The week that Christ confirmed the covenant represented the period from His baptism, until Christ in the heavenly sanctuary stood up at the stoning of Stephen.
Semèn Kris la te konfime alyans lan te reprezante peryòd la depi batèm li, jouk lè Kris te leve kanpe nan tanp sanktyè ki nan syèl la nan lapidasyon Etyèn.
But he, being full of the Holy Ghost, looked up stedfastly into heaven, and saw the glory of God, and Jesus standing on the right hand of God, And said, Behold, I see the heavens opened, and the Son of man standing on the right hand of God. Then they cried out with a loud voice, and stopped their ears, and ran upon him with one accord, And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul. And they stoned Stephen, calling upon God, and saying, Lord Jesus, receive my spirit. And he kneeled down, and cried with a loud voice, Lord, lay not this sin to their charge. And when he had said this, he fell asleep. Acts 7:55–60.
Men li menm, kòm li te ranpli ak Sentespri a, li fikse je l byen dwat nan syèl la, li wè laglwa Bondye, ak Jezi kanpe adwat Bondye; epi li di: Gade, mwen wè syèl yo louvri, ak Pitit lòm nan kanpe adwat Bondye. Lè sa a, yo rele byen fò, yo bouche zòrèy yo, epi yo kouri sou li ansanm ak yon sèl akò; yo mete l deyò lavil la, epi yo kalonnen l ak wòch; e temwen yo depoze rad yo nan pye yon jennonm ki te rele Sòl. Epi yo t ap kalonnen Etyèn, pandan li t ap rele Bondye, li t ap di: Seyè Jezi, resevwa lespri mwen. Lè sa a, li mete jenou atè, li rele byen fò: Seyè, pa mete peche sa a sou kont yo. Epi, apre li te fin di sa, li dòmi. Travay 7:55–60.
When Stephen was stoned and Michael stood up, the gospel went to the Gentiles, for until that time the gospel was restricted to the Jews.
Lè yo te kalonnen Etyèn ak kout wòch epi Mikaèl te leve kanpe, levanjil la ale jwenn moun lòt nasyon yo, paske jouk lè sa a levanjil la te limite sèlman pou Juif yo.
“Then, said the angel, ‘He shall confirm the covenant with many for one week [seven years].’ For seven years after the Saviour entered on His ministry, the gospel was to be preached especially to the Jews; for three and a half years by Christ Himself; and afterward by the apostles. ‘In the midst of the week He shall cause the sacrifice and the oblation to cease.’ Daniel 9:27. In the spring of A. D. 31, Christ the true sacrifice was offered on Calvary. Then the veil of the temple was rent in twain, showing that the sacredness and significance of the sacrificial service had departed. The time had come for the earthly sacrifice and oblation to cease.
“Lè sa a, zanj lan di: ‘Li pral konfime alyans lan avèk anpil moun pandan yon semèn [sèt ane].’ Pandan sèt ane apre Sovè a te kòmanse ministè Li, levanjil la te dwe preche espesyalman bay Jwif yo; pandan twa ane edmi pa Kris Li menm; epi apre sa pa apot yo. ‘Nan mitan semèn nan Li pral fè sakrifis la ak ofrann lan sispann.’ Danyèl 9:27. Nan prentan ane 31 aprè Jezikri, Kris la, vrè sakrifis la, te ofri sou Kalvè. Lè sa a, rido tanp lan te chire an de, sa ki te montre ke sentete ak siyifikasyon sèvis sakrifisyèl la te fin disparèt. Lè a te rive pou sakrifis ak ofrann sou latè yo sispann.”
“The one week—seven years—ended in A. D. 34. Then by the stoning of Stephen the Jews finally sealed their rejection of the gospel; the disciples who were scattered abroad by persecution ‘went everywhere preaching the word’ (Acts 8:4); and shortly after, Saul the persecutor was converted, and became Paul, the apostle to the Gentiles.” The Desire of Ages, 233.
“Yon semèn nan—sèt ane—te fini an 34 apre Jezikri. Lè sa a, avèk kout wòch yo te touye Etyèn nan, Jwif yo finalman sele rejè pa yo kont levanjil la; disip yo, ki te gaye toupatou akòz pèsekisyon an, ‘te ale tout kote ap preche pawòl la’ (Travay 8:4); epi yon ti tan apre sa, Sòl, pèsekytè a, te konvèti, e li te vin Pòl, apot pou moun lòt nasyon yo.” The Desire of Ages, 233.
In the year 34, the sacred week (twenty-five hundred and twenty days), ended and ancient Israel was divorced from God, their probation had fully closed. At that point the retribution against ancient Israel for the rejection of the covenant, and for the crucifixion of the Son of God was subject to God’s executive judgment. God in His longsuffering mercy deferred the destruction of Jerusalem until the siege and destruction in 66 AD through to 70 AD.
