In the last article we noted that inspiration identified that the Jews “sealed their rejection” of the gospel at the cross, and then confirmed their rejection again at the stoning of Stephen. How can this be? Of course, the rejection of the gospel by the quibbling Jews of that history was accomplished progressively. They had already been passed by at His birth. Christ’s birth to the stoning of Stephen illustrates a progressive rejection of the gospel.
Nan dènye atik la nou te remake ke enspirasyon an te idantifye lefèt ke Jwif yo “sele rejè yo” anvè levanjil la sou kwa a, epi apre sa yo te konfime rejè yo ankò lè yo te kalonnen Etyèn ak kout wòch. Kijan sa ka fèt? Byen sûr, rejè levanjil la pa Jwif chikanè yo nan istwa sa a te akonpli pwogresivman. Yo te deja pase sou yo lè Li te fèt. Soti nan nesans Kris la rive nan kalonnen Etyèn ak kout wòch la, sa ilistre yon rejè pwogresif anvè levanjil la.
“Men know it not, but the tidings fill heaven with rejoicing. With a deeper and more tender interest the holy beings from the world of light are drawn to the earth. The whole world is brighter for His presence. Above the hills of Bethlehem are gathered an innumerable throng of angels. They wait the signal to declare the glad news to the world. Had the leaders in Israel been true to their trust, they might have shared the joy of heralding the birth of Jesus. But now they are passed by.” The Desire of Ages, 47.
«Lèzòm pa konnen sa, men nouvèl la ranpli syèl la ak kè kontan. Avèk yon enterè ki pi pwofon e ki pi sansib, èt sen ki soti nan mond limyè a atire sou tè a. Tout mond lan vin pi klere poutèt prezans Li. Anwo ti mòn Betleyèm yo, yon foul zanj ki pa ka konte reyini. Yo tann siyal la pou anonse bon nouvèl la bay lemonn. Si dirijan ann Izrayèl yo te fidèl ak responsablite yo te resevwa a, yo te kapab patisipe nan lajwa pou pwoklame nesans Jezi. Men kounye a yo mete yo sou kote.» The Desire of Ages, 47.
From the birth of Jesus to the death of Stephen the progressive rejection of the gospel by ancient Israel is illustrated. Acknowledging the Jews rejection of Christ as progressive allows an identification of “sealing their rejection,” at both the cross, where the veil of the temple was rent, and at Stephen’s death. The rending of the veil was a symbol that they were no longer God’s covenant people, and when Stephen was stoned, Stephen saw Jesus standing on the right hand of God, which in Daniel chapter twelve, verse one is a symbol of the close of probation. The destruction of Jerusalem is also a symbol of the close of probation.
Depi nesans Jezi rive jouk nan lanmò Etèn, yo ilistre rejè pwogresif ansyen Izrayèl te fè anvè levanjil la. Lè yo rekonèt rejè Jwif yo te fè Kris la kòm yon pwosesis pwogresif, sa pèmèt yo idantifye “sele rejè yo a” ni sou kwa a, kote vwal tanp lan te chire, ni nan lanmò Etèn. Chire vwal la te yon senbòl ki montre yo pa t pèp alyans Bondye ankò, epi lè yo te kalonnen Etèn ak wòch, Etèn te wè Jezi kanpe adwat Bondye, sa ki, nan Danyèl chapit douz, vèsè youn, se yon senbòl fen tan gras la. Destriksyon Jerizalèm nan tou se yon senbòl fen tan gras la.
“The retribution to come upon Jerusalem could be delayed only a short time; and as Christ’s eye rested upon the doomed city, he saw not merely its destruction, but the destruction of a world. He saw that as Jerusalem was given up to destruction, so the world will be given up to its doom. He saw the retribution that will be visited on the adversaries of God. The scenes that were transacted at the destruction of Jerusalem will be repeated at the great and terrible day of the Lord, but in a more fearful manner.” Review and Herald, December 7, 1897.
“Chatiman ki t ap vin sou Jerizalèm nan te kapab sèlman retade pou yon ti tan; epi pandan je Kris la te poze sou vil ki te kondane a, li te wè pa sèlman destriksyon li, men destriksyon yon mond tou. Li te wè ke, menm jan Jerizalèm te lage pou destriksyon, konsa mond lan va lage pou kondanasyon final li. Li te wè chatiman ki pral tonbe sou advèsè Bondye yo. Sèn ki te dewoule nan destriksyon Jerizalèm nan pral repete nan gran e terib jou Seyè a, men nan yon fason ki pi terib toujou.” Review and Herald, 7 desanm 1897.
It was only God’s mercy that prevented Jerusalem from being destroyed at the cross.
