And when he had opened the seventh seal, there was silence in heaven about the space of half an hour. And I saw the seven angels which stood before God; and to them were given seven trumpets. And another angel came and stood at the altar, having a golden censer; and there was given unto him much incense, that he should offer it with the prayers of all saints upon the golden altar which was before the throne. And the smoke of the incense, which came with the prayers of the saints, ascended up before God out of the angel’s hand. And the angel took the censer, and filled it with fire of the altar, and cast it into the earth: and there were voices, and thunderings, and lightnings, and an earthquake. Revelation 8:1–5.
Lè li te louvri setyèm so a, te gen silans nan syèl la pou anviwon demi èdtan. Epi mwen wè sèt zanj yo ki te kanpe devan Bondye; epi yo te resevwa sèt twonpèt. Epi yon lòt zanj vini, li kanpe bò lotèl la, li te gen yon lansanwa an lò; epi yo te ba li anpil lansan, pou l ofri li ansanm ak priyè tout sen yo sou lotèl an lò ki te devan twòn nan. Epi lafimen lansan an, ki te monte ansanm ak priyè sen yo, leve devan Bondye soti nan men zanj la. Epi zanj la pran lansanwa a, li ranpli li ak dife lotèl la, epi li jete l sou tè a: epi te gen vwa, kout loraj, zèklè, ak yon tranblemanntè. Revelasyon 8:1–5.
We are addressing the outpouring of holy fire from the heavenly sanctuary, during the history that the United States is going to bring down unholy fire from the first heaven. The revelation of what the seven thunders uttered in Revelation chapter ten, was to be sealed up until just before probation closed. Probation is also represented as on the verge of closing when the seventh seal is opened.
Nou ap pale de vide dife sen an ki soti nan tanp ki nan syèl la, pandan peryòd istwa kote Etazini pral fè desann dife pa sen soti nan premye syèl la. Revelasyon sa sèt loraj yo te pwononse nan chapit dis nan Revelasyon an, te dwe sele jouk jis anvan tan gras la fini. Tan gras la reprezante tou kòm li sou pwen fini lè setyèm sele a louvri.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Epi li di m: Pa sele pawòl pwofesi liv sa a; paske tan an pre. Moun ki enjis la, se pou l kontinye fè enjistis toujou; moun ki sal la, se pou l kontinye rete sal toujou; moun ki jis la, se pou l kontinye fè sa ki jis toujou; epi moun ki sen an, se pou l kontinye rete sen toujou. Revelasyon 22:10, 11.
The opening of the seventh seal takes place as the seven angels prepare to sound.
Ouvèti setyèm sele a fèt pandan sèt zanj yo ap pare pou sonnen.
And the seven angels which had the seven trumpets prepared themselves to sound. Revelation 8:6.
Epi sèt zanj ki te gen sèt twonpèt yo pare tèt yo pou yo sonnen. Revelasyon 8:6.
When probation closes, “no man” is “able to enter the temple,” for the intercession of Christ for men’s sins has ended. Probation has closed, and the seven angels are commanded to pour out the vials of God’s wrath.
Lè tan gras la fini, “pèsonn” pa “kapab antre nan tanp lan,” paske entèsesyon Kris la pou peche lèzòm fini. Tan gras la fini, epi yo bay sèt zanj yo lòd pou vide bòl kòlè Bondye yo.
And the temple was filled with smoke from the glory of God, and from his power; and no man was able to enter into the temple, till the seven plagues of the seven angels were fulfilled. And I heard a great voice out of the temple saying to the seven angels, Go your ways, and pour out the vials of the wrath of God upon the earth. Revelation 15:8, 16:1.
Epi tanp lan te plen ak lafimen ki soti nan glwa Bondye a ak nan pisans li; e pèsonn pa t kapab antre nan tanp lan, jouk lè sèt flewo sèt zanj yo te fin akonpli. Epi mwen tande yon gwo vwa ki soti nan tanp lan, k ap di sèt zanj yo: Ale fè chemen nou, epi vide bòl kòlè Bondye yo sou tè a. Revelasyon 15:8, 16:1.
There is no indication that the seven angels that sound the seven trumpets in Revelation chapters nine through eleven, are different from the seven angels that pour out the seven last plagues. On the contrary, the prophetic characteristics of the judgments represented by the seven trumpets, parallel the location and the effects of the seven vials of God’s wrath in chapter sixteen. As a more direct linkage, the trumpet judgments are directly called plagues.
Pa gen okenn endikasyon ki montre sèt zanj ki sonnen sèt twonpèt yo nan Revelasyon chapit nèf rive onz yo diferan ak sèt zanj ki vide sèt dènye flewo yo. Okontrè, karakteristik pwofetik jijman sèt twonpèt yo reprezante yo mache paralèl ak kote yo frape ansanm ak efè sèt gode kòlè Bondye yo nan chapit sèz. Kòm yon lyen ki pi dirèk toujou, jijman twonpèt yo rele dirèkteman flewo.
And the rest of the men which were not killed by these plagues yet repented not of the works of their hands, that they should not worship devils, and idols of gold, and silver, and brass, and stone, and of wood: which neither can see, nor hear, nor walk. Revelation 9:20.
Epi rès moun yo ki pa t mouri anba flewo sa yo, yo pa t repanti poutèt zèv men yo, pou yo pa t adore demon, ni zidòl an lò, an ajan, an kwiv, an wòch, ak an bwa, ki pa ka wè, ni tande, ni mache. Revelasyon 9:20.
The opening of the seventh seal is purposely set within the context of the nearness of the close of probation. The seventh seal represents a second witness, of what the seven thunders “uttered,” that John and also Paul were forbidden to write.
Ouvèti setyèm so a plase avèk entansyon ladan kontèks pwoksimite fen tan gras la. Setyèm so a reprezante yon dezyèm temwen sou sa sèt loray yo te “pwononse,” sa Jan, ansanm ak Pòl, te jwenn entèdiksyon pou yo ekri.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
Li rele byen fò avèk yon vwa pwisan, tankou lè yon lyon ap gwonde; epi lè li te fin rele, sèt loraj yo fè tande vwa pa yo. Epi lè sèt loraj yo te fin fè tande vwa pa yo, mwen te prèt pou m ekri; men mwen tande yon vwa soti nan syèl la ki t ap di m: Sele sa sèt loraj yo te deklare yo, epi pa ekri yo. Revelasyon 10:3, 4.
What was “uttered” by the seven thunders was sealed up, and in chapter twenty-two, the prophecy that had been sealed up in the book of Revelation was to be unsealed, and as with the seventh seal, it was to be unsealed just before probation closed.
Sa sèt tonnè yo te “pwononse” a, sa te sele; epi nan chapit vennde a, pwofesi ki te sele nan liv Revelasyon an te dwe devwale, e menm jan ak setyèm sele a, li te dwe devwale jis anvan tan gras la fèmen.
