From Caesarea Philippi to Caesarea Maritima, with a stop along the way at the Mount of Transfiguration; Peter symbolizes the one hundred and forty-four thousand who arrive at the waymark of the feast of Trumpets in the line constructed upon the two lines of twenty-two verses of Leviticus twenty-three, in conjunction with the Pentecostal season in the time of Christ. Leviticus twenty-three, the cross, Pentecost and Cornelius sending for Peter; are all brought together line upon line with the symbolism of the third, sixth and ninth hours.
Depi Sezare Filipi rive Sezare Maritima, avèk yon arè sou wout la nan Mòn Transfigirasyon an; Pyè senbolize san karant-kat mil yo ki rive nan repè fèt Twonpèt yo sou liy ki bati sou de liy vennnde vès Levitik vennntwa yo, an konjonksyon avèk sezon Lapannkòt la nan tan Kris la. Levitik vennntwa, kwa a, Lapannkòt ak Kònèy ki voye chèche Pyè; yo tout rasanble ansanm liy sou liy avèk senbolis twazyèm, sizyèm ak nevyèm èdtan yo.
Christ at the third, sixth and ninth hour at the cross, Peter at the third and ninth hour at Pentecost and Cornelius at the ninth hour, Peter at the sixth hour at Joppa and the third hour at Caesarea Philippi connect with Daniel eleven verses thirteen through fifteen, for Caesarea Philippi is also Panium.
Kris la nan twazyèm, sizyèm ak nevyèm è a sou kwa a, Pyè la nan twazyèm ak nevyèm è a nan Pannkòt la, epi Kònèy la nan nevyèm è a; Pyè la nan sizyèm è a nan Jòp ak nan twazyèm è a nan Sezare Filip, sa yo konekte ak Danyèl onz, vèsè trèz rive kenz, paske Sezare Filip se Panium tou.
Peter was preaching the book of Joel at Pentecost and when Peter presented his message to Cornelius’s household the Holy Spirit was poured out upon the Gentiles, as it had been poured out upon the Jews at Pentecost. The outpouring of the Holy Spirit for the Jews and thereafter for the Gentiles, typified the outpouring of the Holy Spirit in the latter days. The outpouring in the latter days is twofold, beginning with a sprinkling at 9/11 that ultimately progresses to the proclamation of the Midnight Cry that reaches to the Sunday law and then becomes the loud cry of the third angel, where and when the latter rain is poured out without measure.
Pyè t ap preche liv Joèl la nan Pannkòt la, epi lè Pyè te prezante mesaj li bay fanmi Kònèy la, Sentespri a te vide sou moun lòt nasyon yo, menm jan li te vide sou Jwif yo nan Pannkòt la. Vide Sentespri a pou Jwif yo epi apre sa pou moun lòt nasyon yo, te prefigire vide Sentespri a nan dènye jou yo. Vide a nan dènye jou yo gen de aspè: li kòmanse avèk yon ti aspèsyon nan 9/11, ki finalman pwogrese rive nan pwoklamasyon Kri Minwi a, ki rive jouk nan lwa dimanch la, epi answit li vin tounen gwo rèl twazyèm zanj lan, kote ak lè lapli dèyè a vide san mezi.
Be glad then, ye children of Zion, and rejoice in the Lord your God: for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain in the first month. And the floors shall be full of wheat, and the fats shall overflow with wine and oil. And I will restore to you the years that the locust hath eaten, the cankerworm, and the caterpiller, and the palmerworm, my great army which I sent among you. Joel 2:23–25.
Se poutèt sa, nou menm pitit Siyon yo, fè kè nou kontan, epi rejwi nou nan SENYÈ a, Bondye nou an; paske li ban nou lapli bonè a avèk mezi, e li pral fè lapli a desann pou nou, lapli bonè a ansanm ak lapli ta a, nan premye mwa a. Lakou glasi yo pral plen ble, e basen yo pral debòde ak diven ak lwil. E m ap retabli pou nou ane sa yo ke krikèt yo te devore, vè k ap ravaje yo, cheni yo, ak palmis yo, gwo lame pa m nan ke mwen te voye nan mitan nou an. Jowèl 2:23–25.
Peter represents those who participate in the history of the former moderate sprinkling from 9/11 unto the Sunday law, and also the latter rain, which restores the “years” representing the four generations of Laodicean Seventh-day Adventism’s escalating rebellion destroyed. In the temple, at the ninth hour, Peter presented the book of Joel’s restoration of the years.
Pyè reprezante moun ki patisipe nan istwa ansyen awozaj modere a depi 9/11 jouk rive lwa dimanch lan, epi tou nan lapli ta a, ki retabli “ane” ki reprezante kat jenerasyon rebelyon k ap ogmante Advantis Setyèm Jou Lawodise a te detwi. Nan tanp lan, nan nevyèm èdtan an, Pyè te prezante retablisman ane yo nan liv Jowèl la.
Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; And he shall send Jesus Christ, which before was preached unto you: Whom the heaven must receive until the times of restitution of all things, which God hath spoken by the mouth of all his holy prophets since the world began. For Moses truly said unto the fathers, A prophet shall the Lord your God raise up unto you of your brethren, like unto me; him shall ye hear in all things whatsoever he shall say unto you. And it shall come to pass, that every soul, which will not hear that prophet, shall be destroyed from among the people. Yea, and all the prophets from Samuel and those that follow after, as many as have spoken, have likewise foretold of these days. Acts 3:19–24.
