In the first seventeen verses of Isaiah forty the one hundred and forty-four thousand are prophetically located at the end of three and a half days, where they had been lying dead in the streets, while the world rejoiced. All the prophets agree with each other and the prophetic events they present always align with the other prophets, for God is not the author of confusion.
Nan disèt premye vèsè Ezayi karant yo, san karannkat mil yo plase pwofetikman nan fen twa jou edmi, kote yo te kouche mouri nan lari yo, pandan lemonn t ap rejwi. Tout pwofèt yo dakò youn ak lòt, epi evènman pwofetik yo prezante yo toujou ann amoni ak lòt pwofèt yo, paske Bondye pa otè konfizyon.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Epi lespri pwofèt yo soumèt anba otorite pwofèt yo. Paske Bondye pa otè konfizyon, men otè lapè, menm jan sa ye nan tout legliz sen yo. 1 Korentyen 14:32, 33.
The Comforter, who Jesus promised to send in His absence, was placed into the very first words, of the very first verse, of the twenty-six chapters that make up Isaiah’s final prophetic narrative. “Comfort ye, comfort ye my people, saith your God.” The rule of first mention emphasizes that the following twenty-six chapters is to be understood in reference to the perfect and final fulfillment of the coming of the Comforter.
Konsolatè a, Jezi te pwomèt li t ap voye nan absans Li, te plase nan premye menm mo yo, nan premye vèsè a menm, nan vennsis chapit ki fòme dènye naratif pwofetik Ezayi a. “Konsole nou, konsole nou pèp mwen an, se sa Bondye nou an di.” Règ premye mansyon an mete anfaz sou lefèt ke vennsis chapit ki vin apre yo dwe konprann an referans ak akonplisman pafè e final vini Konsolatè a.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever. . .. But the Comforter, which is the Holy Ghost, whom the Father will send in my name, he shall teach you all things, and bring all things to your remembrance, whatsoever I have said unto you. John 14:16, 26.
Epi m ap priye Papa a, e li va ba nou yon lòt Konsolatè, pou li ka rete avèk nou pou tout tan.... Men Konsolatè a, ki se Sentespri a, Papa a va voye nan non mwen, li menm va anseye nou tout bagay, e li va fè nou sonje tout bagay, kèlkeswa sa mwen te di nou. Jan 14:16, 26.
The Midnight Cry of the Millerite history is repeated in the history of the one hundred and forty-four thousand.
Rèl Kri Mitan Lannwit nan istwa Millerit yo repete nan istwa san karannkat mil yo.
“There is a world lying in wickedness, in deception and delusion, in the very shadow of death,—asleep, asleep. Who are feeling travail of soul to awaken them? What voice can reach them? My mind was carried to the future, when the signal will be given. ‘Behold, the Bridegroom cometh; go ye out to meet him.’ But some will have delayed to obtain the oil for replenishing their lamps, and too late they will find that character, which is represented by the oil, is not transferable.” Review and Herald, February 11, 1896.
“Gen yon monn ki kouche nan mechanste, nan twonpri ak nan awogans, anba menm lonbraj lanmò a,—ap dòmi, ap dòmi. Kilès k ap santi doulè nanm pou reveye yo? Ki vwa ki ka rive jwenn yo? Lespri m te pote m nan lavni, lè y ap bay siyal la. ‘Men Veteryen an ap vini; soti al kontre li.’ Men, kèk moun pral retade pou yo jwenn lwil pou ranpli lanp yo ankò, e twò ta yo pral dekouvri ke karaktè a, ki reprezante pa lwil la, pa ka transfere.” Review and Herald, February 11, 1896.
The question is asked, “what voice can” “awaken” those that are “asleep”? The “voice” that awakens them in Isaiah chapter forty, is the “voice” that “cries” in the “wilderness.”
Kesyon an poze: “ki vwa ki ka” “reveye” sila yo ki “dòmi”? “Vwa” ki reveye yo nan Ezayi chapit karant lan, se “vwa” ki “kriye” nan “dezè” a.