Sister White identifies that the sealing up of what the seven thunders “uttered” represented the same action of the Lion of the tribe of Judah, as when He commanded Daniel to seal up his book, until the time of the end. The books of Daniel and Revelation are the same book, and in the Revelation Jesus is represented as the Lion of the tribe of Judah, when He unseals the book that was sealed with seven seals, so it was the Lion of the tribe of Judah, that also commanded Daniel to seal up his book until the time of the end. The Lion of the tribe of Judah is He who seals and unseals His Word, for He is the Word.
Sè White idantifye ke lefèt yo te sele sa sèt loraj yo te “di” a te reprezante menm aksyon Lyon nan branch fanmi Jida a te fè lè Li te bay Danyèl lòd pou sele liv li a jouk nan tan lafen an. Liv Danyèl ak Liv Revelasyon an se menm liv la, epi nan Revelasyon an yo reprezante Jezi kòm Lyon nan branch fanmi Jida a lè Li louvri liv ki te sele ak sèt so yo; konsa, se te Lyon nan branch fanmi Jida a tou ki te bay Danyèl lòd pou sele liv li a jouk nan tan lafen an. Lyon nan branch fanmi Jida a se Sila a ki sele epi ki louvri Pawòl Li a, paske Li se Pawòl la.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Apre sèt loraj sa yo fin fè tande vwa yo, lòd la vin jwenn Jan menm jan li te vin jwenn Danyèl konsènan ti liv la: ‘Sele bagay sa yo sèt loraj yo te pwononse.’” The Seventh-day Adventist Bible Commentary, volim 7, 971.
The internal evidence in the books of Daniel and Revelation identify that the unsealing of the seventh seal, is a second witness to the unsealing of what the seven thunders uttered. Both the unsealing of the book of Daniel and the unsealing of the book that was sealed with seven seals, identify that the truths that are revealed when a prophetic message is unsealed, is progressive in nature. This is why the book of Daniel identifies it as an increase of knowledge, and the book of Revelation portrays it as removing one seal after another.
Prèv entèn ki nan liv Dànyèl ak Revelasyon yo montre ke ouvèti setyèm sele a se yon dezyèm temwen pou ouvèti sa sèt loraj yo te pwononse a. Ni ouvèti liv Dànyèl la ni ouvèti liv ki te sele avèk sèt sele yo montre ke verite ki revele lè yon mesaj pwofetik vin louvri gen yon nati pwogresif. Se poutèt sa liv Dànyèl la prezante sa kòm yon ogmantasyon konesans, epi liv Revelasyon an montre sa kòm retire yon sele apre yon lòt.
It is a light that grows brighter and brighter unto the perfect day.
Se yon limyè ki ap vin pi klere toujou jouk nan jou pafè a.
But the path of the just is as the shining light, that shineth more and more unto the perfect day. Proverbs 4:18.
Men chemen moun ki jis yo tankou limyè klere a, ki klere pi plis toujou jouk rive nan mitan jounen an nèt. Pwovèb 4:18.
When “truth” is unsealed, it is progressive.
Lè yo retire sele sou “verite” a, li pwogresif.
“If it was necessary for God’s ancient people to often call to mind His dealings with them in mercy and judgment, in counsel and reproof, it is equally important that we contemplate the truths delivered to us in His Word,—truth which, if heeded, will lead us to humility and submission, and obedience to God. We are to be sanctified through the truth. The Word of God presents special truths for every age. The dealings of God with His people in the past should receive our careful attention. We should learn the lessons which they are designed to teach us. But we are not to rest content with them. God is leading out His people step by step. Truth is progressive. The earnest seeker will be constantly receiving light from heaven. What is truth? should ever be our inquiry.” Signs of the Times, May 26, 1881.
“Si li te nesesè pou ansyen pèp Bondye a souvan raple nan lespri yo fason Li te aji avèk yo nan mizèrikòd ak nan jijman, nan konsèy ak nan repwòch, li menm jan an enpòtan pou nou medite sou verite ki delivre nou nan Pawòl Li a,—verite ki, si yo respekte yo, ap mennen nou nan imilite, nan soumisyon, ak nan obeyisans anvè Bondye. Nou dwe sanktifye grasa verite a. Pawòl Bondye a prezante verite espesyal pou chak epòk. Fason Bondye te aji avèk pèp Li a nan tan pase yo ta dwe resevwa atansyon ak anpil swen bò kote pa nou. Nou ta dwe aprann leson yo fèt pou anseye nou. Men nou pa dwe rete satisfè ak yo sèlman. Bondye ap mennen pèp Li a pa etap. Verite a pwogresif. Moun k ap chèche ak senserite ap toujou resevwa limyè ki soti nan syèl la. Ki sa verite a ye? se ta dwe toujou kestyon n ap poze.” Signs of the Times, 26 me 1881.
At the end of July, 2023, the Revelation of Jesus Christ began to be unsealed.
Nan fen mwa Jiyè 2023, Revelasyon Jezi Kris la te kòmanse debloke.
As with the seventh seal and also the utterings of the seven thunders, the Revelation of Jesus Christ, is unsealed just before probation closes. It provides a third witness of the same message represented by the removal of the seventh seal, and the seven thunders. Those three representations in the book of Revelation are three witnesses that combine to make up the message of the Revelation of Jesus Christ. The unsealing of these three witnesses is progressive. Its effects are also progressive.
Menm jan ak setyèm sele a, epi tou pawòl sèt loraj yo, Revelasyon Jezikri a vin deseale jis anvan tan gras la fini. Li bay yon twazyèm temwen sou menm mesaj la ki reprezante pa retire setyèm sele a ak pa sèt loraj yo. Twa reprezantasyon sa yo nan liv Revelasyon an se twa temwen ki mete ansanm pou fòme mesaj Revelasyon Jezikri a. Deseleman twa temwen sa yo fèt pwogresivman. Efè li yo tou pwogresif.
“Obedience to the law of God is sanctification. There are many who have erroneous ideas in regard to this work in the soul, but Jesus prayed that His disciples might be sanctified through the truth, and added, ‘Thy word is truth’ ( John 17:17). Sanctification is not an instantaneous but a progressive work, as obedience is continuous. Just as long as Satan urges his temptations upon us, the battle for self-conquest will have to be fought over and over again; but by obedience, the truth will sanctify the soul. Those who are loyal to the truth will, through the merits of Christ, overcome all weakness of character that has led them to be molded by every varying circumstance of life.” Faith and Works, 85.
