The investigative judgment of the living began on September 11, 2001, and the executive judgment begins at the soon-coming Sunday law. Those two periods of judgment represent the work of the messenger who prepares the way for the third Messenger of the Covenant, and the third Elijah, which is the ending of the Elijah messenger that began in Millerite history.
Jijman ankèt vivan yo te kòmanse 11 septanm 2001, epi jijman egzekitif la kòmanse lè lwa dimanch ki pral vini talè a rive. De peryòd jijman sa yo reprezante travay mesaje a ki prepare chemen an pou twazyèm Mesaje Alyans lan, ak twazyèm Eli a, ki se fen mesaje Eli a ki te kòmanse nan istwa Millerit la.
In Christ fulfillment of the Messenger of the Covenant He twice cleansed the literal earthly temple, which typified His body and His spiritual temple. His literal earthly temple began as the Tabernacle temple of the wilderness, then Solomon’s temple, then the temple which was rebuilt after the seventy years of captivity in Babylon, and that same temple after a forty-six year remodeling project carried out by Herod.
Nan Kris, akonplisman Mesaje Alyans lan, Li te netwaye tanp tè a ki te literal la de fwa, tanp sa a ki te prefigire kò Li ak tanp espirityèl Li. Tanp tè a ki te literal la te kòmanse kòm tanp Tant Randevou nan dezè a, apre sa tanp Salomon an, epi answit tanp ki te rebati apre swasanndizan kaptivite a nan Babilòn, epi menm tanp sa a apre yon travay renovasyon ki te dire karannsis an, ke Ewòd te fè.
God’s physical presence blessed the Tabernacle temple and Solomon’s temple, but not the temple which was rebuilt after the captivity, but that remodeled temple was blessed by the physical presence of Christ. In the history of Herod’s remodeled temple, Christ twice cleansed the temple in fulfillment of Malachi chapter three. The first cleansing, Christ identified the temple as His father’s house, but at the last temple cleansing Christ identified it as the Jews’ house.
Prezans fizik Bondye te beni Tanp Tabènak la ak tanp Salomon an, men se pa tanp ki te rebati apre kaptivite a; sepandan, tanp sa a ki te refè a te beni pa prezans fizik Kris la. Nan istwa tanp Ewòd la ki te refè a, Kris te pirifye tanp lan de fwa an akonplisman Malachi chapit twa. Nan premye pirifikasyon an, Kris te idantifye tanp lan kòm kay Papa li; men nan dènye pirifikasyon tanp lan, Kris te idantifye li kòm kay Jwif yo.
In the history of the Millerites Christ erected a spiritual temple in forty-six years from 1798 unto 1844. On October 22, 1844, in fulfillment of Malachi chapter three, He suddenly came to His temple, thus purging the foolish virgins. He then arrived as the third angel to accomplish the second and final cleansing, but as with the beginning of ancient Israel, modern Israel lacked the faith necessary to finish the work.
Nan istwa Milerit yo, Kris te bati yon tanp espirityèl pandan karant-sis ane, depi 1798 rive 1844. Nan dat 22 oktòb 1844, nan akonplisman Malachi chapit twa, Li te vini toudenkou nan tanp Li a, konsa Li te pirifye vyèj sòt yo. Apre sa, Li te vini kòm twazyèm zanj lan pou akonpli dezyèm epi dènye netwayaj la, men menm jan sa te ye nan kòmansman Izrayèl ansyen an, Izrayèl modèn nan te manke lafwa ki nesesè pou fini travay la.
On September 11, 2001, Christ returned to accomplish the second temple cleansing that is accomplished when the foolish virgins are purged at the soon-coming Sunday law, when they awaken to the reality that they do not understand the increase of knowledge that was unsealed in 1989. That increase of knowledge represents the latter rain message, which is the Midnight Cry message when placed in the context of the parable of the ten virgins. The message of the last six verses of Daniel eleven that was unsealed at the time of the end in 1989, is represented in verse forty-four of those verses as “tidings out of the east and out of the north.”
