At the beginning of Millerite history in 1798, the vision of the Ulai River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Ulai vision represents the internal message for God’s people as represented by the seven churches of Revelation chapters two and three. At the end of the prophetic history that began in 1798, at the Exeter camp meeting from August 12–17, 1844, the message of the Midnight Cry was unsealed when the Lion of the tribe of Judah removed His hand from a hidden truth, which produced an increase of knowledge that tested and manifested two classes of worshippers.
Nan kòmansman istwa Milerit la an 1798, vizyon larivyè Oulayi a nan liv Danyèl la te dez sele, sa ki te pwodui yon ogmantasyon konesans ki te mete de klas adoratè yo anba eprèv epi manifeste yo. Vizyon Oulayi a reprezante mesaj entèn pou pèp Bondye a, jan sèt legliz yo nan Revelasyon chapit de ak twa reprezante yo. Nan fen istwa pwofetik ki te kòmanse an 1798 la, nan reyinyon kan Exeter la soti 12 pou rive 17 dawout 1844, mesaj Kri Minwi a te dez sele lè Lyon tribi Jida a te retire men Li sou yon verite ki te kache, sa ki te pwodui yon ogmantasyon konesans ki te mete de klas adoratè yo anba eprèv epi manifeste yo.
In 1989, when, as described in Daniel eleven, verse forty, the countries representing the former Soviet Union were swept away by the papacy and the United States, the vision of the Hiddekel River in the book of Daniel was unsealed, producing an increase of knowledge that tested and manifested two classes of worshippers. The Hiddekel vision represents the external message of the enemies of God’s people as represented by the seven seals in the book of Revelation. At the end of the prophetic history that began in 1989, beginning in the last couple of weeks of July, 2023, the Lion of the tribe of Judah began the process of unsealing the message of the Midnight Cry by removing His hand from a hidden truth, which is producing an increase of knowledge that is testing and will ultimately manifest two classes of worshippers among God’s people.
An 1989, lè, jan sa dekri nan Danyèl onz, vèsè karant, peyi ki t ap reprezante ansyen Inyon Sovyetik la te disparèt anba fòs papote a ak Etazini yo, vizyon larivyè Hiddekel la nan liv Danyèl la te vin dekouvri, sa ki te pwodui yon ogmantasyon konesans ki te teste epi manifeste de kategori adoratè. Vizyon Hiddekel la reprezante mesaj ekstèn lènmi pèp Bondye a, jan sa reprezante pa sèt sele yo nan liv Revelasyon an. Nan fen istwa pwofetik ki te kòmanse an 1989 la, kòmanse nan de dènye semèn mwa Jiyè 2023 a, Lyon branch fanmi Jida a te kòmanse pwosesis pou louvri mesaj Rèl Minwi a lè Li te retire men Li sou yon verite ki te kache, sa ki ap pwodui yon ogmantasyon konesans k ap teste epi ki pral, finalman, manifeste de kategori adoratè pami pèp Bondye a.
In the first verse of John chapter fourteen, Christ encourages the disciples to let not their hearts be troubled.
Nan premye vèsè chapit katòz liv Jan an, Kris ankouraje disip yo pou kè yo pa twouble.
Let not your heart be troubled: ye believe in God, believe also in me. John 14:1.
Pa kite kè nou twouble: nou kwè nan Bondye, kwè nan mwen tou. Jan 14:1.
Within hours Christ was arrested and shortly thereafter He was crucified, buried and resurrected. After ascending to the Father, He returned to His disciples.
Nan kèk èdtan, yo te arete Kris la, epi yon ti tan apre sa, yo te kloure l sou kwa a, yo te antere l, epi li te leve soti vivan ankò. Apre li te monte bò kote Papa a, li te retounen vin jwenn disip li yo.
And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you. But they were terrified and affrighted, and supposed that they had seen a spirit. And he said unto them, Why are ye troubled? and why do thoughts arise in your hearts? Luke 24:36–38.
Pandan yo t ap pale konsa, Jezi li menm parèt nan mitan yo, epi li di yo: Lapè avèk nou. Men yo te sezi anpil, yo te plen laperèz, epi yo te kwè yo te wè yon lespri. Epi li di yo: Poukisa nou boulvèse konsa? Epi poukisa panse sa yo ap leve nan kè nou? Lik 24:36–38.
The first disappointment in a reform line occurs when God’s people forget a previously revealed truth. The disciples had forgotten what Jesus had told them less than a week before their fear and disappointment was manifested at the crisis of the cross. The first disappointment is followed by a time of tarrying, which in the parable of the ten virgins is represented by the absence of the Bridegroom. Jesus had directly told the disciples He was going to His Father but would be back. The foreknowledge He had provided the disciples did not prevent them from being overwhelmed by the crisis. In the context of the parable of the ten virgins, a crisis is where character is manifested, but never developed. Jesus had chosen and ordained the disciples, and he told them that very truth before the crisis.
Premye desepsyon nan yon liy refòm rive lè pèp Bondye a bliye yon verite ki te deja revele. Disip yo te bliye sa Jezi te di yo mwens pase yon semèn anvan, anvan laperèz yo ak desepsyon yo te parèt nan kriz lakwa a. Premye desepsyon an swiv pa yon tan retad, ki nan parabòl dis vyèj yo reprezante pa absans Veteren an. Jezi te di disip yo dirèkteman ke Li t ap ale kot Papa Li, men Li t ap retounen. Konesans davans Li te bay disip yo pa t anpeche yo pou yo pa anba pwa kriz la. Nan kontèks parabòl dis vyèj yo, yon kriz se kote karaktè manifeste, men li pa janm devlope. Jezi te chwazi epi òdone disip yo, e Li te di yo verite sa a menm anvan kriz la.
Ye have not chosen me, but I have chosen you, and ordained you, that ye should go and bring forth fruit, and that your fruit should remain: that whatsoever ye shall ask of the Father in my name, he may give it you. John 15:16.
Se pa nou menm ki te chwazi mwen, men se mwen menm ki te chwazi nou, e mwen tabli nou, pou nou ale epi pote fwi, e pou fwi nou rete; pou kèlkeswa sa nou mande Papa a nan non mwen, li ka ban nou li. Jan 15:16.
Yet even though they were chosen, it did not prevent them from being overwhelmed by the crisis.
Men, menm si yo te chwazi yo, sa pa t anpeche yo tonbe anba gwo kriz la.
“Character is revealed by a crisis. When the earnest voice proclaimed at midnight, ‘Behold, the bridegroom cometh; go ye out to meet him,’ the sleeping virgins roused from their slumbers, and it was seen who had made preparation for the event. Both parties were taken unawares, but one was prepared for the emergency, and the other was found without preparation. Character is revealed by circumstances. Emergencies bring out the true metal of character. Some sudden and unlooked-for calamity, bereavement, or crisis, some unexpected sickness or anguish, something that brings the soul face to face with death, will bring out the true inwardness of the character. It will be made manifest whether or not there is any real faith in the promises of the word of God. It will be made manifest whether or not the soul is sustained by grace, whether there is oil in the vessel with the lamp.
“Karaktè a revele nan yon kriz. Lè vwa serye a te pwoklame a minwi, ‘Men Veteren maryaj la ap vini; sòti al rankontre li,’ vyèj ki t ap dòmi yo leve soti nan somèy yo, epi yo te wè kiyès ki te fè preparasyon pou evènman an. Toude gwoup yo te pran san avètisman, men youn te pare pou ijans lan, tandiske lòt la te jwenn san preparasyon. Karaktè a revele pa sikonstans yo. Ijans yo fè parèt vrè nati karaktè a. Yon malè toudenkou e enatandi, yon dèy, oswa yon kriz, yon maladi oswa yon angwas inatandi, yon bagay ki mete nanm nan fas a fas ak lanmò, ap fè parèt vrè fon anndan karaktè a. Sa ap fè li parèt klè si wi ou non gen vre lafwa nan pwomès pawòl Bondye a. Sa ap fè li parèt klè si wi ou non nanm nan soutni pa gras, si gen lwil nan veso a ansanm ak lanp lan.”
“Testing times come to all. How do we conduct ourselves under the test and proving of God? Do our lamps go out? or do we still keep them burning? Are we prepared for every emergency by our connection with Him who is full of grace and truth? The five wise virgins could not impart their character to the five foolish virgins. Character must be formed by us as individuals.” Review and Herald, October 17, 1895.
«Tan eprèv vini sou tout moun. Ki jan nou konpòte nou anba eprèv ak pwobasyon Bondye? Èske lanp nou yo etenn? oswa èske nou toujou kenbe yo limen? Èske nou pare pou chak ijans grasa koneksyon nou avèk Li ki plen gras ak verite? Senk vyèj saj yo pa t kapab transmèt karaktè yo bay senk vyèj sòt yo. Karaktè dwe fòme pa nou menm kòm endividi.» Review and Herald, 17 Oktòb 1895.
The Revelation of Jesus Christ that is identified in the first verses of the book of Revelation is the final warning message to the church and thereafter to the world. That revelation is unsealed just before the close of probation by the Lion of the tribe of Judah who has been identified in Revelation chapter five as the only one who is worthy to open the book that was sealed.
Revelasyon Jezi Kris la, ki idantifye nan premye vèsè liv Revelasyon an, se dènye mesaj avètisman pou legliz la, epi apre sa pou lemonn. Revelasyon sa a deziyen jis anvan fen tan gras la pa Lyon tribi Jida a, ki te idantifye nan Revelasyon chapit senk kòm sèl la ki diy pou louvri liv ki te sele a.