Se sèlman mizèrikòd Bondye ki te anpeche Jerizalèm detwi sou kwa a.
“In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.” The Desire of Ages, 600.
“Nan kwa Kris la, te gen ladann destriksyon Jerizalèm. San ki te koule sou Kalvè a te vin pwa ki te fè yo plonje nan destriksyon pou monn sa a ak pou monn k ap vini an. Konsa tou sa pral ye nan gran dènye jou a, lè jijman pral tonbe sou moun ki rejte gras Bondye a. Kris la, wòch eskandal yo a, pral parèt devan yo lè sa a tankou yon mòn vanjans. Glwa figi Li, ki pou moun ki jis yo se lavi, pral pou mechan yo yon dife k ap devore. Se poutèt lanmou yo te rejte, gras yo te meprize, pechè a pral detwi.” The Desire of Ages, 600.
It was only God’s mercy that lingered in not bringing Jerusalem’s destruction at the time of the cross.
Se sèlman mizèrikòd Bondye ki te ret tann pou l pa t mennen destriksyon Jerizalèm nan nan moman kwa a.
“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 Great Controversy, 27.
“Pandan prèske karantan ane apre Jezikri menm te fin pwononse kondanasyon Jerizalèm, Senyè a te retade jijman Li sou vil la ak sou nasyon an. Se te yon bèl mèvèy jan Bondye te pran tan, avèk anpil pasyans, anvè sila yo ki te rejte levanjil Li a epi ki te touye Pitit Li a.” The Great Controversy, 27.
At the time of His last temple cleansing Jesus had set forth the warning to flee Jerusalem when the abomination of desolation, spoken of by Daniel the prophet, was seen by His followers. The first time He cleansed the temple He had stated that the Jews had made His father’s house a den of thieves, but the last time He said “your house” is left unto you desolate. Even before the cross, which was just about to take place, the temple where the veil was to be rent at the crucifixion had already been identified as the Jew’s house, not God’s house. Sister White addresses when Christ made that declaration, and as her testimony proceeds she also addresses the forty years of extended mercy.
Nan tan dènye pirifikasyon tanp li a, Jezi te bay avètisman pou kouri kite Jerizalèm lè disip li yo ta wè abominasyon dezolasyon an, jan pwofèt Dànyèl te pale de li. Premye fwa li te pirifye tanp lan, li te deklare Jwif yo te fè kay Papa li a tounen yon twou vòlè; men dènye fwa a, li te di: “kay pa nou an” kite pou nou, dezole. Menm anvan kwa a, ki te prèske rive, tanp kote rido a t ap chire lè yo ta kloure l sou kwa a, te deja idantifye kòm kay Jwif yo, pa kay Bondye. Sè White pale sou kilè Kris te fè deklarasyon sa a, epi pandan temwayaj li a ap kontinye, li pale tou sou karant ane mizèrikòd ki te pwolonje a.
“Christ’s words to the priests and rulers, ‘Behold, your house is left unto you desolate’ (Matthew 23:38), had struck terror to their hearts. They affected indifference, but the question kept rising in their minds as to the import of these words. An unseen danger seemed to threaten them. Could it be that the magnificent temple, which was the nation’s glory, was soon to be a heap of ruins? . . .
Pawòl Kris yo te di prèt yo ak chèf yo: “Gade, kay nou an rete pou nou, li vin dezole” (Matye 23:38), te frape kè yo avèk laterè. Yo te fè sanble yo pa t pran sa pou anyen, men kesyon an te kontinye leve nan lespri yo sou sans pawòl sa yo. Yon danje envizib te sanble ap menase yo. Èske li te posib pou tanp mayifik la, ki te glwa nasyon an, byento tounen yon pil debri?...
“Christ gave His disciples a sign of the ruin to come on Jerusalem, and He told them how to escape: ‘When ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled.’ This warning was given to be heeded forty years after, at the destruction of Jerusalem. The Christians obeyed the warning, and not a Christian perished in the fall of the city.” The Desire of Ages, 628, 630.
“Kris te bay disip li yo yon siy konsènan destriksyon ki t ap vini sou Jerizalèm, e li te di yo kijan pou yo chape: ‘Lè nou va wè Jerizalèm antoure ak lame, lè sa a konnen dezolasyon li a toupre. Lè sa a, se pou moun ki nan Jide yo kouri al nan mòn yo; e se pou moun ki nan mitan li sòti deyò; e se pou moun ki nan zòn andeyò yo pa antre ladan li. Paske sa yo se jou vanjans, pou tout bagay ki ekri yo ka akonpli.’ Avètisman sa a te bay pou yo te obeyi li karant ane pita, lè Jerizalèm te detwi. Kretyen yo te obeyi avètisman an, e pa t gen yon sèl kretyen ki te peri nan tonbe vil la.” The Desire of Ages, 628, 630.