Speak ye comfortably to Jerusalem, and cry unto her, that her warfare is accomplished, that her iniquity is pardoned: for she hath received of the Lord’s hand double for all her sins. The “voice” of him that “crieth” in the wilderness. . .. Isaiah 40:2, 3.
Pale avèk tandrès ak Jerizalèm, epi rele ba li, ke batay li a fini, ke inikite li padonnen; paske li resevwa nan men Senyè a doub pou tout peche li yo. “Vwa” sila a k ap “rele” nan dezè a.... Ezayi 40:2, 3.
The message of the Midnight Cry is also the message of the latter rain.
Mesajul Strigătului de la Miezul Nopții este, de asemenea, mesajul ploii târzii.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Nou mete vini Seyè a twò lwen. Mwen te wè lapli dèyè a t ap vini menm jan [sanzatann] ak rèl mitan lannwit lan, e avèk dis fwa plis pouvwa.” Spalding and Magan, 5.
One of the many symbols found in the Word of God that represents the latter rain message, is the symbol that is recognized by a doubling of words or phrases. The doubling of words, or phrases is a symbol of the Midnight Cry, or latter rain message in the last days. The symbolism of the doubling of “comfort ye,” places the opening of Isaiah chapter forty in the tarrying time, when the message represented as the Midnight Cry of the parable of the ten virgins is to be recognized and then proclaimed. At that time, Christ sends the Comforter to awaken the sleeping virgins, who are prophetically represented as sleeping, and in some prophetic passages as sleeping, the sleep of death. The first verse of Isaiah forty, is prophetically located three and a half symbolic days ‘after’ the disappointment of July 18, 2020, for that is when the Comforter is sent to awaken those that are asleep. Three and a half days is a symbol of a wilderness, and there is where the “voice” begins to “cry.”
Youn nan anpil senbòl ki jwenn nan Pawòl Bondye a ki reprezante mesaj lapli dèyè a, se senbòl ki rekonèt pa yon doubman mo oswa fraz. Doubman mo yo, oswa fraz yo, se yon senbòl Rèl Minwi a, oswa mesaj lapli dèyè a nan dènye jou yo. Senbolis doubman “konsole nou,” a mete ouvèti chapit karant Ezayi a nan tan reta a, lè mesaj ki reprezante kòm Rèl Minwi parabòl dis vyèj yo dwe vin rekonèt epi apre sa pwoklame. Nan moman sa a, Kris voye Konsolatè a pou reveye vyèj k ap dòmi yo, ki reprezante pwofetikman kòm moun k ap dòmi, epi nan kèk pasaj pwofetik kòm moun k ap dòmi dòmi lanmò a. Premye vèsè Ezayi karant lan, lokalize pwofetikman twa jou edmi senbolik ‘apre’ desepsyon 18 jiyè 2020 la, paske se lè sa a yo voye Konsolatè a pou reveye sila yo ki ap dòmi. Twa jou edmi se yon senbòl dezè a, e se la “vwa” a kòmanse “rele.”
Revelation eleven, Ezekiel thirty-seven, Matthew twenty-five, the history of the Millerites (along with the same waymarks of Millerite history that occur in every reform movement), combine to identify a ‘specific process’ of awakening the sleeping virgins. The process starts with the virgins going to sleep at the disappointment. The period of the tarrying time that began at the disappointment is ultimately recognized as the tarrying time. The last portion of the tarrying time is the development of the message of the Midnight Cry. When the message is established, it is then proclaimed until it reaches its climax, the judgment.
Revelasyon onz, Ezekyèl trannsèt, Matye vennsenk, istwa Millerit yo (ansanm ak menm jalon istwa Millerit yo ki parèt nan chak mouvman refòm), reyini pou idantifye yon “pwosesis espesifik” pou reveye vyèj ki ap dòmi yo. Pwosesis la kòmanse lè vyèj yo dòmi nan desepsyon an. Peryòd tan reta a ki te kòmanse nan desepsyon an vin finalman rekonèt kòm tan reta a. Dènye pati tan reta a se devlopman mesaj Kri Minwi a. Lè mesaj la tabli, lè sa a li pwoklame jiskaske li rive nan pwen final li, jijman an.