Se pou sa, repanti nou e konvèti nou, pou peche nou yo kapab efase, lè tan rafrechisman yo va soti nan prezans Senyè a; epi li va voye Jezikri, li menm yo te deja preche nou an: li menm syèl la dwe resevwa jiskaske rive tan retablisman tout bagay yo, sa Bondye te pale pa bouch tout pwofèt sen li yo depi nan kòmansman lemonn. Paske Moyiz te vrèman di zansèt yo: Senyè a, Bondye nou an, va leve pou nou, pami frè nou yo, yon pwofèt tankou mwen; se li menm nou dwe koute nan tout bagay, kèlkeswa sa l va di nou. Epi sa va rive, tout nanm ki pa vle koute pwofèt sa a, y ap detwi l pami pèp la. Wi, tout pwofèt yo tou, depi Samyèl ansanm ak tout sila yo ki te vini apre li, tout moun ki te pale, yo menm tou yo te anonse jou sa yo. Travay 3:19–24.
The blotting out of sins is the final work of Christ in the investigative judgment, and the blotting out begins at the house of God.
Efase peche yo se dènye travay Kris la nan jijman ankèt la, e efasman an kòmanse nan kay Bondye a.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? And if the righteous scarcely be saved, where shall the ungodly and the sinner appear? Wherefore let them that suffer according to the will of God commit the keeping of their souls to him in well doing, as unto a faithful Creator. 1 Peter 4:17–19.
Paske lè a rive pou jijman an kòmanse nan kay Bondye a; e si li kòmanse dabò lakay nou, ki fen sa pral ye pou moun ki pa obeyi levanjil Bondye a? E si moun jis la apèn sove, kote moun mechan an ak pechè a pral parèt? Se poutèt sa, se pou moun k ap soufri selon volonte Bondye a remèt konsèvasyon nanm yo nan men li, pandan y ap fè sa ki byen, tankou bay yon Kreyatè fidèl. 1 Pyè 4:17–19.
Peter understood at Pentecost and also at Cornelius’ home in Caesarea by the sea, that the book of Joel was being fulfilled. Pentecost represents the Sunday law when judgment is finished for the house of God, and then moves to the Gentiles. His message at the Sunday law is the same message proclaimed at the arrival of the Midnight Cry. The alpha proclamation is the beginning of the prophetic period that ends with the omega proclamation. Peter represents those who proclaim the message, and the message begins with its empowerment, which is marked by the loosing of the ass of Islam. The ass is loosed to mark the beginning of the Midnight Cry, and it is loosed again at the Sunday law, which is the conclusion of the Midnight Cry.
Pyè te konprann, nan Pannkòt la, epi tou lakay Kònèy nan Sezare bò lanmè a, ke liv Jowèl la t ap akonpli. Pannkòt la reprezante lwa dimanch lan lè jijman an fini pou kay Bondye a, epi apre sa li pase bay moun lòt nasyon yo. Mesaj li nan lwa dimanch lan se menm mesaj yo te pwoklame lè Rèl Mitanuit la te rive. Pwoklamasyon alfa a se kòmansman peryòd pwofetik la ki fini ak pwoklamasyon omega a. Pyè reprezante sila yo ki pwoklame mesaj la, epi mesaj la kòmanse ak puisans ki bay li fòs la, sa ki make pa lage bourik Islam lan. Yo lage bourik la pou make kòmansman Rèl Mitanuit la, epi yo lage li ankò nan lwa dimanch lan, ki se konklizyon Rèl Mitanuit la.
Peter therefore also represents those who made the prediction of Islam’s strike upon the United States. Peter’s message at the Midnight Cry is a correction of the message that marked the first disappointment and the beginning of the tarrying time. Peter therefore represents those who proclaim the message of the Midnight Cry who have passed the first foundational test that arrived in 2024 and concluded May 8, 2025 with the election of the first American pope, in fulfillment of verse fourteen of Daniel eleven.
Se poutèt sa, Pyè reprezante tou sila yo ki te fè prediksyon sou frap Islam lan kont Etazini. Mesaj Pyè a nan Kri a Minwi se yon koreksyon mesaj ki te make premye desepsyon an ak kòmansman tan reta a. Se poutèt sa, Pyè reprezante sila yo ki pwoklame mesaj Kri a Minwi a, ki te pase premye tès fondamantal la ki te rive an 2024 epi ki te fini 8 me 2025 avèk eleksyon premye pap ameriken an, nan akonplisman vèsè katòz nan Danyèl onz.
The period from the feast of Trumpets unto Pentecost is the third and litmus test of the Pentecostal season represented with Leviticus twenty-three. A principle of the three angels that Sister White identified is also simply basic math. She identifies that you cannot have a third message without a first and second. Because Peter preaches the book of Joel at the Pentecostal Sunday law, then he also teaches Joel at the beginning of the proclamation of the message of the Midnight Cry, which is the litmus and third test of the Pentecostal season. Peter therefore represents the faithful during the three-step testing process that began when the Revelation of Jesus Christ was unsealed, beginning on December 31, 2023. If Peter is there at the third step, he must have walked the two previous steps, for you cannot have a third without a first and second.
Peryòd ki soti depi fèt Twonpèt yo rive jouk Pannkot se twazyèm eprèv la, e tou eprèv desizif sezon Pannkot la, jan Levitik venntwa reprezante l. Yon prensip sou twa zanj yo ke Sè White te idantifye se tou senpleman yon verite matematik debaz. Li idantifye ke ou pa ka gen yon twazyèm mesaj san yon premye ak yon dezyèm. Paske Pyè preche liv Joèl la nan lwa dimanch Pannkot la, alò li anseye Joèl tou nan kòmansman pwoklamasyon mesaj Rèl Minwi a, ki se eprèv desizif la ak twazyèm eprèv sezon Pannkot la. Se poutèt sa, Pyè reprezante fidèl yo pandan pwosesis tès an twa etap la ki te kòmanse lè Revelasyon Jezikri a te desele, kòmanse 31 desanm 2023. Si Pyè la nan twazyèm etap la, li dwe te mache nan de etap ki te vin anvan yo, paske ou pa ka gen yon twazyèm san yon premye ak yon dezyèm.