«Lafwa obeyisans anvè lwa Bondye se sanktifikasyon. Gen anpil moun ki gen ide erone konsènan travay sa a nan nanm nan, men Jezi te priye pou disip li yo ta sanktifye atravè verite a, epi li te ajoute: “Pawòl ou se verite” (Jan 17:17). Sanktifikasyon pa yon travay enstantane, men yon travay pwogresif, menm jan obeyisans la kontinyèl. Osi lontan ke Satan ap pouse tantasyon li yo sou nou, batay pou viktwa sou pwòp tèt nou ap bezwen mennen ankò e ankò; men atravè obeyisans, verite a ap sanktifye nanm nan. Moun ki fidèl anvè verite a pral, grasa merit Kris la, genyen batay sou tout feblès karaktè ki te fè yo pran fòm dapre chak sikonstans varyab nan lavi a.» Faith and Works, 85.
The progressive development of the understanding of the Revelation of Jesus Christ began to be published at the end of July, 2023. The process of understanding the truths that began to be published at that time, began shortly after July 18, 2020.
Devlopman pwogresif konpreyansyon Revelasyon Jezi Kris la te kòmanse pibliye nan fen mwa jiyè 2023. Pwosesis konpreyansyon verite ki te kòmanse pibliye nan epòk sa a te kòmanse yon ti tan apre 18 jiyè 2020.
The truth that is identified in the message of the unsealing of the seventh seal is addressing the waymark of the Midnight Cry. The Midnight Cry in the Millerite history was a progressive development of truth, and that fact can be demonstrated by a historical review of the work of Samuel Snow. Jesus illustrates the movement of the third angel with the movement of the first angel, for he always illustrates the end with the beginning.
Verite ki idantifye nan mesaj ouvèti setyèm sele a ap adrese pwen repè Kri a nan Mitan Lannwit lan. Kri a nan Mitan Lannwit lan nan istwa Millerit la te yon devlopman pwogresif verite, e reyalite sa a ka demontre pa yon revizyon istorik sou travay Samuel Snow. Jezi ilistre mouvman twazyèm zanj lan ak mouvman premye zanj lan, paske li toujou ilistre fen an pa kòmansman an.
The truths that come together to form the Midnight Cry message are an understanding of who God is, and how His character is represented in his Word. Those truths include a very detailed description of the historical process that those who ultimately proclaim the Midnight Cry message will fulfill. The hidden history of the seven thunders is what identifies that historical process. The seventh seal is a part of that detailed historical process, but its revelation is directed at the period of time that begins when the Midnight Cry message is finalized, thus marking when the sealing of the one hundred and forty-four thousand is accomplished. The progressive removal of the seventh seal begins when the message of the Midnight Cry is fully developed, as illustrated by the Exeter camp meeting in the summer of 1844. These articles represent your personal invitation to come to the Exeter camp meeting.
Verite ki reyini ansanm pou fòme mesaj Kri Minui a se yon konpreyansyon sou kiyès Bondye ye, ak fason karaktè Li reprezante nan Pawòl Li. Verite sa yo gen ladan yo yon deskripsyon trè detaye sou pwosesis istorik sila yo ki pral finalman pwoklame mesaj Kri Minui a pral akonpli. Istwa kache sèt loraj yo se sa ki idantifye pwosesis istorik sa a. Setyèm sele a se yon pati nan pwosesis istorik detaye sa a, men revelasyon li vize peryòd tan ki kòmanse lè mesaj Kri Minui a fin tabli nèt, konsa li make moman kote sele san karannkat mil yo akonpli. Retire pwogresif setyèm sele a kòmanse lè mesaj Kri Minui a devlope nèt, jan reyinyon kan Exeter la te ilistre sa pandan ete 1844 la. Atik sa yo reprezante envitasyon pèsonèl ou pou vin nan reyinyon kan Exeter la.
When the seventh seal is opened, fire from the altar is cast unto the earth, and there are “voices, and thunderings, and lightnings, and an earthquake.” A “voice” represents a trumpet.
Lè setyèm sele a louvri, yo voye dife ki soti sou lotèl la sou tè a, epi gen “vwa, ak loraj, ak zèklè, ak yon tranblemanntè.” Yon “vwa” reprezante yon twonpèt.
Cry aloud, spare not, lift up thy voice like a trumpet, and show my people their transgression, and the house of Jacob their sins. Isaiah 58:1.
Rèl byen fò, pa rete bouch ou; leve vwa ou tankou yon twonpèt, epi fè pèp mwen an wè transgresyon yo, ak kay Jakòb la peche yo. Ezayi 58:1.
The voice of a trumpet identifies a message that is warning of impending judgment. When Isaiah commands God’s people to lift up their voice like a trumpet, they are to “cry” aloud. The Midnight Cry message is unsealed just before the hour of the earthquake of the Sunday law. The Midnight Cry message which is unsealed just before the soon coming Sunday law, is the message that swells into a loud cry. When Isaiah says, “Cry aloud,” he is referencing a combination of the loud cry of the third angel, which is the second voice that joins the Midnight Cry message. The loud Midnight Cry message is a warning of the seventh trumpet, which is the third woe. God’s people must understand that when that trumpet message is blown, they are in the final moments of their probationary time. Therefore Isaiah’s command is a warning to prepare for the close of probation, a warning that the trumpet judgment of the third woe of Islam is about to strike the United States for rejecting God’s Sabbath. At the Sunday law, the Midnight Cry, which is the first of the two “voices” in Revelation chapter eighteen, swells to a loud cry. As God’s other children that are still in Babylon are called out.
Vwa yon twonpèt idantifye yon mesaj ki bay avètisman sou jijman k ap pwoche. Lè Ezayi bay pèp Bondye a lòd pou yo leve vwa yo tankou yon twonpèt, yo dwe “rele” byen fò. Mesaj Rèl Minwi a devwale jis anvan lè tranblemanntè lwa dimanch lan. Mesaj Rèl Minwi a, ki devwale jis anvan lwa dimanch ki pral vini talè a, se mesaj ki vin gonfle pou l tounen yon gran rèl. Lè Ezayi di: “Rele byen fò,” li ap fè referans ak yon konbinezon gran rèl twazyèm zanj lan, ki se dezyèm vwa ki vin mete tèt li ansanm ak mesaj Rèl Minwi a. Gran mesaj Rèl Minwi a se yon avètisman sou setyèm twonpèt la, ki se twazyèm malè a. Pèp Bondye a dwe konprann ke lè mesaj twonpèt sa a sonnen, yo antre nan dènye moman tan gras yo. Se poutèt sa, lòd Ezayi a se yon avètisman pou prepare pou fèmti tan gras la, yon avètisman ke jijman twonpèt twazyèm malè Islam nan pral frape Etazini talè pou li rejte saba Bondye a. Nan lwa dimanch lan, Rèl Minwi a, ki se premye nan de “vwa” yo nan Revelasyon chapit dizwit, gonfle pou l tounen yon gran rèl, pandan lòt pitit Bondye yo ki toujou nan Babilòn ap resevwa apèl pou yo soti.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 710.