And one of the elders saith unto me, Weep not: behold, the Lion of the tribe of Juda, the Root of David, hath prevailed to open the book, and to loose the seven seals thereof. Revelation 5:5.
Yonn nan ansyen yo di mwen konsa: Pa kriye; gade, Lyon ki soti nan branch fanmi Jida a, Rasin David la, genyen batay la pou l louvri liv la, epi pou l kase sèt sele li yo. Revelasyon 5:5.
The Lion of the tribe of Judah is also the “root of David,” and He is also “the son of David” and He is also the Lord of David. The connection represented by the Lion of the tribe of Judah identifies that when the Lion of the tribe of Judah seals or unseals a truth, he does so by employing the rule of first mention, that identifies the end of a thing by the beginning of a thing as represented by Jesus as the “root of David.” When a truth is unsealed at ‘a’ time of the end, a purification process is initiated as represented in Daniel twelve.
Lyon tribi Jida a se tou “rasin David” la tou, epi Li se tou “pitit David” la, epi Li se tou Seyè David. Koneksyon ki reprezante pa Lyon tribi Jida a montre ke lè Lyon tribi Jida a sele oswa dese yon verite, li fè sa lè li sèvi ak règ premye mansyonn lan, ki idantifye fen yon bagay pa kòmansman yon bagay, jan sa reprezante nan Jezi kòm “rasin David” la. Lè yon verite dese nan ‘yon’ tan lafen an, yon pwosesis pirifikasyon inisye, jan sa reprezante nan Danyèl douz.
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days. Daniel stood in his lot to bear his testimony, which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days, but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’” Manuscript Releases, volume 18, 14, 15.
“Se te Lyon tribi Jida a ki te ouvri liv la e ki te bay Jan revelasyon sou sa ki dwe rive nan dènye jou sa yo. Danyèl te kanpe nan plas pa l pou l pote temwayaj li, ki te sele jouk nan tan lafen an, lè mesaj premye zanj lan t ap gen pou pwoklame bay lemonn nou an. Bagay sa yo gen yon enpòtans enfini nan dènye jou sa yo; men, pandan ke ‘anpil pral pirifye, blanchi, epi pase anba eprèv,’ ‘mechan yo ap fè mechanste: e okenn nan mechan yo p ap konprann.’” Manuscript Releases, volim 18, 14, 15.
The work of Jesus as the Lion of the tribe of Judah is of infinite importance, but “none” of the “wicked shall understand” his work or the message that is unsealed.
Travay Jezi kòm Lyon tribi Jida a gen yon enpòtans enfini, men “okenn” nan “mechan yo p ap konprann” travay li ni mesaj ki sele a ki vin devwale.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Epi li di: Ale fè wout ou, Danyèl; paske pawòl yo fèmen epi sele jouk lè lafen an. Anpil moun pral pirifye, yo pral vin blan, epi yo pral sibi eprèv; men mechan yo ap aji avèk mechanste; e okenn nan mechan yo p ap konprann; men saj yo va konprann. Danyèl 12:9, 10.
The testing process is represented by three steps; “purified, made white, and tried.” These three steps represent the three steps of “the everlasting gospel,” which in the first angel’s message is represented as fear God (purified), give him glory (made white) for the hour of His judgment is come (tried). Those three steps are the ‘truth,’ as represented by the first letter, thirteenth letter and last letter of the Hebrew alphabet and when those letters are brought together in that order, the Hebrew word “truth” is created.
Pwosesis egzamen an reprezante pa twa etap: “pirifye, blanchi, epi éprouve.” Twa etap sa yo reprezante twa etap “levanjil etènèl la,” ki, nan mesaj premye zanj lan, prezante konsa: krentif pou Bondye (pirifye), ba li glwa (blanchi), paske lè jijman Li a rive (éprouve). Twa etap sa yo se “verite” a, jan sa reprezante pa premye lèt, trèzyèm lèt, ak dènye lèt alfabè ebre a; epi lè lèt sa yo mete ansanm nan lòd sa a, mo ebre ki vle di “verite” a fòme.
Those three steps are the ‘way,’ for God’s way, according to Asaph in Psalms 77:13 is in the sanctuary where in the courtyard a sinner is purified by the shedding of blood. The blood is thereafter taken into the holy place which represents sanctification which is the process of being “made white.”
Twa etap sa yo se “chemen” an, paske chemen Bondye, dapre Asaf nan Sòm 77:13, se nan Tanp lan, kote nan lakou a yon pechè pirifye pa koule san. Apre sa, san an pote antre nan kote ki sen an, ki reprezante sanktifikasyon, ki se pwosesis pou yo “fè blan.”
And one of the elders answered, saying unto me, What are these which are arrayed in white robes? and whence came they? And I said unto him, Sir, thou knowest. And he said to me, These are they which came out of great tribulation, and have washed their robes, and made them white in the blood of the Lamb. Revelation 7:13, 14.
Youn nan ansyen yo reponn, li di m: Kiyès moun sa yo ki abiye ak rad blan sa yo? e ki kote yo soti? E mwen di li: Mesye, ou konnen. E li di m: Se yo menm ki soti nan gwo tribilasyon an, e yo lave rad yo, e yo fè yo vin blan nan san Ti Mouton an. Revelasyon 7:13, 14.
The justified and sanctified sinner is then prepared to be “tried” in the judgment represented by the Most Holy Place. Jesus is the “way”, the “truth” and the “life”. The way is the beginning, the truth is the middle and the life is the end. If we are purified by the first step, we are on the way, which is the path of the justified.
Pechè ki jistifye e ki sanktifye a prepare lè sa a pou l “pase tès” nan jijman ki reprezante pa Kote ki Trè Sen an. Jezi se “chemen an”, “verite a” ak “lavi a”. Chemen an se kòmansman an, verite a se mitan an, epi lavi a se fen an. Si nou pirifye pa premye etap la, nou sou chemen an, ki se chemen moun ki jistifye yo.
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 k ap klere, ki vin klere pi plis toujou jouk rive nan gran jounen an. Pwovèb 4:18.
The second step is the manifestation of righteousness that is accomplished by His truth, for His Word is truth.
Dezyèm etap la se manifestasyon jistis la ki reyalize pa verite Li, paske Pawòl Li se verite.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sanktifye yo pa verite ou a: pawòl ou se verite. Jan 17:17.
Those justified are represented by step one, the sanctified are represented by step two. The first two steps prepare those who are justified and sanctified to enter into judgment and receive eternal life. Jesus is the way, the truth and the life.
Moun ki jistifye yo reprezante pa premye mach la; moun ki sanktifye yo reprezante pa dezyèm mach la. De premye mach sa yo prepare moun ki jistifye ak sanktifye yo pou yo antre nan jijman epi resevwa lavi etènèl. Jezi se chemen an, verite a, ak lavi a.
“Righteousness within is testified to by righteousness without. He who is righteous within is not hard-hearted and unsympathetic, but day by day he grows into the image of Christ, going on from strength to strength. He who is being sanctified by the truth will be self-controlled, and will follow in the footsteps of Christ until grace is lost in glory. The righteousness by which we are justified is imputed; the righteousness by which we are sanctified is imparted. The first is our title to heaven, the second is our fitness for heaven.” Review and Herald, June 4, 1895.
“Lajistis ki anndan an rann temwayaj sou li pa lajistis ki deyò a. Moun ki jis anndan an pa gen kè di ni li pa san konpasyon, men chak jou li ap grandi pou l antre nan imaj Kris la, li ap avanse soti nan fòs pou rive nan plis fòs. Moun k ap sanktifye pa laverite a ap gen metriz sou tèt li, epi l ap swiv nan tras Kris yo jouk lè gras la disparèt nan laglwa. Lajistis pa mwayen ki fè nou jistifye a se yon lajistis yo mete sou kont nou; lajistis pa mwayen ki fè nou sanktifye a se yon lajistis yo kominike ban nou. Premye a se tit nou pou syèl la, dezyèm nan se aptitid nou pou syèl la.” Review and Herald, 4 jen 1895.
John chapter fourteen through chapter seventeen repeatedly addresses the issues of the disciple’s reaction when Christ leaves them to go to His Father. He promises to return, and he understood, (though the disciples did not), that the soon-coming crisis would produce a profound disappointment. Woven into the four chapters is the identification and definition of the Holy Spirit as the “Comforter.” The Holy Spirit is identified four times as the “Comforter” in the gospel of John, and once in first John, but there the word is translated as “advocate.” It is located nowhere else in the New Testament.
Jan chapit katòz rive nan chapit disèt repete adrese kestyon reyaksyon disip yo lè Kris kite yo pou l ale bò kote Papa li. Li pwomèt pou l retounen, e li te konprann, (byenke disip yo pa t konprann), ke kriz ki t ap vini byento a t ap pwodui yon desepsyon pwofon. Tise atravè kat chapit sa yo se idantifikasyon ak definisyon Sentespri a kòm “Konsolatè a.” Sentespri a idantifye kat fwa kòm “Konsolatè a” nan Levanjil Jan an, epi yon fwa nan premye Jan, men la mo a tradui kòm “defansè.” Li pa parèt okenn lòt kote nan Nouvo Testaman an.
The Old Testament has a Hebrew word that has been translated as “comforter” in Ecclesiastes four verse one and in Lamentations chapter one verses nine and sixteen. All three of those references identify that oppressors have oppressed God’s people and they have no comforter to support them in the distress and disappointment they find themselves in.