The period of the sealing of the one hundred and forty-four thousand began at 9/11 and it opened up a three-step testing process represented by the trumpet call of 9/11 to return to the foundations, and then the test of the first disappointment of July 18, 2020 arrived. The third test of the history is the Sunday law. A prophetic wilderness arrived on July 18, 2020, and within that wilderness period, in July 2023 a “voice” began to cry, and then on December 31, 2023, twenty-two years after 9/11, the unsealing of the Revelation of Jesus Christ began. 2023 unto the Sunday law (when the perfect fulfillment of the 2,300 days is accomplished) identifies the period from 2023 unto the Sunday law as beginning with “23” and ending with “23,” for the closed door on October 22, 1844 typifies the closed door at the Sunday law. The 2300-year prophecy is represented by the “23” in 2,300.
Peryòd sele katrevenkatmil yo te kòmanse nan 11/9, epi li te louvri yon pwosesis eprèv an twa etap, ki reprezante pa apèl twonpèt 11/9 la pou retounen sou fondasyon yo; apre sa, eprèv premye desepsyon 18 Jiyè 2020 la te rive. Twazyèm eprèv listwa a se lwa dimanch lan. Yon dezè pwofetik te rive nan 18 Jiyè 2020, epi andedan peryòd dezè sa a, nan Jiyè 2023 yon “vwa” te kòmanse kriye, epi apre sa, nan 31 Desanm 2023, vennnde ane apre 11/9, dezèlman Revelasyon Jezi Kris la te kòmanse. Depi 2023 rive jis nan lwa dimanch lan (lè akonplisman pafè 2,300 jou yo reyalize), sa idantifye peryòd ki soti 2023 rive jis nan lwa dimanch lan kòm yon peryòd ki kòmanse ak “23” epi ki fini ak “23,” paske pòt fèmen 22 Oktòb 1844 la se yon tip pòt fèmen nan lwa dimanch lan. Pwofesi 2300 ane a reprezante pa “23” ki nan 2,300.
1844 was the end of the history of the first and second angels. The history began with the arrival of the first angel in 1798, and it ended forty-six years later in 1844. Those forty-six years represent the Millerite temple that Christ suddenly came into in 1844. The human temple is designed upon “23” chromosomes for both male and female, thus marking “23” as a symbol of the work which Christ began in 1844. That work was to combine His divinity with our humanity. Jesus employs the natural world to illustrate the spiritual, and the work that began in 1844, at the conclusion of the 2,300 years is represented by the joining of the “23” male chromosomes with the “23” female chromosomes. When a man marries a woman, they become one flesh, and the marriage is what Christ began in 1844. The closed door of 1844 aligns with the closed door of the Sunday law, and the symbol of that closed door is “23.”
1844 te make fen istwa premye ak dezyèm zanj yo. Istwa a te kòmanse ak arive premye zanj lan an 1798, epi li te fini karant-sis ane apre, an 1844. Karant-sis ane sa yo reprezante tanp Millerit la kote Kris te vini toudenkou an 1844. Tanp imen an fèt sou baz “23” kwomozòm pou ni gason ni fi; konsa, sa make “23” kòm yon senbòl travay Kris te kòmanse an 1844. Travay sa a se te ini divinite pa Li ak limanite pa nou. Jezi sèvi ak mond natirèl la pou ilistre sa ki espirityèl, epi travay ki te kòmanse an 1844, nan fen 2,300 ane yo, reprezante pa inyon “23” kwomozòm gason yo ak “23” kwomozòm fi yo. Lè yon gason marye ak yon fanm, yo vin yon sèl chè, epi maryaj la se sa Kris te kòmanse an 1844. Pòt fèmen 1844 la aliyen ak pòt fèmen lwa dimanch lan, epi senbòl pòt fèmen sa a se “23.”
From December 31, 2023 unto the “23” of the Sunday law identifies a period that begins with an alpha “23” and ends with an omega “23.” It also represents the period of the temple of the one hundred and forty-four thousand. That very same history is a fractal of 9/11 unto the Sunday law. 1844 is represented by the number “23,” and it identifies the beginning of the investigative judgment of the dead. 9/11 identifies the beginning of the investigative judgment of the living, and therefore 9/11 also possesses the number “23.” The period of 9/11 unto the Sunday law is a period with an alpha “23” and an omega “23.” 2023 to the Sunday law is a fractal of 9/11 to the Sunday law, and it is where the temple of the one hundred and forty-four thousand is raised. The Millerite temple was a forty-six-year period, but in the latter days, time is no longer; and the Millerite forty-six years in the beginning of Adventism typifies the same period in the ending of Adventism, and that period begins and ends with “23,” producing the Millerite number forty-six.