Christ was crucified in the year 31, and nearly forty years later in the year 70, Jerusalem was destroyed after a three-and-a-half-year siege. How could Jerusalem have been destroyed at the cross in the year 31, if there was still three and a half years of probationary time identified as seventy weeks in Daniel chapter nine, verse twenty-four? How can these seeming inconsistencies be resolved? The easiest resolution is to simply identify the fact that when it comes to the close of the probationary time represented by the seventy weeks, that it must be understood as a progressive close of probation. This is true, but it removes any prophetic specificity when applying the waymarks of that history. I will try to explain.
Kris te kloure sou kwa nan ane 31, epi prèske karant ane apre, nan ane 70, Jerizalèm te detwi apre yon syèj ki te dire twa ane edmi. Kijan Jerizalèm te ka detwi sou kwa a nan ane 31, si te toujou rete twa ane edmi tan pwobasyon ki idantifye kòm swasanndis semèn nan Dànyèl chapit nèf, vèsè vennkat? Kijan yo ka rezoud sa ki sanble enkonsistans sa yo? Rezolisyon ki pi fasil la se senpleman rekonèt lefèt ke, lè li rive nan fen tan pwobasyon an ki reprezante pa swasanndis semèn yo, fòk sa konprann kòm yon fen pwogresif pwobasyon an. Sa vre, men sa retire tout presizyon pwofetik lè yo aplike makè yo nan istwa sa a. M ap eseye eksplike.
If Pentecost represents the soon-coming Sunday law where the other flock in Babylon is called out, why was it three and a half years after Pentecost that the gospel went to the Gentiles? Is the death of Christ or the death of Stephen a sign of the close of probation for ancient Israel? If Laodicean Adventism ceases to be a church at the soon-coming Sunday law, did the destruction of the temple in the year 70, represent the end of the temple of Laodicean Adventism at the Sunday law? What might appear as seeming inconsistencies is resolved by the application of “line upon line,” and when that application is employed the testimony of the waymarks we are identifying become very clear and concise.
Si la Pentecôte représente la loi dominicale imminente, où l’autre troupeau dans Babylone est appelé à sortir, pourquoi l’Évangile est-il allé aux Gentils trois ans et demi après la Pentecôte ? La mort du Christ, ou la mort d’Étienne, est-elle un signe de la fin du temps de grâce pour l’ancien Israël ? Si l’adventisme laodicéen cesse d’être une Église à la loi dominicale imminente, la destruction du temple en l’an 70 représentait-elle la fin du temple de l’adventisme laodicéen à la loi dominicale ? Ce qui peut paraître être des incohérences apparentes se résout par l’application de « ligne sur ligne », et lorsque cette application est employée, le témoignage des bornes que nous identifions devient très clair et concis.
The week that Christ confirmed the covenant is broken up into two equal periods of three and a half years. The first three and a half years begins at Christ’s baptism and ends with His death. Baptism is the symbol of His death and resurrection, so the beginning of that period of three and a half years is identical to the ending. In that period Christ presented the gospel exclusively to the Jews. The end of that three and a half years marks the beginning of the following three and a half years. The beginning of the second period of three and a half years begins with the death of Christ, and it ends with the death of Stephen. In that period the disciples presented the gospel exclusively to the Jews.
Semèn Kris la te konfime alyans lan divize an de peryòd egal, chak dire twa zan edmi. Premye twa zan edmi yo kòmanse nan batèm Kris la epi yo fini ak lanmò li. Batèm se senbòl lanmò li ak rezirèksyon li; konsa, kòmansman peryòd twa zan edmi sa a idantik ak fen li. Pandan peryòd sa a, Kris te prezante levanjil la sèlman bay Jwif yo. Fen twa zan edmi sa yo make kòmansman twa zan edmi ki vin apre yo. Kòmansman dezyèm peryòd twa zan edmi a kòmanse ak lanmò Kris la, epi li fini ak lanmò Etyèn. Pandan peryòd sa a, disip yo te prezante levanjil la sèlman bay Jwif yo.
Those two periods, which are separate prophetic lines, are to be brought together “line upon line.” Both beginnings and endings possess the signature of Alpha and Omega, for the beginning and ending histories are the same. Both periods of duration are identical, and the work that is carried out during each period is identical. Christ who is the First and the Last, is also the creator of all things, and in that regard He is the Creator of Truth. The Hebrew word “truth” was created by three Hebrew letters. The first letter, followed by the thirteenth letter, followed by the last letter of the Hebrew alphabet are combined to make the Hebrew word “truth.”