Ansyen Testaman an gen yon mo ebre ki tradui kòm “konsolatè” nan Eklezyas kat vèsè youn ak nan Lamantasyon chapit youn vèsè nèf ak sèz. Tout twa referans sa yo montre ke opresè yo te peze pèp Bondye a anba jouk, epi yo pa gen okenn konsolatè pou soutni yo nan detrès ak desepsyon kote yo twouve tèt yo a.
The identification of the Holy Spirit as the “Comforter” is placed in the passage that Jesus is seeking to prepare the disciples for the great disappointment that lies just hours ahead. In that context He emphasizes that even in His absence the Holy Spirit will be present to provide them with comfort. In identifying the Holy Spirit in the context of the Comforter, Jesus specifies the characteristics of the work that the Comforter will accomplish.
Idantifikasyon Sentespri Sen an kòm “Konsolatè a” parèt nan pasaj kote Jezi ap chèche prepare disip yo pou gwo desepsyon ki gen pou vini sèlman kèk èdtan pi devan. Nan kontèks sa a, Li mete anfaz sou lefèt ke menm nan absans Li, Sentespri Sen an ap prezan pou ba yo konsolasyon. Lè Jezi idantifye Sentespri Sen an nan kontèks Konsolatè a, Li presize karakteristik travay Konsolatè a pral akonpli.
Jesus’ repeated references of His departure and return, places that very subject at the top of the list in terms of the primary theme of the passage.
Referans Jezi yo repete sou depa li ak retou li mete sijè sa a menm nan tèt lis la kòm tèm prensipal pasaj la.
John 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 are verses that directly address the tarrying time in the parable of the ten virgins. Included with the previous verses is the following passage that through repetition emphasizes the tarrying time, for “the Lord does not repeat things that are of no great consequence.”
Jan 14:2–4, 18, 19, 28, 16:5–7, 10, 28, 17:11–13 se vèsè ki adrese dirèkteman tan reta a nan parabòl dis vyèj yo. Ansanm ak vèsè ki vini anvan yo, gen pasaj sa a ki, pa mwayen repete l ap repete, mete anfaz sou tan reta a, paske “Seyè a pa repete bagay ki pa gen anpil enpòtans.”
A little while, and ye shall not see me: and again, a little while, and ye shall see me, because I go to the Father. Then said some of his disciples among themselves, What is this that he saith unto us, A little while, and ye shall not see me: and again, a little while, and ye shall see me: and, Because I go to the Father? They said therefore, What is this that he saith, A little while? we cannot tell what he saith. Now Jesus knew that they were desirous to ask him, and said unto them, Do ye inquire among yourselves of that I said, A little while, and ye shall not see me: and again, a little while, and ye shall see me? Verily, verily, I say unto you, That ye shall weep and lament, but the world shall rejoice: and ye shall be sorrowful, but your sorrow shall be turned into joy. A woman when she is in travail hath sorrow, because her hour is come: but as soon as she is delivered of the child, she remembereth no more the anguish, for joy that a man is born into the world. And ye now therefore have sorrow: but I will see you again, and your heart shall rejoice, and your joy no man taketh from you. John 16:16–22.
Ankò yon ti tan, epi nou p ap wè m; epi ankò, yon ti tan, epi n a wè m, paske m ale bò kote Papa a. Lè sa a, kèk nan disip li yo di youn ak lòt: Ki sa sa vle di li di nou an: Ankò yon ti tan, epi nou p ap wè m; epi ankò, yon ti tan, epi n a wè m; epi: Paske m ale bò kote Papa a? Se poutèt sa yo di: Ki sa sa vle di li di a, yon ti tan? Nou pa konprann sa l ap di. Jezi, ki te konnen yo te anvi poze l kesyon, di yo: Èske n ap chèche konprann youn ak lòt sou sa mwen te di a: Ankò yon ti tan, epi nou p ap wè m; epi ankò, yon ti tan, epi n a wè m? Sa m ap di nou an se vre wi: nou pral kriye ak plenn, men lemonn pral rejwi; nou pral nan lapenn, men lapenn nou pral tounen lajwa. Lè yon fanm ap akouche, li gen doulè, paske lè pa li rive; men kou li fin akouche pitit la, li pa sonje soufrans lan ankò, tèlman li kontan yon moun fèt nan lemonn. Konsa tou, nou menm, kounye a nou nan lapenn; men m a wè nou ankò, epi kè nou pral rejwi, e pesonn p ap kapab wete lajwa nou nan men nou. Jan 16:16–22.
At least twenty-one verses in chapter fourteen through chapter seventeen identify the period of time in which the disciples would need to wait for Christ to return. That period of time would begin at Christ’s death and continue until His return from His Father. The time they were to wait for His return symbolizes the tarrying time in the parable of the ten virgins. As with Luke’s account of the disciples of Emmaus, the disappointment of the cross is prophetically typifying the beginning of the tarrying time that follows the first disappointment.
Omwen vennsè nan chapit katòz rive nan chapit disèt idantifye peryòd tan kote disip yo t ap bezwen tann retou Kris la. Peryòd tan sa a t ap kòmanse nan lanmò Kris la epi l t ap kontinye jouk lè Li retounen soti bò kote Papa Li. Tan yo te dwe tann retou Li a senbolize tan reta a nan parabòl dis vyèj yo. Menm jan ak istwa Lik la konsènan disip Emayis yo, desepsyon kwa a, nan sans pwofetik, se yon tip ki montre kòmansman tan reta ki swiv premye desepsyon an.
In the first passage of the first book of the Bible we find the creation story and we recognize the three persons of the heavenly trio. In the first passage of the last book of the Bible we find the three persons of the heavenly trio. In the four chapters we are considering we find the three persons of the heavenly trio. Recognizing this fact allows us to lay John’s four chapters over the prophetic line of Genesis chapter one verse one through to chapter two verse three and over Revelation chapter one verses one through eleven.
Nan premye pasaj premye liv Labib la, nou jwenn istwa kreyasyon an epi nou rekonèt twa pèsonn triyo selès la. Nan premye pasaj dènye liv Labib la, nou jwenn twa pèsonn triyo selès la. Nan kat chapit n ap konsidere yo, nou jwenn twa pèsonn triyo selès la. Rekonèt reyalite sa a pèmèt nou sipèpoze kat chapit Jan yo sou liy pwofetik Jenèz chapit youn vèsè youn rive jouk chapit de vèsè twa, epi sou Revelasyon chapit youn vèsè youn rive vèsè onz.
In the passage Jesus says to Thomas that if a person has seen Jesus, they have seen the Father. The passage also identifies that Christ is the one who comforted the disciples by his presence, but that when he leaves, He would send “another” “comforter.” The Holy Spirit is the comforter, but Christ was also the comforter.
Nan pasaj la, Jezi di Toma ke si yon moun wè Jezi, li wè Papa a. Pasaj la montre tou ke Kris la se sila a ki te konsole disip yo pa prezans li; men lè li ale, li t ap voye “yon lòt” “Konsolatè”. Sentespri a se Konsolatè a, men Kris la te Konsolatè a tou.
If ye had known me, ye should have known my Father also: and from henceforth ye know him, and have seen him. Philip saith unto him, Lord, show us the Father, and it sufficeth us. Jesus saith unto him, Have I been so long time with you, and yet hast thou not known me, Philip? he that hath seen me hath seen the Father; and how sayest thou then, Show us the Father? John 14:7–9.
Si nou te konnen m, nou t ap konnen Papa m tou; e depi kounye a nou konnen li, epi nou wè li. Filip di li: Seyè, montre nou Papa a, e sa ap sifi nou. Jezi di li: Depi lontan m avèk nou konsa, e ou poko konnen m, Filip? Moun ki wè mwen wè Papa a; kijan ou fè di konsa: Montre nou Papa a? Jan 14:7–9.
Thomas represents those in Adventism that refuse to see the testimony of the relationship of the heavenly trio, in spite of the fact that they probably have read the testimonies which uphold that truth over and over.
Toma reprezante sila yo nan Advantis la ki refize wè temwayaj konsènan relasyon trio selès la, malgre lefètke yo petèt te li temwayaj ki soutni verite sa a anpil fwa deja.
And I will pray the Father, and he shall give you another Comforter, that he may abide with you forever; Even the Spirit of truth; whom the world cannot receive, because it seeth him not, neither knoweth him: but ye know him; for he dwelleth with you, and shall be in you. I will not leave you comfortless: I will come to you. Yet a little while, and the world seeth me no more; but ye see me: because I live, ye shall live also. John 14:16–19.
Epi m ap priye Papa a, e li va ban nou yon lòt Konsolatè, pou li ka rete avèk nou pou tout tan; sa vle di Lespri verite a, ke lemonn pa kapab resevwa, paske li pa wè li, ni li pa konnen li; men nou menm, nou konnen li, paske li rete avèk nou, e li va nan nou. Mwen p ap kite nou san konsolasyon: m ap vini kote nou. Ankò yon ti tan, e lemonn p ap wè m ankò; men nou menm, nou wè m; paske mwen viv, nou pral viv tou. Jan 14:16–19.
If we have seen Jesus, we have seen the Father. Jesus is the “Comforter” and the Holy Spirit is “another Comforter.” If we have seen Jesus, we have seen the Father and we have seen the Comforter. Of the five times the word comforter is used in the Bible, they are all employed by the apostle John. In the fifth reference the word is translated as “advocate.”
Si nous avons vu Jésus, nous avons vu le Père. Jésus est le « Consolateur », et le Saint-Esprit est « un autre Consolateur ». Si nous avons vu Jésus, nous avons vu le Père, et nous avons vu le Consolateur. Des cinq occurrences du mot consolateur dans la Bible, toutes sont employées par l’apôtre Jean. Dans la cinquième occurrence, le mot est traduit par « avocat ».
