The triple application of Elijah addresses the message, the messenger and the movement during the time period of God’s executive judgment, which begins at the Sunday law in the United States and continues until the close of probation. The executive judgment escalates from a period where God’s judgment is mixed with mercy unto the time when His judgments are poured out without mercy in the seven last plagues.
Aplikasyon trip Eli a konsène mesaj la, mesaje a, ak mouvman an pandan peryòd jijman egzekitif Bondye a, ki kòmanse avèk lwa dimanch Ozetazini epi ki kontinye jouk nan fen tan gras la. Jijman egzekitif la ogmante soti nan yon peryòd kote jijman Bondye melanje ak mizèrikòd rive nan moman kote jijman li yo vide san mizèrikòd nan sèt dènye kalamite yo.
The triple application of the messenger who prepares the way for the Messenger of the Covenant addresses the message, the messenger and the movement during the closing period of God’s investigative judgment, that identifies the period of the sealing of the one hundred and forty-four thousand. That period ends at the soon-coming Sunday law in the United States, which is when God’s executive judgments begin.
Aplikasyon trip sa mesaje a ki prepare chemen an pou Mesaje Alyans lan pale sou mesaj la, mesaje a, ak mouvman an pandan dènye peryòd jijman ankèt Bondye a, peryòd ki idantifye tan sele sant karannkat mil yo. Peryòd sa a fini lè lwa dimanch ki pral vini byento a rive Ozetazini, e se lè sa a jijman egzekitif Bondye yo kòmanse.
John the Baptist prepared the way for Christ, the Messenger of the Covenant to confirm the covenant in fulfillment of Daniel chapter nine, verse twenty-seven. In so doing he also prepared the way for Christ to suddenly come to His temple and purify the sons of Levi, which He did at the beginning and ending of His ministry of three and a half years. The cleansing of the literal temple was the symbol of His work of cleansing the soul temple of those represented as the sons of Levi.
Jan Batis te prepare chemen an pou Kris la, Mesaje Alyans lan, pou konfime alyans lan nan akonplisman Danyèl chapit nèf, vèsè vennsèt. Konsa tou, li te prepare chemen an pou Kris la vini touswit nan tanp pa li a epi pirifye pitit gason Levi yo, sa li te fè nan kòmansman ak nan fen ministè li a ki te dire twa zan edmi. Netwayaj tanp literal la te senbòl travay li pou netwaye tanp nanm moun ki reprezante kòm pitit gason Levi yo.
His literal work of cleansing the temple was a fulfillment of prophecy, and when He accomplished the work in John chapter two, verses thirteen through twenty-two, the Holy Spirit led the disciples to remember a passage from the Old Testament that was part of His work of purifying and purging the disciples in fulfillment of Malachi three.
Travay literal li te fè pou netwaye tanp lan se te yon akonplisman pwofesi; e lè Li te akonpli travay la nan Jan chapit 2, vèsè 13 rive 22, Sentespri a te mennen disip yo pou yo sonje yon pasaj nan Ansyen Testaman an ki te fè pati travay Li t ap fè pou pirifye ak pou netwaye disip yo, an akonplisman Malachi 3.
In the passage in John, Christ identified that when His body temple was destroyed, He would raise it up in three days. The interaction with the quibbling Jews added that the remodeling of the literal temple that had been carried out by Herod, and which had finished that very year, had taken forty-six years. Jesus was purifying His disciples through an example of one of the rules associated with the prophetic word that Jesus had enshrined within His Word, through the work of angels, the Holy Spirit and the prophets.
Nan pasaj ki nan Jan an, Kris te fè konnen ke lè tanp kò pa Li a t ap detwi, Li t ap leve l ankò nan twa jou. Entèraksyon an avèk Jwif ki t ap chache kontredi yo te ajoute ke renovasyon tanp literal la, ke Ewòd te fè epi ki te fini menm ane sa a, te pran karant-sis ane. Jezi t ap pirifye disip Li yo pa mwayen yon egzanp sou youn nan règ ki asosye ak pawòl pwofetik la, règ Jezi te konsakre anndan Pawòl Li a, atravè travay zanj yo, Sentespri a ak pwofèt yo.