De peryòd sa yo, ki se de liy pwofetik separe, dwe mete ansanm “liy sou liy.” Ni kòmansman yo ni fen yo pote siyati Alfa ak Omega a, paske istwa kòmansman ak istwa fen an se menm bagay la. Toude peryòd dire yo idantik, epi travay ki fèt pandan chak peryòd la idantik. Kris la, ki se Premye a ak Dènye a, se tou Kreyatè tout bagay; e nan sans sa a, Li se Kreyatè Verite a. Mo ebre ki vle di “verite” a te fòme pa twa lèt ebre. Premye lèt la, ki swiv pa trèzyèm lèt la, epi ki swiv ankò pa dènye lèt alfabè ebre a, mete ansanm pou fòme mo ebre ki vle di “verite” a.
Both of the periods of three and a half years have Christ as the first and the last, for Christ is at the beginning of the first period at His baptism, as He is at the ending at His death in the first period. And Christ is at His death in the beginning of the second period and He is standing at the right hand of God at the ending of the second period. The number thirteen is the symbol of rebellion, and in both periods whether the gospel was presented in person by Christ, or in the second period by His disciples, the quibbling Jews rebelled against the message of the gospel.
Tou de peryòd twa zan edmi yo gen Kris kòm premye a ak dènye a, paske Kris la nan kòmansman premye peryòd la nan batèm Li, menm jan Li ye nan fen li nan lanmò Li pandan premye peryòd la. Epi Kris la nan lanmò Li nan kòmansman dezyèm peryòd la, e Li kanpe adwat Bondye nan fen dezyèm peryòd la. Nimewo trèz la se senbòl rebelyon; epi nan toude peryòd yo, kit levanjil la te prezante an pèsòn pa Kris la, oswa nan dezyèm peryòd la pa disip Li yo, Juif ki t ap fè chikan yo te leve an rebelyon kont mesaj levanjil la.
Both periods are the same duration, possess the signature of Alpha and Omega, and identify the same gospel message. Those two periods are to be brought together “line upon line.” The methodology of “line upon line,” is the testing methodology of the latter rain. It is the methodology of the last days, and the truths which are identified and established by that methodology in the last days are what purges or purifies the sons of Levi during the sealing of the one hundred and forty-four thousand.
Toude peryòd yo gen menm dire a, yo pote siyati Alfa ak Omega, epi yo idantifye menm mesaj levanjil la. De peryòd sa yo dwe mete ansanm “liy sou liy.” Metodoloji “liy sou liy” la se metodoloji eprèv lapli dèyè a. Se metodoloji dènye jou yo, epi verite ki idantifye epi tabli pa metodoloji sa a nan dènye jou yo se sa ki pirifye oswa pwòpte pitit gason Levi yo pandan sele san karannkat mil yo.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Ki moun li pral anseye konesans? E kiyès li pral fè konprann doktrin? Moun ki sevre ak lèt, e ki rale kite tete. Paske lòd dwe vini sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras laba: Paske se ak bouch k ap bege ak yon lòt lang li pral pale ak pèp sa a. Se yo menm li te di: Men repo a, kote nou ka fè moun ki bouke a repoze; e men rafrechisman an: men yo pa t vle tande. Men pawòl Senyè a te vin pou yo lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras laba; pou yo ka ale, epi tonbe sou do, epi kraze, epi pran nan pyèj, epi kaptire. Ezayi 28:9–13.
The next verse in Isaiah addresses the scornful men that rule the people of Jerusalem. For those scornful men, the “rest and the refreshing” (the latter rain), which they refused to “hear,” is what causes them to “go, and fall backward, and be broken, and snared, and taken.” That test was presented to them from another tongue, for Elijah, John the Baptist and William Miller were not trained in the theological schools of their respective histories. The latter rain message that tests Laodicean Adventism, is the message that is produced by the application of “line upon line.”
Pwochen vèsè nan Ezayi a pale ak mesye meprizan yo ki ap dirije pèp Jerizalèm nan. Pou mesye meprizan sa yo, “repo a ak rafrechisman an” (lapli dèyè a), ke yo te refize “tande” a, se sa menm ki fè yo “ale, epi tonbe sou do, epi kraze, epi pran nan pèlen, epi kaptire.” Tès sa a te prezante devan yo pa yon lòt lang, paske Eli, Jan Batis ak William Miller pa t fòme nan lekòl teyolojik nan istwa pa yo respektivman. Mesaj lapli dèyè a ki mete Advantis Lawodise a sou eprèv, se mesaj ki pwodui pa aplikasyon “liy sou liy.”