Depi 31 desanm 2023 jouk rive nan “23” lwa dimanch lan idantifye yon peryòd ki kòmanse ak yon alfa “23” epi ki fini ak yon omega “23.” Li reprezante tou peryòd tanp san karant-kat mil yo. Menm istwa sa a se yon fraktal soti 9/11 rive jouk lwa dimanch lan. 1844 reprezante pa nimewo “23,” epi li idantifye kòmansman jijman ankèt pou mò yo. 9/11 idantifye kòmansman jijman ankèt pou vivan yo, e se poutèt sa 9/11 tou pote nimewo “23.” Peryòd soti 9/11 rive jouk lwa dimanch lan se yon peryòd ki gen yon alfa “23” ak yon omega “23.” 2023 rive jouk lwa dimanch lan se yon fraktal soti 9/11 rive jouk lwa dimanch lan, e se la tanp san karant-kat mil yo leve. Tanp Millerit la te yon peryòd karant-sis ane, men nan dènye jou yo, tan pa la ankò; e karant-sis ane Millerit yo nan kòmansman Advantis la sèvi kòm tip menm peryòd la nan fen Advantis la, e peryòd sa a kòmanse epi fini ak “23,” konsa li pwodui nimewo Millerit la, karant-sis.
All three of those histories represent a three-step testing process (the Millerites, 9/11 unto the Sunday law and 2023 unto the Sunday law). The history began with the trumpet call of Michael, who resurrected Moses and Elijah on December 31, 2023, and when Michael, who is Christ, resurrects, He does so with the sound of a trumpet.
Tout twa istwa sa yo reprezante yon pwosesis eprèv an twa etap (Millerites yo, 11 Septanm rive jouk lwa dimanch lan, epi 2023 rive jouk lwa dimanch lan). Istwa a te kòmanse avèk apèl twonpèt Mikaèl la, ki te resisite Moyiz ak Eli nan 31 Desanm 2023; e lè Mikaèl, ki se Kris la, resisite, Li fè sa avèk son yon twonpèt.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first. 1 Thessalonians 4:19.
Paske Senyè a li menm va desann sot nan syèl la avèk yon gwo rèl, avèk vwa arkanj lan, epi avèk twonpèt Bondye a; epi mò ki nan Kris la va leve anvan. 1 Tesalonisyen 4:19.
Michael is the archangel, and it is his voice in conjunction with the trump of God that resurrects, and the book of Jude informs us Michael resurrected Moses.
Mikaèl se arkanj lan, e se vwa li ansanm ak twonpèt Bondye a ki fè rezirèksyon an, epi liv Jid la fè nou konnen se Mikaèl ki te resisite Moyiz.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 1:9.
Men Mikayèl, chèf zanj lan, lè li t ap diskite ak dyab la sou kò Moyiz, li pa t oze pote kont li yon akizasyon jouman; men li te di: Se pou Senyè a reprimande ou. Jid 1:9.
Christ, as Michael the archangel, unsealed the Revelation of Himself on December 31, 2023, when He then resurrected Moses and Elijah, the two witnesses that were slain on July 18, 2020. Then the alpha external foundation test arrived. The angel that descended at 9/11 blew Jeremiah’s trumpet as He called the faithful back to the Millerite foundations, and in parallel with that, the trumpet of Michael introduced the test of the foundations. The test is represented by Daniel 11:14, where “the robbers of thy people” establish the external vision. The Millerites identified that it was Rome that fulfilled the verse, and established the vision.
Kris la, kòm Mikayèl akanj lan, te dese sele Revelasyon sou pwòp tèt Li nan 31 desanm 2023, lè sa a Li te resisite Moyiz ak Eli, de temwen yo ki te touye sou 18 jiyè 2020. Lè sa a, tès fondasyon ekstèn alfa a te rive. Zanj ki te desann nan 9/11 la te kònen twonpèt Jeremi an pandan Li t ap rele fidèl yo tounen sou fondasyon Milerit yo, epi an paralèl ak sa, twonpèt Mikayèl la te entwodui tès fondasyon yo. Tès la reprezante pa Danyèl 11:14, kote “vòlè pèp ou a” etabli vizyon ekstèn lan. Milerit yo te idantifye se Wòm ki te akonpli vèsè a, epi yo te etabli vizyon an.
From May 8, 2025, the erection of the temple upon the corner and foundation stone began. Thirty years after 1996—when the message unsealed in 1989 was formally established—the process began to formalize the message unsealed on December 31, 2023.
Depi 8 me 2025, konstriksyon tanp lan sou pyè ang lan ak pyè fondasyon an te kòmanse. Trant ane apre 1996—lè mesaj ki te devwale an 1989 la te etabli fòmèlman—pwosesis la te kòmanse pou bay yon fòm fòmèl ak mesaj ki te devwale 31 desanm 2023 a.
The 1996 formalization of the 1989 message came two hundred and twenty years after its historical subject arrived in 1776. The 2023 unsealing followed twenty-two years after the 1996 formalization was confirmed at September 11, 2001, through the prophetic manifestation of Islam.
Fòmalizasyon mesaj 1989 la an 1996 te vini de san venn lane apre sijè istorik li a te rive an 1776. Devwalman an 2023 te swiv vennnde lane apre fòmalizasyon 1996 la te konfime nan 11 Septanm 2001, atravè manifestasyon pwofetik Islam.
Peter represents the messengers of this sacred history who pass both the foundation and temple tests. The temple test includes the correction of the failed message of July 18, 2020. Thirty years after the message of 1989 was formalized in 1996, the test of the temple includes the work of correcting and then re-proclaiming the message of an Islamic strike upon Nashville, Tennessee. The formalization of the message of 1989 was represented by the publication of the magazine called the Time of the End in 1996. The magazine covered the last six verses of Daniel eleven, and it identified the Sunday law in the United States. Providentially an inactive ministry that had already been named Future for America years before was given to our ministry, by the previous directors of the ministry who had no light upon the message of 1989.
