The fulfillment of the signs represented by the sun, moon, and stars have been amply addressed by the historians, the pioneers of Adventism and through the writings of Sister White. Some of the signs Jesus addressed are not as familiar as others. Few recognize that the “distress of nations” upon the “earth,” had a specific fulfillment. They are not clear about what the symbol of the shaking of the “powers of heaven,” as opposed to the shaking the powers of earth represent. And few Laodicean Adventist understand that the “coming” of “the Son of man coming in a cloud” was fulfilled in Millerite history.
Akonplisman siy ki te reprezante pa solèy la, lalin nan, ak zetwal yo, istoryen yo, pyonye Advantis yo, ansanm ak ekriti Sè White yo, te trete yo avèk anpil detay. Kèk nan siy Jezi te pale yo pa osi byen konnen tankou lòt yo. Gen kèk moun sèlman ki rekonèt ke “detrès nasyon yo” sou “latè” a te gen yon akonplisman espesifik. Yo pa byen klè sou sa senbòl souke “pisans syèl yo” a reprezante, an kontrè ak souke pisans latè yo. Epi gen kèk Advantis Lawodise ki pa konprann ke “vini” “Pitit lòm nan k ap vini nan yon nwaj” la te akonpli nan istwa Millerit la.
“The exact day and hour of Christ’s coming have not been revealed. The Saviour told his disciples that he himself could not make known the hour of his second appearing. But he mentioned certain events by which they might know when his coming was near. ‘There shall be signs,’ he said, ‘in the sun, and in the moon, and in the stars.’ ‘The sun shall be darkened, and the moon shall not give her light, and the stars of heaven shall fall.’ Upon the earth, he said, there shall be ‘distress of nations, with perplexity; the sea and the waves roaring; men’s hearts failing them for fear, and for looking after those things which are coming on the earth.’
“Jou egzak ak lè egzak retou Kris la pa t revele. Sovè a te di disip li yo ke li menm tou li pa t kapab fè yo konnen lè dezyèm aparisyon li a. Men, li te mansyone kèk evènman grasa yo yo te kapab konnen lè vini li a te pwòch. ‘Va gen siy,’ li te di, ‘nan solèy la, nan lalin nan, ak nan zetwal yo.’ ‘Solèy la va fè nwa, lalin nan p ap bay limyè li, epi zetwal syèl la va tonbe.’ Sou tè a, li te di, va gen ‘detrès pami nasyon yo, ak gwo konfizyon; lanmè a ak vag yo ap gwonde; kè moun ap febli anba laperèz, ak lè y ap tann bagay k ap vini sou tè a.’”
“‘And they shall see the Son of man coming in the clouds of heaven with power and great glory. And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other.’
“‘Epi y ap wè Pitit lòm nan k ap vini sou nyaj syèl la avèk pouvwa ak anpil laglwa. Epi l ap voye zanj li yo ak gwo son twonpèt, epi y ap rasanble moun Bondye chwazi yo soti nan kat van yo, depi yon pwent syèl la jouk lòt la.’”
“The signs in the sun, moon, and stars have been fulfilled. Since that time earthquakes, tempests, tidal waves, pestilence, and famine have multiplied. The most awful destructions, by fire and flood, are following one another in quick succession. The terrible disasters that are taking place from week to week speak to us in earnest tones of warning, declaring that the end is near, that something great and decisive will soon of necessity take place.
“Siy nan solèy la, lalin nan, ak zetwal yo, te akonpli. Depi lè sa a, tranblemanntè, tanpèt, vag lanmè, maladi kontajye, ak grangou miltipliye. Pi terib destriksyon yo, pa dife ak pa inondasyon, ap youn suiv lòt ak anpil prese. Dezas terib k ap rive de semèn an semèn yo pale avè n ak ton avètisman serye, yo deklare ke lafen an toupre, e ke yon bagay gwo e desizif pral byento, pa nesesite, pran plas.”
“Probationary time will not continue much longer. Now God is withdrawing his restraining hand from the earth. Long has he been speaking to men and women through the agency of his Holy Spirit; but they have not heeded the call. Now he is speaking to his people, and to the world, by his judgments. The time of these judgments is a time of mercy for those who have not yet had opportunity to learn what is truth. Tenderly will the Lord look upon them. His heart of mercy is touched; his hand is still stretched out to save. Large numbers will be admitted to the fold of safety who in these last days will hear the truth for the first time.” Review and Herald, November 22, 1906.