When the first three and a half years of the week in which Christ confirmed the covenant is laid over the second three and a half years, we find prophetic light that clarifies any seeming inconsistencies that might arise in an inquiring mind. The week was when the Messenger of the Covenant was to confirm the covenant, and a biblical covenant must be confirmed with blood. The baptism and crucifixion of Christ and the stoning of Stephen all identify blood. Both lines represent the blood of the covenant, and those lines are confirming the covenant.
Lè yo mete premye twa ane edmi semèn kote Kris la te konfime alyans lan sou dezyèm twa ane edmi yo, nou jwenn limyè pwofetik ki klere tout kontradiksyon ki ta ka parèt nan yon lespri k ap chèche konprann. Semèn nan se te tan kote Mesaje Alyans lan te dwe konfime alyans lan, epi yon alyans biblik dwe konfime ak san. Batèm ak krisifiksyon Kris la ansanm ak lapidasyon Etèn tout make san. Toude liy yo reprezante san alyans lan, epi liy sa yo ap konfime alyans lan.
When brought together “line upon line,” the baptism and crucifixion are the first waymark, and the crucifixion and stoning of Stephen are the last waymark. When brought together into one line we find the cross and Michael standing up at the death of Stephen as two witnesses of the Jews sealing their rejection of the gospel. The death of Christ, is also the death of His disciple Stephen, which is Passover when the two lines are combined. Three days later Christ is resurrected as the First Fruit offering.
Lè yo mete ansanm “liy apre liy”, batèm nan ak krisifiksyon an se premye pwen repè a, epi krisifiksyon an ak kout wòch yo te touye Etèn avèk yo se dènye pwen repè a. Lè yo mete yo ansanm sou yon sèl liy, nou jwenn kwa a ak Mikaèl k ap leve kanpe nan lanmò Etèn kòm de temwen konsènan Juif yo ki sele rejè yo fè fas ak levanjil la. Lanmò Kris la se tou lanmò disip li a, Etèn, ki se Pak la lè de liy yo konbine. Twa jou apre sa, Kris la leve soti vivan kòm ofrann Premye Fwi a.
But now is Christ risen from the dead, and become the first fruits of them that slept. 1 Corinthians 15:20.
Men, koulye a, Kris leve soti vivan pami mò yo, e li vin premye fwi moun ki te dòmi yo. 1 Korentyen 15:20.
In between Passover and the feast of First Fruits on the third day is the beginning of the feast of Unleavened Bread. Unleavened bread does not “rise”, and Christ did not rise on the second day, He rose on the third day. Christ and Stephen die together in the “line upon line” application, but Stephen is resurrected after Christ for there is an order to the first fruit resurrection.
Ant Pak ak fèt Premye Fwi yo nan twazyèm jou a, se kòmansman fèt Pen San Ledven an. Pen san ledven pa “leve”, epi Kris pa t leve nan dezyèm jou a; Li te leve nan twazyèm jou a. Kris ak Etyèn mouri ansanm nan aplikasyon “liy sou liy” la, men Etyèn resisite apre Kris, paske gen yon lòd nan rezirèksyon premye fwi yo.
But every man in his own order: Christ the first fruits; afterward they that are Christ’s at his coming. 1 Corinthians 15:22.
Men, chak moun nan pwòp ran pa l: Kris la kòm premye fwi yo; apre sa, moun ki pou Kris la yo, lè l ap vini an. 1 Korentyen 15:22.
The Spring feasts cannot be separated from each other, for they are directly related to one another. In this sense, Pentecost represents the soon-coming Sunday law, when there will be a repetition of the pouring out of the Holy Spirit, and the second voice of Revelation chapter eighteen will then call those that do not currently know the gospel, to come out of Babylon. The word “Babylon,” is based upon the word, “Babel,” which means confusion, for it was in the fall of Babel that God confused the languages, and it was at Pentecost that God reverses the confusion of the languages in order to carry the gospel to the world. Thus Pentecost and the Sunday law align.
Fèt prentan yo pa ka separe youn ak lòt, paske yo gen yon relasyon dirèk youn ak lòt. Nan sans sa a, Pannkòt la reprezante lwa dimanch k ap vini byento a, lè pral gen yon repetisyon nan efizyon Sentespri a, epi dezyèm vwa Revelasyon chapit dizwit la pral rele lè sa a sila yo ki kounye a pa konnen levanjil la, pou yo soti Babilòn. Mo “Babilòn” nan sòti nan mo “Babel” la, ki vle di konfizyon, paske se nan tonbe Babel la Bondye te konfonn lang yo, epi se nan Pannkòt la Bondye ranvèse konfizyon lang yo pou pote levanjil la bay lemonn. Konsa, Pannkòt la ak lwa dimanch lan aliyen.