He provided the prophetic example that the literal represents the spiritual. He put in place the prophetic key of the number “forty-six,” as a symbol of the temple. “Forty-six” had been the amount of days Moses was on the mount receiving the instructions for the temple. “Forty-six,” is the number of chromosomes that make up the human temple. “Forty-six” is the number of years (1798 to 1844) that were accomplished in restoring the spiritual temple which had been trampled down by paganism and then papalism.
Li te bay egzanp pwofetik la ke sa ki literal la reprezante sa ki espirityèl la. Li te etabli kle pwofetik nimewo “karannsis” la kòm yon senbòl tanp lan. “Karannsis” te kantite jou Moyiz te pase sou mòn nan ap resevwa enstriksyon pou tanp lan. “Karannsis” se kantite kwomozòm ki fòme tanp imen an. “Karannsis” se kantite ane (1798 rive 1844) ki te akonpli nan restorasyon tanp espirityèl la ki te fin foule anba pye pa paganis, epi apre sa pa papis.
The two temple cleansings include the symbolism that three days equals forty-six years. It includes the principle that the literal represents the spiritual. It represented both a fulfillment and a prediction of prophecy. The two cleansings represent a truth that is misunderstood by one class, and revealed unto another class.
De netwayaj tanp yo de yo gen ladan yo senbòl ki montre ke twa jou egal karantsis ane. Sa gen ladan l prensip ke sa ki literal la reprezante sa ki espirityèl la. Sa te reprezante ni yon akonplisman ni yon prediksyon pwofesi. De netwayaj yo reprezante yon verite yon gwoup konprann mal, epi ki revele bay yon lòt gwoup.
The two cleansings identify a period of time when God’s church has been corrupted to the point where it is “an adulterous generation of vipers,” who are seeking for a sign, when the sign is being directly explained to them, for the only sign to be given is the sign of the destruction of the temple that is raised up in three days.
De netwayaj yo toude idantifye yon peryòd tan kote legliz Bondye a fin kòwonpi rive nan pwen kote li se “yon jenerasyon adiltè, yon nich sèpan,” k ap chèche yon siy, alòske siy la ap esplike yo dirèkteman; paske sèl siy y ap bay la se siy destriksyon tanp lan, tanp ki leve ankò nan twa jou.
O generation of vipers, how can ye, being evil, speak good things? for out of the abundance of the heart the mouth speaketh. . . . Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. Matthew 12:34, 38–40.
O jenerasyon sèpan, kijan nou ka pale bon bagay, nou menm ki mechan? Paske se nan abondans kè a bouch la pale.... Lè sa a, kèk nan dirèktè lalwa yo ak nan farizyen yo reponn, yo di: Mèt, nou ta vle wè yon siy nan men ou. Men li reponn epi li di yo: Yon jenerasyon mechan ak adiltè ap chèche yon siy; men yo p ap ba li okenn siy, eksepte siy pwofèt Jonas la. Paske menm jan Jonas te pase twa jou ak twa nwit nan vant gwo pwason an, konsa tou, Pitit lòm nan va pase twa jou ak twa nwit nan kè tè a. Matye 12:34, 38–40.
All these prophetic dynamics are represented in all three fulfillments of the Messenger of the Covenant suddenly coming to His temple, as He did in John chapter two.
Tout dinamik pwofetik sa yo reprezante nan tout twa akonplisman kote Mesaje Alyans lan vini toudenkou nan tanp Li a, menm jan Li te fè sa nan Jan chapit de.
And the Jews’ passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. Then answered the Jews and said unto him, What sign shewest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said. John 2:13–22.
Epi fèt Delivrans Jwif yo te prèt, epi Jezi moute Jerizalèm. Li jwenn nan tanp lan moun ki t ap vann bèf, mouton ak pijon, ak moun k ap chanje lajan yo ki te chita la. Lè sa a, li fè yon fwèt ak ti kòd, li chase yo tout deyò tanp lan, ansanm ak mouton yo ak bèf yo; li vide lajan moun k ap chanje yo, li chavire tab yo; epi li di moun ki t ap vann pijon yo: Wete bagay sa yo isit la; pa fè kay Papa m nan tounen yon kay komès. Disip li yo sonje sa ki te ekri: Zèl pou kay ou a devore m. Lè sa a, Jwif yo reponn, yo di li: Ki siy ou montre nou, poutèt ou ap fè bagay sa yo? Jezi reponn, li di yo: Kraze tanp sa a, e nan twa jou mwen pral leve l ankò. Lè sa a, Jwif yo di: Tanp sa a pran karannsis ane pou bati, epi ou menm, ou pral leve l ankò nan twa jou? Men, li t ap pale de tanp kò li. Se poutèt sa, lè li te leve soti vivan pami mò yo, disip li yo sonje li te di yo sa; epi yo te kwè Ekriti a, ansanm ak pawòl Jezi te di a. Jan 2:13–22.