“Verite pou tan sa a, mesaj twazyèm zanj lan, dwe pwoklame avèk yon vwa fò, sa vle di avèk yon pouvwa k ap ogmante, pandan n ap pwoche bò kote gwo dènye eprèv la.” The 1888 Materials, 710.
The “increasing power” of the “loud cry” of the third angel was typified at Sinai when the Ten Commandments were proclaimed by Jehovah himself. The trumpet in that history increased in power as the mountain quaked and turned to smoke. The fear was so great, that even Moses greatly quaked. The people then raised their “voices” in fear, asking that God’s “voice” would cease to sound.
“Pouvwa k ap ogmante” nan “gwo rèl” twazyèm zanj lan te prefigire nan Sinayi lè Jewova li menm te pwoklame Dis Kòmandman yo. Twonpèt la nan istwa sa a te ogmante an fòs pandan mòn lan t ap tranble epi li t ap tounen lafimen. Lakrent lan te tèlman gwo, menm Moyiz te tranble anpil. Lè sa a, pèp la te leve “vwa” yo avèk lakrent, yo te mande pou “vwa” Bondye a sispann sonnen.
And the sound of a trumpet, and the voice of words; which voice they that heard entreated that the word should not be spoken to them any more: (For they could not endure that which was commanded, And if so much as a beast touch the mountain, it shall be stoned, or thrust through with a dart: And so terrible was the sight, that Moses said, I exceedingly fear and quake:). Hebrews 12:19–21.
Epi son yon twonpèt, ak vwa pawòl; vwa sa a, moun ki te tande l yo te sipliye pou yo pa t pale yo pawòl la ankò: (Paske yo pa t kapab sipòte sa ki te kòmande a: Menm si se ta yon bèt ki ta touche mòn nan, yo va kalonnen l ak kout wòch, oswa yo va pèse l ak yon flèch: Epi vizyon an te tèlman terib, Moyiz te di: Mwen gen anpil laperèz e m ap tranble anpil:). Ebre 12:19–21.
The “voice” “they” had “heard” represents the “voice” of the warning message of the third angel. In fearful anguish they responded with their own “voices.” The voices at the Sunday law are also represented by the foolish virgins who are asking for oil, and the voices of the wise virgins tell them to go and buy for themselves. At the close of human probation, the “voices” of those that recognize they are lost, as do the foolish Adventist virgins at the Sunday law, cry out for the rocks and mountains to fall upon them. The Sunday law is typified by the giving of the law at Mount Sinai.
“Vwa” yo te “tande” a reprezante “vwa” mesaj avètisman twazyèm zanj lan. Nan yon angwas ki fè moun tranble, yo te reponn ak pwòp “vwa” pa yo. Vwa yo nan lwa dimanch lan reprezante tou pa vyèj sòt yo k ap mande lwil, epi vwa vyèj saj yo di yo ale achte pou tèt pa yo. Lè tan gras pou limanite a fini, “vwa” moun sa yo ki rekonèt yo pèdi, menm jan ak vyèj advantis sòt yo nan lwa dimanch lan, rele pou wòch ak mòn tonbe sou yo. Lwa dimanch lan se yon tip ki montre don lwa a sou mòn Sinayi.
“At the wonderful manifestations of divine power upon that solemn occasion,—the mysterious trumpet tones waxing louder and more terrible, the peals of thunder reverberating from every mountain side, the lightning’s flash illuminating the stern and solemn heights, and on Sinai’s summit, amid cloud, and tempest, and thick darkness, the glory of God as a devouring fire,—at these tokens of Jehovah’s presence, the hearts of Israel failed with fear, and the whole congregation ‘stood afar off.’ Even Moses exclaimed, ‘I exceedingly fear and quake.’ Then above the warring elements was heard the voice of Jehovah, speaking the ten precepts of his law.
“Nan bèl manifestasyon pouvwa diven yo nan okazyon solanèl sa a,—son twonpèt misterye a ki t ap vin pi fò e pi terib toujou, gwo kout loraj yo k ap fè eko sou chak flan mòn, ekla zèklè a k ap klere somè sevè ak solanèl yo, epi sou tèt Sinayi, nan mitan nwaj, tanpèt, ak gwo fènwa, laglwa Bondye tankou yon dife k ap devore,—devan siy sa yo ki te make prezans Jewova, kè pèp Izrayèl la te febli anba laperèz, epi tout kongregasyon an ‘te rete byen lwen.’ Menm Moyiz te di: ‘Mwen gen anpil lakrentif e m ap tranble.’ Apre sa, anwo eleman yo ki t ap goumen youn ak lòt yo, yo te tande vwa Jewova, k ap pwononse dis prensip lwa li a.”
“As God’s great mirror revealed to the people of Israel their true condition, their souls were overwhelmed with terror. The awful power of God’s utterances seemed more than their quaking frames could bear. They entreated Moses, ‘Speak thou with us, and we will hear; but let not God speak with us, lest we die.’ As God’s great rule of right was presented before them, they realized, as never before, the offensive character of sin, and their own guilt, in the sight of a pure and holy God.” Signs of the Times, March 3, 1881.
«Pandan gwo glas Bondye a t ap revele bay pèp Izrayèl la vrè kondisyon yo, nanm yo te anvayi ak laterè. Pouvwa terib pawòl Bondye yo te sanble plis pase kò yo k ap tranble te ka sipòte. Yo te sipliye Moyiz: “Pale ou menm avèk nou, epi n ap tande; men pa kite Bondye pale avèk nou, pou nou pa mouri.” Lè gwo règ jistis Bondye a te prezante devan yo, yo te vin rann yo kont, janm yo pa t janm fè sa anvan, sou nati peche ki ofansan an, ak sou pwòp koupabilite pa yo, devan yon Bondye ki pir e ki sen.» Signs of the Times, 3 mas 1881.
When the fire from the altar is cast unto the earth, there are “voices, and thunderings, and lightnings, and an earthquake.” “Thundering and lightning” are symbols of God’s judgments. At the Sunday law, the United States will have fully filled its “cup of iniquity,” and “national apostasy, will be followed by national ruin.” The “cup of iniquity” becomes full in the fourth generation, for both horns of the earth beast progress through four generations of escalating rebellion. The Sunday law marks where God’s judgments, represented by “thunderings and lightnings” are delivered, and they are delivered unto the fourth generation.
