. The number “8” is the symbol of the resurrection, a symbol of the one hundred and forty-four thousand, a symbol of baptism and a symbol of those who transition from Laodicea unto Philadelphia and become Isaiah’s ensign to the nations. The Lord stretches forth His hand a second time in 1850 to 1865 and again in July of 2023.

Chak nan twa vèsè yo ap idantifye drapo a, byenke vèsè ki nan mitan an idantifye yo kòm “rès la.” Rès la, la a, rasanble yon dezyèm fwa, e kantite tribi kote yo rasanble yo soti ladan yo se uit. “8” la reprezante non sèlman sila yo ki te nan lach Noye a, ki te pase soti nan ansyen mond lan pou antre nan nouvo mond lan san yo pa wè lanmò, men “8” la reprezante tou sila yo ki se 8yèm legliz la ki soti nan sèt yo. De temwen Revelasyon 11:11 yo se sila yo ki te resisite. Nimewo “8” la se senbòl rezirèksyon an, yon senbòl san karannkat mil yo, yon senbòl batèm nan, epi yon senbòl sila yo ki fè tranzisyon soti nan Lawodise pou rive Filadèlfi epi ki vin tounen drapo Ezayi a pou nasyon yo. Seyè a lonje men Li yon dezyèm fwa ant 1850 ak 1865, epi ankò nan mwa Jiyè 2023.

In 2023, there was new light upon the seven times just as there had been in 1856. The period of 1856 unto 1863 is representing the history of the one hundred and forty-four thousand when the Lord raises up His remnant people as an army.

An 2023, te gen yon nouvo limyè sou sèt tan yo, menm jan sa te fèt an 1856. Peryòd ki soti 1856 rive 1863 la reprezante istwa san karant-kat mil yo, lè Senyè a leve rès pèp Li a tankou yon lame.

Isaiah 11:11 aligns perfectly with Revelation 11:11 which aligns perfectly with Daniel 11:11. Isaiah and John are portraying an internal history and Daniel an external history. Daniel’s external line of 11:11 runs parallel with John’s internal line of 11:11 and Isaiah’s 11:11 presents the ensign of the internal line who calls God’s other flock out of the external line. Palmoni has tied these passages together into a nice bundle that could only be accomplished by the One who is Creator of all things.

Izayi 11:11 aliyen ngokupheleleyo neSityhilelo 11:11, ekwahambelana ngokupheleleyo noDaniyeli 11:11. UIzayi noYohane babonisa imbali yangaphakathi, kanti uDaniyeli ubonisa imbali yangaphandle. Umgca kaDaniyeli wangaphandle ka-11:11 uhamba ngokunxusene nomgca kaYohane wangaphakathi ka-11:11, yaye uIzayi 11:11 uveza umqondiso womgca wangaphakathi obizela ngaphandle komgca wangaphandle omnye umhlambi kaThixo. UPalmoni uzidibanise ezi ndinyana wazenza umqulu omhle, nto leyo enokwenziwa kuphela ngulo UnguMdali wezinto zonke.

We will continue these things in the next article.

N a kontinye bagay sa yo nan pwochen atik la.

Dialogue with Artificial Information:

Dyalòg ak Enfòmasyon Atifisyèl:

Does the math world find any significance in the number “11”?

Èske mond matematik la jwenn okenn siyifikasyon nan nonb « 11 » la?

Yes, the number 11 holds several points of genuine mathematical interest and significance (beyond just being a prime number). Here are the main ones that mathematicians and math enthusiasts often highlight:

Wi, nonb 11 la genyen plizyè aspè ki vrèman enteresan epi ki gen enpòtans nan matematik (anplis lefèt sèlman ke li se yon nonb premye). Men pwen prensipal yo ke matematisyen ak moun ki renmen matematik souvan mete an valè:

11 is fifth prime number, the smallest two-digit prime and the first prime that is a palindrome in base 10. “11” is the smallest repunit (a number consisting of repeated units that is a prime. It is the only two-digit prime where the two digits are the same. 11, 22, 33, 44 ect. Only works with “11.” “11” is a Mersenne prime exponent. The decimal expansion of 1/11 = 0.090909… has a repeating period of just 2, but 1/11 is famous in another way: the sequence of primes 11, 101, 1009, 10007, 100003, etc., shows up in discussions of primes in arithmetic progression. The dihedral group of order 22 (symmetries of a regular 11-gon) is notable because “11” is the smallest prime for which the dihedral group has a non-abelian center-free structure of interest in group theory. In theoretical physics (string theory / M-theory), the universe is often modeled in 11 spacetime dimensions, and physicists and mathematicians who work in that area frequently remark on 11’s appearance. “11” is the only palindromic prime with an even number of digits (all others with even digits greater than 2 are divisible by 11 and hence composite). This is a theorem in recreational number theory.

