We have been considering triple applications of prophecy. We are doing this for the purpose of identifying that when the Lord unsealed the last six verses of Daniel eleven with the collapse of the Soviet Union at the “time of the end” in 1989, an “increase of knowledge” was produced that was to test that generation of God’s people.
Nou te ap egzamine twa aplikasyon pwofesi yo. Nou ap fè sa nan objektif pou idantifye ke lè Seyè a te desele dènye sis vèsè Danyèl onz yo avèk efondreman Inyon Sovyetik la nan “tan lafen an” an 1989, te gen yon “ogmantasyon konesans” ki te pwodui pou teste jenerasyon pèp Bondye sa a.
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 wout ou, Danyèl; paske pawòl yo fèmen epi sele jouk nan tan lafen an. Anpil va pirifye, va blanchi, epi yo va pase anba eprèv; men mechan yo va kontinye fè mechanste; e pèsonn nan mechan yo p ap konprann; men saj yo va konprann. Danyèl 12:9, 10.
Whenever a truth is unsealed by the Lion of the tribe of Judah, Satan works to resist the message. The resistance offered against the truths revealed in those final verses of Daniel eleven forced a deeper study of the truths connected with the verses in order that a sanctified defense against the errors which were proposed to undermine the truths revealed would not stand. One of the principles that was brought to light in the midst of that debate, was the triple application of prophecy. It was initially recognized in connection with the necessity to be correct about what “the daily” in the book of Daniel represented (paganism), and the correct history associated with the “taking away of the daily” (508 AD).
Chak fwa yon verite vin dewoule pa Lyon branch fanmi Jida a, Satan travay pou l opoze mesaj la. Rezistans ki te leve kont verite ki te revele nan dènye vèsè sa yo nan Danyèl onz la te fòse yon etid pi pwofon sou verite ki lye ak vèsè yo, pou yon defans sanktifye kont erè yo t ap pwopoze pou mine verite ki te revele yo pa t ka kanpe. Youn nan prensip ki te vin parèt aklè nan mitan deba sa a, se te aplikasyon trip pwofesi a. Yo te rekonèt li okòmansman anrapò ak nesesite pou yo te kòrèk konsènan sa “sakrifis kontinyèl la” nan liv Danyèl la te reprezante (paganis), ak istwa kòrèk ki asosye ak “retire sakrifis kontinyèl la” (508 aprè Jezikri).
The recognition of three desolating powers as the framework of prophecy, paralleled the Millerite framework of prophecy being the first two desolating powers, and the Millerite identification of “the daily” as paganism provided a history consistent with the last six verses of Daniel eleven, as Sister White said it should. Thus, the resistance against the unsealed knowledge at the time of the end in 1989, produced greater light, as the knowledge was increased, and it also identified specific rules for the movement of the third angel, that paralleled the development of certain prophetic rules that had been assembled and employed in the movement of the first angel by William Miller.
Rekonesans twa pouvwa dezolatè yo kòm kad pwofesi a, ki te ann amoni ak kad Millerit la sou pwofesi a kote de premye pouvwa dezolatè yo te fòme l, ansanm ak idantifikasyon Millerit yo te bay “chak jou a” kòm payanis, te bay yon istwa ki te ann akò ak sis dènye vèsè Danyèl onz la, jan Sè White te di sa dwe fèt. Konsa, rezistans kont konesans ki pa t sele ankò a nan tan lafen an an 1989, te pwodui yon limyè ki pi gran, pandan konesans la t ap ogmante, e sa te idantifye tou règ espesifik pou mouvman twazyèm zanj lan, ki te ann paralèl ak devlopman sèten règ pwofetik ke William Miller te rasanble epi itilize nan mouvman premye zanj lan.
We have considered the triple application of the three Rome’s, the three falls of Babylon, and the three Elijah’s and are now addressing the three messengers who prepare the way for the Messenger of the Covenant. We have identified a close overlap and parallel of the three Rome’s, with the three falls of Babylon, and also a close parallel to the three Elijah’s and the three messengers who prepare the way. In the last days William Miller and Future for America both represent the third Elijah and also the third messenger who prepares the way. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel parallels the movement of the third angel.