“Tan pwobasyon an p ap dire anpil ankò. Kounye a Bondye ap retire men li ki t ap kenbe tè a. Depi lontan li t ap pale ak gason ak fanm pa mwayen Lespri Sen li; men yo pa t koute apèl la. Kounye a li ap pale ak pèp li a, epi ak lemonn, pa mwayen jijman li yo. Tan jijman sa yo se yon tan mizèrikòd pou moun ki poko janm gen opòtinite pou aprann sa ki verite a ye. Senyè a ap gade yo avèk tandrès. Kè mizèrikòd li touche; men li toujou lonje pou delivre. Yon gwo kantite moun pral resevwa nan twoupo sekirite a, moun ki nan dènye jou sa yo pral tande verite a pou premye fwa.” Review and Herald, 22 novanm 1906.
The Millerite history is repeated to the very letter in the last days. The “signs” that marked the arrival and history of the first angel, typify “signs” that mark the arrival and history of the third angel. All the sacred reformatory movements parallel the movement of the third angel in the last days.
Istwa Millerit la repete jiska nan dènye detay li yo nan dènye jou yo. “Siy” ki te make arive ak istwa premye zanj lan, se yon tip “siy” ki make arive ak istwa twazyèm zanj lan. Tout mouvman sakre refòmatè yo mache an paralèl ak mouvman twazyèm zanj lan nan dènye jou yo.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Travay Bondye sou tè a prezante, depi yon epòk rive nan yon lòt, yon resanblans frapan nan chak gwo refòm oswa mouvman relijye. Prensip fason Bondye aji ak lèzòm yo toujou menm. Gwo mouvman enpòtan nan tan prezan an gen parèl yo nan sa ki te pase nan tan lontan, epi eksperyans legliz la nan syèk pase yo genyen leson ki gen anpil valè pou epòk pa nou an.” The Great Controversy, 343.
The history represented by the mighty angel of Revelation eighteen, is the third angel, and the history represented by the third angel runs parallel to the history of the first and second angels of Millerite history.
Istwa gwo zanj ki nan Revelasyon dizuit la reprezante a, se twazyèm zanj lan; epi istwa twazyèm zanj lan reprezante a mache paralèl ak istwa premye ak dezyèm zanj yo nan istwa Millerit la.
“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 bay mesaj Revelasyon 14 yo plas pa yo nan liy pwofesi a, e travay yo pa dwe sispann jouk nan fen istwa tè sa a. Premye ak dezyèm mesaj zanj lan se toujou verite pou tan sa a, epi yo dwe mache paralèl ak sa ki vini apre a. Twazyèm zanj lan pwoklame avètisman li avèk yon gwo vwa. ‘Apre bagay sa yo,’ Jan di, ‘mwen te wè yon lòt zanj desann sot 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 work of the first and second angels, which is paralleled by the work of the third angel, is also illustrated in the parable of the ten virgins.
Travay premye ak dezyèm zanj yo, ki mache an paralèl ak travay twazyèm zanj lan, parèt tou nan parabòl dis vyèj yo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Mwen souvan voye bay parabòl dis vyèj yo, senk ladan yo te saj, e senk te sòt. Parabòl sa a te akonpli e li pral akonpli jis nan lèt li yo, paske li gen yon aplikasyon espesyal pou tan sa a, epi, menm jan ak mesaj twazyèm zanj lan, li te akonpli e li pral kontinye rete verite prezan jouk nan fen tan an.” Review and Herald, 19 out 1890.
The history represented in Revelation chapter ten of the Book of revelation is represented as the seven thunders, and the seven thunders represent the events which took place during the history of the Millerites, which was the history of the first and second angels’ messages. The seven thunders also represent “future events” that occur in the last days, and they are fulfilled in the same “order” as they were in the history of the Millerites.
Istwa ki reprezante nan chapit dis nan Liv Revelasyon an prezante kòm sèt loray yo, e sèt loray yo reprezante evènman ki te fèt pandan istwa Millerit yo, ki te istwa mesaj premye ak dezyèm zanj yo. Sèt loray yo tou reprezante “evènman k ap vini yo” ki rive nan dènye jou yo, e yo akonpli nan menm “lòd” la jan sa te ye nan istwa Millerit yo.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. …
“Limyè espesyal yo te bay Jan an, ki te eksprime nan sèt loraj yo, te yon delineyasyon evènman ki t ap rive anba mesaj premye ak dezyèm zanj yo. …”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Apre sèt loraj sa yo te fè tande vwa yo, lòd la vini bay Jan menm jan li te vini bay Danyèl konsènan ti liv la: ‘Sele bagay sa yo sèt loraj yo te pwononse yo.’ Sa yo gen rapò ak evènman alavni ki pral revele nan lòd pa yo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
All the reform movements parallel one another, and they are to be brought together “line upon line,” in order to illustrate the final reformatory movement of the one hundred and forty-four thousand. The parable of the ten virgins illustrates the internal experience of God’s people in the Millerite movement and the movement of the one hundred and forty-four thousand.