The Messenger of the Covenant was to purify and also purge the sons of Levi as “silver” which represents God’s Word, and “gold,” which represents faith. The Messenger of the Covenant would purify His disciples by increasing their “faith” in His prophetic “word”. That prophetic word was designed to purify, but also to purge. His prophetic Word always represents a test, and it is through His prophetic Word that the sons of Levi’s are purged in the period when He suddenly comes to His temple.
Mesaje Alyans lan te dwe pirifye, epi tou netwaye pitit Levi yo tankou “ajan,” ki reprezante Pawòl Bondye a, ak “lò,” ki reprezante lafwa. Mesaje Alyans lan t ap pirifye disip li yo lè li t ap ogmante “lafwa” yo nan “pawòl” pwofetik li. Pawòl pwofetik sa a te fèt pou pirifye, men tou pou netwaye. Pawòl pwofetik li toujou reprezante yon tès, e se atravè Pawòl pwofetik li a pitit Levi yo netwaye nan peryòd lè li vini toudenkou nan tanp li a.
“‘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.
“‘Liiy ay nanm li nan men Li, e Li va netwayɛ nèt glasi pa Li a, e Li va ranmase ble pa Li a nan granje a.’ Matye 3:12. Sa te youn nan tan pirifikasyon yo. Pa mwayen pawòl verite yo, pay la t ap separe ak ble a. Paske yo te twò vaniteux e twò pwòp tèt yo jis pou yo resevwa repwòch, twò renmen mond lan pou yo aksepte yon lavi imilite, anpil te vire do bay Jezi. Anpil toujou ap fè menm bagay la. Nanm yo ap sibi tès jodi a menm jan ak disip sa yo nan sinagòg Kapènawòm nan. Lè verite a rive touche 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 renonsman sa a. Se poutèt sa yo fache lè peche yo dekouvri. Yo ale, yo pran ofans, menm jan disip yo te kite Jezi, pandan yo t ap bougonnen: ‘Pawòl sa a di; kiyès ki ka tande li?’” The Desire of Ages, 392.
Those “souls that were tested” in “the synagogue at Capernaum,” refused to understand that when Christ told them they must eat His flesh and drink His blood, that He was employing His literal body to convey a spiritual truth. It was the identical prophetic representation He made of the temple in John chapter two. When the principle that the literal precedes and represents the spiritual was recognized as “an hard saying” which they were unwilling to “hear,” they turned and walked with Him never again. That took place in John chapter six, verse sixty-six (666), which represents the soon-coming Sunday law, which was typified by October 22, 1844, which in turn was typified by the cross of Calvary.
Moun sa yo ki te “teste kòm nanm” nan “sinagòg Kapènawòm nan,” te refize konprann ke lè Kris la te di yo yo dwe manje kò Li epi bwè san Li, Li t ap sèvi ak kò literal Li pou transmèt yon verite espirityèl. Se te menm reprezantasyon pwofetik la Li te fè konsènan tanp lan nan Jan chapit de. Lè prensip la ke literal la vini anvan epi li reprezante espirityèl la te rekonèt kòm “yon pawòl di” yo pa t vle “tande,” yo vire do epi yo pa t mache avè L ankò janm. Sa te fèt nan Jan chapit sis, vèsè swasant-sis (666), ki reprezante lwa dimanch k ap vini byento a, ki te prefigire pa 22 oktòb 1844, ki an retou te prefigire pa kwa Kalvè a.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Depi lè sa a, anpil nan disip li yo te fè bak, epi yo pa t mache avèk li ankò. Jan 6:66.
In John chapter two, the Holy Spirit had led the minds of the disciples to “remember” the prophecy describing God’s zeal, and the word “zealous” is the same word as “jealous” in both the Hebrew and Greek.