11 se senkyèm nonb premye a, pi piti nonb premye ki gen de chif, epi premye nonb premye ki se yon palendwòm nan baz 10. “11” se pi piti repinit la (yon nonb ki fòme ak inite ki repete) ki se yon nonb premye. Se sèl nonb premye ki gen de chif kote de chif yo menm. 11, 22, 33, 44, elatriye. Sa mache sèlman avèk “11.” “11” se yon ekspozan premye Mersenne. Devlopman desimal 1/11 = 0.090909… gen yon peryòd repete ki sèlman 2, men 1/11 se renome tou nan yon lòt sans: sekans nonb premye 11, 101, 1009, 10007, 100003, elatriye, parèt nan diskisyon sou nonb premye nan pwogresyon aritmetik. Gwoup diedral ki gen lòd 22 (senmetri yon 11-gòn regilye) remakab paske “11” se pi piti nonb premye pou ki gwoup diedral la gen yon estrikti ki pa abelyèn, san sant, ki enterese teyori gwoup yo. Nan fizik teyori (teyori fisèl / teyori M), yo souvan modèl linivè a an 11 dimansyon espasyotan, epi fizisyen ak matematisyen ki travay nan domèn sa a souvan fè remake aparisyon 11 la. “11” se sèl nonb premye palendwomik ki gen yon kantite chif ki pè (tout lòt ki gen yon kantite chif ki pè ki pi gran pase 2 divizib pa 11, kidonk yo konpoze). Sa a se yon teyorèm nan teyori rekreyatif sou nonb.

Bottom line:

An rezime:

While “11” doesn’t have the same superstar status as π, e, or the golden ratio, it pops up repeatedly as the smallest or first example of many phenomena (first repunit prime, only even-digit palindromic prime, early appearance in many proofs and counterexamples, 11 dimensions in M-theory, etc.). So yes—the math world does consider 11 a significant number.

Malgre “11” pa ena mem stati sipèrstar kouma π, e, ouswa rapor anor, li reaparet souvan kouma pli tipti ouswa premie lexanp boukou fenomen (premie nomb premie repinit, sel nomb premie palindromik ar sif par, laparisyon boner dan boukou prev ek kont-lexanp, 11 dimansion dan teori M, etc.). Alor wi—lemond matematik konsider 11 kouma enn nomb inportan.

“He who inspired the Word was the true expositor of the Word. Christ illustrated his teachings by calling the attention of his hearers to the simple laws of nature, and to the familiar objects which they daily saw and handled. Thus he led their minds from the natural to the spiritual. Many failed of grasping at once the meaning of his parables; but as they day by day came in contact with the objects with which the Great Teacher had associated spiritual truths, some discerned the lessons of divine truth he had sought to impress, and these were convinced of the truth of his mission and converted to the gospel.” Sabbath School Worker, December 1, 1909.

“Celui qui inspira la Parole en était le véritable interprète. Christ illustrait ses enseignements en attirant l’attention de ses auditeurs sur les simples lois de la nature et sur les objets familiers qu’ils voyaient et maniaient chaque jour. Ainsi, il conduisait leurs pensées du naturel au spirituel. Beaucoup ne saisirent pas immédiatement le sens de ses paraboles; mais, à mesure que, jour après jour, ils entraient en contact avec les objets auxquels le Grand Maître avait associé des vérités spirituelles, quelques-uns discernèrent les leçons de vérité divine qu’il avait cherché à graver dans leurs esprits, et ceux-ci furent convaincus de la vérité de sa mission et convertis à l’Évangile.” Sabbath School Worker, 1er décembre 1909.

“Leading thus from the natural to the spiritual kingdom, Christ’s parables are links in the chain of truth that unites man with God, and earth with heaven.” Christ’s Object Lessons, 17.

“Konsa, depi nan wayòm natirèl la rive nan wayòm espirityèl la, parabòl Kris yo se lyen nan chenn verite a ki ini lòm ak Bondye, epi tè a ak syèl la.” Christ’s Object Lessons, 17.