Nan ane 34 la, semèn sakre a (de mil senk san venn jou) te fini, epi ansyen Izrayèl te divòse ak Bondye; tan pwobasyon yo te fin fèmen nèt. Nan moman sa a, vanjans kont ansyen Izrayèl poutèt yo te rejte alyans lan, epi poutèt yo te kloure Pitit Bondye a sou kwa a, te vin anba jijman egzekitif Bondye. Bondye, nan mizèrikòd li ki pran tan pou l fache, te retade destriksyon Jerizalèm jouk syèj ak destriksyon an soti nan ane 66 aprè Jezikri rive nan ane 70 aprè Jezikri.
The verses in Daniel chapter nine, that identified the week Christ confirmed the covenant, also identifies that pagan Rome (the prince that shall come) would destroy the city and sanctuary, but God in His longsuffering mercy, allowed the children of ancient Israel time to hear the gospel and make a decision as their fathers had done during the seven year period of Christ’s and the disciples’ ministry among them.
Vèsè yo nan chapit nèf liv Danyèl la, ki te idantifye semèn kote Kris la te konfime alyans lan, idantifye tou ke Wòm payen an (prens ki gen pou vini an) t ap detwi vil la ak Tanp lan; men Bondye, nan mizèrikòd pasyan li a, te bay pitit Izrayèl tan lontan yo tan pou yo tande levanjil la epi pran yon desizyon, menm jan zansèt yo te fè pandan peryòd sèt ane sèvis Kris la ak disip yo nan mitan yo.
“For nearly forty years after the doom of Jerusalem had been pronounced by Christ Himself, the Lord delayed His judgments upon the city and the nation. Wonderful was the long-suffering of God toward the rejectors of His gospel and the murderers of His Son. The parable of the unfruitful tree represented God’s dealings with the Jewish nation. The command had gone forth, ‘Cut it down; why cumbereth it the ground?’ (Luke 13:7) but divine mercy had spared it yet a little longer. There were still many among the Jews who were ignorant of the character and the work of Christ. And the children had not enjoyed the opportunities or received the light which their parents had spurned. Through the preaching of the apostles and their associates, God would cause light to shine upon them; they would be permitted to see how prophecy had been fulfilled, not only in the birth and life of Christ, but in His death and resurrection. The children were not condemned for the sins of the parents; but when, with a knowledge of all the light given to their parents, the children rejected the additional light granted to themselves, they became partakers of the parents’ sins, and filled up the measure of their iniquity.
“Pou prèske karant ane apre destriksyon Jerizalèm te fin pwononse pa Kris Li menm, Senyè a te retade jijman Li yo sou vil la ak sou nasyon an. Se te yon mèvèy jan Bondye te gen anpil pasyans anvè sila yo ki te rejte levanjil Li a epi ki te touye Pitit Li a. Parabòl pyebwa ki pa t donnen an te reprezante fason Bondye t ap aji ak nasyon jwif la. Lòd la te deja soti: ‘Koupe li; poukisa li ap fè tè a vin initil?’ (Luke 13:7) men mizèrikòd diven an te epaye li pou yon ti tan ankò. Te gen toujou anpil pami jwif yo ki pa t konnen karaktè ak travay Kris la. Epitou, timoun yo pa t jwenn menm opòtinite yo ni yo pa t resevwa limyè paran yo te meprize a. Pa predikasyon apot yo ak asosye yo, Bondye t ap fè limyè klere sou yo; yo t ap jwenn pèmisyon pou yo wè kijan pwofesi a te akonpli, pa sèlman nan nesans ak lavi Kris la, men tou nan lanmò Li ak rezirèksyon Li. Yo pa t kondane timoun yo pou peche paran yo; men lè, avèk konesans tout limyè ki te bay paran yo, timoun yo te rejte limyè anplis ki te akòde yo menm, yo te vin patisipe nan peche paran yo, epi yo te ranpli mezi inikite yo.”
“The long-suffering of God toward Jerusalem only confirmed the Jews in their stubborn impenitence. In their hatred and cruelty toward the disciples of Jesus they rejected the last offer of mercy. Then God withdrew His protection from them and removed His restraining power from Satan and his angels, and the nation was left to the control of the leader she had chosen. Her children had spurned the grace of Christ, which would have enabled them to subdue their evil impulses, and now these became the conquerors. Satan aroused the fiercest and most debased passions of the soul. Men did not reason; they were beyond reason—controlled by impulse and blind rage. They became satanic in their cruelty. In the family and in the nation, among the highest and the lowest classes alike, there was suspicion, envy, hatred, strife, rebellion, murder. There was no safety anywhere. Friends and kindred betrayed one another. Parents slew their children, and children their parents. The rulers of the people had no power to rule themselves. Uncontrolled passions made them tyrants. The Jews had accepted false testimony to condemn the innocent Son of God. Now false accusations made their own lives uncertain. By their actions they had long been saying: ‘Cause the Holy One of Israel to cease from before us.’ Isaiah 30:11. Now their desire was granted. The fear of God no longer disturbed them. Satan was at the head of the nation, and the highest civil and religious authorities were under his sway.” The Great Controversy, 27, 28.