The messenger represented as the “voice” in Isaiah, asked what the message was that was to be proclaimed. He was told in symbolic language to present the message of Islam. The prophetic message of Islam cannot be separated from the soon-coming Sunday law, for Islam is a trumpet power, and the seven trumpets of Revelation represent God’s judgment upon the powers who pass Sunday laws. Those powers were pagan Rome in 321, a symbol of the dragon; papal Rome in 538, a symbol of the beast; and the soon coming Sunday law in the United States, a symbol of the false prophet.
Mesaje a ki reprezante kòm “vwa” nan Ezayi a, te mande ki mesaj li te dwe pwoklame. Yo te di li, nan langaj senbolik, pou l prezante mesaj Islam lan. Mesaj pwofetik Islam lan pa kapab separe ak lwa dimanch k ap vini talè a, paske Islam se yon pouvwa twonpèt, epi sèt twonpèt yo nan Revelasyon reprezante jijman Bondye sou pouvwa ki pase lwa dimanch yo. Pouvwa sa yo se te Wòm payen an an 321, yon senbòl dragon an; Wòm papal la an 538, yon senbòl bèt la; epi lwa dimanch k ap vini talè a Ozetazini, yon senbòl fo pwofèt la.
In connection with the identification of what the message that the “voice” who had been crying in the wilderness was to proclaim, was the promise that God’s word never fails. The ‘promise and assurance’ that God’s word never fails, is located in the identical prophetic setting that in Habakkuk chapter two, and verse three, is expressed as “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” The message of Islam will never fail, it will surely come. The last verse of Isaiah chapter forty, addresses those that wait for the vision in Habakkuk.
An rapò ak idantifikasyon sa mesaj “vwa” ki t ap kriye nan dezè a te dwe pwoklame, te genyen pwomès la ke pawòl Bondye pa janm fè fayit. “Pwomès ak asirans” ke pawòl Bondye pa janm fè fayit la, twouve l nan menm kad pwofetik la kote, nan Abakik chapit de, ak vèsè twa, sa eksprime konsa: “at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry.” Mesaj Islam nan pa janm ap fè fayit; li va sètènman vini. Dènye vèsè Ezayi chapit karant lan adrese moun k ap tann vizyon an nan Abakik.
But they that wait upon the Lord shall renew their strength; they shall mount up with wings as eagles; they shall run, and not be weary; and they shall walk, and not faint. Isaiah 40:31.
Men moun ki mete espwa yo nan Senyè a va renouvle fòs yo; y ap leve anlè ak zèl tankou malfini; y ap kouri, san yo pa bouke; y ap mache, san yo pa febli. Ezayi 40:31.
The “hidden history” of the seven thunders, that is now being unsealed, identifies three waymarks that begin and end with a disappointment. In that symbolic history, there are three waymarks, separated by two periods of time. A disappointment begins the tarrying time. The tarrying time leads to the corrected message and prediction of the Midnight Cry. The message of the Midnight Cry begins a period of proclaiming the message of the Midnight Cry, that leads to a second disappointment, that is represented as judgment. Those three steps, separated by two periods of time, represent the Alpha and Omega, as created in the Hebrew word “truth.”
“istwa kache” sèt loraj yo, ki kounye a ap devwale, idantifye twa etap repè ki kòmanse epi ki fini ak yon desepsyon. Nan istwa senbolik sa a, gen twa etap repè, separe pa de peryòd tan. Yon desepsyon kòmanse tan reta a. Tan reta a mennen nan mesaj korije a ak prediksyon Rèl Minwi a. Mesaj Rèl Minwi a kòmanse yon peryòd pwoklamasyon mesaj Rèl Minwi a, ki mennen nan yon dezyèm desepsyon, ki reprezante kòm jijman. Twa etap sa yo, separe pa de peryòd tan, reprezante Alfa ak Omega, jan sa kreye nan mo ebre a “verite.”