Nan Jan chapit de a, Sentespri a te dirije lespri disip yo pou yo “sonje” pwofesi ki dekri zel Bondye a, e mo “zelè” a se menm mo ak “jalou” a ni nan ebre ni nan grèk.
For the zeal of thine house hath eaten me up; and the reproaches of them that reproached thee are fallen upon me. Psalms 69:9.
Paske zèl kay ou a fin devore m; e repwòch moun ki t ap repwoche ou yo tonbe sou mwen. Sòm 69:9.
God’s zeal, which is His jealousy, represents the element of God’s character as a jealous God, whose jealousy is manifested in the third and fourth generation upon those that hate Him. In John chapter two, the Holy Spirit was putting in place that the purification accomplished by the Messenger of the Covenant occurs in the fourth and final generation, though there are always some of the third generation still standing when the cup of the final generation is filled. That generation is an adulterous generation of vipers.
Le zèl Bondye a, ki se jalouzi li, reprezante eleman karaktè Bondye kòm yon Bondye ki jalou, e jalouzi sa a parèt sou twazyèm ak katriyèm jenerasyon pami moun ki rayi li yo. Nan Jan chapit de, Sentespri a t ap mete an plas verite sa a, ke pirifikasyon Mesaje Alyans lan akonpli rive nan katriyèm ak dènye jenerasyon an, byenke toujou gen kèk nan twazyèm jenerasyon an ki rete vivan lè koup dènye jenerasyon an fin ranpli. Jenerasyon sa a se yon jenerasyon adiltè, yon jenerasyon vipè.
Moses represented the fourth generation, and it was then that Moses, during forty-six days, received instruction on erecting the temple. In those days He received the law, which in the second commandment identifies that God’s jealousy is manifested in the third and fourth generations.
Moïse représentait la quatrième génération, et ce fut alors que Moïse, durant quarante-six jours, reçut des instructions concernant l’édification du temple. En ces jours-là, il reçut la loi, dans laquelle le second commandement indique que la jalousie de Dieu se manifeste dans la troisième et la quatrième générations.
And he said unto Abram, Know of a surety that thy seed shall be a stranger in a land that is not theirs, and shall serve them; and they shall afflict them four hundred years; And also that nation, whom they shall serve, will I judge: and afterward shall they come out with great substance. And thou shalt go to thy fathers in peace; thou shalt be buried in a good old age. But in the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full. Genesis 15:13–16.
Apre sa, li di Abraram: Konnen avèk sètitid desandan ou yo ap vin etranje nan yon peyi ki pa pa yo; yo pral sèvi moun peyi sa a, e yo pral maltrete yo pandan katsan ane. Men, mwen menm, m ap jije nasyon y ap sèvi a; epi apre sa, yo va soti avèk gwo richès. Kanta pou ou menm, ou va ale jwenn zansèt ou yo nan lapè; y ap antere ou nan yon bèl vyeyès. Men, nan katriyèm jenerasyon an, yo va tounen isit la ankò; paske mechanste Amoreyen yo poko rive nan mezi li. Jenèz 15:13–16.
In the final generation of ancient Israel, the temple of the Christian church, which Peter called a “spiritual house,” was erected. During that history God manifested His jealousy twice when in His zeal He cleansed the temple. In 1844 God had raised up the spiritual temple of the Millerites, and once again He had passed by the former chosen people. In that history the Messenger of the Covenant came suddenly on October 22, 1844.
Nan dènye jenerasyon ansyen Izrayèl la, tanp legliz kretyen an, ke Pyè te rele yon “kay espirityèl,” te bati. Pandan istwa sa a, Bondye te manifeste jalouzi Li de fwa lè, nan zèl Li, Li te netwaye tanp lan. An 1844, Bondye te leve tanp espirityèl Milerit yo, e yon lòt fwa ankò Li te pase sou ansyen pèp chwazi a. Nan istwa sa a, Mesaje Alyans lan te vini toudenkou 22 oktòb 1844.
His appearance had been prepared for through the ministry of William Miller. As the Protestants and Millerites approached October 22, 1844, two classes were tested. The Protestant’s test arrived at the time of the end at the arrival of the first angel in 1798. After the message that was to both “purify and purge” the sons of Levi was formalized in 1831, the testing of the Protestants began when the message of the first angel was empowered on August 11, 1840. On April 19, 1844, the Protestants failed the test, and became the daughters of Babylon.