Lè dife ki soti sou lotèl la jete sou tè a, gen “vwa, ak loraj, ak zèklè, ak yon tranblemanntè.” “Loraj ak zèklè” se senbòl jijman Bondye yo. Nan lwa dimanch lan, Etazini pral fin ranpli nèt “tas inikite” li a, e “apostazi nasyonal, pral swiv pa destriksyon nasyonal.” “Tas inikite” a vin plen nan katriyèm jenerasyon an, paske toude kòn bèt ki soti sou tè a ap pwogrese atravè kat jenerasyon rebelyon k ap ogmante. Lwa dimanch lan make pwen kote jijman Bondye yo, ki reprezante pa “loraj ak zèklè,” yo delivre, e yo delivre bay katriyèm jenerasyon an.
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Konsènan moun Amori yo, Senyè a te di: “Nan katriyèm jenerasyon an, yo va tounen isit la ankò; paske mechanste moun Amori yo poko rive nan mezi li.” Malgre nasyon sa a te parèt aklè poutèt idolatri li ak koripsyon li, li pa t ankò ranpli gode mechanste li a, e Bondye pa t vle bay lòd pou detwi l nèt. Pèp la te dwe wè pisans diven an manifeste yon fason byen klè, pou yo te ka rete san okenn eskiz. Kreyatè konpasyon an te dispoze sipòte mechanste yo jouk katriyèm jenerasyon an. Lè sa a, si pa t gen okenn chanjman pou pi bon, jijman Li yo te dwe tonbe sou yo.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.” Testimonies, volume 5, 208.
“Avèk yon presizyon ki pa ka fè erè, Sila ki Enfini an toujou kenbe kont ak tout nasyon yo. Pandan mizèrikòd Li ap ofri avèk apèl pou repantans, kont sa a ap rete ouvè; men lè chif yo rive nan yon sèten nivo Bondye fikse, sèvis kòlè Li a kòmanse. Kont la fèmen. Pasyans diven an fini. Pa gen ankò siplikasyon mizèrikòd an favè yo.” Testimonies, volume 5, 208.
Sister White identifies the judgments that begin at the Sunday law as “God’s destructive judgments.” She teaches that it is too late for the foolish Laodicean Adventists, who had an opportunity to prepare for the crisis at midnight, but had refused to do so. That time of destructive judgments for the foolish virgins, is “a time of mercy” for those who had not yet heard the truth.
Sè White idantifye jijman ki kòmanse avèk lwa dimanch lan kòm “jijman destriktif Bondye yo.” Li anseye ke li twò ta pou Advantis Lawodiseyen sòt yo, ki te gen yon opòtinite pou yo prepare pou kriz la a minwi, men ki te refize fè sa. Tan jijman destriktif sa a pou vyèj sòt yo se “yon tan mizèrikòd” pou sila yo ki poko tande verite a.
“Oh, that the people might know the time of their visitation! There are many who have not yet heard the testing truth for this time. There are many with whom the Spirit of God is striving. The time of God’s destructive judgments is the time of mercy for those who have had no opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; His hand is still stretched out to save, while the door is closed to those who would not enter.” Testimonies, volume 9, 97.
“O, si pèp la te ka konnen tan vizitasyon yo! Gen anpil moun ki poko tande verite ki ap teste pou tan sa a. Gen anpil lòt ankò avèk yo Lespri Bondye ap plede. Tan jijman destriktif Bondye yo se tan mizèrikòd pou sila yo ki pa t gen okenn opòtinite pou aprann ki sa ki verite. Senyè a ap gade yo avèk tandrès. Kè mizèrikòd Li touche; men Li toujou lonje pou sove, pandan pòt la fèmen pou sila yo ki pa t vle antre.” Testimonies, volume 9, 97.
When the seventh seal is opened there are “voices, and thunderings, and lightnings, and an earthquake.” The “hour” when the “earthquake” of Revelation eleven was first fulfilled was the French Revolution, and the perfect fulfillment of that “hour” is the “quake” of the “earth” beast, at the soon-coming Sunday law. It is in that “hour,” that the seventh seal is fully opened. The cross typifies the Sunday law, and there was a great earthquake at the cross.
Lè setyèm sele a louvri, gen “vwa, loraj, zèklè, ak yon tranblemanntè.” “Lè” lè “tranblemanntè” Revelasyon onz la te premye akonpli a, se te Revolisyon Franse a; epi akonplisman pafè “lè” sa a se “tranbleman” bèt “latè” a, nan lwa dimanch ki pral vini byento a. Se nan “lè” sa a setyèm sele a louvri nèt. Lakwa a se yon tip lwa dimanch lan, e te gen yon gwo tranblemanntè nan lakwa a.
Jesus, when he had cried again with a loud voice, yielded up the ghost. And, behold, the veil of the temple was rent in twain from the top to the bottom; and the earth did quake, and the rocks rent. Matthew 25:51.
Jezi, apre li te fin rele ankò avèk yon gwo vwa, li rann lespri a. Epi, gade, rido tanp lan chire an de depi anwo jouk anba; tè a tranble, e wòch yo fann. Matye 25:51.
At the cross, a satanic kingdom was overthrown, as it will be at the Sunday law.
Sou kwa a, yon wayòm satanik te ranvèse, menm jan sa pral fèt nan lwa dimanch la.
“Christ did not yield up His life till He had accomplished the work which He came to do, and with His parting breath He exclaimed, ‘It is finished.’ John 19:30. The battle had been won. His right hand and His holy arm had gotten Him the victory. As a Conqueror He planted His banner on the eternal heights. Was there not joy among the angels? All heaven triumphed in the Saviour’s victory. Satan was defeated, and knew that his kingdom was lost.” The Desire of Ages, 758.
“Kris la pa t abandone lavi Li jiskaske Li te fin akonpli travay Li te vini pou fè a, epi ak dènye souf Li, Li te rele: ‘Sa fini.’ Jan 19:30. Batay la te genyen. Men dwat Li ak bra sen Li te ba Li viktwa a. Antanke yon Konkeran, Li te plante banyè Li sou wotè etènèl yo. Èske pa t gen lajwa nan mitan zanj yo? Tout syèl la te triyonfe nan viktwa Sovè a. Satan te bat, e li te konnen wayòm li an te pèdi.” The Desire of Ages, 758.
The earthquake of the cross is a representation of “truth,” which is Alpha and Omega. “Truth” is the beginning, the middle and the ending; it is the Hebrew word that was created by bringing together the first, thirteenth and last letter of the Hebrew alphabet. There was an earthquake when Christ died and then another earthquake at His resurrection. At the cross there was a first earthquake, then the grave and then the earthquake at His resurrection. At both earthquakes graves were opened.
Tranblemannt lakrwa a se yon reprezantasyon “verite,” ki se Alfa ak Omega. “Verite” se kòmansman an, mitan an ak fen an; se mo ebre ki te fòme lè yo te mete ansanm premye, trèzyèm ak dènye lèt alfabè ebre a. Te gen yon tranblemanntè lè Kris la te mouri, epi apre sa yon lòt tranblemanntè nan rezirèksyon Li. Sou lakrwa a te gen yon premye tranblemanntè, apre sa tonm nan, epi answit tranblemanntè nan rezirèksyon Li. Nan toude tranblemanntè yo, tonm yo te louvri.