Pyè reprezante mesaje sakre listwa sa a ki pase ni tès fondasyon an ni tès tanp lan. Tès tanp lan gen ladan l koreksyon mesaj 18 jiyè 2020 ki te echwe a. Trant ane apre mesaj 1989 la te vin fòmèl an 1996, tès tanp lan gen ladan travay pou korije epi answit re-pwoklame mesaj yon frap islamik sou Nashville, Tennessee. Fòmalizasyon mesaj 1989 la te reprezante pa piblikasyon magazin ki te rele Time of the End an 1996. Magazen an te trete sis dènye vèsè Danyèl onz yo, epi li te idantifye lwa dimanch lan nan Etazini. Daprè pwovidans Bondye, yon ministè ki te inaktif, ki te deja resevwa non Future for America plizyè ane anvan, te remèt bay ministè nou an pa ansyen direktè ministè a, ki pa t gen okenn limyè sou mesaj 1989 la.
In 1996, our ministry became Future for America, and the publication was published which set forth the message that identified the future of America as represented in the last six verses of Daniel eleven. The United States had begun its prophetic rise in 1776, and “22” years later, at the time of the end in 1798, the United States began its role as the sixth kingdom of Bible prophecy, “220” years after 1776. In 1996, the message of the United States in prophecy was formalized. The “220” years from 1776, and the “22” years from that point to 1798 connect with William Miller who presented his first public discourse in 1831, “220” years after the publication of the King James Bible. The beginning and ending of Adventism emphasizes the formalization of the message that is unsealed at the time of the end.
An 1996, ministè nou an te vin Future for America, e yo te pibliye piblikasyon an ki te prezante mesaj la ki te idantifye avni Amerik jan sa reprezante nan sis dènye vèsè Daniel onz yo. Etazini te kòmanse leve pwofetik li an 1776, e “22” ane apre, nan tan lafen an an 1798, Etazini te kòmanse wòl li kòm sizyèm wayòm pwofesi Bib la, “220” ane apre 1776. An 1996, mesaj sou Etazini nan pwofesi te vin pran fòm ofisyèl. “220” ane yo depi 1776, ak “22” ane yo depi pwen sa a rive 1798, konekte ak William Miller ki te prezante premye diskou piblik li an 1831, “220” ane apre piblikasyon Bib King James la. Kòmansman ak fen Advantis la mete anfaz sou fòmalizasyon mesaj la ki vin dez sele nan tan lafen an.
Thirty years after 1996, in 2026, the test of the temple includes the work of correcting the message of July 18, 2020. Thus, the alpha message of 1989, the message for the final generation that was formalized in 1996, began a period of thirty years that ended with the test to correct and formalize a message. Those thirty years are a symbol of the priesthood of the one hundred and forty-four thousand who will formalize the message of the Midnight Cry. Peter represents those who accomplish that work during the period of the second omega temple test.
Trant ane apre 1996, an 2026, tès tanp lan gen ladan l travay pou korije mesaj 18 Jiyè 2020 la. Konsa, mesaj alfa 1989 la, mesaj pou dènye jenerasyon an ki te vin fòmalize an 1996, te kòmanse yon peryòd trant ane ki te fini ak tès pou korije epi fòmalize yon mesaj. Trant ane sa yo se yon senbòl sou prètriz san karant-kat mil yo, ki pral fòmalize mesaj Kri Mitanwit la. Pyè reprezante sila yo ki akonpli travay sa a pandan peryòd dezyèm tès omega tanp lan.
Sister White informs us that God allows error to come in among His people, for the purpose of causing them to study.
Sè White fè nou konnen Bondye pèmèt erè antre nan mitan pèp Li a, nan bi pou fè yo etidye.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold.”
“Bondye va reveye pèp Li a; si lòt mwayen echwe, erezi va antre nan mitan yo, ki va pase yo nan van, pou separe pay la ak ble a. Senyè a ap rele tout moun ki kwè pawòl Li pou yo leve soti nan dòmi. Yon limyè presye vini, ki apwopriye pou tan sa a. Se verite Bib la, k ap montre danje ki menm sou tèt nou. Limyè sa a ta dwe mennen nou nan yon etid dilijan sou Ekriti yo ak nan yon egzamen ki pi sevè sou pozisyon nou kenbe yo.”
The statement is a portion of a passage that will end this article in its entirety. In the articles and in our Sabbath zoom meetings, I confused some symbols in our consideration of Daniel 11:10–15, and although we made the necessary corrections, I was diverted from pursuing a conclusion of the series of articles upon Panium—the battle that leads to the Sunday law. It is now time to return to Panium, and when we do, we will have the added line of evidence that is represented by Peter at Caesarea Philippi, which is Panium.
Deklarasyon an se yon pòsyon nan yon pasaj ki pral fini atik sa a an antye. Nan atik yo ak nan reyinyon Zoom Saba nou yo, mwen te konfonn kèk senbòl nan konsiderasyon nou sou Danyèl 11:10–15, epi byenke nou te fè koreksyon ki te nesesè yo, mwen te detounen de pousuiv yon konklizyon sou seri atik yo konsènan Panium—batay ki mennen nan lwa dimanch la. Kounye a li lè pou nou retounen sou Panium, e lè nou fè sa, n ap gen liy prèv adisyonèl la ki reprezante pa Pyè nan Sezare Filip, ki se Panium.
We will now return to our considerations of verses ten through sixteen of Daniel eleven, which illustrate the hidden history of verse forty. We left off in September, so it has been roughly five months.
Koulye a, n ap retounen nan konsiderasyon nou sou vèsè dis rive sèz nan Danyèl onz, ki ilistre istwa kache vèsè karant lan. Nou te rete la nan mwa septanm, kidonk sa fè anviwon senk mwa.