Aparisyon li te prepare atravè ministè William Miller. Pandan Pwotestan yo ak Millerit yo t ap pwoche 22 Oktòb 1844, de gwoup te pase anba eprèv. Eprèv Pwotestan yo te rive nan tan lafen an, lè premye zanj lan te parèt an 1798. Apre mesaj ki te dwe ni “pirifye ni netwaye” pitit gason Levi yo te vin tabli fòmèlman an 1831, eprèv Pwotestan yo te kòmanse lè mesaj premye zanj lan te resevwa pouvwa, 11 out 1840. Le 19 avril 1844, Pwotestan yo te echwe nan eprèv la, epi yo te vin tounen pitit fi Babilòn yo.
The second angel then arrived and the Millerites faith was then tested, and a purification and purging was accomplished. When the message of the second angel was empowered at the Exeter camp meeting on August twelfth through the seventeenth, the testing of the Millerites’ separation of the wise and foolish Millerites was accomplished.
Dezyèm zanj lan rive apre sa, epi lafwa Millerit yo te lè sa a pase anba eprèv; yon pirifikasyon ak yon pirj te fèt. Lè mesaj dezyèm zanj lan te resevwa pouvwa nan reyinyon kan Exeter la, soti douz pou rive disèt out, eprèv separasyon Millerit saj yo ak Millerit sòt yo te akonpli.
The distinction between the wise and foolish was the oil, which was the prophetic message of the Midnight Cry. When the third angel arrived on October 22, 1844, the temple had been erected (in forty-six years). At that point the Messenger of the Covenant came suddenly to His temple.
Distenksyon ant saj yo ak moun sòt yo se te lwil la, ki te mesaj pwofetik Kri Mitan Lannwit lan. Lè twazyèm zanj lan te rive 22 Oktòb 1844, tanp lan te deja bati (nan karant-sis ane). Lè sa a, Mesaje Alyans lan te vini toudenkou nan tanp Li a.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Vini Kris la kòm gran prèt nou an nan kote ki pi sen an, pou pirifikasyon sanktyè a, jan sa parèt nan Danyèl 8:14; vini Pitit lòm nan bò kote Ansyen Jou yo, jan sa prezante nan Danyèl 7:13; epi vini Senyè a nan tanp Li a, jan Malachi te pwofetize l la, se deskripsyon menm evènman an; e sa reprezante tou pa vini marye a nan maryaj la, jan Kris dekri sa nan parabòl dis vyèj yo, nan Matye 25.” The Great Controversy, 426.
It was then that the Messenger of the Covenant began His work of purifying and purging the Millerite disciples, identified in Malachi chapter three, as the sons of Levi.
Se lè sa a Mesaje Alyans lan te kòmanse travay li pou pirifye ak netwaye disip milerit yo, ki idantifye nan twazyèm chapit Malachi a kòm pitit gason Levi yo.
“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 moun ki te soti pou rankontre Veterèn nan anba mesaj premye ak dezyèm zanj yo, te refize twazyèm nan, dènye mesaj eprèv la ki dwe bay mond lan, epi yon pozisyon menm jan an pral 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.
“Yo ta dwe etidye avèk anpil atansyon chak preskripsyon nan parabòl sa a. Nou reprezante swa pa vyèj saj yo, swa pa vyèj sòt yo.” Review and Herald, 31 oktòb 1899.
When the first angels’ message was empowered on August 11, 1840, multitudes joined the Millerite movement. Then on April 19, 1844, a large class left the movement. On October 22, 1844, the traditional view is that there were about fifty souls that entered by faith into the Most Holy Place. Assuming the number is roughly fifty souls that initially followed the light of the third angel, what does it mean when we are informed “many” who had accepted the first and second angel’s messages, “refused the third, the last testing message”?
Lè mesaj premye zanj lan te resevwa pouvwa sou 11 out 1840, anpil moun te antre nan mouvman Millerit la. Apre sa, sou 19 avril 1844, yon gwo gwoup te kite mouvman an. Sou 22 oktòb 1844, opinyon tradisyonèl la se ke te gen anviwon senkant nanm ki te antre pa lafwa nan Kote ki Trè Sen an. Si nou sipoze kantite a te apeprè senkant nanm ki te suiv limyè twazyèm zanj lan okòmansman, kisa sa vle di lè yo fè nou konnen “anpil” nan sila yo ki te aksepte mesaj premye ak dezyèm zanj yo, “te refize twazyèm nan, dènye mesaj eprèv la”?