Nan dat 11 Septanm 2001 an, Kris te retounen pou akonpli dezyèm netwayaj tanp lan, ki akonpli lè yo pirifye vyèj sòt yo anba lwa dimanch k ap vini byento a, lè yo reveye devan reyalite yo pa konprann ogmantasyon konesans ki te desegele an 1989 la. Ogmantasyon konesans sa a reprezante mesaj lapli ta a, ki se mesaj Rèl Minui a lè yo mete l nan kontèks parabòl dis vyèj yo. Mesaj sis dènye vèsè Danyèl onz yo, ki te desegele nan tan lafen an an 1989, reprezante nan vèsè karant-kat nan vèsè sa yo kòm “nouvèl ki soti nan lès ak nan nò.”
The message of the latter rain, is the message of the Midnight Cry and it is the message of the east and the north. The east and north represent Islam and the papacy respectively, and as a message they represent the message that is counterfeited by Laodicean Adventism between September 11, 2001 and the soon-coming Sunday law. September 11, 2001, represents Islam (the east), and the Sunday law represents the mark of the beast (the north).
Mesaj lapli dènyè a se mesaj Rèl a Minwi a, e li se mesaj lès la ak nò a. Lès la ak nò a reprezante Islam ak papote a, respektivman; epi kòm yon mesaj, yo reprezante mesaj Advantis Lawodise a kontrefè ant 11 septanm 2001 ak lwa dimanch ki prèt pou vini an. 11 septanm 2001 reprezante Islam (lès la), epi lwa dimanch la reprezante mak bèt la (nò a).
The deathbed for Laodicean Adventism is represented between those two waymarks, as typified by the disobedient prophet’s death between the ass and the lion. The deathbed for those who accept the mark of the beast is represented by the “tidings out of the east and the north” that enrages the papal power and initiates the final persecution of God’s people. That message begins at the soon coming Sunday law in the United States, which is where and also when Islam of the third Woe suddenly strikes. That unexpected attack produces national ruin, and angers the nations, thus providing the economic and political impetus to bring all nations together against Islam, under the auspices of the threefold union of the dragon, the beast and false prophet.
Kabann lanmò pou Advantis Laodiseyen an reprezante ant de jalon sa yo, jan sa te tipifye pa lanmò pwofèt dezobeyisan an ant bourik la ak lyon an. Kabann lanmò pou moun ki resevwa mak bèt la reprezante pa “nouvèl ki sòti nan lès ak nan nò” yo, ki mete pouvwa papal la an kòlè epi ki inisye dènye pèsekisyon kont pèp Bondye a. Mesaj sa a kòmanse nan lwa dimanch k ap vini byento Ozetazini, ki se kote a epi tou moman an kote Islam twazyèm Malè a frape sanzatann. Atak inatandi sa a pwodui destriksyon nasyonal, epi li fè nasyon yo fache; konsa li bay enpilsyon ekonomik ak politik pou rasanble tout nasyon yo ansanm kont Islam, anba ejid inyon twa-fwa a: dragon an, bèt la, ak fo pwofèt la.
In the history represented by the third Elijah, the message that identifies the third Woe, informs the dragon, the beast and the false prophet that Islam is the tool of judgment that God uses to punish men for the worship of the papal mark of authority. As with the three Rome’s, the three Babylon’s, the three Elijah’s and the three messengers who prepare the way, the third Woe is established by the triple application of the three Woes.
Nan listwa twazyèm Eli a reprezante, mesaj ki idantifye twazyèm Malè a fè dragon an, bèt la ak fo pwofèt la konnen Islam se zouti jijman Bondye sèvi avè l pou pini lèzòm poutèt yo adore mak otorite pap la. Menm jan ak twa Wòm yo, twa Babilòn yo, twa Eli yo ak twa mesaje ki prepare chemen an, twazyèm Malè a etabli pa aplikasyon trip twa Malè yo.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Epi mwen gade, epi mwen tande yon zanj k ap vole nan mitan syèl la, li t ap di ak yon gwo vwa: Malè, malè, malè pou moun ki rete sou tè a, poutèt lòt son twonpèt twa zanj ki poko sonnen yo! Revelasyon 8:13.
Sister White profoundly endorsed Smith’s book, Daniel and Revelation, identifying that every Seventh-day Adventist should own the book, although she did not express it as directly as I just wrote, but the fact is there in her endorsement.
Sè White te andose liv Smith la, Daniel and Revelation, avèk anpil pwofondè, li fè konnen chak Advantis Setyèm Jou ta dwe posede liv sa a, byenke li pa t eksprime sa osi dirèkteman jan mwen fèk ekri li a, men reyalite sa a la nan andòsman li an.