At Pentecost the gift of languages was given to the disciples, but their message then was still restricted to the Jews. When both lines are brought together Pentecost occurs in the year 34, when Stephen was stoned and the gospel was then carried to those who do not currently know the gospel.
Nan Pannkòt, yo te bay disip yo don lang yo, men mesaj yo nan epòk sa a te toujou limite ak Jwif yo. Lè yo mete toude liy yo ansanm, Pannkòt rive nan ane 34, lè yo te kalonnen Etyèn ak kout wòch, epi lè sa a levanjil la te pote bay moun ki pa konnen levanjil la kounye a.
Stephen represents those who are resurrected “at His coming,” but who have died with Him. The First Fruit offering marks the resurrection of Christ on the third day, and it also marks the beginning of the Feast of Weeks, which is also the feast of Pentecost, and which commemorates the giving of the Ten Commandments at Sinai.
Stéphane représente ceux qui ressuscitent « à son avènement », mais qui sont morts avec lui. L’offrande des prémices marque la résurrection du Christ le troisième jour, et elle marque aussi le commencement de la Fête des semaines, qui est aussi la fête de la Pentecôte, et qui commémore le don des Dix Commandements au Sinaï.
October 22, 1844, aligns with the cross, for among other proofs Sister White aligns the disappointment of the disciples after the cross with the disappointment that followed October 22, 1844. Both the cross and October 22, 1844, prefigure the soon-coming Sunday law. Pentecost also typifies the soon coming Sunday law, but Pentecost came fifty-two days after the cross. The cross, which was typified by Passover, ushers in a series of feasts which commemorate the old paths of ancient Israel from the night the angel of death passed over Egypt, through to the giving of the law. Though the feasts possess their own distinctions, they are inseparably linked to each other. It is therefore accurate to apply the complete fifty-two days from Passover to Pentecost as one singular waymark.
22 oktòb 1844 la aliyen avèk lakwa a, paske pami lòt prèv yo, Sè White aliyen desepsyon disip yo apre lakwa a avèk desepsyon ki te swiv 22 oktòb 1844. Ni lakwa a ni 22 oktòb 1844 prefigire lwa dimanch ki pral vini byento a. Pannkòt tou tipifye lwa dimanch ki pral vini byento a, men Pannkòt te vini senkant-de jou apre lakwa a. Lakwa a, ki te tipifye pa Pak la, louvri yon seri fèt ki komemore ansyen chemen Izrayèl tan lontan an depi lannwit zanj lanmò a te pase sou peyi Lejip, rive jouk nan don lalwa a. Menmsi fèt yo gen distenksyon pa yo, yo mare youn ak lòt yon fason ki pa ka separe. Se poutèt sa, li egzak pou aplike tout senkant-de jou yo, depi Pak rive Pannkòt, kòm yon sèl waymark.
For this reason, the cross, the death of Stephen, and Pentecost all prefigure the soon coming Sunday law, when the progressive executive judgment upon Modern Babylon begins, as the second voice of Revelation chapter eighteen begins to call God’s other flock out of Babylon. It is at that waymark that the executive judgment upon Jerusalem arrived, though God in His mercy deferred the actual destruction of the temple and city nearly forty years after the cross to the year 70. The destruction of ancient Jerusalem represents the beginning of the progressive executive judgment that begins in the United States when “national apostasy is followed by national ruin.”
Se poutèt sa, kwa a, lanmò Etèn, ak Pannkòt la tout prefigire lwa dimanch ki pral vini talè a, lè jijman egzekitif pwogresif sou Babilòn Modèn nan kòmanse, pandan dezyèm vwa Revelasyon chapit dizwit la kòmanse rele lòt twoupo Bondye a soti Babilòn. Se nan waymark sa a jijman egzekitif sou Jerizalèm te rive, byenke Bondye, nan mizèrikòd Li, te ranvwaye destriksyon reyèl tanp lan ak vil la prèske karant ane apre kwa a, jiska ane 70. Destriksyon ansyen Jerizalèm lan reprezante kòmansman jijman egzekitif pwogresif la ki kòmanse Ozetazini lè “aposta nasyonal suiv pa dega nasyonal.”