“Pasyans Bondye te genyen anvè Jerizalèm pa t fè anyen lòt pase konfime Jwif yo nan tèt di yo ak enpenitans yo. Nan rayisman ak mechanste yo te montre anvè disip Jezi yo, yo te rejte dènye òf mizèrikòd la. Lè sa a, Bondye te retire pwoteksyon Li sou yo epi Li te wete fòs Li ki t ap kenbe Satan ak zanj li yo anba kontwòl; epi nasyon an te lage anba dominasyon chèf li te chwazi a. Pitit li yo te meprize gras Kris la, ki ta pèmèt yo soumèt move tandans yo; epi kounye a, tandans sa yo te vin konkeran yo. Satan te leve pasyon ki pi feròs ak ki pi degradan nan nanm nan. Lèzòm pa t reflechi; yo te depase limit rezon—yo te sou kontwòl enpilsyon ak kòlè avèg. Yo te vin satanik nan mechanste yo. Nan fanmi an ak nan nasyon an, pami klas ki pi wo yo tankou pami sa ki pi ba yo, te gen sispisyon, jalouzi, rayisman, konfli, rebelyon, asasinay. Pa t gen sekirite okenn kote. Zanmi ak fanmi t ap trayi youn lòt. Paran te touye pitit yo, epi pitit te touye paran yo. Dirijan pèp la pa t gen pouvwa pou dirije tèt pa yo. Pasyon san kontwòl te fè yo tounen tiran. Jwif yo te aksepte fo temwayaj pou kondane Pitit Bondye a ki inosan. Kounye a, fo akizasyon te fè pwòp lavi pa yo vin pa sèten. Depi lontan, pa aksyon yo, yo t ap di: ‘Fè Sen Izrayèl la disparèt devan nou.’ Ezayi 30:11. Kounye a, dezi yo te akonpli. Laperèz Bondye pa t boulvèse yo ankò. Satan te nan tèt nasyon an, epi pi gwo otorite sivil ak relijye yo te anba dominasyon li.” The Great Controversy, 27, 28.
As the Messenger of the Covenant, Christ first dealt exclusively with the Jews. In the year 34, at the stoning of Stephen, the gospel then went to the Gentiles, and the time of God’s executive judgment arrived, though God in His mercy deferred that point in time for about forty years.
Antanke Mesye Alyans lan, Kris te premye travay sèlman avèk Jwif yo. Nan ane 34 la, lè yo te kalonnen Etyèn ak wòch, levanjil la te al jwenn moun lòt nasyon yo, epi lè jijman egzekitif Bondye a te rive, byenke Bondye, nan mizèrikòd li, te ranvwaye moman sa a pandan anviwon karant ane.
As the Messenger of the Covenant, in fulfillment of Malachi chapter three, Christ twice cleansed the temple. He did so in a period that was especially set apart for the covenant people who were then being passed by and divorced, and also for those who would then become the new chosen people. When that period of time concluded, the time of God’s executive judgment began. John the Baptist was the messenger who prepared the way for Christ’s work of raising up a new chosen people that He would enter into covenant with.
Kòm Mesaje Alyans lan, nan akonplisman Malachi chapit twa, Kris te pirifye tanp lan de fwa. Li te fè sa nan yon peryòd ki te espesyalman mete apa pou pèp alyans lan ki t ap pase anba jijman e yo t ap divòse lè sa a, epi tou pou sila yo ki t ap vin nouvo pèp eli a. Lè peryòd tan sa a te fini, tan jijman egzekitif Bondye a te kòmanse. Jan Batis te mesaje ki te prepare chemen an pou travay Kris la, ki se te leve yon nouvo pèp eli avèk ki Li t ap antre nan alyans.
The two temple cleansings were object lessons identifying Christ’s work of cleansing the soul temple. When the Messenger of the Covenant suddenly arrives in Malachi chapter three, He purifies and also purges the sons of Levi, for the purpose of creating an offering, as in days of old.
De netwayaj tanp yo de fwa yo te leson vivan ki te idantifye travay Kris la pou netwaye tanp nanm nan. Lè Mesaje Alyans lan rive toudenkou nan Malachi chapit twa, Li pirifye epi Li rafine pitit gason Levi yo tou, nan bi pou pwodwi yon ofrann, tankou nan tan lontan.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:2–3.
Men ki moun ki va ka sipòte jou vini li a? E ki moun ki va rete kanpe lè li parèt? Paske li tankou dife rafinè, e tankou savon foulon yo. Li va chita tankou yon rafinè ak yon pirifikatè ajan; li va pirifye pitit gason Levi yo, e li va netwaye yo tankou lò ak ajan, pou yo ka ofri bay Seyè a yon ofrann nan jistis. Lè sa a, ofrann Jida ak Jerizalèm nan va fè Seyè a plezi, tankou nan jou lontan yo, e tankou nan ane tan lontan yo. Malachi 3:2–3.
Malachi chapter three, and the two temple cleansings represent a perfection of the faith of the sons of Levi that is accomplished by the Messenger of the Covenant. The perfection of the faith of the sons of Levi is represented by the purification of the gold.