“The Lord calls for workers to enter the canvassing field that the books containing the light of present truth may be circulated. The people in the world need to know that the signs of the times are fulfilling. Take to them the books that will enlighten them. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, and The Desire of Ages should now go to the world. The grand instruction contained in Daniel and Revelation has been eagerly perused by many in Australia. This book has been the means of bringing many precious souls to a knowledge of the truth. Everything that can be done should be done to circulate Thoughts on Daniel and the Revelation. I know of no other book that can take the place of this one. It is God’s helping hand.
“Seyè a rele ouvriye pou yo antre nan domèn kolpòtaj la, pou liv ki gen limyè verite pou tan prezan an ka sikile. Moun nan mond lan bezwen konnen ke siy tan yo ap akonpli. Pote ba yo liv ki pral klere lespri yo. Daniel and Revelation, The Great Controversy, Patriarchs and Prophets, ak The Desire of Ages dwe kounye a ale bay mond lan. Gwo ansèyman ki nan Daniel and Revelation lan anpil moun ann Ostrali te li avèk anpil enterè. Liv sa a te sèvi pou mennen anpil nanm presye nan konesans verite a. Tout sa ki kapab fèt dwe fèt pou fè Thoughts on Daniel and the Revelation sikile. Mwen pa konnen okenn lòt liv ki ka pran plas liv sa a. Se men sekou Bondye.”
“Those who have been long in the truth are asleep. They need to be sanctified by the Holy Spirit. The third angel’s message is to be proclaimed with a loud voice. Tremendous issues are before us. We have no time to lose. God forbid that we should allow minor matters to eclipse the light which should be given to the world.” Manuscript Releases, volume 21, 444.
“Moun ki depi lontan nan laverite a ap dòmi. Yo bezwen Sentespri a sanktifye yo. Se pou yo pwoklame mesaj twazyèm zanj lan ak yon vwa fò. Gwo kestyon anpil grav devan nou. Nou pa gen tan pou nou pèdi. Ke Bondye anpeche nou kite ti kestyon segondè fè lonbraj sou limyè ki ta dwe bay mond lan.” Manuscript Releases, volim 21, 444.
The book, which those who rejected the Millerite view of “the daily” in the book of Daniel also rejected, was identified as “God’s helping hand.” If God’s people have been given the responsibility to circulate the books mentioned in the previous citation, it means that God’s people would need to own the book themselves. The book was the focus of the attack of those who promoted the “new” view of “the daily” in the book of Daniel, for it was the book they desired to re-write and remove the correct view of “the daily”.
Liv la, ke moun ki te rejte opinyon Millerit la sou “sakrifis chak jou” nan liv Danyèl la te rejte tou, te idantifye kòm “men èd Bondye.” Si pèp Bondye a resevwa responsablite pou fè sikile liv yo mansyone nan sitasyon anvan an, sa vle di pèp Bondye a ta bezwen posede liv la yo menm tou. Liv la te vin tounen sant atak moun ki t ap ankouraje “nouvo” opinyon sou “sakrifis chak jou” nan liv Danyèl la, paske se liv sa a yo te vle reekri epi retire opinyon kòrèk la sou “sakrifis chak jou.”
When Sister White referred to the two primary leaders in the rebellion of “the daily” in the book of Daniel, she often pointed out that they (Prescott and Daniells) did not have the ability to “reason from cause to effect.” The Laodicean Adventists historical revisionists appear to have the same problem.
Lè Sè White te fè referans ak de prensipal dirijan yo nan rebelyon konsènan “sakrifis kontinyèl la” nan liv Danyèl la, li te souvan fè remake ke yo (Prescott ak Daniells) pa t gen kapasite pou “rezonnen soti nan kòz rive nan efè.” Revizyonis istorik Advantis Lawodise yo sanble gen menm pwoblèm nan.
The leading men, that throughout the history of rebellion from 1888 and onward, had at some point in their personal experience, accepted the false teaching of “the daily.” Their rebellion was the “effect,” and the wrong understanding of “the daily,” was the “cause.” The Laodicean Adventist revisionists lead the unlearned to believe that those very historical rebels of Advent history, were actually not in rebellion, though their revised testimony is never upheld by the testimony of the Bible and Spirit of Prophecy. Because they do not consider the “effect” as a rebellion, they close the possibility of seeking for the “cause.”