“Peter exhorts his brethren to ‘grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ.’ Whenever the people of God are growing in grace, they will be constantly obtaining a clearer understanding of His word. They will discern new light and beauty in its sacred truths. This has been true in the history of the church in all ages, and thus it will continue to the end. But as real spiritual life declines, it has ever been the tendency to cease to advance in the knowledge of the truth. Men rest satisfied with the light already received from God’s word and discourage any further investigation of the Scriptures. They become conservative and seek to avoid discussion.
“Pyè egzòte frè li yo pou yo ‘grandi nan gras, ak nan konesans Senyè nou ak Sovè nou Jezikri a.’ Chak fwa pèp Bondye a ap grandi nan gras, yo va toujou ap vin gen yon konpreyansyon pi klè sou Pawòl li a. Yo va dekouvri nouvo limyè ak bèlte nan verite sakre li yo. Sa te vre nan istwa legliz la nan tout epòk, e konsa sa va kontinye jouk nan fen an. Men, lè lavi espirityèl reyèl la ap bese, tandans lan te toujou genyen pou sispann avanse nan konesans verite a. Lèzòm rete satisfè ak limyè yo deja resevwa nan Pawòl Bondye a epi yo dekouraje nenpòt rechèch pi lwen nan Ekriti yo. Yo vin konsèvatè epi yo chèche evite diskisyon.”
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what.
Lefètke pa gen okenn kontwovès ni okenn ajitasyon nan mitan pèp Bondye a pa dwe konsidere kòm prèv desizif ke yo kenbe fèm nan bon doktrin. Gen rezon pou nou pè ke yo pa ap fè yon distenksyon klè ant verite ak erè. Lè okenn kestyon nouvo pa leve nan ankèt sou Ekriti yo, lè okenn diferans opinyon pa parèt ki ta pouse moun fouye Bib la pou tèt pa yo pou yo asire yo ke yo gen laverite a, pral gen anpil moun kounye a, menm jan ak nan tan lontan, ki pral rete kole ak tradisyon epi adore sa yo pa konnen.
“I have been shown that many who profess to have a knowledge of present truth know not what they believe. They do not understand the evidences of their faith. They have no just appreciation of the work for the present time. When the time of trial shall come, there are men now preaching to others who will find, upon examining the positions they hold, that there are many things for which they can give no satisfactory reason. Until thus tested they knew not their great ignorance. And there are many in the church who take it for granted that they understand what they believe; but, until controversy arises, they do not know their own weakness. When separated from those of like faith and compelled to stand singly and alone to explain their belief, they will be surprised to see how confused are their ideas of what they had accepted as truth. Certain it is that there has been among us a departure from the living God and a turning to men, putting human in place of divine wisdom.
“Mwen wè yo fè m konnen ke anpil moun ki deklare yo gen konesans verite prezan an pa konnen sa yo kwè. Yo pa konprann prèv ki soutni lafwa yo. Yo pa gen yon bon apresyasyon pou travay ki pou tan prezan an. Lè tan eprèv la va rive, gen moun k ap preche lòt moun kounye a ki va jwenn, lè y ap egzamine pozisyon yo kenbe yo, ke gen anpil bagay yo pa kapab bay okenn rezon ki satisfè pou yo. Jiskaske yo fin pase anba tès sa a, yo pa t konnen jan gwo inyorans yo te ye. Epi gen anpil nan legliz la ki pran sa pou garanti yo konprann sa yo kwè; men, jiskaske konfli leve, yo pa konnen pwòp feblès pa yo. Lè yo separe ak moun ki gen menm lafwa ak yo epi yo oblije kanpe poukont yo, pou yo eksplike kwayans yo, y ap sezi wè jan lide yo sou sa yo te aksepte kòm verite te konfonn. Sètènman, te gen nan mitan nou yon vire do bay Bondye vivan an ak yon vire bò kote moun, pandan yo mete sajès imen nan plas sajès diven an.
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
“Bondye pral souke pèp Li a; si lòt mwayen echwe, erezi yo pral antre nan mitan yo, e sa pral pase yo nan van, pou separe pay la ak ble a. Seyè a rele tout moun ki kwè pawòl Li a pou yo reveye soti nan dòmi. Yon limyè presye vini, ki apwopriye pou tan sa a. Se verite Biblik, k ap montre danje ki deja toutpre nou. Limyè sa a ta dwe mennen nou nan yon etid dilijan sou Ekriti yo ak yon egzamen ki pi sevè sou pozisyon nou kenbe yo. Bondye ta vle pou tout aspè ak tout pozisyon verite a fouye nèt ale ak pèseverans, avèk lapriyè ak jèn. Kwayan yo pa dwe poze sou sipozisyon ak lide ki pa byen defini konsènan sa ki konstitye verite a. Lafwa yo dwe byen fèm tabli sou pawòl Bondye a, konsa lè tan eprèv la va rive epi yo mennen yo devan konsèy yo pou yo reponn konsènan lafwa yo, y ap kapab bay rezon ki fè espwa ki nan yo a, avèk dousè ak krentif.”
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound. These may avail to silence an opposer, but they do not honor the truth. We should present sound arguments, that will not only silence our opponents, but will bear the closest and most searching scrutiny. With those who have educated themselves as debaters there is great danger that they will not handle the word of God with fairness. In meeting an opponent it should be our earnest effort to present subjects in such a manner as to awaken conviction in his mind, instead of seeking merely to give confidence to the believer.