Malachi chapit twa, epi de netwayaj tanp yo reprezante yon pèfeksyon lafwa pitit gason Levi yo, ke Mesaje Alyans lan akonpli. Pèfeksyon lafwa pitit gason Levi yo reprezante pa pirifikasyon lò a.
“There must be, with all who have any influence in the sanitarium, a conforming to God’s will, a humiliation of self, an opening of the heart to the precious influence of the Spirit of Christ. The gold tried in the fire represents love and faith. Many are nearly destitute of love. Self-sufficiency blinds their eyes to their great need. There is a positive necessity for a daily conversion to God, a new, deep, and daily experience in the religious life.” Testimonies, volume 4, 558.
“Fòk genyen, lakay tout moun ki gen nenpòt enfliyans nan sanitè a, yon konfòmite ak volonte Bondye, yon imilyasyon pwòp tèt yo, yon ouvèti kè a pou enfliyans presye Lespri Kris la. Lò ki pase nan dife a reprezante lanmou ak lafwa. Anpil moun prèske vid nèt de lanmou. Sifizans pwòp tèt yo avèg je yo devan gwo bezwen yo genyen an. Gen yon nesesite reyèl e absoli pou yon konvèsyon chak jou bay Bondye, pou yon eksperyans nouvo, pwofon, e chak jou nan lavi relijye a.” Testimonies, volume 4, 558.
Malachi chapter three, and the two temple cleansings represent a perfection of the understanding of the increase of knowledge within the wise, who are the sons of Levi, that is accomplished by the Messenger of the Covenant. The perfection of the sons of Levi’s represented by the purification of the silver.
Malachi chapit twa a, e de netwayaj tanp yo reprezante yon pèfeksyon nan konpreyansyon ogmantasyon konesans la anndan saj yo, ki se pitit gason Levi yo, sa ki akonpli pa Mesaje Alyans lan. Pèfeksyon pitit gason Levi yo reprezante pa pirifikasyon ajan an.
The words of the Lord are pure words: as silver tried in a furnace of earth, purified seven times. Psalm 12:6.
Pawòl Senyè a se pawòl ki pwòp: tankou ajan yo pase nan founo sou tè a, yo pirifye sèt fwa. Sòm 12:6.
The Messenger of the Covenant was to purify the sons of Levi as silver and gold. The Word of God is what purifies, for to be purified is to be justified and sanctified.
Mesaje Alyans lan te dwe pirifye pitit Levi yo tankou ajan ak lò. Se Pawòl Bondye a ki pirifye, paske pou yon moun pirifye, se pou l jistifye epi sanktifye.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sanctifie-les par ta vérité : ta parole est la vérité. Jean 17:17.
John the Baptist was the messenger that prepared the way for the Messenger of the Covenant in the first fulfillment of Malachi chapter three, and his message in that regard was fourfold in nature. His work included the identification of the work of purification that was to be accomplished by the Messenger of the Covenant, and that the work of purification accomplished was represented as an act of sweeping a threshing-floor. He identified that the former chosen people were then in the process of being passed by. He also presented the Laodicean message to God’s people, thus showing them their sins and the sins of their fathers. He placed all these realities in the context of the “wrath to come.” The work of the messenger who prepared the way, represented a work by one who had never received an education in the educational system of the people who were being passed by.
Jan Batis te mesaje ki te prepare chemen an pou Mesaje Alyans lan nan premye akonplisman chapit twa Malachi a, e mesaj li nan sans sa a te gen yon nati kat aspè. Travay li te gen ladan idantifikasyon travay pirifikasyon ki te dwe akonpli pa Mesaje Alyans lan, e travay pirifikasyon ki te akonpli a te prezante kòm yon zak bale yon glasi. Li te idantifye ke ansyen pèp eli a te lè sa a nan pwosesis pou yo te pase sou kote. Li te prezante tou mesaj Laodise a bay pèp Bondye a, konsa li te montre yo peche pa yo ak peche zansèt yo. Li te mete tout reyalite sa yo nan kontèks “kòlè k ap vini an.” Travay mesaje ki te prepare chemen an te reprezante yon travay pa yon moun ki pa t janm resevwa yon edikasyon nan sistèm edikatif pèp ki t ap pase sou kote a.
“In John the Baptist the Lord raised up for Himself a messenger to prepare the way of the Lord. He was to bear to the world an unflinching testimony in reproving and denouncing sin. Luke, in announcing his mission and work, says, ‘And he shall go before Him in the spirit and power of Elias, to turn the hearts of the fathers to the children, and the disobedient to the wisdom of the just; to make ready a people prepared for the Lord’ (Luke 1:17).
“Nan Janbatis, Senyè a leve pou tèt pa li yon mesaje pou prepare chemen Senyè a. Li te dwe pote bay lemonn yon temwayaj san feblès, pandan li t ap korije epi denonse peche. Lik, lè l ap anonse misyon ak travay li, di: ‘Epi l ap mache devan Li nan lespri ak pouvwa Eli, pou fè kè papa yo tounen vin jwenn pitit yo, epi moun ki dezobeyi yo tounen nan sajès moun jis yo; pou prepare yon pèp pare pou Senyè a’ (Luke 1:17).”