My little children, these things write I unto you, that ye sin not. And if any man sin, we have an advocate with the Father, Jesus Christ the righteous. 1 John 2:1.
Pitit mwen yo, m ap ekri nou bagay sa yo, pou nou pa peche. Men, si yon moun peche, nou gen yon avoka bò kote Papa a, Jezikri, moun ki jis la. 1 Jan 2:1.
If any man sin, we have a Comforter, Jesus Christ the righteous. An advocate is one who intercedes in behalf of the sinner. Paul identifies Jesus’ work as our advocate.
Si quelqu’un a péché, nous avons un Consolateur, Jésus-Christ le juste. Un avocat est celui qui intercède en faveur du pécheur. Paul identifie l’œuvre de Jésus comme celle de notre avocat.
Who is he that condemneth? It is Christ that died, yea rather, that is risen again, who is even at the right hand of God, who also maketh intercession for us. Romans 8:34.
Kiyès ki va kondannen? Se Kris la ki mouri, pi plis toujou, ki leve soti vivan ankò, li menm ki adwat Bondye, li menm tou k ap fè entèsepsyon pou nou. Women 8:34.
Jesus is the sinner’s advocate, which includes that He is the comforter. In the same chapter Paul had previously identified that the Holy Spirit also makes intercession for us.
Jezi se avoka pechè a, sa ki gen ladan l lefèt ke Li se Konsolatè a. Nan menm chapit la, Pòl te deja fè konnen Sentespri a tou ap lapriyè an favè nou.
Likewise the Spirit also helpeth our infirmities: for we know not what we should pray for as we ought: but the Spirit itself maketh intercession for us with groanings which cannot be uttered. And he that searcheth the hearts knoweth what is the mind of the Spirit, because he maketh intercession for the saints according to the will of God. Romans 8:26, 27.
Menm jan an tou, Lespri a ede feblès nou yo tou; paske nou pa konnen sa nou dwe mande nan lapriyè jan sa dwe fèt la; men Lespri a li menm ap plede an favè nou avèk soupi ki pa ka eksprime. E sila a ki sonde kè yo konnen ki sa panse Lespri a ye, paske li ap plede an favè sen yo selon volonte Bondye. Women 8:26, 27.
Jesus and the Holy Spirit are both identified as the Comforter, and therefore they are both advocates that make intercession for us. The three persons of the heavenly trio are all represented in the passage of John we are considering, and when brought together with the first testimony of the first book of the Bible and the first testimony of the last book of the Bible the light concerning the relationship and work of the three persons of the godhead is magnified.
Jezi ak Sentespri a toude deziyen kòm Konsolatè a; se poutèt sa yo toude se avoka ki lapriyè ann entèsesyon pou nou. Twa pèsonn triyo selès la tout reprezante nan pasaj Jan n ap konsidere a, epi lè yo mete yo ansanm ak premye temwayaj premye liv Labib la ak premye temwayaj dènye liv Labib la, limyè konsènan relasyon ak travay twa pèsonn Bondye a vin pi klere.
“The Father cannot be described by the things of earth. The Father is all the fullness of the Godhead bodily, and is invisible to mortal sight. The Son is all the fullness of the Godhead manifested. The word of God declares Him to be ‘the express image of His person.’ ‘God so loved the world that He gave His only begotten Son, that whosoever believeth in Him should not perish, but have everlasting life.’ Here is shown the personality of the Father.
“Papa a pa ka dekri pa bagay ki sou tè a. Papa a se tout plenitid Bondye a kòporèlman, e li envizib pou je mòtèl yo. Pitit la se tout plenitid Bondye a manifeste. Pawòl Bondye a deklare li se ‘egzak imaj pèsonn li.’ ‘Paske Bondye te sitèlman renmen lemonn, li bay sèl Pitit li fè a, pou nenpòt moun ki kwè nan li pa peri, men pou li gen lavi etènèl.’ Isit la yo montre pèsonalite Papa a.”
“The Comforter that Christ promised to send after He ascended to heaven, is the Spirit in all the fullness of the Godhead, making manifest the power of divine grace to all who receive and believe in Christ as a personal Saviour. There are three living persons of the heavenly trio. In the name of these three powers,—the Father, the Son, and the Holy Ghost, those who receive Christ by living faith are baptized, and these powers will cooperate with the obedient subjects of heaven in their efforts to live the new life in Christ.
“Konsolatè a ke Kris te pwomèt pou voye apre Li te monte nan syèl la, se Lespri a nan tout plenitid Divinite a, ki fè pouvwa gras diven an parèt aklè pou tout moun ki resevwa epi ki kwè nan Kris kòm yon Sovè pèsonèl. Gen twa pèson vivan nan triyad selès la. Se nan non twa pisans sa yo,—Papa a, Pitit la, ak Sentespri a,—moun ki resevwa Kris pa yon lafwa vivan yo batize, e pisans sa yo pral kolabore avèk sijè obeyisan syèl la nan efò yo pou yo viv nouvo lavi a nan Kris.”
“What is the sinner to do?—Believe in Christ. He is Christ’s property, bought with the blood of the Son of God. Through test and trial the Saviour redeemed human beings from the slavery of sin. What then must we do to be saved from sin?—Believe on the Lord Jesus Christ as the sin-pardoning Saviour. He who confesses his sin and humbles his heart will receive forgiveness. Jesus is the sin-pardoning Saviour as well as the only begotten Son of the infinite God. The pardoned sinner is reconciled to God through Jesus Christ our Deliverer from sin. Keeping in the path of holiness, he is a subject of the grace of God. There is brought to him full salvation, joy, and peace, and the true wisdom that comes from God.
“Kisa pechè a dwe fè? — Mete lafwa li nan Kris la. Li se byen Kris la, ki te achte ak san Pitit Bondye a. Atravè eprèv ak tantasyon, Sovè a te delivre lèzòm anba esklavaj peche a. Kisa, lè sa a, nou dwe fè pou nou sove anba peche? — Mete lafwa nou nan Seyè Jezi Kris la kòm Sovè ki padonnen peche. Moun ki konfese peche li epi ki imilye kè li, va resevwa padon. Jezi se Sovè ki padonnen peche, menm jan li se sèl Pitit Bondye enfini an. Pechè ki resevwa padon an rekonsilye ak Bondye pa mwayen Jezi Kris, Delivrans nou anba peche. Pandan li rete nan chemen sentete a, li vin yon sijè gras Bondye. Yo pote ba li delivrans total, lajwa ak lapè, ansanm ak vrè sajès ki soti nan Bondye.”
“Faith in the atoning blood of Jesus Christ is the assurance of pardon. Christ can cleanse away all sin. Simple reliance on that power day by day will give the human agent keen wisdom to discern what will keep the soul in these last days from the bondage of sin. By faith and prayer, through the knowledge of Christ, he is to work out his own salvation.
“Lafwa nan san ekspyatwa Jezikri a se asirans padon. Kris la kapab netwaye tout peche nèt. Yon senp konfyans nan puisans sa a chak jou ap bay ajan imen an yon sajès byen file pou disène sa ki va kenbe nanm nan, nan dènye jou sa yo, anba esklavaj peche. Pa lafwa ak lapriyè, atravè konesans Kris la, li dwe travay pou pwòp delivrans li.”
“The Holy Spirit recognizes and guides us into all truth. God has given His only begotten Son, that whosoever believeth in Him should not perish but have everlasting life. Christ is the sinner’s Saviour. Christ’s death has redeemed the sinner. This is our only hope. If we make a full surrender of self, and practice the virtues of Christ, we shall gain the prize of eternal life.
“Lespri Sen an rekonèt nou e li gide nou nan tout verite a. Bondye bay sèl Pitit li fè a, pou nenpòt moun ki kwè nan li pa peri, men pou li gen lavi etènèl. Kris la se Sovè pechè a. Lanmò Kris la rachte pechè a. Se sèl espwa nou sa ye. Si nou fè yon rann tèt total de pwòp tèt nou, epi pratike vèti Kris yo, n ap resevwa pri lavi etènèl la.
“‘He that believeth in the Son, hath the Father also.’ He who has continual faith in the Father and the Son has the Spirit also. The Holy Spirit is his comforter, and he never departs from the truth.” Bible Training School, March 1, 1906.
« Celui qui croit au Fils a aussi le Père. » Celui qui a une foi constante en le Père et le Fils a aussi l’Esprit. Le Saint-Esprit est son consolateur, et il ne s’écarte jamais de la vérité. Bible Training School, 1er mars 1906.
Beyond the added light of the work and relationship of the heavenly trio, the identification of the heavenly trio in the passage provides a witness that these four chapters are to be aligned with the message that is now being unsealed by the Lion of the tribe of Judah.
Anplis limyè adisyonèl sou travay ak relasyon trio selès la, idantifikasyon trio selès la nan pasaj la bay yon temwayaj ke kat chapit sa yo dwe aliyen ak mesaj la ki kounye a ap deseley pa Lyon tribi Jida a.
The witness in the story of the disciples of Emmaus, represents three testimonies that identify that the disappointment and tarrying times that followed the cross represents the disappointment and tarrying time that follows the first disappointment. There is another witness that upholds that the history represented in John’s four chapters represents the circumstances of the first disappointment.
Temwayaj ki nan istwa disip Emayis yo reprezante twa temwayaj ki idantifye ke desepsyon an ak tan reta ki te swiv kwa a reprezante desepsyon an ak tan reta ki swiv premye desepsyon an. Gen yon lòt temwen ki soutni ke istwa ki reprezante nan kat chapit Jan yo reprezante sikonstans premye desepsyon an.