“When Jesus, as He hung upon the cross, cried out, ‘It is finished’, the rocks rent, the earth shook, and some of the graves were opened. When He arose a victor over death and the grave, while the earth was reeling and the glory of heaven shone around the sacred spot, many of the righteous dead, obedient to His call, came forth as witnesses that He had risen. Those favored, risen saints came forth glorified. They were chosen and holy ones of every age, from creation down even to the days of Christ. Thus while the Jewish leaders were seeking to conceal the fact of Christ’s resurrection, God chose to bring up a company from their graves to testify that Jesus had risen, and to declare His glory.” Early Writings, 184.
“Lè Jezi, pandan Li t ap pandye sou kwa a, te rele byen fò, ‘Tout bagay fini’, wòch yo fann, tè a tranble, epi kèk nan tonm yo te louvri. Lè Li leve, kòm yon viktorye sou lanmò ak sou tonm nan, pandan tè a t ap balanse epi laglwa syèl la t ap briye toutotou kote sakre sa a, anpil nan moun ki mouri nan jistis yo, obeyisan a apèl Li, te soti pou sèvi kòm temwen ke Li te leve soti vivan. Sen sa yo ki te leve, ki te resevwa favè sa a, te soti glorifye. Yo te chwazi yo e yo te sen nan tout epòk, depi kreyasyon menm rive jouk nan jou Kris la. Konsa, pandan chèf jwif yo t ap chèche kache reyalite rezirèksyon Kris la, Bondye te chwazi fè yon gwoup soti nan tonm yo pou rann temwayaj ke Jezi te leve, epi pou pwoklame laglwa Li.” Early Writings, 184.
At the first earthquake graves were opened, and at the last earthquake the grave of Christ was opened. In Revelation eleven, the two witnesses come out of their graves in the same hour as the earthquake. The earthquake is the Sunday law, which is typified by the cross. There is to be therefore two resurrections in the hour of the Sunday law. The first represents the birth of the one hundred and forty-four thousand that occurs before the woman travails, the second takes place in her travail. The woman of Revelation twelve first births the man child that is to rule the nations with a rod of iron, without any labor pains. Then at the Sunday law, her travails begin and she brings forth the second child. First, she births Elijah, and last she births Moses. The Sunday law is the hour of the resurrection of the twins of Revelation seven.
Nan premye tranblemanntè a, tonm yo te louvri, epi nan dènye tranblemanntè a, tonm Kris la te louvri. Nan Revelasyon onz, de temwen yo soti nan tonm yo nan menm lè ak tranblemanntè a. Tranblemanntè a se lwa dimanch lan, ki se yon tip kwa a. Se poutèt sa, dwe gen de rezirèksyon nan lè lwa dimanch lan. Premye a reprezante nesans san karannkat mil yo ki fèt anvan fanm lan antre nan tranche; dezyèm nan rive pandan tranche li yo. Fanm nan nan Revelasyon douz la premye fè pitit gason an ki gen pou gouvène nasyon yo ak yon baton fè, san okenn doulè tranche. Apre sa, nan lwa dimanch lan, tranche li yo kòmanse epi li fè dezyèm pitit la. Premyeman, li fè Eli; epi an dènye, li fè Moyiz. Lwa dimanch lan se lè rezirèksyon marasa yo nan Revelasyon sèt la.
When the seventh seal is fully opened at the Sunday law, there is silence in heaven for half an hour.
Lè setyèm sele a louvri nèt nan lwa dimanch la, gen silans nan syèl la pandan yon demièdtan.
“But God suffered with His Son. Angels beheld the Saviour’s agony. They saw their Lord enclosed by legions of satanic forces, His nature weighed down with a shuddering, mysterious dread. There was silence in heaven. No harp was touched. Could mortals have viewed the amazement of the angelic host as in silent grief they watched the Father separating His beams of light, love, and glory from His beloved Son, they would better understand how offensive in His sight is sin.” The Desire of Ages, 693.
“Men, Bondye te soufri avèk Pitit Li a. Zanj yo te gade agoni Sovè a. Yo te wè Seyè yo a antoure pa lejyon fòs satanik, pandan nati Li te peze anba yon laperèz tranblan, mistik. Te gen silans nan syèl la. Pa t gen okenn ap ki te touche. Si moun mòtèl yo te kapab wè etònman lame zanj yo, pandan, nan yon lapenn an silans, yo t ap gade Papa a ap retire reyon limyè, lanmou, ak laglwa Li yo sou Pitit byeneme Li a, yo t ap pi byen konprann konbyen peche se yon bagay ki ofansan devan je Li.” The Desire of Ages, 693.
The first half an hour of the hour of the earthquake, represents the first birth or resurrection of the two witnesses. In that half an hour, the two witnesses are sealed. They must be sealed in advance of the Sunday law, for they are the ensign that calls the other child, out of the grave during the remaining half an hour. The second child can only be brought to life by seeing men and women with the seal of God during the travails of the Sunday law crisis.
Premye demièdtan lè tranblemanntè a reprezante premye nesans la oswa rezirèksyon de temwen yo. Nan demièdtan sa a, de temwen yo sele. Yo dwe sele davans anvan lwa dimanch lan, paske se yo menm ki drapo a ki rele lòt pitit la soti nan tonm nan pandan demièdtan ki rete a. Dezyèm pitit la pa ka vin resevwa lavi sof lè li wè gason ak fanm ki gen sele Bondye a pandan traka kriz lwa dimanch lan.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws.” Bible Training School, December 1, 1903.
“Travay Lespri Sen an se konvenk lemonn konsènan peche, konsènan jistis, ak konsènan jijman. Lemonn nan pa kapab resevwa avètisman an lòt jan ke lè li wè moun ki kwè verite a vin sanktifye pa verite a, epi aji selon prensip ki wo e ki sen, pandan y ap montre, nan yon sans wo e elve, liy demakasyon ki genyen ant moun ki kenbe kòmandman Bondye yo, ak moun ki pilonnen yo anba pye yo. Sanktifikasyon Lespri a mete an evidans diferans ki genyen ant moun ki gen sele Bondye a, ak moun ki obsève yon fo jou repo. Lè eprèv la rive, sa pral montre aklè ki sa mak bèt la ye. Se obsèvans dimanch. Moun ki, apre yo fin tande verite a, kontinye konsidere jou sa a kòm sen, pote siyati nonm peche a, li menm ki te panse chanje tan ak lalwa.” Bible Training School, 1ye desanm 1903.