“Many of the Pharisees and Sadducees came to the baptism of John, and addressing these, he said, ‘O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: and think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. I indeed baptize you with water unto repentance: but He that cometh after me is mightier than I, whose shoes I am not worthy to bear: He shall baptize you with the Holy Ghost, and with fire: whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner; but He will burn up the chaff with unquenchable fire’ (Matthew 3:7–12).
“Anpil nan Farizyen yo ak Sadiseyen yo te vini nan batèm Jan an, epi, li te pale ak yo, li di: ‘Ras sèpan mechan, ki moun ki te avèti nou pou nou chape anba kòlè k ap vini an? Donk, donnen fwi ki merite repantans; epi pa panse pou nou di nan kè nou: Nou gen Abraram pou papa nou; paske mwen di nou, Bondye kapab, ak wòch sa yo, fè leve pitit pou Abraram. Epi depi kounye a rach la deja poze sou rasin pyebwa yo; se poutèt sa, tout pyebwa ki pa donnen bon fwi ap koupe, epi y ap voye l nan dife. Mwen menm, mwen batize nou ak dlo pou repantans; men Sila a k ap vini apre mwen an pi pisan pase mwen, soulye Li mwen pa menm diy pote; Li menm, Li pral batize nou ak Sentespri a, ak dife: Li gen laye Li nan men Li, epi Li pral netwaye glasi Li nèt ale, rasanble ble Li nan granje a; men pay la Li pral boule ak yon dife ki pa janm etenn’” (Matye 3:7–12).
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew My people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 147, 148.
“Vwa Jan an te monte byen fò tankou yon twonpèt. Misyon li te ye: ‘Fè pèp Mwen an wè peche yo, epi fè kay Jakòb la wè peche li yo’ (Ezayi 58:1). Li pa t resevwa okenn fòmasyon nan men lèzòm. Se Bondye ak lanati ki te pwofesè li. Men, te nesesè pou te gen yon moun ki t ap prepare chemen an devan Kris la, yon moun ki te ase odasye pou fè vwa li tande tankou pwofèt tan lontan yo, pandan li t ap rele nasyon ki te dejenere a pou l repanti.” Selected Messages, liv 2, 147, 148.
William Miller was the second messenger that prepared the way for the Messenger of the Covenant, and Miller’s person and work had been typified by John the Baptist.
William Miller te dezyèm mesaje ki te prepare chemen pou Mesaje Alyans lan, epi pèsonaj ak travay Miller te deja prefigire pa Jan Batis la.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance.” Early Writings, 233.
“Plizyè milye moun te mennen pou yo anbrase verite William Miller te preche a, e sèvitè Bondye yo te leve nan lespri ak pouvwa Eli pou pwoklame mesaj la. Menm jan ak Jan, précurseur Jezi a, sila yo ki t ap preche mesaj solanèl sa a te santi yo oblije mete rach la nan rasin pyebwa a, epi rele lèzòm pou yo pote fwi ki merite repantans.” Early Writings, 233.
The quibbling Jews in the time of Christ had been led to trust in a false message of the Messiah. “Messiah” is the Hebrew word for the Greek word “Christ” which means “anointed”.
Juif k ap chèche diskite yo nan tan Kris la te vin mennen pou yo mete konfyans yo nan yon fo mesaj konsènan Mesi a. “Mesi” se mo ebre ki koresponn ak mo grèk “Kris”, ki vle di “sila ki wen an”.
The word which God sent unto the children of Israel, preaching peace by Jesus Christ: (he is Lord of all:) That word, I say, ye know, which was published throughout all Judaea, and began from Galilee, after the baptism which John preached; How God anointed Jesus of Nazareth with the Holy Ghost and with power: who went about doing good, and healing all that were oppressed of the devil; for God was with him. Acts 10:36–38.
Pawòl Bondye te voye bay pitit Izrayèl yo, lè li t ap anonse lapè pa Jezikri a: (se li ki Seyè tout moun:) Pawòl sa a, m ap di nou an, nou konnen li, ki te pwoklame nan tout Jide, e ki te kòmanse depi Galile, apre batèm Jan te preche a; kijan Bondye te wenn Jezi, moun Nazarèt la, avèk Sentespri a ak avèk pisans: li menm ki t ap pase tout kote ap fè byen, epi ap geri tout moun dyab la t ap peze anba men li; paske Bondye te avèk li. Travay 10:36–38.
Both “messiah” and “Christ” mean “the anointed one”. Christ was anointed at His baptism, so technically He was not the Messiah or the Christ until His baptism. His baptism prophetically aligns with the descent of the angel in Revelation chapter ten, that descended on August 11, 1840, and it also aligns with the descent of the mighty angel of Revelation chapter eighteen, who descended on September 11, 2001. The three prophetic waymarks identify the manifestation of the Holy Spirit in the latter rain.