In Ezekiel thirty-seven, Ezekiel also represents the “voice” of Isaiah forty. The voice in Isaiah forty asks, “What shall I cry?” The “voice” in Ezekiel thirty-seven, verse seven, then “prophesied as” he “was commanded.”
Nan Ezekyèl trant-sèt la, Ezekyèl reprezante tou “vwa” Ezayi karant lan. Vwa ki nan Ezayi karant lan mande: “Kisa m ap kriye?” Lè sa a, “vwa” ki nan Ezekyèl trant-sèt, vèsè sèt, “te pwofetize jan” yo “te kòmande” li a.
So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Ezekiel 37:7, 8.
Se konsa, mwen te pwofetize jan yo te ban m lòd la; e pandan m t ap pwofetize, te gen yon bri, epi gade, te gen yon tranbleman, e zo yo te reyini ansanm, chak zo ak zo pa li. E lè m te gade, men, tandon yo ak chè a te monte sou yo, epi po a te kouvri yo anwo; men pa t gen souf nan yo. Ezekyèl 37:7, 8.
Ezekiel’s first prophecy brought the bones and flesh together, but they were not yet alive. “So,” Ezekiel “prophesied as he” was “commanded” a second time. The second prophecy brought the bodies to life. The two prophecies are typified by the creation of Adam.
Premye pwofesi Ezekyèl la te rasanble zo yo ak chè a ansanm, men yo pa t ankò vivan. “Konsa,” Ezekyèl “pwofetize jan yo te” “kòmande l” yon dezyèm fwa. Dezyèm pwofesi a te bay kò yo lavi. De pwofesi yo jwenn tip yo nan kreyasyon Adan an.
And the Lord God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul. Genesis 2:7.
Epi Senyè Bondye a fòme moun nan ak pousyè tè ki soti nan tè a, epi li soufle nan twou nen li souf lavi a; epi moun nan vin tounen yon nanm vivan. Jenèz 2:7.
The two-step process of bringing the dead dry bones to life is first mentioned in the creation of Adam, thus emphasizing that God’s prophetic Word is also His creative power. God first “formed” Adam, and Ezekiel’s first prophecy brought the bones and bodies together, then God “breathed into his nostrils the breath of life; and man became a living soul.”
Pwosesis de etap pou fè zo sèch ki mouri yo tounen vivan an parèt premye fwa nan kreyasyon Adan an, konsa sa mete anfas lefèt ke Pawòl pwofetik Bondye a se tou pisans kreyatè Li. Bondye te premye “fòme” Adan, epi premye pwofesi Ezekyèl la te rasanble zo yo ak kò yo ansanm; apre sa Bondye “soufle nan twou nen li souf lavi a; e lòm te vin tounen yon nanm vivan.”
Ezekiel’s second prophecy was directed “unto the wind,” not unto the bones, for he was told to “say to the wind,” “Come from the four winds, O breath, and breathe upon these slain, that they may live.” Ezekiel’s second prophecy, which brings the dead bodies to life as a mighty army, was directed, not at the dead bodies, but at the wind. It was a command to the wind to breathe upon the bodies. The first time the word “breath” is mentioned in God’s Word is the creation of Adam, and it is there defined as the breath of life, and what brings life into the dead bodies, comes from the four winds.