Nou te konsidere aplikasyon trip twa Wòm yo, twa tonbe Babilòn yo, ak twa Eli yo, epi kounye a n ap trete twa mesaje ki prepare chemen an pou Mesaje Alyans lan. Nou te idantifye yon gwo sipèpozisyon ak yon paralèl ant twa Wòm yo ak twa tonbe Babilòn yo, epi tou yon gwo paralèl ak twa Eli yo ansanm ak twa mesaje ki prepare chemen an. Nan dènye jou yo, William Miller ak Future for America toude reprezante twazyèm Eli a, epi tou twazyèm mesaje ki prepare chemen an. Jezi toujou ilistre fen yon bagay avèk kòmansman yon bagay, epi mouvman premye zanj lan paralèl ak mouvman twazyèm zanj lan.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
Bondye mete mesaj Revelasyon 14 yo nan plas yo nan liy pwofesi a, e travay yo pa dwe sispann jouk nan fen istwa tè sa a. Premye ak dezyèm mesaj zanj lan toujou se laverite pou tan sa a, epi yo dwe mache an paralèl ak sa ki swiv la. Twazyèm zanj lan pwoklame avètisman li a ak yon gwo vwa. “Apre bagay sa yo,” Jan di, “mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa, e tè a te klere ak glwa li.” Nan ekleraj sa a, limyè tout twa mesaj yo ini ansanm.” The 1888 Materials, 803, 804.
The movement of the first and second angels, was led by William Miller. Sister White identifies Miller as the “chosen messenger.”
Mouvman premye ak dezyèm zanj yo te dirije pa William Miller. Sè White idantifye Miller kòm “mesaje chwazi a.”
“William Miller was disturbing Satan’s kingdom, and the arch-enemy sought not only to counteract the effect of the message, but to destroy the messenger himself.” Spirit of Prophecy, volume 4, 219.
“William Miller t ap twouble wayòm Satan an, e gran ènmi an t ap chèche non sèlman pou anpeche efè mesaj la, men tou pou detwi mesaje a li menm.” Spirit of Prophecy, volume 4, 219.
She also identifies that Miller had been typified by both Elijah and John the Baptist.
Li idantifye tou ke Miller te prefigire alafwa pa Eli ak Jan Batis.
“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.
“Dè milye moun te mennen pou yo anbrase verite William Miller t ap preche a, epi sèvitè Bondye yo te leve nan lespri ak pouvwa Eli pou pwoklame mesaj la. Menm jan ak Jan, predesesè Jezi a, sila yo ki te preche mesaj solanèl sa a te santi yo oblije mete rach la nan rasin pyebwa a, epi rele moun yo pou yo pote fwi ki merite repantans.” Early Writings, 233.
John the Baptist, who according to Jesus was the second Elijah, was also the first messenger who was to prepare the way for the Messenger of the Covenant. It is therefore evident that the movement of the third angel will have a “chosen messenger.” That messenger will have been typified by Elijah, John the Baptist and William Miller. Together with Miller the two chosen messengers represent the beginning and the ending of the movement of the three angels of Revelation fourteen, and in doing so, together they represent both the third Elijah and also the third messenger who is to prepare the way for the Messenger of the Covenant.
Jan Batis, ki dapre Jezi te dezyèm Eli a, te tou premye mesaje ki te dwe prepare chemen an pou Mesaje Alyans lan. Se poutèt sa, li klè ke mouvman twazyèm zanj lan pral genyen yon “mesaje chwazi.” Mesaje sa a pral deja te prefigire pa Eli, Jan Batis ak William Miller. Ansanm ak Miller, de mesaje chwazi yo reprezante kòmansman ak fen mouvman twa zanj yo nan Revelasyon katòz la, epi lè yo fè sa, ansanm yo reprezante ni twazyèm Eli a, ni twazyèm mesaje ki dwe prepare chemen an pou Mesaje Alyans lan.
To reject the message of either the beginning or ending chosen messenger is death, and the message of Future for America is based upon the prophetic application of “line upon line,” which is the methodology of the latter rain. Through the application of “line upon line” it is established that the Millerite movement typified the movement of Future for America. A waymark of the Millerite history is William Miller, the “chosen messenger.” To reject that waymark is to reject the message, so it is established by the beginning and ending of Adventism, that a rejection of the messenger is also a rejection of the message, for the message identifies a chosen messenger. Therefore, to reject the message is to reject the messenger and vise-versa. Without a dancer, there is no dance.