The final verse of the creation story that is the first truth mentioned in God’s Word ends with three words, and each of those words begin with one of the three letters that create the word truth, and they do so in the correct order. The creation story in Genesis begins with the words, “In the beginning” and it ends with the three words “God created and made.”
Vèsè final istwa kreyasyon an, ki se premye verite yo mansyone nan Pawòl Bondye a, fini ak twa mo, epi chak nan mo sa yo kòmanse ak youn nan twa lèt ki fòme mo verite a, e yo fè sa nan bon lòd la. Istwa kreyasyon an nan Jenèz kòmanse ak mo sa yo: “Nan kòmansman an”, epi li fini ak twa mo sa yo: “Bondye kreye epi fè.”
The first letter of those three words when combined create the word truth. The creation story starts with the “beginning” and ends with the word symbolically represented by the letters that represent the Alpha and Omega. So too, in the opening passage of the last book of the Bible Jesus is twice identified as the Alpha and Omega, the beginning and ending, the first and the last. Those three letters which represent the Alpha and Omega provide still another witness that the passage in John must be brought together with the prophetic line at the beginning of Genesis and the prophetic line at the beginning of Revelation. That testimony is recognized within the description of the work of the Comforter. The work of the Comforter is the three-step work represented by those same three Hebrew letters. The signature of Alpha and Omega allows us to place these four chapters in the context of the message of the Revelation of Jesus Christ that is unsealed just before probation closes.
Premye lèt twa mo sa yo, lè yo konbine, fòme mo verite a. Istwa kreyasyon an kòmanse avèk “kòmansman” an e li fini ak mo ki reprezante senbolikman pa lèt ki reprezante Alfa ak Omega. Menm jan an tou, nan pasaj ouvèti dènye liv Bib la, Jezi idantifye de fwa kòm Alfa ak Omega, kòmansman ak finisman, premye ak dènye a. Twa lèt sa yo ki reprezante Alfa ak Omega bay yon lòt temwayaj ankò ke pasaj nan Jan an dwe mete ansanm ak liy pwofetik ki nan kòmansman Jenèz la ak liy pwofetik ki nan kòmansman Revelasyon an. Temwayaj sa a rekonèt anndan deskripsyon travay Konsolatè a. Travay Konsolatè a se travay an twa etap la, ki reprezante pa menm twa lèt ebre sa yo. Siyati Alfa ak Omega a pèmèt nou mete kat chapit sa yo nan kontèks mesaj Revelasyon Jezi Kris la, ki devwale jis anvan tan gras la fèmen.
The seven thunders represent four specific waymarks (points in time) and three specific periods of time that begin with the waymark of the descent of an angel that is to lighten the earth with His glory. That waymark was a point in time. The second waymark (point in time) is the first disappointment, that ushers in the period of the tarrying time. The tarrying time leads to the third waymark (point in time) where a truth is unsealed and that produces a movement. The movement concludes at the fourth waymark (point in time) represented as judgment. Those four waymarks and the three periods of time each represent a thunder, totaling seven thunders. They also represent a four-three combination.
Sèt loraj yo reprezante kat repè presi (pwen nan tan) ak twa peryòd tan presi ki kòmanse avèk repè desandan yon zanj ki dwe klere tè a avèk laglwa Li. Repè sa a te yon pwen nan tan. Dezyèm repè a (pwen nan tan) se premye desepsyon an, ki louvri peryòd tan reta a. Tan reta a mennen nan twazyèm repè a (pwen nan tan), kote yon verite dezsele, e sa pwodui yon mouvman. Mouvman an fini nan katriyèm repè a (pwen nan tan), ki reprezante kòm jijman. Kat repè sa yo ak twa peryòd tan yo chak reprezante yon loraj, sa ki fè sèt loraj an tout. Yo reprezante tou yon konbinezon kat-twa.
In earlier articles we have identified that the pioneer understanding of the seven churches, the seven seals and the seven trumpets acknowledge a ‘four-three combination.’ The first four churches, seals and trumpets are distinct from the last three churches, seals and trumpets. The seven thunders represent four waymarks, but within those four waymarks are three periods of time. The divine combination of ‘four and three’ that in the book of Revelation is established upon three witnesses (churches, seals and trumpets), and those witnesses testify to the validity of the ‘four and three’ combination of the book of Revelation’s seven thunders.
Nan atik anvan yo, nou te idantifye ke konpreyansyon pyonye yo konsènan sèt legliz yo, sèt so yo ak sèt twonpèt yo rekonèt yon “konbinezon kat-twa.” Premye kat legliz yo, so yo ak twonpèt yo distenk de twa dènye legliz yo, so yo ak twonpèt yo. Sèt loraj yo reprezante kat repè, men anndan kat repè sa yo gen twa peryòd tan. Konbinezon diven “kat ak twa” a, ki nan liv Revelasyon an tabli sou twa temwen (legliz yo, so yo ak twonpèt yo), epi temwen sa yo rann temwayaj sou validite konbinezon “kat ak twa” sèt loraj liv Revelasyon an.
Yet embedded within the line of history represented by the seven thunders is another hidden and distinct line of prophecy that possesses three waymarks that are distinct from the symbol represented as seven thunders. Therefore, when we consider the prophetic relation of the seven thunders with the hidden history that is now being unsealed, we find that the seven thunders present four waymarks (points in time) and the hidden history presents three waymarks (points in time.) Like unto the churches, seals, trumpets and thunders the hidden history represents three waymarks that are connected with the four waymarks of the seven thunders. The hidden history also possesses a three-four combination.
Men, nan liy istwa sèt loraj yo reprezante a, gen yon lòt liy pwofesi ki kache e ki diferan, ki genyen twa pwen-repè ki diferan ak senbòl yo reprezante kòm sèt loraj yo. Se poutèt sa, lè nou konsidere relasyon pwofetik sèt loraj yo ak istwa kache a ki kounye a ap devwale, nou jwenn ke sèt loraj yo prezante kat pwen-repè (pwen nan tan), epi istwa kache a prezante twa pwen-repè (pwen nan tan). Menm jan ak legliz yo, sele yo, twonpèt yo ak loraj yo, istwa kache a reprezante twa pwen-repè ki konekte ak kat pwen-repè sèt loraj yo. Istwa kache a genyen tou yon konbinezon twa-kat.
In the hidden history which is embedded within the seven thunders, there are three distinct waymarks that are each a ‘point in time,’ and the first and last of those three waymarks represent a disappointment. There is a distinct ‘period of time’ between the first and second waymarks and a distinct ‘period of time’ between the second and third points in time. The word “disappointment” evolved from the concept of a missed appointment and carries with its definition the emphasis of a point in time. Midnight is also a specific time. The hidden history is portrayed by three points in time separated by two periods of time; the tarrying time and the seventh month movement.
Nan istwa kache ki anrasinen anndan sèt loraj yo, gen twa makout chemen byen distenk, chak ladan yo se yon “pwen nan tan,” epi premye ak dènye nan twa makout chemen sa yo reprezante yon desepsyon. Gen yon “peryòd tan” byen distenk ant premye ak dezyèm makout chemen yo, epi gen yon “peryòd tan” byen distenk ant dezyèm ak twazyèm pwen nan tan yo. Mo “desepsyon” an devlope soti nan lide yon randevou manke, e nan definisyon li li pote anfaz yon pwen nan tan. Minwi tou se yon tan byen presi. Istwa kache a dekri pa twa pwen nan tan, de peryòd tan separe yo; tan reta a ak mouvman setyèm mwa a.
The first waymark of the hidden history identifies a disappointment and the last waymark also identifies a disappointment. Therefore, from the first disappointment on unto the last disappointment is a hidden line of prophecy that possesses the same three steps as do all reform lines. It also possesses the signature of Alpha and Omega, for the three letters that create “truth” correspond to the three waymarks that begin and end with a disappointment. That hidden history within the seven thunders is the truth that the Lion of the tribe of Judah is currently unsealing.
Premye siy sou chemen nan istwa kache a idantifye yon desepsyon, e dènye siy sou chemen an idantifye yon desepsyon tou. Se poutèt sa, depi premye desepsyon an rive jis nan dènye desepsyon an, gen yon liy pwofesi kache ki genyen menm twa etap ak tout liy refòm yo. Li genyen tou siyati Alfa ak Omega a, paske twa lèt ki fòme “verite” a koresponn ak twa siy sou chemen yo ki kòmanse epi ki fini ak yon desepsyon. Istwa kache sa a anndan sèt loraj yo se verite Lyon branch fanmi Jida a ap dechire sele li yo kounye a.
The passage in John we are considering is introduced in the previous chapter with the Last Supper, emphasizing that the message of these four chapters is to be eaten. Those four chapters end with the walk to Gethsemane. The narrative takes place in the movement from the eating until the crisis of the cross begins. Prophetically the setting of the four chapters defines the last message that is to be eaten before the judgment. The message that leads to judgment closing, is the message that is unsealed in the book of Revelation, just before judgment closes.
Pasaj n ap konsidere nan Jan an prezante nan chapit anvan an avèk Dènye Soupe a, sa ki mete aksan sou lefèt ke mesaj kat chapit sa yo dwe manje. Kat chapit sa yo fini avèk mache pou ale Getsemani. Narasyon an dewoule nan mouvman ki soti depi nan manje a jiskaske kriz kwa a kòmanse. Sou plan pwofetik, kad kat chapit sa yo defini dènye mesaj ki dwe manje anvan jijman an. Mesaj ki mennen nan fèmti jijman an, se mesaj ki devwale nan liv Revelasyon an, jis anvan jijman an fèmen.