Dezyèm pwofesi Ezekyèl la te adrese “bay van an,” pa t adrese bay zo yo, paske yo te di li: “pale ak van an,” “Soti nan kat van yo, O souf, epi soufle sou moun sa yo ki mouri yo, pou yo ka viv.” Dezyèm pwofesi Ezekyèl la, ki fè kò mò yo vin vivan tankou yon gwo lame pwisan, pa t adrese ak kò mò yo, men ak van an. Se te yon kòmandman bay van an pou l soufle sou kò yo. Premye fwa mo “souf” la parèt nan Pawòl Bondye a, se nan kreyasyon Adan, e la a li defini kòm souf lavi a; epi sa ki pote lavi nan kò mò yo, soti nan kat van yo.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Zanj yo ap kenbe kat van yo, yo reprezante kòm yon chwal move anpil k ap chèche kase kòd li pou l sove epi kouri sou tout sifas tè a, pandan l ap pote destriksyon ak lanmò sou chemen li.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live.” Manuscript Releases, volume 20, 217.
“Èske n ap dòmi menm sou bò fwontyè mond etènèl la? Èske n ap san sansiblite, frèt, epi mouri? O, si sèlman nou te ka genyen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ta ka kanpe sou pye yo epi viv.” Manuscript Releases, volume 20, 217.
The two questions here are shall we sleep, and shall we be dead?…two terms for the same prophetic condition. The message of the four winds that are being restrained by angels, is the message that causes the breath of God to enter the dead and causes them to stand up and live. The message of the four winds is the message of the angry horse of Islam. The message of the four winds in the book of Revelation, is the sealing message. The sealing message of Revelation seven, verse one through three, is the message that identifies that the four winds are restrained, until the servants of God are sealed.
De kesyon yo la a se: èske nou pral dòmi, epi èske nou pral mouri?…de tèm pou menm kondisyon pwofetik la. Mesaj kat van yo ke zanj yo ap kenbe a, se mesaj ki fè souf Bondye antre nan mò yo epi ki fè yo leve kanpe pou yo viv. Mesaj kat van yo se mesaj chwal fache Islam lan. Mesaj kat van yo nan liv Revelasyon an, se mesaj sele a. Mesaj sele a nan Revelasyon sèt, vèsè youn rive twa, se mesaj ki idantifye ke kat van yo kenbe, jouk lè sèvitè Bondye yo sele.
And after these things I saw four angels standing on the four corners of the earth, holding the four winds of the earth, that the wind should not blow on the earth, nor on the sea, nor on any tree. And I saw another angel ascending from the east, having the seal of the living God: and he cried with a loud voice to the four angels, to whom it was given to hurt the earth and the sea, Saying, Hurt not the earth, neither the sea, nor the trees, till we have sealed the servants of our God in their foreheads. Revelation 7:1–3.
Apre bagay sa yo, mwen wè kat zanj kanpe sou kat kwen tè a, yo t ap kenbe kat van tè a, pou van an pa soufle ni sou tè a, ni sou lanmè a, ni sou okenn pyebwa. Epi mwen wè yon lòt zanj ki t ap monte soti kote solèy la leve, li te gen sele Bondye vivan an; epi li rele byen fò bay kat zanj yo, sa yo te bay pouvwa pou fè tè a ak lanmè a mal, li di: Pa fè tè a mal, ni lanmè a, ni pyebwa yo, jouk nou fin sele sèvitè Bondye nou an sou fwon yo. Revelasyon 7:1–3.
Ezekiel’s second prophecy was directed to the wind, and the life that the wind delivered unto the bodies came from the message of the four winds. In verses eight through ten, in Ezekiel thirty-seven the words that appear either as “wind” or “breath” is the same Hebrew word in each occurrence. God breathed into Adam, the breath of life, and in Ezekiel the breath of life is the message of the sealing of the one hundred and forty-four thousand that comes from the four winds. That message delivers God’s creative power to the bodies that have been brought together in the valley of death, by the first message. The message of the four winds is the message of Islam bringing judgment upon the United States for the Sunday law. It is the message of the Midnight Cry.