Rejte mesaj swa kòmansman an oswa fen an, mesaje eli a, se lanmò; e mesaj Future for America a chita sou aplikasyon pwofetik “line upon line,” ki se metodoloji lapli dèyè a. Se atravè aplikasyon “line upon line” yo tabli ke mouvman Millerit la te yon tip mouvman Future for America a. Youn nan waymark nan istwa Millerit la se William Miller, “mesaje eli a.” Rejte waymark sa a, se rejte mesaj la; konsa, pa mwayen kòmansman ak fen Advantis la, yo tabli ke rejte mesaje a se tou rejte mesaj la, paske mesaj la idantifye yon mesaje eli. Se poutèt sa, rejte mesaj la se rejte mesaje a, e vise-versa. San yon dansè, pa gen dans.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Yo te fè m retounen sou pwoklamasyon premye avènman Kris la. Jan te voye nan lespri ak pouvwa Eli pou prepare chemen Jezi. Moun ki te rejte temwayaj Jan an pa t jwenn okenn benefis nan ansèyman Jezi yo. Opozisyon yo kont mesaj ki te anonse davans vini li a te mete yo nan yon pozisyon kote yo pa t kapab fasilman resevwa prèv ki pi fò yo ke li te Mesi a. Satan te pouse moun ki te rejte mesaj Jan an pou yo ale pi lwen toujou, pou yo rejte Kris la epi kloure l sou kwa. Lè yo te fè sa, yo te mete tèt yo nan yon pozisyon kote yo pa t kapab resevwa benediksyon ki te sou jou Pannkòt la, ki t ap anseye yo chemen pou antre nan sanktyè selès la. Chire vwal tanp lan te montre ke sakrifis ak òdonans jwif yo pa t ap resevwa ankò. Gwo Sakrifis la te fin ofri epi li te fin aksepte, epi Sentespri a ki te desann nan jou Pannkòt la te dirije lespri disip yo soti nan sanktyè tè a pou ale nan sanktyè selès la, kote Jezi te antre ak pwòp san pa li, pou l vide sou disip li yo byenfè ekspyasyon li a. Men, jwif yo te rete nan yon fènwa total. Yo te pèdi tout limyè yo ta ka genyen sou plan sali a, epi yo te kontinye mete konfyans yo nan sakrifis ak ofrann initil yo. Sanktyè selès la te pran plas sanktyè tè a, men yo pa t gen okenn konesans sou chanjman an. Se poutèt sa yo pa t kapab jwenn benefis nan medyasyon Kris la nan kote ki sen an.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Anpil moun gade avèk laterè sou konduit Jwif yo lè yo te rejte epi kloure Kris sou kwa; epi lè yo li istwa abi wontan yo te fè l la, yo panse yo renmen Li, e yo pa t ap nye Li menm jan Pyè te fè, ni yo pa t ap kloure Li sou kwa menm jan Jwif yo te fè. Men Bondye, ki li kè tout moun, mete lanmou sa a pou Jezi, ke yo te fè konnen yo te santi, anba eprèv. Tout syèl la t ap suiv avèk enterè ki pi pwofon fason yo te resevwa mesaj premye zanj lan. Men anpil moun ki te deklare yo renmen Jezi, e ki te vide dlo nan je lè yo t ap li istwa kwa a, te meprize bon nouvèl sou vini Li. Olye yo te resevwa mesaj la avèk lajwa, yo te deklare se te yon ilizyon. Yo te rayi moun ki te renmen aparisyon Li, epi yo te mete yo deyò nan legliz yo. Moun ki te rejte premye mesaj la pa t kapab jwenn benefis nan dezyèm nan; ni yo pa t jwenn benefis nan rèl a minwi a, ki te pou prepare yo pou yo antre ansanm ak Jezi pa lafwa nan kote ki sen anpil nan sanktyè selès la. Epi lè yo te rejte de premye mesaj yo, yo te tèlman fènwa konpreyansyon yo, yo pa kapab wè okenn limyè nan mesaj twazyèm zanj lan, ki montre chemen an pou antre nan kote ki sen anpil la. Mwen te wè ke menm jan Jwif yo te kloure Jezi sou kwa, se konsa legliz nominal yo te kloure mesaj sa yo sou kwa; se poutèt sa yo pa gen okenn konesans sou chemen ki mennen nan kote ki sen anpil la, e yo pa kapab resevwa benefis nan entèsesyon Jezi fè la a. Menm jan ak Jwif yo, ki te ofri sakrifis initil yo, yo menm yo ofri priyè initil yo monte nan apatman Jezi te kite a; epi Satan, ki pran plezi nan sediksyon an, pran yon aparans relijye, epi li mennen lespri kretyen sa yo ki sèlman fè pwofesyon lafwa yo vin jwenn li menm, pandan l ap aji avèk pouvwa li, siy li yo ak mèvèy mansonjè li yo, pou mare yo byen sere nan pyèj li.” Early Writings, 259–261.