The disciples and Jesus are at the point in prophetic history where they are being informed of the tarrying time. In Millerite history the Lord removed His hand to produce the understanding of the message of the Midnight Cry, but the understanding that produced the message of Samuel Snow also informed the Millerites that they were in the tarrying time of the ten virgins. The disciples had just eaten the Last Supper and as they were digesting the message Christ explained the tarrying time in John’s four chapters.
Disip yo ak Jezi rive nan pwen sa a nan istwa pwofetik la kote y ap resevwa enfòmasyon sou tan reta a. Nan istwa Millerit la, Senyè a te retire men Li pou pwodui konpreyansyon mesaj Rèl Minwi a, men konpreyansyon ki te pwodui mesaj Samuel Snow a te fè Millerit yo konnen tou ke yo te nan tan reta dis vyèj yo. Disip yo te fèk manje Dènye Soupe a, epi pandan yo t ap dijere mesaj la, Kris te eksplike tan reta a nan kat chapit Jan yo.
Samuel Snow’s understanding can be documented as a series of articles, that developed the final understanding represented as the Midnight Cry message. As his message was developing, he also presented the message at a series of camp meetings. The series of articles leading to the camp meetings ultimately brought him to the Exeter camp meeting, which lasted six days. Prophetically the message of the Midnight Cry is progressively developed over a period of time. The four chapters in John take place in the prophetic history where the message is being developed.
Konpreyansyon Samuel Snow a kapab dokimante kòm yon seri atik ki te devlope konpreyansyon final la, ki te reprezante kòm mesaj Rèl Minwi a. Pandan mesaj li t ap devlope, li te prezante mesaj la tou nan yon seri reyinyon kan. Seri atik ki te mennen rive nan reyinyon kan yo, finalman te mennen l nan reyinyon kan Exeter la, ki te dire sis jou. Sou plan pwofetik, mesaj Rèl Minwi a devlope pwogresivman pandan yon peryòd tan. Kat chapit ki nan Jan yo pran plas nan istwa pwofetik kote mesaj la ap devlope.
In John’s four chapters we have the work of the Holy Spirit defined as three steps; conviction of sin, righteousness and judgment. These three steps are also the three waymarks of the hidden history embedded within the seven thunders.
Nan kat chapit Jan yo, nou jwenn travay Sentespri a defini an twa etap: konviksyon sou peche, sou jistis, ak sou jijman. Twa etap sa yo se tou twa pwen repè istwa kache ki anrasinen nan sèt loraj yo.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. He shall glorify me: for he shall receive of mine, and shall show it unto you. John 16:7–14.
Men, m ap di nou verite a: li nesesè pou nou mwen ale; paske si mwen pa ale, Konsolatè a p ap vini jwenn nou; men si mwen ale, m ap voye li ban nou. Lè li va vini, li va konvenk lemonn konsènan peche, konsènan jistis, ak konsènan jijman: konsènan peche, paske yo pa kwè nan mwen; konsènan jistis, paske mwen ale jwenn Papa m, epi nou p ap wè mwen ankò; konsènan jijman, paske chèf lemonn sa a deja jije. Mwen gen anpil lòt bagay toujou pou m di nou, men nou pa kapab sipòte yo kounye a. Men, lè li menm, Lespri verite a, va vini, li va gide nou nan tout verite; paske li p ap pale dapre pwòp tèt pa li; men kèlkeswa sa li tande, se sa li va di; epi li va fè nou konnen bagay ki gen pou vini yo. Li va glorifye mwen, paske li va pran nan sa ki pa m, epi li va fè nou konnen li. Jan 16:7–14.
In Millerite history, Jesus did not return to end the tarrying time at the Midnight Cry. He removed His hand, and poured out or sent the Holy Spirit. The Holy Spirit represented as the Comforter, came to dispel the disappointment. He came to provide comfort to those who have been chosen, but who were perplexed by the disappointment of a failed prediction.
Nan istwa Milerit la, Jezi pa t retounen pou mete fen nan tan reta a nan Rèl Minwi a. Li te retire men Li, epi Li te vide oswa voye Sentespri a. Sentespri a, ki reprezante kòm Konsolatè a, te vini pou chase desepsyon an. Li te vini pou bay konsolasyon a moun ki te chwazi yo, men ki te boulvèse akoz desepsyon yon prediksyon ki te echwe.
We have previously pointed out that the apostle John, Ezekiel and Jeremiah all are illustrated eating the little book that is sweet as honey in the mouth. There is a purposeful distinction between those three prophets, that is often missed.
Nou te deja fè remake ke apot Jan, Ezekyèl ak Jeremi, yo tout parèt ap manje ti liv la ki dous tankou siwo myèl nan bouch la. Gen yon diferans byen entansyonèl ant twa pwofèt sa yo, yon diferans yo souvan pa remake.
Ezekiel is used to illustrate those who ate the little book, and are given a message to take to God’s apostate church. Ezekiel represents that the book that is eaten identifies the work that is then to be accomplished. He represents the message given to the former chosen people of God. His message is what binds the former chosen people into bundles destined for the fire. In John’s four chapters Jesus identifies the purpose of Ezekiel’s work.
Yo sèvi ak Ezekyèl pou ilistre moun ki te manje ti liv la, e yo resevwa yon mesaj pou pote bay legliz aposta Bondye a. Ezekyèl montre ke liv yo manje a idantifye travay ki dwe akonpli apre sa. Li reprezante mesaj yo bay ansyen pèp Bondye te chwazi a. Mesaj li a se sa ki mare ansyen pèp Bondye te chwazi a an pakèt ki destine pou dife a. Nan kat chapit Jan yo, Jezi idantifye objektif travay Ezekyèl la.
Remember the word that I said unto you, The servant is not greater than his lord. If they have persecuted me, they will also persecute you; if they have kept my saying, they will keep yours also. But all these things will they do unto you for my name’s sake, because they know not him that sent me. If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. He that hateth me hateth my Father also. If I had not done among them the works which none other man did, they had not had sin: but now have they both seen and hated both me and my Father. But this cometh to pass, that the word might be fulfilled that is written in their law, They hated me without a cause. But when the Comforter is come, whom I will send unto you from the Father, even the Spirit of truth, which proceedeth from the Father, he shall testify of me. John 15:20–26.
Sonje pawòl mwen te di nou an: Sèvitè a pa pi gran pase mèt li. Si yo te pèsekite mwen, yo pral pèsekite nou tou; si yo te kenbe pawòl mwen an, yo pral kenbe pa nou an tou. Men, yo pral fè nou tout bagay sa yo poutèt non mwen, paske yo pa konnen Sila a ki te voye mwen an. Si mwen pa t vini e si mwen pa t pale ak yo, yo pa t ap gen peche; men kounye a yo pa gen okenn eskiz pou peche yo. Moun ki rayi mwen, rayi Papa m tou. Si mwen pa t fè nan mitan yo zèv okenn lòt moun pa t fè, yo pa t ap gen peche; men kounye a yo toude wè e yo rayi ni mwen ni Papa m. Men sa rive pou pawòl ki ekri nan lalwa yo a kapab akonpli: Yo rayi mwen san rezon. Men, lè Konsolatè a va vini, li menm mwen va voye ban nou soti bò kote Papa a, sètadi Lespri verite a, ki soti nan Papa a, li va rann temwayaj sou mwen. Jan 15:20–26.
Ezekiel’s work, that began when he ate the book represents the presentation of a message that will be rejected, but the rejection is the evidence that they hate God and have fully filled their cup of probationary time.
Travay Ezekyèl la, ki te kòmanse lè li te manje liv la, reprezante prezantasyon yon mesaj yo pral rejte; men rejè sa a se prèv ke yo rayi Bondye e yo fin ranpli nèt koup tan pwobasyon yo.
And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:3–5.
Epi li di m, Pitit lòm, m ap voye w bay pitit Izrayèl yo, bay yon nasyon rebèl ki leve kont mwen; yo menm ak zansèt yo peche kont mwen jouk rive nan jou sa a menm. Paske yo se timoun san wont ak kè di. Mwen voye w bò kote yo; epi w ap di yo: Men sa Senyè Bondye a di. E yo menm, kit yo koute, kit yo refize koute, (paske yo se yon kay rebèl,) y ap konnen kanmenm te gen yon pwofèt nan mitan yo. Ezekiel 2:3–5.
Ezekiel’s work was as a witness against the former covenant people, as was Christ with the quibbling Jews and thus Ezekiel’s message is the final warning message that binds the former covenant people as tares as a bundle, destined for the fire of destruction.
Travay Ezekyèl la te sèvi kòm yon temwen kont ansyen pèp alyans lan, menm jan Kris la te ye ak Jwif k ap fè diskisyon san fen yo; konsa mesaj Ezekyèl la se dènye mesaj avètisman an ki mare ansyen pèp alyans lan kòm move zèb an pake, ki destine pou dife destriksyon an.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his work. Awful is his mission. He is the angel that is to select the wheat from the tares, and seal, or bind, the wheat for the heavenly garner. These things should engross the whole mind, the whole attention.’” Early Writings, 118.
“Mwen wè twazyèm zanj lan apre sa. Zanj ki t ap akonpaye m nan di: ‘Travay li se yon bagay ki fè moun tranble. Misyon li se yon bagay terib. Se li menm zanj ki dwe separe ble a ak move zèb yo, epi sele, oswa mare, ble a pou granje selès la. Bagay sa yo ta dwe okipe tout lespri a, tout atansyon an.’” Early Writings, 118.