Tou de mo “mesi” ak “Kris” vle di “sila ki wen an”. Kris te wen nan batèm Li; kidonk, teknikman, Li pa t Mesi a oswa Kris la jiskaske batèm Li. Batèm Li aliyen pwofetikman ak desandan zanj lan nan Revelasyon chapit dis la, ki te desann 11 dawout 1840; epi li aliyen tou ak desandan zanj vanyan an nan Revelasyon chapit dizwit la, ki te desann 11 septanm 2001. Twa repè pwofetik yo idantifye manifestasyon Sentespri a nan lapli denye sezon an.
The quibbling Jews held to a misconception, a false prophetic message that the Messiah would bring about a literal earthly kingdom where the nation of Israel would govern the world. It was a false message that promised “peace and prosperity”.
Jwif k ap diskite yo te kenbe yon move konsepsyon, yon fo mesaj pwofetik ki te di Mesi a t ap etabli yon wayòm literal sou tè a kote nasyon Izrayèl la t ap gouvène lemonn. Se te yon fo mesaj ki te pwomèt “lapè ak pwosperite”.
William Miller’s message had two major elements. The first was the application of the time prophecies that identified the cleansing of the sanctuary, and the second was his rejection of the Catholic interpretation of the thousand-year millennium that the Protestants were prone to believe. That false view of the millennium identified as a thousand years of peace and prosperity, had been represented by the false view of the Messiah’s kingdom that was held by the quibbling Jews.
Mesaj William Miller te genyen de gwo eleman. Premye a se te aplikasyon pwofesi tan yo ki te idantifye pirifikasyon tanp lan, epi dezyèm nan se te rejè li te fè de entèpretasyon katolik milenòm mil an lan, ke pwotestan yo te gen tandans kwè. Fo opinyon sa a sou milenòm nan, yo te idantifye l kòm yon peryòd mil an lapè ak pwosperite; li te deja reprezante pa fo opinyon sou wayòm Mesi a ke Juif k ap chèche kontredi yo te soutni.
Those two witnesses identify a counterfeit latter rain message promising “peace and prosperity” in the third and final fulfillment of the history of the messenger who prepares for the Messenger of the Covenant to suddenly come to His temple. That false latter rain message is identified as a “peace and safety” message, in contrast to the message of John the Baptist who identified that “every tree which bringeth not forth good fruit is hewn down, and cast into the fire,” when “the wrath to come” arrives. It was also represented by Miller’s identification that there would be no thousand years of peace, as Catholicism teaches, for when the Lord returns, He will destroy the earth with the brightness of His coming.
De temwen sa yo idantifye yon fo mesaj dènye lapli ki pwomèt “lapè ak pwosperite” nan twazyèm ak dènye akonplisman listwa mesaje ki prepare chemen pou Mesaje Alyans lan vini toudenkou nan tanp Li. Fo mesaj dènye lapli sa a idantifye kòm yon mesaj “lapè ak sekirite”, an kontrast ak mesaj Jan Batis la ki te fè konnen ke “chak pyebwa ki pa bay bon fwi, yo koupe l, epi yo jete l nan dife,” lè “kòlè k ap vini an” rive. Sa te reprezante tou pa fason Miller te idantifye ke pa t ap gen mil an lapè, jan Katolik la anseye sa; paske lè Senyè a retounen, Li pral detwi tè a ak bèlte klète vini Li.
And to you who are troubled rest with us, when the Lord Jesus shall be revealed from heaven with his mighty angels, In flaming fire taking vengeance on them that know not God, and that obey not the gospel of our Lord Jesus Christ: Who shall be punished with everlasting destruction from the presence of the Lord, and from the glory of his power. 2 Thessalonians 1:7–9.
E nou menm k ap soufri nan tribilasyon, repoze ansanm avèk nou, lè Senyè Jezi a va parèt soti nan syèl la avèk zanj pwisan li yo, nan yon dife tou limen, pou l fè vanjans sou moun ki pa konnen Bondye, ak sou moun ki pa obeyi levanjil Senyè nou Jezi Kris la; yo menm ki va sibi pinisyon yon destriksyon etènèl, lwen prezans Senyè a ak lwen glwa pisans li. 2 Tesalonisyen 1:7–9.
The first two messengers who prepared for the Messenger of the Covenant to enter into covenant with a new chosen people, demonstrate that a false “peace and safety” latter rain message, which was formulated in the third generation of Laodicean Adventism, has been designed by Satan to prevent Laodicean Adventism in the fourth generation from recognizing the role of Islam, as represented in the third Woe.
De premye mesaje yo ki te prepare pou Mesaje Alyans lan antre nan alyans avèk yon nouvo pèp chwazi, demontre ke yon fo mesaj lapli ta “lapè ak sekirite”, ki te fòme nan twazyèm jenerasyon Advantis lawodiseyen an, se Satan ki te prepare li pou anpeche Advantis lawodiseyen an nan katriyèm jenerasyon an rekonèt wòl Islam lan, jan li reprezante nan twazyèm Malè a.