Truth is established upon the testimony of two, and in the two lines of three and a half years that Christ confirmed the covenant we find two witnesses of a death and resurrection that is associated with the history that identifies the soon-coming Sunday law. That Sunday law in Revelation chapter eleven, is identified as the “hour of the great earthquake.” That “hour” is directly connected to two witnesses that gave a testimony of three and a half years. Their testimony ends with their death and resurrection.
Verite a tabli sou temwayaj de, e nan de liy twa zan edmi yo kote Kris te konfime alyans lan, nou jwenn de temwen yon lanmò ak yon rezirèksyon ki asosye ak istwa ki idantifye lwa dimanch ki prèt pou vini an. Lwa dimanch sa a nan Revelasyon chapit onz, idantifye kòm “lè gwo tranblemanntè a.” “Lè” sa a konekte dirèkteman ak de temwen ki te bay yon temwayaj pandan twa zan edmi. Temwayaj yo fini ak lanmò yo ak rezirèksyon yo.
Their testimony of three and a half years, followed by their death and resurrection has been represented by the death and resurrection of both Jesus and Stephen, for “line upon line,” Stephen is represented as being resurrected with Christ. In the feast of First Fruits, two primary offerings were presented.
Temwayaj yo pandan twa zan edmi a, ki te swiv pa lanmò yo ak rezirèksyon yo, te reprezante pa lanmò ak rezirèksyon ni Jezi ni Etèn, paske “liy sou liy,” Etèn prezante kòm yon moun ki resisite ansanm ak Kris la. Nan fèt Premye Fwi yo, yo te prezante de ofrann prensipal.
One was a lamb without blemish, and the other an offering of barley. The barley represented the crop to follow, and the lamb represented Christ. Christ was resurrected on the third day, and Stephen represented those that follow, and the barley represented the crop that was to follow. The two witnesses in Revelation eleven testified for three and a half years, after which they were then slain and then were resurrected three and a half days later. Those two witnesses had been typified by Christ, who was the First Fruits, for they represent the one hundred and forty-four thousand, who are also first fruits.
Youn te yon ti mouton san defo, e lòt la te yon ofrann lòj. Lòj la te reprezante rekòt ki t ap vini apre a, e ti mouton an te reprezante Kris la. Kris la te resisite sou twazyèm jou a, e Etèn te reprezante sila yo ki vini apre yo, e lòj la te reprezante rekòt ki te pou vini apre a. De temwen yo nan Revelasyon onz te rann temwayaj pandan twa zan edmi, apre sa yo te touye yo, epi yo te resisite twa jou edmi pita. De temwen sa yo te deja prefigire pa Kris la, ki te Premye Fwi yo, paske yo reprezante san karannkat mil yo, ki se premye fwi tou.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the first fruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Apre sa, mwen gade, epi gade, te gen yon Ti Mouton ki te kanpe sou mòn Siyon an, epi avèk li te gen san karannkatmil moun, ki te gen non Papa li ekri sou fwon yo. Epi mwen tande yon vwa soti nan syèl la, tankou bri anpil dlo, epi tankou bri yon gwo loray; epi mwen tande vwa jwè gita ki t ap jwe sou gita yo. Epi yo t ap chante tankou yon kantik tou nèf devan twòn nan, devan kat bèt vivan yo ak ansyen yo; e pèsonn pa t kapab aprann kantik sa a, si se pa san karannkatmil yo, sila yo ki te rachte soti sou tè a. Se moun sa yo ki pa t sal tèt yo ak fanm; paske yo se vyèj. Se moun sa yo ki swiv Ti Mouton an tout kote li ale. Yo te rachte pami lèzòm, kòm premye fwi pou Bondye ak pou Ti Mouton an. Epi nan bouch yo pa t jwenn okenn manti; paske yo san repwòch devan twòn Bondye a. Revelasyon 14:1–5.
The barley offering on the feast of First Fruits represented the crop that was to follow, and Stephen in the year 34, followed Christ’s death in the year 31, though “line upon line,” they died at the same waymark. In relation to the first fruit offerings, Christ was the lamb that was slain and Stephen was the barley. According to Paul “Christ” is “the first fruits of them that slept,” and then “afterward they that are Christ’s at his coming.” The one hundred and forty-four thousand are first fruits, and they are those “which follow the Lamb whithersoever he goeth.”
Ofrann lòj la nan fèt Premye Fwi yo te reprezante rekòt ki t apral swiv la, e Estefan nan ane 34 la te swiv lanmò Kris la nan ane 31 an, byenke “liy sou liy,” yo te mouri nan menm mak tan an. An rapò ak ofrann premye fwi yo, Kris la te ti mouton ki te touye a, e Estefan te lòj la. Dapre Pòl, “Kris” se “premye fwi moun ki te dòmi yo,” epi ansuit “apre sa, moun ki pou Kris yo lè l ap vini an.” San karant-kat mil yo se premye fwi, e se yo menm “ki swiv Ti Mouton an nenpòt kote li ale.”