Dirijan yo, ki pandan tout listwa rebelyon an depi 1888 e annapre, te nan yon sèten moman nan eksperyans pèsonèl yo aksepte fo ansèyman konsènan “le quotidien” an. Rebelyon yo a te “efè” a, epi move konpreyansyon konsènan “le quotidien” an te “kòz” la. Revizyonis Advantis Lawodise yo mennen moun ki pa gen ansèyman yo pou yo kwè ke menm rebèl istorik sa yo nan listwa Advantis la pa t an rebelyon an reyalite, byenke temwayaj revize pa yo a pa janm soutni pa temwayaj Bib la ak Lespri Pwofesi a. Paske yo pa konsidere “efè” a kòm yon rebelyon, yo fèmen posiblite pou chèche “kòz” la.
As the bird by wandering, as the swallow by flying, so the curse causeless shall not come. Proverbs 22:6.
Menm jan zwazo a lè l ap vole ale, menm jan pay la lè l ap sote nan lè a, konsa madichon ki san rezon pa p rive. Pwovèb 22:6.
God’s people are to recognize rebellion, and when they do, they are to seek for the cause. Then they are to remedy the cause. In the following passage Sister White is commenting on the story of Achan.
Pèp Bondye a dwe rekonèt rebelyon an, epi lè yo fè sa, yo dwe chèche kòz la. Apre sa, yo dwe korije kòz la. Nan pasaj ki vin apre a, Sè White ap fè kòmantè sou istwa Akan.
“I have been shown that God here illustrates how He regards sin among those who profess to be His commandment-keeping people. Those whom He has specially honored with witnessing the remarkable exhibitions of His power, as did ancient Israel, and who will even then venture to disregard His express directions, will be subjects of His wrath. He would teach His people that disobedience and sin are exceedingly offensive to Him and are not to be lightly regarded. He shows us that when His people are found in sin they should at once take decided measures to put that sin from them, that His frown may not rest upon them all. But if the sins of the people are passed over by those in responsible positions, His frown will be upon them, and the people of God, as a body, will be held responsible for those sins. In His dealings with His people in the past the Lord shows the necessity of purifying the church from wrongs. One sinner may diffuse darkness that will exclude the light of God from the entire congregation. When the people realize that darkness is settling upon them, and they do not know the cause, they should seek God earnestly, in great humility and self-abasement, until the wrongs which grieve His Spirit are searched out and put away.
“Mwen te resevwa revelasyon ki montre m ke Bondye isit la ap ilistre kijan Li konsidere peche pami moun ki fè profesyon yo se pèp Li ki kenbe kòmandman Li yo. Moun Li te onore espesyalman lè Li te pèmèt yo temwen demonstrasyon remakab pouvwa Li, menm jan ak ansyen Izrayèl la, epi ki, menm lè sa a, ta oze neglije enstriksyon klè Li yo, ap vin sijè kòlè Li. Li vle anseye pèp Li a ke dezobeyisans ak peche ofanse Li anpil anpil e yo pa dwe konsidere alalejè. Li montre nou ke lè yo jwenn pèp Li a nan peche, yo dwe tousuit pran mezi desizif pou wete peche sa a nan mitan yo, pou sousi Li pa poze sou yo tout. Men, si peche pèp la neglije pa moun ki nan pozisyon responsablite, sousi Li ap sou yo, e pèp Bondye a, kòm yon kò, ap konsidere kòm responsab pou peche sa yo. Nan fason Li te aji ak pèp Li a nan tan pase a, Senyè a montre nesesite pou pirifye legliz la anba sa ki mal. Yon sèl pechè kapab gaye tenèb ki va fè limyè Bondye a pa antre nan tout kongregasyon an. Lè pèp la reyalize tenèb ap desann sou yo, epi yo pa konnen kòz la, yo dwe chèche Bondye ak anpil senserite, nan gwo imilite ak imilyasyon tèt yo, jiskaske yo chèche jwenn sa ki mal yo ki fè Lespri Li a lapenn, epi yo mete yo lwen yo.