In the purification process that is accomplished for those represented by the sons of Levi, the one who comes after John the Baptist was to thoroughly sweep and “purge” His floor, with the fan that is in His hand. That work is accomplished by His Word.
Nan pwosesis pirifikasyon ki fèt pou sila yo ki reprezante pa pitit gason Levi yo, Sila a ki te dwe vini apre Jan Batis la te gen pou L bale glasi pa Li nèt ale epi “pirifye” glasi pa Li a, avèk van an ki nan men Li. Travay sa a akonpli pa Pawòl Li.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Moun li nan men li, e li pral netwaye glasi li nèt ale, epi li pral ranmase ble li nan galata a.’ Matye 3:12. Sa te youn nan tan pirifikasyon yo. Pa pawòl verite yo, pay la t ap separe ak ble a. Paske yo te twò plen vanite ak jistis pwòp tèt pa yo pou yo resevwa koreksyon, twò renmen lemonn pou yo aksepte yon lavi imilite, anpil te vire do bay Jezi. Anpil toujou ap fè menm bagay la. Jodi a, nanm yo ap sibi eprèv menm jan ak disip sa yo nan sinagòg Kapènawòm nan. Lè verite a rive frape kè a, yo wè lavi yo pa ann amoni ak volonte Bondye. Yo wè nesesite pou yon chanjman total nan yo menm; men yo pa dispoze antre nan travay renonsyasyon sa a. Se poutèt sa yo fache lè peche yo vin dekouvri. Yo ale, yo ofanse, menm jan disip yo te kite Jezi, pandan yo t ap bougonnen: ‘Sa a se yon pawòl di; kiyès ki ka tande li?’” The Desire of Ages, 392.
The message of the latter rain is the “debate” of Habakkuk chapter two, and it is the words of truth, that separate the chaff from the wheat. That separation is the purging accomplished by the Messenger of the Covenant. In Millerite history, the message of Daniel chapter eight, verse fourteen, produced a purging when it first failed and brought about the tarrying time of Habakkuk chapter two and the parable of the ten virgins in Matthew chapter twenty-five. When the message of the Midnight Cry was ultimately fulfilled on October 22, 1844, it produced an even greater purging. Then it was that the Messenger of the Covenant suddenly arrived and began the final purging and purification. The movement that had passed through the first two of three purifications and purging’s, failed the third and was sent to the wilderness of Laodicea in 1863.
Mesaj lapli dèyè a se “deba” ki nan Abakik chapit de a, epi se pawòl verite yo ki separe pay la ak ble a. Separasyon sa a se pirifikasyon Mesaje Alyans lan reyalize. Nan istwa Millerit la, mesaj Dànyèl chapit uit, vèsè katòz la, te pwodui yon pirifikasyon lè li te echwe an premye e li te mennen nan tan reta Abakik chapit de a ak parabòl dis vyèj yo nan Matye chapit vennsenk la. Lè mesaj Kri Minwi a te finalman akonpli nan 22 oktòb 1844, li te pwodui yon pirifikasyon ki te menm pi gran. Se lè sa a Mesaje Alyans lan te vini sanzatann e li te kòmanse dènye pirifikasyon ak netwayaj la. Mouvman ki te pase atravè de premye nan twa pirifikasyon ak netwayaj yo, te echwe twazyèm lan epi yo te voye l nan dezè Lawodise a an 1863.
In the Millerite history the Protestants were first purged by the words of truth, thereafter the movement of the first angel was purged at the arrival of the third testing message. But those who had been the builders of the Millerite temple during the forty-six years from 1798 unto 1844, failed the third test, which arrived on October 22, 1844, though they perfectly fulfilled the parable of the ten virgins.
Nan istwa Milerit la, se Pwotestan yo ki te premye pirifye pa pawòl verite yo; apre sa, mouvman premye zanj lan te pirifye lè twazyèm mesaj eprèv la te rive. Men moun sa yo ki te konstwi tanp Milerit la pandan karannsis ane yo, depi 1798 jouk 1844, echwe nan twazyèm eprèv la, ki te rive 22 oktòb 1844, byenke yo te akonpli parabòl dis vyèj yo nètale.
“Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third, the last testing message to be given to the world, and a similar position will be taken when the last call is made.
“Anpil nan sila yo ki te soti al rankontre Veteren an anba mesaj premye ak dezyèm zanj yo, te refize twazyèm nan, dènye mesaj eprèv la ki dwe bay lemonn; epi yon pozisyon ki sanble ap pran lè dènye apèl la va fèt.
“Every specification of this parable should be carefully studied. We are represented either by the wise or by the foolish virgins.” Review and Herald, October 31, 1899.
“Chak detay nan parabòl sa a dwe etidye avèk anpil atansyon. Nou reprezante swa pa vyèj saj yo, swa pa vyèj sòt yo.” Review and Herald, 31 Oktòb 1899.
The prophetic history that began at the arrival of the third angel on October 22, 1844, was a failure, and it ended with the rebellion of 1863. By 1850 Sister White penned the following message.