In the “hour” of the “great earthquake” of Revelation chapter eleven, the two witnesses that have prophesied for three and a half years, only to be slain and lie in the streets for three and a half days, are resurrected. They are those represented by Stephen who prophetically was resurrected with Jesus, but also after Jesus. They are therefore resurrected “three and a half days,” after they are murdered by the beast that ascended from the bottomless pit. The same “hour,” that they are resurrected they ascend to heaven as an ensign. The process of their resurrection and ascension is carefully outlined in God’s prophetic Word, and it includes that they were typified by the literal death of Stephen, thus representing a spiritual death that is accomplished upon the two witnesses as they are transformed from the Laodicean movement of the third angel unto the Philadelphian movement of the third angel.
Nan “lè” “gran tranblemanntè” a nan Revelasyon chapit onz la, de temwen yo ki te pwofetize pandan twa zan edmi, pou yo sèlman touye yo epi yo rete kouche nan lari pandan twa jou edmi, yo resisite. Yo se sila yo ke Etyèn te reprezante, li menm ki, nan sans pwofetik, te resisite avèk Jezi, men tou apre Jezi. Se poutèt sa yo resisite “twa jou edmi” apre yo fin asasinen pa bèt ki te monte soti nan twou san fon an. Nan menm “lè” yo resisite a, yo monte nan syèl la kòm yon drapo. Pwosesis rezirèksyon ak asansyon yo dekri avèk anpil presizyon nan Pawòl pwofetik Bondye a, e li gen ladan l lefèt ke yo te tipifye pa lanmò literal Etyèn, konsa yo reprezante yon lanmò espirityèl ki akonpli sou de temwen yo pandan y ap transfòme soti nan mouvman Lawodise twazyèm zanj lan pou rive nan mouvman Filadèlfi twazyèm zanj lan.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik k ap vini an.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Youn bagay sèten: setyèm-jou adantis sa yo ki pran pozisyon yo anba drapo Satan an, yo pral an premye abandone lafwa yo nan avètisman ak repwòch ki nan Temwayaj Lespri Bondye a.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Apèl pou yon konsekrasyon pi pwofon ak yon sèvis ki pi sen ap fèt, e li pral kontinye fèt. Gen kèk moun ki kounye a ap repete sijesyon Satan yo, ki pral reprann bon sans yo. Gen moun ki nan pozisyon enpòtan kote yo resevwa konfyans, men ki pa konprann verite pou tan sa a. Se pou yo yo dwe bay mesaj la. Si yo resevwa li, Kris la pral asepte yo, epi li pral fè yo tounen ouvriye ansanm avè l. Men si yo refize tande mesaj la, yo pral pran pozisyon yo anba drapo nwa Prens Tenèb la.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Mwen resevwa enstriksyon pou m di ke verite presye pou tan sa a ap vin pi plis toujou ouvè ak klète devan lespri lèzòm. Nan yon sans espesyal, gason ak fanm dwe manje chè Kris la epi bwè san li. Va gen yon devlopman nan konpreyansyon an, paske verite a kapab elaji san rete. Otè diven verite a pral antre nan yon kominyon pi sere e toujou pi sere ak moun ki pèsevere pou yo konnen li. Lè pèp Bondye a resevwa pawòl li kòm pen syèl la, yo pral konnen ke aparisyon li yo prepare tankou dimaten. Yo pral resevwa fòs espirityèl, menm jan kò a resevwa fòs fizik lè yo manje manje.”
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Nou pa konprann a mwatye plan Senyè a lè li te pran pitit Izrayèl yo soti anba esklavaj Ejip la, epi li te mennen yo atravè dezè a pou antre Kanaran.”
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Pandan n ap ranmase reyon diven k ap klere soti nan levanjil la, n ap vin gen yon konpreyansyon pi klè sou sistèm jwif la, epi yon apresyasyon pi pwofon pou verite enpòtan li yo. Eksplorasyon nou fè sou laverite poko fini. Nou ranmase sèlman kèk reyon limyè. Moun ki pa etidyan Pawòl la chak jou pap rezoud pwoblèm sistèm jwif la. Yo pap konprann verite sèvis tanp lan te anseye yo. Travay Bondye a anpeche pa yon konpreyansyon monn sa a genyen sou gwo plan li a. Lavi k ap vini an va devwale sans lwa Kris la, ki te kache nan gwo poto nwaj la, te bay pèp li a.” Spalding and Magan, 305, 306.