The Messenger of the Covenant suddenly came to His temple and opened the light of the sanctuary in heaven and the third angel’s message to the fifty that followed on into the experience of the third angel, but they were initially scattered. Their disappointment then was greater than the first disappointment, though we are informed by Sister White their disappointment was not as great as the disciples after the cross.
Mesaje Alyans lan te vini toudenkou nan tanp Li a, e Li te louvri limyè sanktyè ki nan syèl la ansanm ak mesaj twazyèm zanj lan pou senkant moun ki te kontinye antre nan eksperyans twazyèm zanj lan; men, okòmansman, yo te gaye. Lè sa a, desepsyon yo te pi gwo pase premye desepsyon an, byenke Sè White fè nou konnen desepsyon yo pa t osi gwo ke sa disip yo te sibi apre lakwa a.
In both parallel histories, Christ opened His prophetic Word to the disappointed ones, and by 1850, Sister White states that she was shown that the Lord was then stretching forth His hand again to gather His people.
Nan toude listwa paralèl yo, Kris la te louvri Pawòl pwofetik Li bay moun ki te desi yo; e an 1850, Sè White deklare yo te montre li ke nan epòk sa a, Senyè a t ap lonje men Li ankò pou rasanble pèp Li a.
“September 23d, [1850] the Lord showed me that he had stretched out his hand the second time to recover the remnant of his people, and that efforts must be redoubled in this gathering time. In the scattering time Israel was smitten and torn; but now in the gathering time God will heal and bind up his people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering when God has set his hand to gather his people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
«Nan dat 23 septanm [1850], Senyè a te montre m ke li te lonje men l yon dezyèm fwa pou reprann rès pèp li a, e ke efò yo dwe double nan tan rasanbleman sa a. Nan tan dispèsyon an, Izrayèl te frape e dechire; men kounye a, nan tan rasanbleman an, Bondye pral geri pèp li a epi mare blesi li yo. Nan tan dispèsyon an, efò yo te fè pou gaye verite a te gen anpil ti efè, yo te reyalize anpil ti bagay oswa anyen menm; men nan tan rasanbleman an, lè Bondye mete men l pou rasanble pèp li a, efò pou gaye verite a pral gen efè yo te fèt pou yo genyen. Tout moun dwe ini e zele nan travay la. Mwen te wè se te yon wont pou nenpòt moun fè referans ak dispèsyon an kòm egzanp pou dirije nou kounye a nan tan rasanbleman an; paske si Bondye pa fè plis pou nou kounye a pase sa li te fè lè sa a, Izrayèl pa t ap janm rasanble. Li nesesè menm jan pou verite a pibliye nan yon jounal, menm jan li nesesè pou yo preche l.» Review and Herald, 1 novanm 1850.
At the cross the disciples had been scattered, and in that history, three days later He began to gather His scattered disciples. It was roughly three years after the end of 1844, that Christ began to gather His scattered flock. In that history He led His people to begin the publishing work and to publish the second of Habakkuk’s two tables, which was manufactured at the end of 1850, and then began to be offered for sale in the Review and Herald, in January of 1851.
Nan kwa a, disip yo te gaye, e nan istwa sa a, twa jou apre, Li te kòmanse rasanble disip Li yo ki te gaye yo. Se anviwon twa ane apre fen 1844, Kris la te kòmanse rasanble twoupo Li a ki te gaye a. Nan istwa sa a Li te dirije pèp Li a pou kòmanse travay piblikasyon an e pou pibliye dezyèm nan de tablo Abakik yo, ki te fabrike nan fen 1850, epi apre sa yo te kòmanse mete l pou vann nan Review and Herald, nan janvye 1851.
The 1843 chart had been the physical representation of the message that cleansed the temple that was erected in the history of the first and second angels’ messages. With the arrival of the third angel, God designed to finish His work and take His people home, but they rebelled as did ancient Israel, and both ancient and modern Israel were then assigned to wander in the wilderness. Had those Adventists who had initially accepted the light of the third angel followed on by faith, bearing the physical representation of their message which was the 1850 chart they could have ushered in the second coming of Jesus and gone home. But they were destined to repeat the history of Joshua and Caleb, and the ten unfaithful spies.