Those “who rejected the testimony of John were not benefited by the teachings of Jesus,” and those “who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry.” The ministry of John preceded the baptism of Christ, who shortly thereafter cleansed the temple at the beginning of His ministry. Miller’s ministry prepared for Christ to purify the sons of Levi when He came suddenly on October 22, 1844. In either of those two witnesses, the rejection of the messenger who prepares the way, equates to death.
Moun sa yo “ki te rejte temwayaj Jan an pa t resevwa okenn benefis nan ansèyman Jezi yo,” epi moun sa yo “ki te rejte premye mesaj la pa t kapab resevwa benefis nan dezyèm nan; ni yo pa t resevwa benefis nan rèl minwi a.” Sèvis Jan an te vini anvan batèm Kris la, epi yon ti tan apre sa, Kris la te netwaye tanp lan nan kòmansman ministè Li. Ministè Miller te prepare chemen an pou Kris la pirifye pitit gason Levi yo lè Li te vini sibitman nan dat 22 oktòb 1844. Nan youn oswa lòt nan de temwen sa yo, rejè mesaje ki prepare chemen an egal lanmò.
The purging and purification that was accomplished by Christ in His work as the Messenger of the Covenant was for the purpose of raising up a people to accomplish the work of carrying the message of salvation to the world. The work is accomplished in advance of the period of time representing when the executive judgment begins. The destruction of Jerusalem in the history of the disciples represents the executive judgment, and Adventism turned away from their responsibility to accomplish that work, but the Lord had tried to gather them together. He had led His people to publish the 1850 chart as the graphical representation of the message they could have carried to the world.
Pirifikasyon ak netwayaj Kris te akonpli nan travay Li kòm Mesaje Alyans lan te fèt nan bi pou leve yon pèp pou akonpli travay pote mesaj delivrans lan bay lemonn. Travay sa a akonpli anvan peryòd tan ki reprezante lè jijman egzekitif la kòmanse. Destriksyon Jerizalèm nan listwa disip yo reprezante jijman egzekitif la, epi Advantis yo te vire do bay responsablite yo pou akonpli travay sa a, men Seyè a te eseye rasanble yo ansanm. Li te mennen pèp Li a pibliye tablo 1850 la kòm reprezantasyon grafik mesaj yo te kapab pote bay lemonn.
“It was not the will of God that Israel should wander forty years in the wilderness; He desired to lead them directly to the land of Canaan and establish them there, a holy, happy people. But ‘they could not enter in because of unbelief.’ Hebrews 3:19. Because of their backsliding and apostasy they perished in the desert, and others were raised up to enter the Promised Land. In like manner, it was not the will of God that the coming of Christ should be so long delayed and His people should remain so many years in this world of sin and sorrow. But unbelief separated them from God. As they refused to do the work which He had appointed them, others were raised up to proclaim the message. In mercy to the world, Jesus delays His coming, that sinners may have an opportunity to hear the warning and find in Him a shelter before the wrath of God shall be poured out.” The Great Controversy, 458.
“Se pa t volonte Bondye pou Izrayèl te moute desann pandan karant ane nan dezè a; Li te vle mennen yo dirèkteman nan peyi Kanaran an epi tabli yo la kòm yon pèp ki sen e ki ere. Men, ‘yo pa t kapab antre poutèt enkredilite yo.’ Ebre 3:19. Poutèt retrè espirityèl yo ak apostazi yo, yo peri nan dezè a, epi yo leve lòt moun pou antre nan Tè Pwomiz la. Menm jan an tou, se pa t volonte Bondye pou retou Kris la te pran yon reta konsa, ni pou pèp Li a te rete pandan tout ane sa yo nan mond peche ak lapenn sa a. Men, enkredilite te separe yo ak Bondye. Kòm yo te refize fè travay Li te ba yo pou yo fè a, yo leve lòt moun pou pwoklame mesaj la. Nan mizèrikòd Li anvè lemonn, Jezi retade vini Li, pou pechè yo ka gen yon opòtinite pou tande avètisman an epi jwenn nan Li yon refij anvan kòlè Bondye vide sou yo.” The Great Controversy, 458.