The work represented with the eating of the little book begins when the mighty angel descends with a little book in his hand. In the first angel’s history that took place on August 11, 1840 and in the history of the third angel it took place on September 11, 2001. Both those dates represent fulfillments of prophecies associated with either Islam of the second woe or Islam of the third woe respectively. That is why Isaiah in chapter twenty-two, when describing the crisis in the valley of vision for the Philadelphians and the Laodiceans identifies that the Laodiceans, which were the chosen people of Protestantism in 1840 and Adventism who were the chosen people in 2001 were “bound by the archers.” The archers of Bible prophecy are Islam, and when the vision of Islam was fulfilled in 1840 and in 2001, the former chosen people rejected the prophecy of Islam as presented by those represented by Ezekiel. They were there and then bound as tares. The work of Ezekiel was to remove the “cloak” covering “their sin,” which is represented by Jesus as hatred for God.
Travay ki reprezante pa manje ti liv la kòmanse lè zanj pisan an desann avèk yon ti liv nan men li. Nan istwa premye zanj lan, sa te rive le 11 out 1840, epi nan istwa twazyèm zanj lan, sa te rive le 11 septanm 2001. Toude dat sa yo reprezante akonplisman pwofesi ki gen rapò swa ak Islam dezyèm malè a, swa ak Islam twazyèm malè a. Se poutèt sa Ezayi, nan chapit vennnde a, lè l ap dekri kriz la nan vale vizyon an pou Filadèlfyen yo ak Laodiseyen yo, li fè konnen Laodiseyen yo, ki te pèp chwazi Pwotestantis la an 1840 ak Advantis yo ki te pèp chwazi a an 2001, te “mare pa banza yo.” Banza yo nan pwofesi Bib la se Islam; epi lè vizyon Islam nan te akonpli an 1840 ak an 2001, ansyen pèp chwazi a te rejte pwofesi Islam nan jan moun Ezechyèl reprezante yo te prezante li a. Se la epi nan moman sa a yo te mare kòm move zèb. Travay Ezechyèl la se te retire “manto” ki t ap kouvri “peche” yo, sa Jezi reprezante kòm rayisman pou Bondye.
The burden of the valley of vision. What aileth thee now, that thou art wholly gone up to the housetops? Thou that art full of stirs, a tumultuous city, a joyous city: thy slain men are not slain with the sword, nor dead in battle. All thy rulers are fled together, they are bound by the archers: all that are found in thee are bound together, which have fled from far. Isaiah 22:1–3.
Chay ki sou vale vizyon an. Kisa w genyen kounye a, poukisa nou tout monte sou tèt kay yo? Ou menm ki plen bri ak mouvman, vil ki nan dezòd, vil ki plen kè kontan: moun pa w yo ki tonbe yo pa mouri anba nepe, ni yo pa mouri nan lagè. Tout chèf ou yo kouri ale ansanm, banza yo mete yo mare; tout moun yo jwenn lakay ou yo mare ansanm, menm sa yo ki te kouri soti byen lwen. Ezayi 22:1–3.
And God was with the lad [Ishmael]; and he grew, and dwelt in the wilderness, and became an archer. Genesis 21:20.
Bondye te avèk ti gason an [Izmayèl]; li grandi, li rete nan dezè a, epi li vin yon banza. Jenèz 21:20.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Lè pa gen vizyon, pèp la peri; men moun ki kenbe lalwa a, li beni. Pwovèb 29:18.
Jeremiah represents those that ate the book when the mighty angel descended that was to lighten the earth with his glory, but who experienced the disappointment of the failed prediction of 1843. Jeremiah considers prophetically if God had lied. That reference connects Jeremiah with Habakkuk two.
Jeremi reprezante sila yo ki te manje liv la lè zanj pisan an te desann, li menm ki te dwe klere tè a avèk glwa li, men ki te fè eksperyans desepsyon prediksyon 1843 la ki te echwe. Jeremi konsidere, nan sans pwofetik, si Bondye te bay manti. Referans sa a konekte Jeremi avèk Habakouk de.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:1–4.
M a kanpe sou pòs gad mwen, m a mete m sou tou a, epi m a veye pou m wè sa l ap di m, ak sa m dwe reponn lè yo korije m. Epi Senyè a reponn mwen, li di: Ekri vizyon an, epi fè l klè sou tablèt yo, pou moun k ap li l la ka kouri. Paske vizyon an poko pou tan ki fikse a; men nan dènye bout la li va pale, li p ap bay manti: menm si li pran reta, tann li; paske li va rive sètènman, li p ap pran reta. Gade, nanm moun ki gonfle ak lògèy la pa dwat nan li; men moun jis la va viv pa lafwa li. Abakouk 2:1–4.
John was used to symbolize those who experienced the sweetness and the bitter disappointment, representing the entire history of August 11, 1840 until October 22, 1844.
Yo te sèvi ak Jan pou senbolize moun ki te fè eksperyans dousè a ak anmè desepsyon an, li te reprezante tout istwa a soti 11 dawout 1840 rive 22 oktòb 1844.
And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:9, 10.
Mwen ale bò kote zanj lan, epi mwen di li: Ban m ti liv la. Epi li di m: Pran li, epi manje li nèt; l ap fè vant ou anmè, men nan bouch ou l ap dous tankou siwo myèl. Epi mwen pran ti liv la nan men zanj lan, epi mwen manje li nèt; li te dous nan bouch mwen tankou siwo myèl; epi le pli vit mwen te fin manje li, vant mwen te anmè. Revelasyon 10:9, 10.
Ezekiel represents the work of presenting the prophetic message that binds off the former chosen people that was initiated when the angel descended on August 11, 1840 and September 11, 2001.
Ézéchiel représente l’œuvre consistant à présenter le message prophétique qui met un terme au statut de l’ancien peuple élu, œuvre qui fut initiée lorsque l’ange descendit le 11 août 1840 et le 11 septembre 2001.
But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. Ezekiel 2:8–3:3.
Men ou menm, pitit lòm, tande sa m ap di ou; pa fè rebèl tankou kay rebèl sa a: louvri bouch ou, epi manje sa m ba ou a. Epi lè m gade, gade, yon men te lonje vin jwenn mwen; e men, te gen yon woulo liv ladan li; Epi li louvri li devan mwen; li te ekri pa anndan kou pa deyò: e sa ki te ekri ladan li se te plenn, dèy, ak malè. Anplis, li di m: Pitit lòm, manje sa ou jwenn; manje woulo sa a, epi ale pale ak kay Izrayèl la. Konsa mwen louvri bouch mwen, epi li fè m manje woulo sa a. Epi li di m: Pitit lòm, fè vant ou manje, epi plen zantray ou ak woulo sa a mwen ba ou a. Lè sa a, mwen manje li; e li te nan bouch mwen tankou siwo myèl pou dousè li. Ezekyèl 2:8–3:3.
Jeremiah represents the history of August 11, 1840 until just before the Midnight Cry.
Jeremi reprezante istwa 11 out 1840 la jis anvan Kri a Minwi.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Yo jwenn pawòl ou yo, epi mwen manje yo; pawòl ou a te pou mwen lajwa ak kontantman kè mwen; paske se non pa ou yo rele sou mwen, O SENYÈ, Bondye dèzame yo. Mwen pa t chita nan asanble moun k ap pase nan betiz yo, ni mwen pa t pran plezi; mwen te chita pou kont mwen poutèt men ou; paske ou te plen mwen ak endiyasyon. Poukisa doulè mwen ap dire san rete, epi blesi mwen pa ka geri, ki refize geri? Èske ou ta vin pou mwen tankou yon moun ki bay manti nètale, tankou dlo ki manke? Se poutèt sa, men sa SENYÈ a di: Si ou tounen, lè sa a mwen va mennen ou tounen ankò, epi ou va kanpe devan mwen; epi si ou separe sa ki presye ak sa ki vye a, ou va tankou bouch mwen; se pou yo tounen vin jwenn ou; men ou menm, pa tounen vin jwenn yo. Epi mwen va fè ou vin pou pèp sa a tankou yon miray an bwonz ki byen fòtifye; yo va goumen kont ou, men yo p ap genyen sou ou; paske mwen avèk ou pou sove ou epi pou delivre ou, se SENYÈ a ki di sa. Epi mwen va delivre ou anba men mechan yo, e mwen va rachte ou anba men moun terib yo. Jeremi 15:16–21.
Jeremiah represents our current history and message. The current message is the Midnight Cry message that is being progressively developed at the point when God’s people represented by Jeremiah have been “filled” with “indignation” thinking their “pain” was to be “perpetual” and their “wound incurable,” a wound that was never to be healed. They have separated from the “assembly of mockers.” They no longer “rejoice” as they had when they first had eaten the book and it had been the “rejoicing of” their “heart.”
Jeremi reprezante istwa ak mesaj nou genyen kounye a. Mesaj aktyèl la se mesaj Rèl Minwi a, ki ap devlope pwogresivman nan moman pèp Bondye a, jan Jeremi reprezante yo, te “ranpli” ak “endiyasyon,” pandan yo t ap panse “doulè” yo t ap “dire tout tan” epi “blesi” yo te enkirab, yon blesi ki pa t janm pou geri. Yo separe tèt yo ak “asanble moun k ap pase nan betiz yo.” Yo pa “rejwi” ankò jan yo te fè sa lè yo te premye manje liv la, e li te “rejwisans” “kè” yo.