Dezyèm pwofesi Ezekyèl la te adrese ak van an, e lavi van an te pote bay kò yo te soti nan mesaj kat van yo. Nan vèsè uit rive dis nan Ezekyèl trant-sèt, mo ki parèt swa kòm “van” oswa “souf” la se menm mo ebre a nan chak aparisyon li. Bondye te soufle nan Adan souf lavi a, epi nan Ezekyèl, souf lavi a se mesaj sele san karannkat mil yo ki soti nan kat van yo. Mesaj sa a pote pouvwa kreyatif Bondye a bay kò ki te rasanble nan vale lanmò a pa premye mesaj la. Mesaj kat van yo se mesaj Islam k ap pote jijman sou Etazini poutèt lwa dimanch lan. Se mesaj Kri Mitan Lannwit lan.
The hidden history of the seven thunders begins with a disappointment, which begins the tarrying time. In Revelation eleven when the two prophets were slain on July 18, 2020, the tarrying time began. Ezekiel was among the dead when the Lord asked Ezekiel if the two witnesses that are dead in the street could live.
Istwa kache sèt loraj yo kòmanse avèk yon desepsyon, ki make kòmansman tan reta a. Nan Revelasyon onz, lè yo te touye de pwofèt yo nan dat 18 Jiyè 2020, tan reta a te kòmanse. Ezekyèl te pami mò yo lè Senyè a te mande Ezekyèl si de temwen ki te mouri nan lari a te kapab viv.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Ezekiel 37:1–3.
Men Seyè a te sou mwen, epi li mennen m soti nan Lespri SENYÈ a, li mete m nan mitan fon an ki te plen zo. Li fè m pase toupatou bò kote yo; epi gade, te gen anpil anpil nan fon louvri a; epi gade, yo te sèch anpil. Lè sa a, li di m: Pitit lòm, èske zo sa yo ka viv? Epi mwen reponn: O, Senyè Bondye, se ou ki konnen. Ezekyèl 37:1–3.
In verse seven, when Ezekiel delivers the first of the two prophecies the message was simply, “O ye dry bones, hear the word of the Lord.” John, in the Revelation records, “blessed are those who hear the words of the prophecy of this book.” Ezekiel represents the dead dry bones who are blessed, as those who hear Ezekiel’s command to hear the Word of the Lord, and His Word is Truth. In chapter two of Ezekiel, the experience of those who hear God’s word is described.
Nan vèsè sèt la, lè Ezekyèl bay premye nan de pwofesi yo, mesaj la te senpleman: “O nou menm zo sèch yo, tande pawòl Seyè a.” Jan, nan Revelasyon an, ekri: “beni se moun ki tande pawòl pwofesi liv sa a.” Ezekyèl reprezante zo sèch mò yo ki beni, kòm sila yo ki tande kòmandman Ezekyèl la pou yo tande Pawòl Seyè a, e Pawòl Li se Verite. Nan chapit de nan Ezekyèl, eksperyans sila yo ki tande pawòl Bondye a dekri.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 2:1, 2.
Li di m: Pitit lòm, kanpe sou pye ou, epi m ap pale avè ou. Epi lespri a antre nan mwen lè li t ap pale avè m, li mete m kanpe sou pye m, konsa mwen tande sila a ki t ap pale avè m. Ezekyèl 2:1, 2.
In Revelation eleven, when the dead bodies hear the Word of the Lord, the Comforter enters into them and they stand on their feet. It is the Comforter that sets them on their feet.
Nan Revelasyon onz, lè kadav yo tande Pawòl Senyè a, Konsolatè a antre nan yo epi yo kanpe sou pye yo. Se Konsolatè a ki mete yo kanpe sou pye yo.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. Revelation 11:11.
Epi apre twa jou edmi, Lespri lavi ki soti nan Bondye a antre nan yo; yo kanpe sou pye yo, e yon gwo laperèz tonbe sou moun ki te wè yo. Revelasyon 11:11.
The standing up of the dead is step number one, in a two-step process that raises them out of their graves to become the ensign that is lifted up at the judgment of the Sunday law. When they stand in chapter eleven, “great fear” comes upon those that see them.