Had Adventism only held fast their faith, “their work would have been completed.”
Si l’Adventisme était seulement demeuré ferme dans sa foi, « son œuvre aurait été accomplie ».
“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 les adventistes, après la grande déception de 1844, étaient demeurés fermes dans leur foi et avaient avancé d’un commun accord dans la providence naissante de Dieu, en recevant le message du troisième ange et en le proclamant au monde par la puissance du Saint-Esprit, ils auraient vu le salut de Dieu, le Seigneur aurait puissamment agi avec leurs efforts, l’œuvre aurait été achevée, et Christ serait déjà venu pour recevoir son peuple et lui donner sa récompense. Mais durant la période de doute et d’incertitude qui suivit la déception, beaucoup parmi les croyants adventistes abandonnèrent leur foi.... Ainsi, l’œuvre fut entravée, et le monde fut laissé dans les ténèbres. Si tout le corps adventiste s’était uni sur les commandements de Dieu et la foi de Jésus, combien différente aurait été notre histoire !” Evangelism, 695.
In the Spring of 1844, the Messenger of the Covenant purified the movement of the Millerites, and then in the Fall brought the message of the third angel. Miller, his message and the movement he represented, had fulfilled the parable of the ten virgins. At the Exeter, NH camp meeting the message of the Midnight Cry arrived and in two short months it was demonstrated which of the virgins had the oil. The two classes were manifested, and the third angel arrived with a message in his hand that was to be eaten, but the wise virgins “yielded their faith” in “the period of doubt and uncertainty.”
Nan prentan ane 1844 la, Mesaje Kontra a te pirifye mouvman Millerit yo, epi apre sa, nan sezon otòn lan, li te pote mesaj twazyèm zanj lan. Miller, mesaj li a, ak mouvman li te reprezante a, te akonpli parabòl dis vyèj yo. Nan reyinyon kan Exeter, NH la, mesaj Rèl Minwi a te rive, epi nan de kout mwa sèlman, li te demontre kiyès nan vyèj yo ki te gen lwil la. De klas yo te manifeste, epi twazyèm zanj lan te rive ak yon mesaj nan men li ki te dwe manje, men vyèj saj yo “te lage lafwa yo” nan “peryòd dout ak ensètitid” la.
The “period of doubt and uncertainty” had been represented by the disciples at His death, but on the third day He began to open the message of His resurrection to His disciples, and they did not “yield their faith.” The period of doubt and uncertainty for the wise virgins of the movement of the first and second angels’ messages continued for roughly three years, at which point the Lord revealed to Sister White that He had stretched forth His hand to again gather the remnant of His people. He led His people to begin their publishing work and to produce Habakkuk’s second table, but “many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness.”
“Peryòd dout ak ensètitid” la te reprezante pa disip yo nan moman lanmò Li, men sou twazyèm jou a Li te kòmanse louvri bay disip Li yo mesaj rezirèksyon Li a, epi yo pa t “abandone lafwa yo.” Peryòd dout ak ensètitid pou vyèj saj yo nan mouvman premye ak dezyèm mesaj zanj yo te kontinye pandan apeprè twa ane; lè sa a, Seyè a te revele Sè White ke Li te lonje men Li pou rasanble rès pèp Li a ankò. Li te dirije pèp Li a pou yo te kòmanse travay piblikasyon yo epi pou yo te pwodui dezyèm tablo Abakik la, men “anpil nan kwayan adven yo te abandone lafwa yo.... Se konsa travay la te anpeche, epi mond lan te rete nan fènwa.”
In 1849, William Miller, the chosen messenger of the first and second angels’ message was laid to rest. Had the wise virgins of October 22, 1844 “held fast their faith and followed on unitedly in the opening providence of God,” the Lord would have raised up another messenger in the spirit and power of Elijah. Instead “the coming of Christ” was “delayed and His people” “in like manner” to ancient Israel would “remain” “many years in this world of sin and sorrow.”