The first born of the woman are the one hundred and forty-four thousand that are identified as the first fruits in the book of Revelation. They represent the sign which the other flock must recognize in the crisis and conflict of the Sunday law battle. That sign is the Sabbath, that the one hundred and forty-four thousand uphold in the time when it is unlawful to do so. Sister White calls their ensign the “blood-stained banner of Prince Emmanuel.”
Premye pitit fanm nan se san karannkat mil yo, ki idantifye kòm premye fwi yo nan liv Revelasyon an. Yo reprezante siy lòt twoupo a dwe rekonèt nan kriz ak konfli batay lwa dimanch lan. Siy sa a se Saba a, ke san karannkat mil yo soutni nan tan kote sa ilegal pou fè sa. Sè White rele drapo yo « banyè tache ak san Prens Emmanuel la ».
“In vision I saw two armies in terrible conflict. One army was led by banners bearing the world’s insignia; the other was led by the blood-stained banner of Prince Emmanuel. Standard after standard was left to trail in the dust, as company after company from the Lord’s army joined the foe, and tribe after tribe from the ranks of the enemy united with the commandment-keeping people of God. An angel flying in the midst of heaven put the standard of Emmanuel into many hands, while a mighty general cried out with a loud voice: ‘Come into line. Let those who are loyal to the commandments of God and the testimony of Christ now take their position. Come out from among them, and be ye separate, and touch not the unclean, and I will receive you, and will be a Father unto you, and ye shall be My sons and daughters. Let all who will, come up to the help of the Lord, to the help of the Lord against the mighty.’” Testimonies, volume 8, 41.
“Nan vizyon, mwen te wè de lame nan yon konfli terib. Youn nan lame yo t ap mache anba drapo ki te pote ensiy mond lan; lòt la t ap mache anba drapo san te tache a Prens Emanyèl la. Drapo apre drapo te rete ap trennen nan pousyè a, pandan konpayi apre konpayi soti nan lame Senyè a t ap mete tèt yo ak lènmi an, epi branch fanmi apre branch fanmi soti nan ran lènmi an t ap ini ak pèp Bondye a ki kenbe kòmandman yo. Yon zanj ki t ap vole nan mitan syèl la te mete drapo Emanyèl la nan men anpil moun, pandan yon gwo jeneral te rele avèk yon vwa fò: ‘Vin pran ran nou. Se pou tout moun ki fidèl ak kòmandman Bondye yo ak temwayaj Kris la pran pozisyon yo kounye a. Soti nan mitan yo, separe nou, pa manyen sa ki pa pwòp, epi m ap resevwa nou, m ap yon Papa pou nou, epi n ap pitit gason ak pitit fi pa M. Se pou tout moun ki vle yo monte vin ede Senyè a, ede Senyè a kont vanyan sòlda yo.’” Testimonies, volim 8, 41.
The blood-stained banner is what God’s other flock must see in the time of the Sunday law crisis. The banner is a rising light carried by the one hundred and forty-four thousand. That banner is red in color, for it is a blood-stained banner. That banner was typified in the battle of Jericho, when Rahab received and protected the spies, and then acknowledged her submission to Joshua’s army by placing a scarlet thread out of her window. Rahab represents God’s second born children in the Sunday law crisis, who see and accept the scarlet sign, and come into obedience to Joshua’s army. The scarlet thread that was used by Rahab, was a sign for the army of Joshua not to destroy Rahab’s household.
Drapo tache ak san an se sa lòt twoupo Bondye a dwe wè nan tan kriz lwa dimanch lan. Drapo a se yon limyè k ap leve, ke san karant-kat mil yo pote. Drapo sa a wouj nan koulè li, paske se yon drapo tache ak san. Drapo sa a te prefigire nan batay Jeriko a, lè Rahab te resevwa epi pwoteje espyon yo, epi apre sa li te rekonèt soumisyon li anvè lame Jozye a lè li te mete yon kòd koulè wouj violèt soti pa fenèt li. Rahab reprezante dezyèm pitit Bondye yo ki fèt yo nan kriz lwa dimanch lan, ki wè epi aksepte siy wouj violèt la, epi ki vini nan obeyisans anvè lame Jozye a. Kòd wouj violèt Rahab te sèvi avè l la, se te yon siy pou lame Jozye a pa detwi kay Rahab la.
Rahab represents those that are still in Babylon at the Sunday law crisis and Joshua’s army represents the first born of the one hundred and forty-four thousand. The scarlet thread is the symbol of God’s Sabbath. The scarlet thread was the command of the spies given to Rahab that she must follow if she would obtain God’s protection.
Rahab reprezante moun ki toujou nan Babilòn nan moman kriz lwa dimanch lan, epi lame Jozye a reprezante premye pitit yo nan san karannkat mil yo. Fil wouj la se senbòl Saba Bondye a. Fil wouj la te kòmandman espyon yo te bay Rahab la, yon kòmandman li te dwe suiv si li te vle jwenn pwoteksyon Bondye.
Behold, when we come into the land, thou shalt bind this line of scarlet thread in the window which thou didst let us down by: and thou shalt bring thy father, and thy mother, and thy brethren, and all thy father’s household, home unto thee. Joshua 2:8.
Gade, lè nou antre nan peyi a, w ap mare kòd fil wouj sa a nan fenèt kote ou te fè nou desann lan; epi w ap mennen papa ou, manman ou, frè ou yo, ak tout moun lakay papa ou, vin jwenn ou anndan kay la. Jozye 2:8.
The sign that those still in Babylon must see is represented by the scarlet thread, which is the Sabbath, but which also identifies the distinction between the two twins. The first born twin is the one hundred and forty-four thousand, for they bear the blood-stained banner of Prince Emmanuel in their hands.
Siy ki moun ki toujou nan Babilòn yo dwe wè a reprezante pa fil wouj violèt la, ki se Saba a, men ki idantifye tou diferans ki genyen ant de jimo yo. Premye jimo ki fèt la se san karannkat mil yo, paske yo pote banyè ki tache ak san an nan men yo, banyè Prens Emmanuel.
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. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. But they shall fly upon the shoulders of the Philistines toward the west; they shall spoil them of the east together: they shall lay their hand upon Edom and Moab; and the children of Ammon shall obey them. Isaiah 11:12–14.
L’ap leve yon banyè pou nasyon yo; l’ap rasanble bann Izrayèl yo ki te depòte yo, epi l’ap reyini moun Jida yo ki te gaye toupatou, soti nan kat kwen latè. Jalouzi Efrayim lan va disparèt tou, epi lènmi Jida yo va disparèt nèt; Efrayim p’ap fè Jida jalouzi, e Jida p’ap pèsekite Efrayim. Men yo va vole desann sou zepòl Filisten yo bò kote lwès la; ansanm yo va piye moun ki bò solèy leve yo; yo va mete men sou Edòm ak Moab; e pitit Amon yo va soumèt devan yo. Ezayi 11:12–14.