Le relèvement des morts constitue la première étape d’un processus en deux temps qui les fait sortir de leurs tombeaux pour devenir l’étendard qui est élevé lors du jugement de la loi dominicale. Lorsqu’ils se tiennent debout au chapitre onze, « une grande crainte » s’empare de ceux qui les voient.
And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:9.
Epi li pral pase al nan fò li a poutèt laperèz, e chèf li yo va pè devan drapo a, se sa Seyè a di, li menm ki gen dife li nan Siyon, ak fou li nan Jerizalèm. Ezayi 31:9.
The Midnight Cry message of Millerite history was the second part of the second angel’s message. The second angel’s message produced a separation of the Millerites from the churches that were then identified as the daughters of Babylon, and the faithful were called out to come and stand with the Millerites. A ‘body’ of believers was formed by that message, and then the second step was the message of the Midnight Cry that joined and added power to the second message. The Millerites then became a mighty army that took the message like a tidal wave across the land. That two-step process is the two voices of Revelation eighteen, and it is the identical process of the resurrection of the dead dry bones in Ezekiel who were slain in the street of Revelation eleven.
Mesaj Kri Minuit la nan istwa Millerit la te dezyèm pati mesaj dezyèm zanj lan. Mesaj dezyèm zanj lan te pwodui yon separasyon ant Millerit yo ak legliz yo ki, nan epòk sa a, te idantifye kòm pitit fi Babilòn yo, e yo te rele fidèl yo pou yo soti vin kanpe ansanm ak Millerit yo. Yon “kò” kwayan te fòme pa mesaj sa a, epi apre sa, dezyèm etap la se te mesaj Kri Minuit la, ki te mete tèt li ansanm ak dezyèm mesaj la e ki te ajoute pisans sou li. Lè sa a, Millerit yo te vin tounen yon lame pisan ki te pote mesaj la tankou yon vag lanmè k ap anvayi tout peyi a. Pwosesis de etap sa a se de vwa Revelasyon dizwit la, e li se menm pwosesis la ak rezirèksyon zo chèch mò yo nan Ezekyèl, yo menm ki te touye nan lari a nan Revelasyon onz la.
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound everywhere, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues; for her sins have reached unto heaven, and God hath remembered her iniquities. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844.” Spiritual Gifts, volume 1, 195, 196.
“Zanj yo te voye pou ede zanj pisan ki soti nan syèl la, epi mwen te tande vwa ki te sanble ap sonnen tout kote: Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, epi pou nou pa resevwa nan kalamite li yo; paske peche li yo rive jouk nan syèl la, e Bondye sonje mechanste li yo. Mesaj sa a te sanble yon adisyon ak twazyèm mesaj la, epi li te vin mete tèt li ansanm avè l, menm jan rèl minwi a te mete tèt li ansanm ak mesaj dezyèm zanj lan an 1844.” Spiritual Gifts, volume 1, 195, 196.
The first waymark in the hidden history of the seven thunders, is the disappointment which begins the tarrying time. The tarrying time is a period of time that is represented as three and a half days, which is a symbol of the wilderness. At the end of the forty years of wandering in the wilderness, Joshua led a mighty army into the Promised Land. At the end of the three and a half days, Ezekiel is taken to the valley of death, and is told to command the dead bodies to “hear the word of the Lord.” Ezekiel is a “voice” crying in the wilderness. The command to hear the Word of the Lord brings the body parts together, but they are not yet alive, they are not yet an army, they are not yet sealed. The “word of the Lord” which is spoken by Ezekiel in chapter two, identifies that when the Comforter arrives, God’s people stand, while they simultaneously hear the Word of the Lord. Christ promised He would send the Comforter, three and a half days after they were murdered in the street.