“Souleve, souleve, souleve. Sije nou prezante devan mond lan dwe yon reyalite vivan pou nou. Li enpòtan pou, lè n ap defann doktrin nou konsidere kòm atik fondamantal lafwa yo, nou pa janm pèmèt tèt nou sèvi ak agiman ki pa totalman solid. Sa yo ka rive fè yon opozan rete san repons, men yo pa rann verite a onè. Nou dwe prezante agiman solid, ki pa sèlman ap fè advèsè nou yo rete san repons, men ki va sipòte egzamen ki pi sere ak ki pi fouye. Pami sila yo ki fòme tèt yo kòm debatè, gen yon gwo danje pou yo pa manyen pawòl Bondye a avèk jistis. Lè n ap rankontre yon opozan, efò sensè nou dwe ye pou prezante sijè yo nan yon fason ki va reveye konviksyon nan lespri li, olye nou chèche sèlman bay moun ki deja kwè yo plis konfyans.”
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us. We are to catch the first gleamings of truth; and through prayerful study clearer light may be obtained, which can be brought before others.
“Kèlkeswa pwogrè entelektyèl lèzòm ka genyen, li pa dwe panse menm pou yon sèl moman ke pa gen bezwen pou yon rechèch apwofondi ak kontinyèl nan Ekriti yo pou jwenn yon pi gwo limyè. Antanke yon pèp, nou resevwa apèl la, chak moun pèsonèlman, pou nou etidyan pwofesi. Nou dwe veye ak tout seryozite, pou nou ka disène nenpòt reyon limyè Bondye va prezante nou. Nou dwe sezi premye klète verite yo; epi, grasa yon etid ki akonpaye ak lapriyè, yon limyè ki pi klè ka jwenn, limyè sa a nou kapab prezante devan lòt moun.”
“When God’s people are at ease and satisfied with their present enlightenment, we may be sure that He will not favor them. It is His will that they should be ever moving forward to receive the increased and ever-increasing light which is shining for them. The present attitude of the church is not pleasing to God. There has come in a self-confidence that has led them to feel no necessity for more truth and greater light. We are living at a time when Satan is at work on the right hand and on the left, before and behind us; and yet as a people we are asleep. God wills that a voice shall be heard arousing His people to action.
“Lè pèp Bondye a ap viv alèz epi yo satisfè ak limyè yo genyen kounye a, nou ka sèten Li pa pral favorize yo. Se volonte Li pou yo toujou ap vanse pou resevwa limyè ki vin pi plis, limyè k ap ogmante san rete e k ap briye pou yo. Atitid legliz la kounye a pa fè Bondye plezi. Gen yon konfyans nan tèt yo ki antre, ki mennen yo rive santi yo pa bezwen plis verite ni yon limyè ki pi gran. N ap viv nan yon tan kote Satan ap travay adwat ak agoch, devan nou ak dèyè nou; e poutan, antanke yon pèp, nou dòmi. Bondye vle pou yo tande yon vwa k ap reveye pèp Li a pou l antre an aksyon.
“Instead of opening the soul to receive rays of light from heaven, some have been working in an opposite direction. Both through the press and from the pulpit have been presented views in regard to the inspiration of the Bible which have not the sanction of the Spirit or the word of God. Certain it is that no man or set of men should undertake to advance theories upon a subject of so great importance, without a plain ‘Thus saith the Lord’ to sustain them. And when men, compassed with human infirmities, affected in a greater or less degree by surrounding influences, and having hereditary and cultivated tendencies which are far from making them wise or heavenly-minded, undertake to arraign the word of God, and to pass judgment upon what is divine and what is human, they are working without the counsel of God. The Lord will not prosper such a work. The effect will be disastrous, both upon the one engaged in it and upon those who accept it as a work from God. Skepticism has been aroused in many minds by the theories presented as to the nature of inspiration. Finite beings, with their narrow, short-sighted views, feel themselves competent to criticize the Scriptures, saying: ‘This passage is needful, and that passage is not needful, and is not inspired.’
“Olye pou louvri nanm nan pou resevwa reyon limyè ki soti nan syèl la, gen kèk moun k ap travay nan yon direksyon opoze. Ni atravè laprès ni depi nan cha predikasyon an, yo prezante opinyon konsènan enspirasyon Bib la ki pa resevwa apwobasyon ni nan Lespri a ni nan pawòl Bondye a. Sa sèten: okenn moun, ni okenn gwoup moun, pa ta dwe pran sou yo pou avanse teyori sou yon sijè ki gen yon enpòtans tèlman gwo, san yon klè ‘Men sa Senyè a di’ pou soutni yo. Epi lè lèzòm, ki antoure ak feblès imen, ki afekte nan yon degre pi gwo oswa pi piti pa enfliyans ki antoure yo, epi ki gen tandans eritye ak tandans yo fin devlope ki byen lwen pou fè yo saj oswa gen lespri syèl la, pran sou yo pou mete pawòl Bondye a an jijman, epi pou pwononse jijman sou sa ki diven ak sa ki imen, yo ap travay san konsèy Bondye. Senyè a p ap fè yon travay konsa pwospere. Efè a pral dezastre, ni sou sila a ki angaje nan li a, ni sou sila yo ki aksepte li kòm yon travay ki soti nan Bondye. Teyori yo prezante sou nati enspirasyon an leve dout nan anpil lespri. Èt fini, ak opinyon etwat yo ki pa wè lwen, santi yo gen konpetans pou kritike Ekriti yo, pandan y ap di: ‘Pasaj sa a nesesè, men pasaj sa a pa nesesè, e li pa enspire.’”