“The prejudice which has arisen against us because we have reproved the wrongs that God has shown me existed, and the cry that has been raised of harshness and severity, are unjust. God bids us speak, and we will not be silent. If wrongs are apparent among His people, and if the servants of God pass on indifferent to them, they virtually sustain and justify the sinner, and are alike guilty and will just as surely receive the displeasure of God; for they will be made responsible for the sins of the guilty. In vision I have been pointed to many instances where the displeasure of God has been incurred by a neglect on the part of His servants to deal with the wrongs and sins existing among them. Those who have excused these wrongs have been thought by the people to be very amiable and lovely in disposition, simply because they shunned to discharge a plain Scriptural duty. The task was not agreeable to their feelings; therefore they avoided it.” Testimonies, volume 3, 265.
“Prejije ki leve kont nou paske nou te reprann tò Bondye te montre m ki te egziste yo, ansanm ak rèl yo te leve sou pretandi di ak severite, se bagay ki enjis. Bondye ban nou lòd pale, e nou pap rete an silans. Si tò parèt nan mitan pèp Li a, epi sèvitè Bondye yo pase sou yo ak endiferans, an reyalite yo soutni pechè a e yo jistifye l; yo menm tou yo koupab menm jan an, e yo va resevwa dezapwobasyon Bondye a avèk menm sètitid la; paske yo pral rann yo responsab pou peche moun ki koupab yo. Nan vizyon yo te atire atansyon m sou anpil ka kote yo te atire dezapwobasyon Bondye a poutèt neglijans sèvitè Li yo pou yo te okipe tò ak peche ki te egziste nan mitan yo. Moun ki te eskize tò sa yo, pèp la te konsidere yo kòm moun ki trè afab ak bèl nan dispozisyon yo, senpleman paske yo te evite akonpli yon devwa klè Ekriti yo mande. Travay la pa t ann amoni ak santiman yo; se poutèt sa yo te evite l.” Testimonies, volim 3, 265.
The histories of leaders that have rebelled in Adventism testify to the fact that one of the steps that is almost always seen in their rebellion is that at some point in their personal experience they accepted the false view of “the daily.” That being said, the book by Smith, though not inspired and containing some doctrinal problems, still provides an excellent overview of the pioneer understanding of Revelation chapters eight and nine, where we see the prophetic history of the first six trumpets set forth. We will refer to Smith’s commentary from his book, Daniel and Revelation, as we begin to consider the triple application of the three Woes.
Istwa chèf ki te leve nan rebelyon anndan Advantis la temwaye sou lefèt ke youn nan etap yo ki prèske toujou parèt nan rebelyon yo se ke, nan yon moman nan eksperyans pèsonèl yo, yo te aksepte fo opinyon sou “sakrifis kontinyèl la.” Sa fin di, liv Smith la, byenke li pa enspire e li genyen kèk pwoblèm doktrinal, toujou bay yon ekselan apèsi sou konpreyansyon pyonye yo konsènan chapit uit ak nèf nan Revelasyon an, kote nou wè istwa pwofetik sis premye twonpèt yo prezante. N ap fè referans ak kòmantè Smith la nan liv li a, Daniel and Revelation, pandan n ap kòmanse konsidere aplikasyon trip twa Malè yo.
Sister White informs us that William Miller was given great light upon the book of Revelation, but his understanding of chapters thirteen, and sixteen through eighteen was incorrect, for he was at the wrong vantage point in history to see that there are three, and not two desolating powers. His great light was upon chapters two through nine of Revelation.
Sè White fè nou konnen yo te bay William Miller anpil gwo limyè sou liv Revelasyon an, men konpreyansyon li sou chapit trèz, ak sèz rive dizwityèm yo te pa kòrèk, paske li te nan yon move pwendvi nan listwa pou l te wè ke gen twa, epi pa de pouvwa k ap fè dezolasyon. Gwo limyè li te genyen an te sou chapit de rive nèf nan Revelasyon an.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Predikatè yo ak pèp la te konsidere liv Revelasyon an kòm yon liv ki mistik e ki pa tèlman enpòtan pase lòt pati nan Ekriti Sen yo. Men, mwen te wè ke liv sa a se vre yon revelasyon yo te bay espesyalman pou byenfè sila yo ki ta dwe viv nan dènye jou yo, pou gide yo nan detèmine vrè pozisyon yo ak devwa yo. Bondye te dirije lespri William Miller sou pwofesi yo e Li te ba li gwo limyè sou liv Revelasyon an.” Early Writings, 231.