But there is counsel for those in that condition. “If thou return” and also “if thou take forth the precious from the vile” then God will return unto them. In the Hebrew “will I bring thee again” in the passage means, God will return unto them, if they return unto Him.
Men, gen konsèy pou sila yo ki nan kondisyon sa a. “Si ou tounen,” epi tou, “si ou separe sa ki presye a ak sa ki san valè a,” lè sa a Bondye ap tounen vin jwenn yo. Nan lang ebre a, ekspresyon “m ap fè ou tounen ankò” nan pasaj la vle di, Bondye ap tounen vin jwenn yo, si yo tounen vin jwenn Li.
Submit yourselves therefore to God. Resist the devil, and he will flee from you. Draw nigh to God, and he will draw nigh to you. Cleanse your hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up. James 4:7–10.
Se pou sa, soumèt nou bay Bondye. Kenbe tèt ak dyab la, epi li va kouri lwen nou. Pwoche bò kote Bondye, epi li va pwoche bò kote nou. Netwaye men nou, nou menm pechè; epi pirifye kè nou, nou menm ki gen lespri pataje. Soufri, pran dèy, epi kriye: se pou ri nou tounen dèy, epi kè kontan nou tounen tristès. Imilye nou devan Seyè a, epi li va leve nou anlè. Jak 4:7–10.
If they will draw nigh unto God, He will draw nigh unto them. If they will do these things, then they will “stand before” the Lord and they will be God’s “mouth.” Further he instructs Jeremiah (us) that he will make His people a “fenced brazen wall” for the “wicked” and thereafter the “terrible” are going to bring a war against those represented by Jeremiah. The “wicked” are Daniel’s representation of Matthew’s foolish virgins. The “terrible” represents the three-fold union of modern Babylon during the Sunday law crisis.
Si yo pral pwoche bò kote Bondye, Li menm ap pwoche bò kote yo. Si yo fè bagay sa yo, lè sa a yo pral “kanpe devan” Senyè a e yo pral “bouch” Bondye. Anplis, Li enstwi Jeremi (nou menm) ke Li pral fè pèp Li a tounen yon “miray bwonz ranpa” pou “mechan” yo, epi apre sa “moun terib” yo pral leve yon lagè kont sila yo Jeremi reprezante. “Mechan” yo se reprezantasyon Danyèl la pou vyèj sòt yo nan Matye a. “Moun terib” yo reprezante inyon twa-fwa Babilòn modèn nan pandan kriz lwa dimanch la.
The three prophets’ testimonies all address the same history, but they address three different aspects of the same history. Jeremiah represents those who have just experienced the first disappointment, but have not yet reached the waymark of the Midnight Cry. This is where we have been since July 18, 2020. The question is whether we will return. If we do, we will “speak” for the Lord at the very time the United States “speaks” as a dragon.
Twa pwofèt yo rann temwayaj sou menm istwa a, men yo pale sou twa aspè diferan nan menm istwa sa a. Jeremi reprezante moun ki fèk pase atravè premye desepsyon an, men ki poko rive nan repè Kriye Minwi a. Se la nou ye depi 18 jiyè 2020. Kesyon an se si n ap retounen. Si nou retounen, n ap “pale” pou Seyè a nan menm moman Etazini “pale” tankou yon dragon.
The history Jeremiah is illustrating is our current history and it is the history represented by the three hidden waymarks within the seven thunders. It is also the history where the passage in John is prophetically set, for the emphasis of the four chapters in John is the work of the Holy Spirit in comforting Jeremiah who is questioning whether he has believed a lie, and whether the message that tasted so sweet was actually failed waters.
Istwa Jeremi ap ilistre a se istwa pa nou kounye a, epi se istwa twa siy kache yo reprezante anndan sèt loraj yo. Se tou istwa kote pasaj ki nan Jan an tabli pwofetikman, paske anfaz kat chapit ki nan Jan yo se travay Sentespri a nan konsole Jeremi, ki ap poze kesyon si li te kwè yon manti, epi si mesaj ki te gen yon gou tèlman dous la te an reyalite dlo ki twonpe.
Jeremiah therefore represents the history from September 11, 2001 onward to July 18, 2020 when the tarrying time began as represented by three and a half symbolic days after. When I say “symbolic” I am not referring to a time prediction. I am saying that July 18, 2020 is when the two witnesses, the Bible and the Spirit of Prophecy were slain and their dead bodies were left in the street for three and a half days in Revelation eleven.
Se poutèt sa, Jeremi reprezante istwa a depi 11 septanm 2001 rive jouk 18 jiyè 2020, lè tan reta a te kòmanse, jan sa reprezante pa twa jou edmi senbolik apre sa. Lè m di “senbolik,” mwen pa ap fè referans ak yon prediksyon sou tan. Mwen ap di ke 18 jiyè 2020 se lè de temwen yo, Bib la ak Lespri Pwofesi a, te touye, epi kadav yo te kite nan lari a pandan twa jou edmi nan Revelasyon onz.
And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. These are the two olive trees, and the two candlesticks standing before the God of the earth. And if any man will hurt them, fire proceedeth out of their mouth, and devoureth their enemies: and if any man will hurt them, he must in this manner be killed. These have power to shut heaven, that it rain not in the days of their prophecy: and have power over waters to turn them to blood, and to smite the earth with all plagues, as often as they will. And when they shall have finished their testimony, the beast that ascendeth out of the bottomless pit shall make war against them, and shall overcome them, and kill them. And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:3–10.
M'a bay de pouvwa a de temwen mwen yo, epi y'a pwofetize pandan mil de san swasant jou, yo abiye ak twal sak. Se yo menm de pye oliv yo ak de gwo lanp yo k'ap kanpe devan Bondye latè a. Si yon moun vle fè yo mal, dife soti nan bouch yo, epi li devore lènmi yo; e si yon moun vle fè yo mal, se konsa li dwe mouri. Yo gen pouvwa pou fèmen syèl la, pou lapli pa tonbe pandan jou pwofesi yo; e yo gen pouvwa sou dlo yo pou chanje yo an san, epi pou frape latè a ak tout kalite kalamite, chak fwa yo vle. Lè yo va fini temwayaj yo, bèt ki monte soti nan gwo twou san fon an va fè lagè ak yo, li va venk yo, epi li va touye yo. Kadav yo va rete kouche nan lari gwo vil la, ki, nan sans espirityèl, yo rele Sodòm ak Lejip, kote tou Seyè nou an te kloure sou kwa a. Moun ki soti nan pèp yo, nan tribi yo, nan lang yo ak nan nasyon yo va gade kadav yo pandan twa jou ak demi, epi yo p'ap kite yo mete kadav yo nan tonm. Moun k'ap viv sou latè a va rejwi poutèt sa, y'a fè fèt, y'a voye kado youn bay lòt, paske de pwofèt sa yo t'ap tòtire moun ki t'ap viv sou latè a. Revelasyon 11:3–10.
The witness presented by Jeremiah’s condition is located after the disappointment, but before the Midnight Cry. Jeremiah needed to return before he could be the voice of the message of the Midnight Cry. This is our condition today. It is also the historical setting of the four chapters in John that we are considering, and it is also the history represented by the hidden history within the seven thunders.
Temwayaj kondisyon Jeremi an prezante a plase apre desepsyon an, men anvan Kri a Minwi. Jeremi te bezwen retounen anvan li te kapab vin vwa mesaj Kri a Minwi. Sa a se kondisyon nou jodi a. Se tou kontèks istorik kat chapit nan Jan n ap konsidere yo, epi se tou istwa kache ki reprezante anndan sèt loraj yo.
If we consider the light connected with the “Comforter” in John’s four-chapter testimony, we find abundant evidence to recognize the narrative is about July 18, 2020, the disappointment and tarrying time, the message of the Midnight Cry which is unsealed, and the coming judgment of the Sunday law. The chapters are building upon the prophetic structure of the hidden history.
Si nous considérons la lumière liée au « Consolateur » dans le témoignage de Jean en quatre chapitres, nous trouvons des preuves abondantes pour reconnaître que le récit porte sur le 18 juillet 2020, la déception et le temps de retard, le message du Cri de Minuit qui est descellé, et le jugement à venir de la loi du dimanche. Les chapitres se construisent sur la structure prophétique de l’histoire cachée.
If we are to be as God’s mouth in the soon coming crisis our work now is to “take forth the precious from the vile,” or as James identifies the same work, we are to “cleanse” our “hands, ye sinners; and purify your hearts, ye double minded. Be afflicted, and mourn, and weep: let your laughter be turned to mourning, and your joy to heaviness. Humble yourselves in the sight of the Lord, and he shall lift you up” as an ensign in the very near future.
Si nous devons être comme la bouche de Dieu dans la crise qui vient bientôt, notre œuvre maintenant consiste à « tirer ce qui est précieux de ce qui est vil », ou, comme Jacques désigne cette même œuvre, nous devons « nettoyer » nos « mains, pécheurs; et purifier vos cœurs, hommes irrésolus. Sentez votre misère, soyez dans le deuil et pleurez: que votre rire se change en deuil, et votre joie en tristesse. Humiliez-vous devant le Seigneur, et il vous élèvera » comme une bannière dans un très proche avenir.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Epi l ap leve yon banyè pou nasyon yo, l ap rasanble moun Izrayèl yo ki te depòte yo, epi l ap reyini moun Jida yo ki te gaye yo soti nan kat kwen latè. Ezayi 11:12.
We will bring our consideration of these four chapters to a conclusion in the next article.
Nou pral mennen konsiderasyon nou sou kat chapit sa yo rive nan konklizyon li nan pwochen atik la.