Nan lane 1849, yo te mete William Miller, mesaje chwazi pou mesaj premye ak dezyèm zanj yo, nan repo. Si vyèj saj yo nan 22 oktòb 1844 te “kenbe fèm lafwa yo epi te kontinye ansanm nan pwovidans Bondye k ap louvri a,” Senyè a ta leve yon lòt mesaje nan lespri ak pouvwa Eli. Olye de sa, “vini Kris la” te “retade e pèp Li a” “menm jan an” ak Izrayèl tan lontan t ap “rete” “anpil ane nan mond peche ak lapenn sa a.”
One hundred and twenty-six years after the rebellion of 1863, the Lord raised up the chosen messenger of the third angel. His work was both to prepare the way for the Messenger of the Covenant to suddenly come into His temple and to enter into a covenant relationship with the one hundred and forty-four thousand, during the closing scenes of the investigative judgment, but also to present a message that confronts the threefold union of Ahab, Jezebel and her prophets in the period of the Executive Judgment, which begins at the soon-coming Sunday law.
Yon sanvennsis ane apre rebelyon 1863 la, Senyè a leve mesaje chwazi twazyèm zanj lan. Travay li te genyen de aspè: pou prepare chemen an pou Mesaje Alyans lan vini sanzatann nan tanp Li a epi antre nan yon relasyon alyans ak san karannkat mil yo pandan dènye sèn jijman ankèt la; men tou pou prezante yon mesaj ki konfwonte inyon an twa fwa ant Akab, Jezabèl ak pwofèt li yo nan peryòd Jijman Egzekitif la, ki kòmanse lè lwa dimanch ki prèt pou vini an rive.
The third messenger who prepares the way represents a work, a message, a messenger, and a movement during the closing scenes of the Investigative Judgment. The third Elijah represents a work, a message, a messenger and a movement during the closing scenes of the Executive Judgment. The message of the messenger who prepares the way, and the message of Elijah, is the message of the third of the three Woes of Revelation chapters eight through eleven.
Twazyèm mesaje ki prepare chemen an reprezante yon travay, yon mesaj, yon mesaje, ak yon mouvman pandan dènye sèn Jijman Ankèt la. Twazyèm Eli a reprezante yon travay, yon mesaj, yon mesaje, ak yon mouvman pandan dènye sèn Jijman Egzekitif la. Mesaj mesaje ki prepare chemen an, ansanm ak mesaj Eli a, se mesaj twazyèm nan pami twa Malè yo nan Revelasyon chapit uit rive onz.
In the history represented by the messenger who prepares the way, the message of the third Woe, represents the Trumpet which calls Laodicean Adventism to “buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.” It is the message of God’s love that shows God’s people their transgressions, for “As many as” He loves, He “rebukes and chastens.” It is the message of Christ’s righteousness that calls men to accept His character, which is manifested in the time period when the Messenger of the Covenant is accomplishing the work of cleansing the soul temple, and therefore He calls those whom He loves to manifest His character and be “zealous therefore, and repent,” for He is “at the” dispensation “door,” that represents the close of probation, where He “will spue” Laodicean Adventism “out of” His “mouth.” That dispensational “door” is the door that He “openeth, and no man shutteth; and shutteth, and no man openeth.”
Nan istwa yo reprezante pa mesaje ki prepare chemen an, mesaj twazyèm Malè a reprezante Twonpèt la ki rele Advantis Lawodise a pou l “achte nan men mwen lò ki pase nan dife, pou ou ka rich; ak rad blan, pou ou ka abiye, e pou wont toutouni ou pa parèt; epi pase kolir sou je ou, pou ou ka wè.” Se mesaj lanmou Bondye a ki montre pèp Bondye a transgresyon yo, paske “tout moun mwen” renmen, mwen “reprimande e m korije.” Se mesaj jistis Kris la ki rele lèzòm pou yo aksepte karaktè Li, ki manifeste nan peryòd tan an lè Mesaje Alyans lan ap akonpli travay pou pirifye tanp nanm nan, e se poutèt sa Li rele sila yo Li renmen pou yo manifeste karaktè Li epi pou yo “gen zele poutèt sa, epi repanti,” paske Li “nan” pòt dispansasyon an, ki reprezante fen tan gras la, kote Li “va vomi” Advantis Lawodise a “soti nan” bouch Li. “Pòt” dispansasyon sa a se pòt Li “ouvri, e pèsonn pa fèmen; epi fèmen, e pèsonn pa louvri.”