Miller set forth his understanding of the churches, seals, trumpets and vials as follows.
Miller te prezante konpreyansyon li sou legliz yo, sele yo, twonpèt yo ak bòl yo jan sa a.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Sèt legliz Azi yo se yon istwa Legliz Kris la nan sèt fòm li yo, nan tout detou ak vire li yo, nan tout pwosperite ak advèsite li yo, depi nan jou apot yo jouk nan fen mond lan. Sèt sele yo se yon istwa sou aksyon pouvwa yo ak wa latè yo anvè legliz la, ansanm ak pwoteksyon Bondye bay pèp li a pandan menm peryòd la. Sèt twonpèt yo se yon istwa sou sèt jijman patikilye ak grav yo voye sou tè a, oswa wayòm women an. E sèt gode yo se sèt dènye flewo yo voye sou Wòm Papal la. Melanje ak sa yo genyen anpil lòt evènman, tise ladan yo tankou rivyè afliyan, k ap ranpli gran rivyè pwofesi a, jouk tout bagay fini pou mennen nou nan oseyan letènite a.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
«Sa a, selon mwen, se plan pwofesi Jan an nan liv Revelasyon an. E moun ki vle konprann liv sa a, dwe gen yon konesans pwofon sou lòt pati nan pawòl Bondye a. Senbòl ak metafò yo itilize nan pwofesi sa a pa tout esplike ladan l menm; fòk yo jwenn yo nan lòt pwofèt yo, epi esplike yo nan lòt pasaj nan Ekriti yo. Se poutèt sa, li evidan ke Bondye gen entansyon pou yo etidye tout la nèt, menm pou yo rive jwenn yon konesans klè sou nenpòt pati.» William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Just as the third messenger, who prepares the way for the Messenger of the Covenant, represents the internal history of the judgment of the church, in contrast with the third Elijah, who represents an external history in the judgment of modern Babylon, the pioneer understanding of the churches and seals identified the same internal-external testimony.
Menm jan ak twazyèm mesaje a, ki prepare chemen an pou Mesaje Alyans lan, reprezante istwa entèn jijman legliz la, an kontrè ak twazyèm Eli a, ki reprezante yon istwa ekstèn nan jijman Babilòn modèn nan, konpreyansyon pyonye sou legliz yo ak sele yo te idantifye menm temwayaj entèn-ekstèn lan.
“The seals are introduced to our notice in the 4th, 5th, and 6th chapters of Revelation. The scenes presented under these seals are brought to view in Revelation 6, and the first verse of Revelation 8. They evidently cover events with which the church is connected from the opening of this dispensation to the coming of Christ.
“Yo prezante sele yo devan je nou nan chapit 4, 5, ak 6 liv Revelasyon an. Sèn yo ki parèt anba sele sa yo parèt nan Revelasyon 6, ak nan premye vèsè Revelasyon 8 la. Sa parèt klèman kouvri evènman ki gen rapò ak legliz la depi ouvèti dispansasyon sa a jouk lè Kris la ap vini.”
“While the seven churches present the internal history of the church, the seven seals bring to view the great events of its external history.” Uriah Smith, The Biblical Institute, 253.
“Pandan sèt legliz yo prezante istwa entèn legliz la, sèt so yo mete devan je nou gwo evènman istwa ekstèn li.” Uriah Smith, The Biblical Institute, 253.
Uriah Smith was identifying the Millerite understanding of the internal and external relationship of the churches, and James White presents a similar overview in terms of parallel histories.
Uriah Smith t ap idantifye konpreyansyon milerit la konsènan relasyon entèn ak ekstèn legliz yo, epi James White prezante yon apèsi ki sanble an tèm istwa paralèl.
“We have now traced the churches, the seals, and the beasts, or living beings, as far as they will compare as covering the same periods of time. The seals are seven in number, the beasts but four. And it may be well here to notice, that at the opening of the first, second, third and fourth seals the first, second, third and fourth beasts are heard to say ‘Come and see;’ but when the fifth, sixth and seventh seals are opened, there is no such voice heard. Neither do the last three churches, and the last three seals, compare, as covering the same periods of time, as the first four churches, and the first four seals do. But, as we have shown, the churches, seals and beasts do agree, as covering the same periods of time for the space of nearly 1800 years, till we come down to a little more than half a century of the present time.” James White, Review and Herald, February 12, 1857.