The first-born twin has the scarlet sign, which is the scarlet thread that marks the first born. The first born twin is Zarah, and the second born is Pharez.
Premye jimo ki fèt la pote siy koulè wouj violèt la, ki se fil wouj violèt ki make premye pitit la. Premye jimo ki fèt la se Zarah, epi dezyèm ki fèt la se Pharez.
And it came to pass in the time of her travail, that, behold, twins were in her womb. And it came to pass, when she travailed, that the one put out his hand: and the midwife took and bound upon his hand a scarlet thread, saying, This came out first. And it came to pass, as he drew back his hand, that, behold, his brother came out: and she said, How hast thou broken forth? this breach be upon thee: therefore his name was called Pharez. And afterward came out his brother, that had the scarlet thread upon his hand: and his name was called Zarah. Genesis 38:27–30.
Epi sa, nan tan akouchman li, gade, te gen marasa nan vant li. Epi sa te rive, pandan li t ap akouche, youn nan yo lonje men l deyò; epi fanmsaj la pran yon fil wouj violèt, li mare l nan men an, li di: Se li ki soti an premye. Men, sa te rive, lè li rale men l tounen, gade, frè li a soti; epi li di: Ki jan ou fè louvri chemen an konsa? Se poutèt sa yo rele non li Farez. Apre sa, frè li a soti, li menm ki te gen fil wouj violèt la nan men li; epi yo rele non li Zara. Jenèz 38:27–30.
Zarah means a rising light, and Pharez means to break out. When the twin Pharez sees the rising light of the sign of the scarlet thread on the hand of his twin brother Zarah, he “breaks out,” or comes out of Babylon. Zarah’s recognition of the rising light of the scarlet thread identifies the submission of the last born twin to the first born twin.
Zara vle di yon limyè k ap leve, epi Farez vle di fè yon deblozay. Lè jimo Farez la wè limyè k ap leve siy fil wouj violèt la sou men frè jimo li a, Zara, li “fè deblozay,” oswa li soti Babilòn. Rekonesans Zara fè sou limyè k ap leve fil wouj violèt la idantifye soumèt dènye jimo ki fèt la anvè premye jimo ki fèt la.
And they shall come from the east, and from the west, and from the north, and from the south, and shall sit down in the kingdom of God. And, behold, there are last which shall be first, and there are first which shall be last. Luke 13:29, 30.
Y ap vini soti nan lès, soti nan lwès, soti nan nò, ak soti nan sid, epi y ap chita bò tab la nan wayòm Bondye a. Epi, gade, gen dènye ki pral premye, e gen premye ki pral dènye. Lik 13:29, 30.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are disappointments. The period between the first disappointment and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the last disappointment.
Istwa kache sèt tonnè yo idantifye twa pwen repè. Premye ak dènye pwen repè yo se desepsyon. Peryòd ant premye desepsyon an ak mesaj Rèl a Minwi a se tan reta a. Apati de Rèl a Minwi a, ki se dezyèm pwen repè a, peryòd tan an se tan sele a. Peryòd ki se tan sele a fini nan dènye desepsyon an.
The hidden history of the seven thunders identifies three waymarks. The first and the last waymarks are the opening of the graves at an earthquake. The period between the opening of the first grave and the message of the Midnight Cry is the tarrying time. From the Midnight Cry, which is the second waymark, the period of time is the sealing time. The period that is the sealing time ends at the opening of the last grave.
Istwa kache sèt loraj yo idantifye twa pwen repè. Premye ak dènye pwen repè yo se ouvèti tonm yo nan yon tranblemanntè. Peryòd ki genyen ant ouvèti premye tonm nan ak mesaj Rèl Minwi a se tan reta a. Depi Rèl Minwi a, ki se dezyèm pwen repè a, peryòd tan an se tan sele a. Peryòd ki se tan sele a fini nan ouvèti dènye tonm nan.
These two witnesses of the three steps of the hidden history of the seven thunders are also testified to by Christ’s death and resurrection. The first opening of the grave was symbolized with Christ’s baptism into the watery grave, the last grave was the cross. Between the baptism of Christ and the cross, Christ proclaimed His message, that typified the Midnight Cry. He accomplished that proclamation in twelve hundred and sixty days. After the cross, in the person of His disciples, the Midnight Cry message was repeated for twelve hundred and sixty days until the death of Stephen.
Temwen sa yo de twa etap istwa kache sèt loraj yo resevwa temwayaj tou nan lanmò ak rezirèksyon Kris la. Premye ouvèti tonm nan te senbolize pa batèm Kris la nan tonm dlo a; dènye tonm nan se te kwa a. Ant batèm Kris la ak kwa a, Kris la te pwoklame mesaj Li a, e sa te prefigire Rèl Minwi a. Li te akonpli pwoklamasyon sa a nan mil desan swasant jou. Apre kwa a, nan pèson disip Li yo, mesaj Rèl Minwi a te repete pandan mil desan swasant jou, jouk lanmò Etyèn.
The two witnesses of Revelation eleven were empowered to give the message of the Midnight Cry for twelve hundred and sixty days. They were then slain, and laid in the streets for twelve hundred and sixty days, until they were brought back to life, and empowered.
De temwen yo ki nan Revelasyon onz yo te resevwa pouvwa pou yo bay mesaj Rèl Minui a pandan mil desan swasant jou. Apre sa yo te touye yo, epi yo te kouche nan lari yo pandan mil desan swasant jou, jiskaske yo te retounen viv ankò, epi yo te resevwa pouvwa.
We will continue to investigate these truths in the next article.
Nou pral kontinye egzamine verite sa yo nan pwochen atik la.
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Sòf si pa gen yon konvèsyon reyèl nan nanm nan bay Bondye; sòf si souf vital Bondye a anime nanm nan pou lavi espirityèl; sòf si moun ki fè pwofesyon verite a aji anba enfliyans prensip ki soti nan syèl la, yo pa fèt ankò pa semans enkoriptib la ki viv e ki rete pou tout tan. Sòf si yo mete konfyans yo nan jistis Kris la kòm sèl sekirite yo; sòf si yo imite karaktè Li, travay nan lespri Li, yo toutouni, yo pa gen sou yo rad jistis Li a. Souvan yo fè moun ki mouri yo pase pou moun ki vivan; paske sila yo k ap reyalize sa yo rele delivrans selon pwòp lide pa yo, pa gen Bondye k ap aji nan yo pou vle ak pou fè selon bon plezi Li.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Klas sa a byen reprezante pa vale zo sèch Ezekyèl te wè nan vizyon an.” Review and Herald, 17 janvye 1893.