“Christ gave no such instruction in regard to the Old Testament Scriptures, the only part of the Bible which the people of His time possessed. His teachings were designed to direct their minds to the Old Testament and to bring into clearer light the great themes there presented. For ages the people of Israel had been separating themselves from God, and they had lost sight of precious truths which He had committed to them. These truths were covered up with superstitious forms and ceremonies that concealed their true significance. Christ came to remove the rubbish which had obscured their luster. He placed them, as precious gems, in a new setting. He showed that so far from disdaining the repetition of old, familiar truths, He came to make them appear in their true force and beauty, the glory of which had never been discerned by the men of His time. Himself the Author of these revealed truths, He could open to the people their true meaning, freeing them from the misinterpretations and false theories adopted by the leaders to suit their own unconsecrated condition, their destitution of spirituality and the love of God. He cast aside that which had robbed these truths of life and vital power, and gave them back to the world in all their original freshness and force.
“Kris pa t bay okenn enstriksyon konsa konsènan Ekriti Ansyen Testaman yo, sèl pati nan Bib la pèp tan pa li a te genyen. Ansèyman li yo te fèt pou dirije lespri yo sou Ansyen Testaman an epi pou mete nan yon limyè pi klè gwo tèm ki te prezante la yo. Pandan plizyè syèk, pèp Izrayèl la t ap separe tèt yo ak Bondye, e yo te pèdi de vi verite presye li te konfye yo. Verite sa yo te kouvri ak fòm ak seremoni sipèstisye ki te kache vrè siyifikasyon yo. Kris te vini pou retire debri ki te fènwa klète yo. Li te mete yo, tankou pyè presye, nan yon nouvo monti. Li te montre ke, byen lwen pou l meprize repete ansyen verite yo, verite moun te deja byen konnen, li te vini pou fè yo parèt nan vrè fòs ak bèlte yo, glwa sa a menm ke moun tan pa li yo pa t janm rive disène. Li menm, kòm Otè verite revele sa yo, te kapab louvri vrè siyifikasyon yo devan pèp la, lè l t ap delivre yo anba move entèpretasyon ak fo teyori chèf yo te adopte pou adapte yo ak pwòp eta yo ki pa t konsakre, povrete yo nan espirityalite, ak mank lanmou yo pou Bondye. Li te mete sou kote tout sa ki te wete lavi ak puisans vital verite sa yo, epi li te remèt yo bay mond lan ak tout frechè ak fòs orijinal yo.”
“If we have the Spirit of Christ and are laborers together with Him, it is ours to carry forward the work which He came to do. The truths of the Bible have again become obscured by custom, tradition, and false doctrine. The erroneous teachings of popular theology have made thousands upon thousands of skeptics and infidels. There are errors and inconsistencies which many denounce as the teaching of the Bible that are really false interpretations of Scripture, adopted during the ages of papal darkness. Multitudes have been led to cherish an erroneous conception of God, as the Jews, misled by the errors and traditions of their time, had a false conception of Christ. ‘Had they known it, they would not have crucified the Lord of glory.’ It is ours to reveal to the world the true character of God. Instead of criticizing the Bible, let us seek, by precept and example, to present to the world its sacred, life-giving truths, that we may ‘show forth the praises of Him who hath called you out of darkness into His marvelous light.’
“Si nous avons l’Esprit de Christ et si nous sommes ouvriers avec Lui, il nous appartient de faire avancer l’œuvre qu’Il est venu accomplir. Les vérités de la Bible se sont de nouveau trouvées obscurcies par la coutume, la tradition et les fausses doctrines. Les enseignements erronés de la théologie populaire ont fait des milliers et des milliers de sceptiques et d’infidèles. Il existe des erreurs et des inconséquences que beaucoup dénoncent comme étant l’enseignement de la Bible, alors qu’elles sont en réalité de fausses interprétations de l’Écriture, adoptées au cours des siècles de ténèbres papales. Des multitudes ont été amenées à entretenir une conception erronée de Dieu, de même que les Juifs, égarés par les erreurs et les traditions de leur temps, avaient une fausse conception de Christ. ‘S’ils l’eussent connue, ils n’auraient pas crucifié le Seigneur de gloire.’ Il nous appartient de révéler au monde le véritable caractère de Dieu. Au lieu de critiquer la Bible, cherchons, par le précepte et par l’exemple, à présenter au monde ses vérités sacrées et vivifiantes, afin que nous puissions ‘publier les vertus de Celui qui vous a appelés des ténèbres à son admirable lumière.’”
“The evils that have been gradually creeping in among us have imperceptibly led individuals and churches away from reverence for God, and have shut away the power which He desires to give them.
“Move zak yo ki te antre piti piti nan mitan nou yo mennen moun ak legliz yo, san yo pa rann yo kont, lwen reverans pou Bondye, epi yo fèmen yo devan pouvwa Li vle ba yo a.
“My brethren, let the word of God stand just as it is. Let not human wisdom presume to lessen the force of one statement of the Scriptures. The solemn denunciation in the Revelation should warn us against taking such ground. In the name of my Master I bid you: ‘Put off thy shoes from off thy feet, for the place whereon thou standest is holy ground.’” Testimonies, volume 5, 707–711.
«Frè m yo, kite pawòl Bondye a rete egzakteman jan li ye a. Pa kite sajès lèzòm pran dwa pou diminye fòs okenn deklarasyon ki nan Ekriti yo. Denonsyasyon solanèl ki nan Revelasyon an ta dwe avèti nou pou nou pa pran yon pozisyon konsa. Nan non Mèt mwen an, mwen ban nou lòd sa a: “Retire soulye ou nan pye ou, paske kote w ap kanpe a se yon tè ki sen.”» Témoignages, volim 5, 707–711.