“Koulye a, nou fin suiv legliz yo, sele yo, ak bèt yo, oubyen èt vivan yo, jouk nan limit kote yo koresponn kòm kouvri menm peryòd tan yo. Sele yo se sèt an kantite, men bèt yo se sèlman kat. E li ka bon isit la pou remake ke, lè premye, dezyèm, twazyèm ak katriyèm sele yo louvri, yo tande premye, dezyèm, twazyèm ak katriyèm bèt yo di: ‘Vini pou wè;’ men lè senkyèm, sizyèm ak setyèm sele yo louvri, pa gen okenn vwa konsa yo tande. Dènye twa legliz yo ak dènye twa sele yo pa koresponn nonplis kòm kouvri menm peryòd tan yo, menm jan premye kat legliz yo ak premye kat sele yo fè sa. Men, jan nou te montre li, legliz yo, sele yo ak bèt yo dakò kòm kouvri menm peryòd tan yo pandan prèske 1800 ane, jouk nou rive desann nan yon ti kras plis pase mwatye yon syèk nan tan prezan an.” James White, Review and Herald, 12 fevriye 1857.
We just cited three of the primary pioneers of Millerite history. All three held to the correct view of “the daily,” and they all held to the overview of the churches, seals, and trumpets in the framework of truth which Miller was led to understand and present.
Nou sot site twa nan prensipal pyonye istwa Milerit la. Yo tout twa te kenbe bon konpreyansyon sou “kontinyèl la,” epi yo tout te kenbe vizyon jeneral legliz yo, so yo, ak twonpèt yo nan kad verite Miller te dirije pou l konprann epi prezante a.
“When men come in who would move one pin or pillar from the foundation which God has established by His Holy Spirit, let the aged men who were pioneers in our work speak plainly, and let those who are dead speak also by the reprinting of their articles in our periodicals. Gather up the rays of divine light that God has given as He has led His people on step by step in the way of truth. This truth will stand the test of time and trial.” Manuscript Release, 760, 10.
“Lè gen moun ki vini ki ta vle deplase yon sèl pikèt oswa yon sèl poto nan fondasyon Bondye tabli pa Sentespri Li, se pou mesye aje yo ki te pyonye nan travay nou an pale aklè, epi se pou sila yo ki mouri yo pale tou atravè repiblikasyon atik yo nan peryodik nou yo. Rasanble reyon limyè diven Bondye te bay yo pandan Li t ap mennen pèp Li a pa etap, youn apre lòt, sou chemen verite a. Verite sa a ap kenbe tèt devan eprèv tan ak eprèv.” Manuscript Release, 760, 10.
On September 11, 2001, the mighty angel of Revelation chapter eighteen descended and began the work of leading those who would accept and eat the Bread that had just come down from heaven back to the “old paths,” of Jeremiah chapter six. The Alpha and Omega needed those who were willing to strive to be among the one hundred and forty-four thousand to see that what brought Him down out of heaven on August 11, 1840, was not simply a fulfillment of a time prophecy, but a fulfillment of the time prophecy of the second Woe. He needed His people to rediscover the old paths of the history where He had erected the temple of the Millerites in the forty-six years from 1798 to 1844.
Nan dat 11 septanm 2001, zanj pisan ki nan Revelasyon chapit dizwit la te desann epi li te kòmanse travay pou mennen sila yo ki t ap aksepte epi manje Pen ki te fèk desann soti nan syèl la tounen nan “ansyen chemen yo,” jan Jeremi chapit sis la pale a. Alfa ak Omega a te bezwen sila yo ki te dispoze lite pou yo ka nan mitan san karannkat mil yo wè ke sa ki te fè L desann soti nan syèl la nan dat 11 dawou 1840 la pa t senpleman yon akonplisman yon pwofesi tan, men yon akonplisman pwofesi tan dezyèm Malè a. Li te bezwen pèp Li a redekouvri ansyen chemen yo nan listwa kote Li te bati tanp Millerit yo pandan karannsis ane yo, soti 1798 rive 1844.