There is a seeming contradiction that is resolved by the application of “line upon Line,” but many may not even recognize the seeming contradiction. When resolved it adds clarity to the transition from the Investigative to the Executive Judgment which takes place at the soon coming Sunday law. It is resolved by accepting that Pentecost typifies the soon coming Sunday law in the United States. In order to finalize our consideration of the third messenger who prepares the way as a symbol in the Investigative Judgment, in contrast with the third Elijah being a symbol of the Executive Judgment, we will address this seeming contradiction.
Gen yon kontradiksyon ki sanble egziste, e ki rezoud pa aplikasyon prensip « liy sou liy », men anpil moun gendwa pa menm rekonèt kontradiksyon ki parèt la. Lè li rezoud, sa pote plis klète sou tranzisyon ant Jijman Ankèt la ak Jijman Egzekitif la, ki fèt nan lwa dimanch ki pral vini byento a. Li rezoud lè nou aksepte ke Pannkòt la se yon tip lwa dimanch ki pral vini byento Ozetazini an. Pou nou fini konsiderasyon nou sou twazyèm mesaje a ki prepare chemen an kòm yon senbòl nan Jijman Ankèt la, an kontras ak twazyèm Eli a kòm yon senbòl Jijman Egzekitif la, n ap adrese kontradiksyon sa a ki sanble egziste.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.
“Zanj ki ini avèk pwoklamasyon mesaj twazyèm zanj lan gen pou klere tout tè a avèk glwa li. Isit la yo anonse davans yon travay ki gen yon dimansyon mondyal ansanm ak yon pouvwa ekstraòdinè. Mouvman advantis la nan ane 1840–44 te yon manifestasyon gloriyeu pouvwa Bondye; mesaj premye zanj lan te pote rive nan chak estasyon misyonè nan mond lan, e nan kèk peyi te gen pi gwo enterè relijye yo te janm temwen nan nenpòt peyi depi Refòm sèzyèm syèk la; men sa yo gen pou depase pa mouvman pisan an anba dènye avètisman twazyèm zanj lan.
“The work will be similar to that of the Day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord: His going forth is prepared as the morning; and He shall come unto us as the rain, as the latter and former rain unto the earth.’ Hosea 6:3. ‘Be glad then, ye children of Zion, and rejoice in the Lord your God: for He hath given you the former rain moderately, and He will cause to come down for you the rain, the former rain, and the latter rain.’ Joel 2:23. ‘In the last days, saith God, I will pour out of My Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ Acts 2:17, 21.
“Travay la pral sanble ak sa ki te fèt nan Jou Pannkòt la. Menm jan ‘premye lapli a’ te bay, nan vide Sentespri a lè levanjil la te kòmanse, pou fè grenn ki gen anpil valè a boujonnen, konsa tou ‘dènye lapli a’ pral bay nan fen li pou fè rekòt la muri. ‘Lè sa a n ap konnen, si nou kontinye chèche konnen Seyè a: aparisyon li pare tankou maten an; e li va vini jwenn nou tankou lapli, tankou dènye ak premye lapli sou tè a.’ Oze 6:3. ‘Se poutèt sa, nou menm pitit Siyon yo, fè kè nou kontan, rejwi nou nan Seyè a, Bondye nou an; paske li ban nou premye lapli a avèk mezi, e li pral fè lapli a desann pou nou, premye lapli a ak dènye lapli a.’ Jowèl 2:23. ‘Nan dènye jou yo, Bondye di, m ap vide nan Lespri mwen sou tout chè.’ ‘E konsa sa pral rive, nenpòt moun ki rele non Seyè a va sove.’ Travay 2:17, 21.”
“The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said: ‘Repent ye therefore, and be converted, that your sins may be blotted out, when the times of refreshing shall come from the presence of the Lord; and He shall send Jesus.’ Acts 3:19, 20.” The Great Controversy, 611.
“Gwo travay levanjil la pa dwe fini ak mwens manifestasyon pouvwa Bondye pase sa ki te make kòmansman li. Pwofesi ki te akonpli nan vide lapli bonè a nan kòmansman levanjil la, dwe ankò akonpli nan lapli ta a lè li ap fini. Men sa yo rele ‘tan rafrechisman yo’ apot Pyè t ap tann yo lè li te di: ‘Se poutèt sa, repanti nou, epi konvèti nou, pou peche nou yo ka efase, lè tan rafrechisman yo va soti nan prezans Senyè a; epi Li va voye Jezi.’ Travay 3:19, 20.” The Great Controversy, 611.