Tablo 1843 la te reprezantasyon fizik mesaj ki te netwaye tanp lan, mesaj sa a ki te tabli nan istwa premye ak dezyèm mesaj zanj yo. Lè twazyèm zanj lan rive, Bondye te gen plan pou fini travay Li epi mennen pèp Li lakay, men yo te revòlte menm jan ak ansyen Izrayèl; konsa, ni ansyen ni Izrayèl modèn te resevwa misyon pou yo moute desann nan dezè a. Si Advantis sa yo ki te okòmansman aksepte limyè twazyèm zanj lan te kontinye pa lafwa, pandan yo t ap pote reprezantasyon fizik mesaj yo a, ki se te tablo 1850 la, yo te kapab fè dezyèm vini Jezi a rive epi ale lakay yo. Men yo te destine pou repete istwa Jozye ak Kalèb, ansanm ak dis espyon enfidèl yo.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Si, apre gwo desepsyon an nan 1844 la, Advantis yo te rete fèm nan lafwa yo epi yo te kontinye ansanm, nan inite, nan direksyon pwovidans Bondye t ap louvri a, lè yo te resevwa mesaj twazyèm zanj lan epi yo te pwoklame li bay lemonn nan pouvwa Sentespri a, yo t ap wè delivrans Bondye; Seyè a t ap aji avèk anpil puisans ansanm ak efò yo; travay la t ap fin akonpli, epi Kris la t ap deja vini pou resevwa pèp Li a pou rekonpans yo. Men, nan peryòd dout ak ensètitid ki te swiv desepsyon an, anpil nan moun ki te kwè nan avènman an te abandone lafwa yo.... Konsa, travay la te vin antrave, epi lemonn te rete nan fènwa. Si tout kò Advantis la te ini sou kòmandman Bondye yo ak lafwa Jezi a, istwa nou an t ap diferan anpil!” Evangelism, 695.
John the Baptist and William Miller prepared the way for Christ to suddenly come and purify a people who would take the message of salvation under the power of the Holy Spirit to the entire world. The disciples of Christ accomplished their assignment, but the beginning of Adventism did not. By 1856 they had fallen into the condition of Laodicea, refused the advanced light of the “seven times,” and in 1863 began the process of escalating rebellion all the way through to the soon-coming Sunday law. The rebellion of 1863 was typified by the rebellion of the ten spies. At the end of the forty years of wilderness wandering ancient Israel was brought back to the same test, thus providing example of modern Israel being brought back to the beginning test.
Jan Batis ak William Miller te prepare chemen an pou Kris vini sanzatann epi pirifye enn pep ki tifi pou pran mesaz delivrans la, anba pwisans Lespri Sen an, pou pote li bay lemonn antye. Bann disip Kris la ti akonpli zot misyon, me koumansman Adventis la pa ti fer li. An 1856 zot ti tonbe dan kondisyon Laodise, zot ti refize lalimier avanse bann “sèt fwa” yo, epi an 1863 zot ti koumanse prosesis enn rebelyon k ap ogmante san rete, jis rive nan lalwa dimanch ki pral vini talè a. Rebelyon 1863 la te prefigire pa rebelyon dis espyon yo. Nan fen karant ane pelerinaj nan dezè a, ansyen Izrayèl te mennen tounen devan menm eprèv la, konsa li te bay yon egzanp sou fason Izrayèl modèn nan t ap mennen tounen nan eprèv ki te nan kòmansman an.
The rebellion of the ten spies at Kadesh, was repeated at Kadesh forty years later. The rebellion of the ten spies that brought about the forty years of wilderness wandering, that represents the rebellion of 1863, when modern Israel brought about their own wandering in the wilderness of Laodicea. At the end of the forty years ancient Israel was brought again to Kadesh, thus identifying that the test which purged Millerite Adventism at the rebellion of 1863, is to be repeated when the Messenger of the Covenant again suddenly comes to His temple again.