Istwa pwofetik ki te kòmanse avèk arive twazyèm zanj lan nan dat 22 oktòb 1844 la, se te yon echèk, epi li te fini avèk rebelyon 1863 la. Rive nan ane 1850, Sè White te ekri mesaj sa a.
“The Lord gave me a view, January 26, which I will relate. I saw that some of the people of God were stupid and dormant; and were but half awake, and did not realize the time we were now living in; and that the ‘man’ with the ‘dirt-brush’ had entered, and that some were in danger of being swept away. I begged of Jesus to save them, to spare them a little longer, and let them see their awful danger, that they might get ready before it should be forever too late. The angel said, ‘Destruction is coming like a mighty whirlwind.’ I begged of the angel to pity and to save those who loved this world, and were attached to their possessions, and were not willing to cut loose from them, and sacrifice them to speed the messengers on their way to feed the hungry sheep, who were perishing for want of spiritual food.
“Seyè a te ban mwen yon vizyon, 26 janvye, ke m ap rakonte. Mwen te wè ke kèk nan pèp Bondye a te san konprann e nan yon dòmi espirityèl; yo te sèlman mwatye reveye, epi yo pa t rann yo kont tan n ap viv ladan l kounye a; e ke ‘nonm’ ki gen ‘bwòs pousyè a’ te deja antre, e ke kèk te an danje pou yo pase anba bale. Mwen te sipliye Jezi pou l sove yo, pou l epanye yo yon ti tan ankò, epi pou l fè yo wè danje terib yo a, pou yo te ka pare anvan li ta twò ta pou tout tan. Zanj lan te di: ‘Destriksyon ap vini tankou yon toubiyon pwisan.’ Mwen te sipliye zanj lan pou l gen pitye epi pou l sove moun sa yo ki te renmen mond sa a, ki te tache ak byen yo, e ki pa t dispoze detache yo de sa, ni sakrifye yo pou fè mesaje yo avanse sou chemen yo pou nouri mouton grangou yo, ki t ap peri poutèt mank manje espirityèl.”
“As I viewed poor souls dying for want of the present truth, and some who professed to believe the truth were letting them die, by withholding the necessary means to carry forward the work of God, the sight was too painful, and I begged of the angel to remove it from me. I saw that when the cause of God called for some of their property, like the young man who came to Jesus, [Matthew 19:16–22.] they went away sorrowful; and that soon the overflowing scourge would pass over and sweep their possessions all away, and then it would be too late to sacrifice earthly goods, and lay up a treasure in heaven.” Review and Herald, April 1, 1850.
“Kòm mwen t ap gade pòv nanm k ap mouri poutèt yo manke verite prezan an, epi kèk moun ki te deklare yo kwè verite a t ap kite yo mouri, paske yo t ap kenbe mwayen nesesè yo ki ta pèmèt travay Bondye a avanse, vizyon an te twò douloure, e mwen te sipliye zanj lan pou l retire l devan je m. Mwen te wè ke lè kòz Bondye a te mande kèk nan byen yo, menm jan ak jenn gason ki te vin jwenn Jezi a, [Matthew 19:16–22.] yo te ale tris; epi ke byento flewo debòde a t ap pase sou yo e li t ap baleye tout posesyon yo nèt ale, epi lè sa a li t ap twò ta pou yo ta sakrifye byen tè sa yo, epi ranmase yon trezò nan syèl la.” Review and Herald, 1 Avril 1850.
In 1850, the dirt-brush man had already arrived. On October 22, 1844, the Messenger of the Covenant had suddenly come to His temple, and He began the work of purging and purifying the sons of Levi.
An 1850, mesye ki pote bwòs pousyè a te deja rive. Sou 22 oktòb 1844, Mesaje Alyans lan te vini toudenkou nan tanp li a, e li te kòmanse travay pou netwaye epi pirifye pitit gason Levi yo.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik kap vini an.
“Today souls are being tested and tried, and many are passing over the same ground trodden by those who forsook Christ. When tested by the Word, they reject the divine Teacher. When rebuked because their lives are not in harmony with truth and righteousness, they turn from the Saviour; and their decision, like that of the offended disciples, is never reversed. They walk no more with Christ. Thus are the words fulfilled, ‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’” Signs of the Times, May 15, 1901.
“Jodi a, nanm yo ap sibi eprèv ak tès, e anpil ap pase sou menm chemen sa yo ki te abandone Kris la te foule a. Lè Pawòl la mete yo anba tès, yo rejte Anseyan divin nan. Lè yo resevwa repwòch paske lavi yo pa ann amoni ak verite ak jistis, yo vire do bay Sovè a; e desizyon yo, menm jan ak sa disip ki te ofanse yo te pran an, pa janm chanje ankò. Yo pa mache ankò avèk Kris la. Konsa pawòl sa yo ap akonpli: ‘Li gen laye li nan men l, e li pral netwaye glasi li nèt, epi li pral ranmase ble li nan depo a.’” Signs of the Times, 15 me 1901.