Premye baliz la nan istwa kache sèt loraj yo, se desepsyon an ki kòmanse tan reta a. Tan reta a se yon peryòd tan ki reprezante kòm twa jou edmi, ki se yon senbòl dezè a. Nan fen karant ane yo te pase ap mache nan dezè a, Jozye te mennen yon lame pisan antre nan Tè Pwomiz la. Nan fen twa jou edmi yo, yo mennen Ezekyèl nan vale lanmò a, epi yo di li pou l bay kòmandman bay kadav yo pou yo “tande pawòl Senyè a.” Ezekyèl se yon “vwa” k ap rele nan dezè a. Kòmandman pou tande Pawòl Senyè a fè pati kò yo reyini ansanm, men yo poko vivan, yo poko yon lame, yo poko sele. “pawòl Senyè a” Ezekyèl pwononse nan chapit de a, idantifye ke lè Konsolatè a rive, pèp Bondye a kanpe, pandan anmenmtan yo tande Pawòl Senyè a. Kris te pwomèt Li t ap voye Konsolatè a, twa jou edmi apre yo te fin asasinen yo nan lari a.
Once standing, the bodies ‘who are not yet alive,’ are going to be given a second prophecy. The “voice that crieth in the wilderness” in Isaiah, asks what the prophecy is that he is to cry? The “message” that both Ezekiel, and the “voice” in Isaiah forty are commanded to present, is the message of Islam. When that prophecy is delivered, “Adam” comes to life as a mighty army. The living two witnesses then proclaim the message of Islam’s judgment upon the United States, because of the passage of the soon-coming Sunday law. The judgment of the Sunday law is the third waymark of the hidden history of the seven thunders. When it is fulfilled, the army is lifted up as an ensign to heaven, and is represented in Revelation fourteen.
Yon fwa yo kanpe, kò yo “ki poko vivan” yo pral resevwa yon dezyèm pwofesi. “Vwa k ap rele nan dezè a” nan Ezayi poze kesyon ki pwofesi li dwe rele a. “Mesaj” Ezechièl ansanm ak “vwa” a nan Ezayi karant resevwa lòd pou prezante a, se mesaj Islam lan. Lè pwofesi sa a delivre, “Adan” vin pran lavi kòm yon lame pwisan. Lè sa a, de temwen vivan yo pwoklame mesaj jijman Islam lan sou Etazini, poutèt pasaj lwa dimanch ki pral vini byento a. Jijman lwa dimanch la se twazyèm repè nan istwa kache sèt loraj yo. Lè sa a akonpli, yo leve lame a tankou yon drapo pou syèl la, epi li reprezante nan Revelasyon katòz.
“I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.” Selected Messages, book 2, 387.
“Mwen te fè yon eksperyans nan mesaj premye, dezyèm, ak twazyèm zanj yo. Yo reprezante zanj yo kòm k ap vole nan mitan syèl la, pandan y ap pwoklame bay lemonn yon mesaj avètisman, e mesaj sa a gen yon rapò dirèk ak pèp k ap viv nan dènye jou istwa tè sa a. Pèsonn pa tande vwa zanj sa yo, paske yo se yon senbòl ki reprezante pèp Bondye a k ap travay an amoni ak linivè syèl la. Gason ak fanm, Lespri Bondye a eklere yo epi verite a sanktifye yo, pwoklame twa mesaj yo nan lòd pa yo.” Selected Messages, liv 2, 387.
The ensign that is lifted up is the third angel that is flying in the midst of heaven, warning mankind against accepting the mark of the beast. The mighty army continues to present that message to the world, until Michael stands up and human probation closes.
Drapo ki leve anlè a se twazyèm zanj lan k ap vole nan mitan syèl la, k ap avèti limanite kont aksepte mak bèt la. Lame pisan an kontinye prezante mesaj sa a bay lemonn, jouk Mikal leve kanpe epi tan gras limanite a fèmen.
We will continue these thoughts in the next article.
Nou pral kontinye refleksyon sa yo nan atik k ap vini an.
And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Matthew 25:6.
Epi nan mitan lannuit, yo te fè yon rèl: Men marye a ap vini; soti al kontre li. Matye 25:6.