That history had been covered with rubbish and counterfeit coins and jewels. That history was obscured by a false foundational message that was built upon sand, and not the Rock of Ages. It was in the history of the Millerites, the history where, as Peter describes it, the Millerites, “which in time past were not a people, but” then became “the people of God,” who had been raised up and built up as “a spiritual house, an holy priesthood.” The Lion of the tribe of Judah descended on September 11, 2001, and led His last-day people into the work of cleaning out the “temple” of the history of the raising up of the Millerite temple. That work had been typified by a prophecy, which predicted that the Lord would raise up a man named Josiah, (which means foundation of God).
Istwa sa a te kouvri ak fatra ansanm ak pyès monnen ak bijou kontrefè. Istwa sa a te vin kache anba yon fo mesaj fondamantal ki te bati sou sab, e non sou Wòch Letènite a. Se te nan istwa Milerit yo, istwa kote, jan Pyè dekri sa, Milerit yo, “ki nan tan pase pa t yon pèp,” men apre sa yo te vin “pèp Bondye a,” yo menm ki te leve epi ki te bati kòm “yon kay espirityèl, yon prètriz sen.” Lyon branch fanmi Jida a te desann 11 septanm 2001, epi Li te mennen pèp Li a nan dènye jou yo antre nan travay netwaye “tanp” istwa leve tanp Milerit la. Travay sa a te deja prefigire pa yon pwofesi, ki te predi ke Senyè a t ap leve yon nonm ki rele Jozyas, (ki vle di fondasyon Bondye).
When Josiah was raised up in fulfillment of the prophecy of the disobedient prophet, he began the work of repairing the temple which was in disarray. In the work of repairing and cleaning “the curse of Moses” was discovered, and when read before Josiah it brought about the reformation of Josiah. We will address that prophecy, in connection with the rediscovery of the “seven times,” post-September 11, 2001.
Lè Josyas te leve kanpe kòm akonplisman pwofesi pwofèt ki te dezobeyisan an, li te kòmanse travay reparasyon tanp lan ki te tonbe nan dezòd. Nan travay reparasyon ak netwayaj la, yo te dekouvri “madichon Moyiz la,” e lè yo te li li devan Josyas, sa te lakòz refòm Josyas la. Nou pral trete pwofesi sa a an koneksyon ak redekouvèt “sèt fwa yo,” apre 11 septanm 2001.
We will begin that study in the next article.
Nou pral kòmanse etid sa a nan atik kap vini an.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Osi lontan ke sila yo ki fè pwofesyon verite a ap sèvi Satan, lonbraj enfènal li a ap bouche vizyon yo sou Bondye ak syèl la. Yo va tankou moun ki pèdi premye lanmou yo. Yo pa kapab konsidere reyalite etènèl yo. Sa Bondye prepare pou nou an reprezante nan Zakari, chapit 3 ak 4, epi 4:12–14: ‘E mwen reponn ankò, epi mwen di li: Kisa de branch oliv sa yo ye, ki atravè de tiyo an lò yo vide lwil an lò a soti nan yo menm? E li reponn mwen, li di: Èske ou pa konnen kisa sa yo ye? E mwen di: Non, Seyè mwen. Lè sa a, li di: Sa yo se de moun wen yo, ki kanpe bò kote Seyè tout tè a.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Seyè a plen ak tout kalite resous. Li pa manke okenn mwayen. Se poutèt mank lafwa nou, atachman nou ak bagay tè a, pawòl san valè nou yo, enkredilite nou, jan sa parèt nan konvèsasyon nou, ki fè lonbraj fènwa rasanble toutotou nou. Kris la pa revele ni nan pawòl ni nan karaktè kòm Sila a ki nèt ale bèl, e ki depase dis mil lòt. Lè nanm nan kontante l leve tèt li nan vanite, Lespri Seyè a pa ka fè anpil pou li. Vizyon kout nou an wè lonbraj la, men li pa ka wè glwa ki pi lwen an. Zanj yo ap kenbe kat van yo, ki reprezante tankou yon chwal an kòlè k ap chèche kase kòd li pou l lage kò l sou tout fas tè a, pote destriksyon ak lanmò sou chemen li.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 216, 217.
«Èske n ap dòmi sou menm bòdi mond etènèl la? Èske n ap san santiman, frèt, epi mò? O, si sèlman nou te ka genyen nan legliz nou yo Lespri a ak souf Bondye soufle nan pèp Li a, pou yo ka kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, epi pòtay la sere. Men, lè nou pase nan pòtay sere a, lajè li pa gen okenn limit.» Manuscript Releases, volim 20, 216, 217.