Rebelyon dis espyon yo nan Kadès la, te repete nan Kadès karant ane pita. Rebelyon dis espyon yo ki te lakòz karant ane vwayaj nan dezè a, reprezante rebelyon ane 1863 la, lè Izrayèl modèn te mennen sou tèt pa yo pwòp vwayaj yo nan dezè Lawodise a. Nan fen karant ane yo, ansyen Izrayèl te mennen ankò nan Kadès, konsa sa idantifye ke eprèv ki te pirifye Adventis Millerit la nan rebelyon ane 1863 la, gen pou repete lè Mesaje Alyans lan ankò vini toudenkou nan tanp Li ankò.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik k ap vini an.
“In the conquest of Gilead and Bashan there were many who recalled the events which nearly forty years before had, in Kadesh, doomed Israel to the long desert wandering. They saw that the report of the spies concerning the Promised Land was in many respects correct. The cities were walled and very great, and were inhabited by giants, in comparison with whom the Hebrews were mere pygmies. But they could now see that the fatal mistake of their fathers had been in distrusting the power of God. This alone had prevented them from at once entering the goodly land.
“Nan konkèt Galaad ak Bachan, te gen anpil moun ki te sonje evènman sa yo ki, prèske karant ane anvan, nan Kadès, te kondane Izrayèl pou long pwomnad li nan dezè a. Yo te wè ke rapò espyon yo te bay sou Tè Pwomiz la te, nan anpil respè, kòrèk. Vil yo te gen miray e yo te anpil gwo, epi yo te abite pa jeyan, an konparezon ak yo, Ebre yo pa t anyen lòt pase pigme. Men kounye a yo te kapab wè ke erè fatal zansèt yo te fè a se te lefèt ke yo pa t mete konfyans yo nan puisans Bondye. Se sèl sa ki te anpeche yo antre touswit nan bèl peyi a.”
“When they were at the first preparing to enter Canaan, the undertaking was attended with far less difficulty than now. God had promised His people that if they would obey His voice He would go before them and fight for them; and He would also send hornets to drive out the inhabitants of the land. The fears of the nations had not been generally aroused, and little preparation had been made to oppose their progress. But when the Lord now bade Israel go forward, they must advance against alert and powerful foes, and must contend with large and well-trained armies that had been preparing to resist their approach.
“Lè yo te okòmansman ap prepare pou antre nan Kanaran, antrepriz la te akonpaye ak anpil mwens difikilte pase kounye a. Bondye te pwomèt pèp Li a ke si yo ta obeyi vwa Li, Li t ap mache devan yo epi goumen pou yo; epi Li t ap voye gèp tou pou chase moun ki t ap rete nan peyi a. Laperèz nasyon yo pa t, an jeneral, leve, epi yo te fè ti kras preparasyon pou opoze avansman yo. Men, lè Senyè a kounye a te bay Izrayèl lòd pou yo vanse, yo te dwe avanse kont lènmi ki te vijilan e pwisan, epi yo te dwe konbat gwo lame byen antrene ki t ap prepare pou reziste pwoche yo.”
“In their contest with Og and Sihon the people were brought to the same test beneath which their fathers had so signally failed. But the trial was now far more severe than when God had commanded Israel to go forward. The difficulties in their way had greatly increased since they refused to advance when bidden to do so in the name of the Lord. It is thus that God still tests His people. And if they fail to endure the trial, He brings them again to the same point, and the second time the trial will come closer, and be more severe than the preceding. This is continued until they bear the test, or, if they are still rebellious, God withdraws His light from them and leaves them in darkness.” Patriarchs and Prophets, 436, 437.
“Nan konfwontasyon yo avèk Og ak Siyon, pèp la te mennen devan menm eprèv anba ki zansèt yo te echwe yon fason ki tèlman frapan. Men kounye a eprèv la te pi sevè anpil pase lè Bondye te bay Izrayèl lòd pou yo avanse. Difikilte ki te sou chemen yo te vin ogmante anpil depi yo te refize vanse lè yo te resevwa lòd pou yo fè sa nan non Seyè a. Se konsa Bondye toujou ap mete pèp Li a anba eprèv. E si yo pa rive sipòte eprèv la, Li mennen yo ankò nan menm pwen an, epi dezyèm fwa a eprèv la ap vin pi pre yo, epi l ap pi sevè pase premye a. Sa kontinye konsa jiskaske yo sipòte tès la, oswa, si yo toujou rete rebèl, Bondye retire limyè Li nan men yo epi Li kite yo nan fènwa.” Patriarchs and Prophets, 436, 437.