Tout mouvman refòm yo paralèl youn ak lòt, e yo dwe rasanble ansanm “liy sou liy,” pou ilistre dènye mouvman refòmatè a nan san karant-kat mil yo. Parabòl dis vyèj yo ilistre eksperyans entèn pèp Bondye a nan mouvman Millerit la ak mouvman san karant-kat mil yo.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Parabòl dis vyèj yo nan Matye 25 la montre tou eksperyans pèp Advantis la.» The Great Controversy, 393.
The work and message of both the Millerites and the one hundred and forty-four thousand is represented by the three angels of Revelation fourteen.
Travay ak mesaj ni Millerit yo ni san karannkat mil yo reprezante pa twa zanj yo nan Revelasyon katòz.
“I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God, and sanctified through the truth, proclaim the three messages in their order.” Life Sketches, 429.
“Mwen te genyen bèl opòtinite pou m jwenn yon eksperyans. Mwen te genyen yon eksperyans nan mesaj premye a, dezyèm nan, ak twazyèm zanj yo. Zanj yo reprezante tankou y ap vole nan mitan syèl la, y ap pwoklame bay lemonn yon mesaj avètisman, epi yo genyen yon rapò dirèk ak pèp k ap viv nan dènye jou istwa tè sa a. Pèsonn pa tande vwa zanj sa yo, paske yo se yon senbòl ki reprezante pèp Bondye a k ap travay an amoni ak linivè syèl la. Gason ak fanm, limen pa Lespri Bondye a, epi sanktifye pa mwayen verite a, pwoklame twa mesaj yo nan lòd pa yo.” Life Sketches, 429.
The prophetic events represented in Revelation chapter ten, are represented by the seven thunders. Those events mark where the divine is joined with the human. The “signs” that were identified by Christ in Matthew chapter twenty-four, Mark thirteen and Luke twenty-one represent the “signs” that ushered in the Millerite movement and represent a parallel testimony to the movement of the one hundred and forty-four thousand. The one hundred and forty-four thousand do not taste of death as represented by Enoch and Elijah. September 11, 2001, the “sign” that Christ identified as marking the arrival of the final generation of earth’s history, is identified in Luke chapter twenty-one. To be among that group that has been represented by Enoch and Elijah, who are called the one hundred and forty-four thousand requires that the “sign” and all that it represents is recognized.
Evènman pwofetik yo ki reprezante nan Revelasyon chapit dis la, se sèt loraj yo ki reprezante yo. Evènman sa yo make kote sa ki diven an ini avèk sa ki imen an. “Siy” Kris te idantifye nan Matye chapit vennkat, Mak trèz ak Lik venteyen reprezante “siy” ki te anonse mouvman Millerit la epi yo reprezante yon temwayaj paralèl pou mouvman san karannkat mil la. San karannkat mil yo pa goute lanmò, jan sa reprezante pa Enòk ak Eli. 11 septanm 2001, “siy” Kris te idantifye kòm sa ki make rive dènye jenerasyon istwa tè a, idantifye nan Lik chapit venteyen. Pou yon moun pami gwoup sa a ki te reprezante pa Enòk ak Eli, yo rele san karannkat mil la, sa mande pou “siy” la ak tout sa li reprezante rekonèt.
After Jesus led His disciples down through the history of the “signs” which ushered in the Millerite movement He then repeated and enlarged His historical testimony, by including a parable that represented the same history.
Apre Jezi te fin mennen disip li yo atravè istwa “siy” yo ki te anonse kòmansman mouvman Millerit la, li repete epi elaji temwayaj istorik li a lè li mete ladan l yon parabòl ki te reprezante menm istwa a.
And he spake to them a parable; Behold the fig tree, and all the trees; When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand. Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:29–33.
Li pale avèk yo an parabòl: Gade pye fig frans lan, ak tout lòt pyebwa yo; lè yo kòmanse pouse fèy, nou wè sa e nou konnen pa nou menm ke sezon lete a prè. Konsa tou nou menm, lè nou wè bagay sa yo ap rive, konnen ke wayòm Bondye a prè. Anverite mwen di nou sa, jenerasyon sa a p ap pase, jouk tout bagay sa yo akonpli. Syèl la ak tè a va pase; men pawòl mwen yo p ap janm pase. Lik 21:29–33.
Jesus begins the parable by identifying a distinction between “the fig tree,” in the singular, and “all the trees.” The “fig tree,” is the covenant people, who in the last days is Laodicean Adventism, who profess to be the remnant people of God. The other “trees” were the Gentiles.
Jezi kòmanse parabòl la lè li idantifye yon distenksyon ant « pye fig frans lan », nan sengilye, ak « tout pyebwa yo ». « Pye fig frans lan » se pèp alyans lan, ki nan dènye jou yo se Advantis Lawodise a, ki deklare li se pèp rès Bondye a. Lòt « pyebwa yo » yo te Janti yo.
“Mark the cursing of the fig tree, representing the Jewish nation, covered with leaves of profession, but no fruit to be found thereon. The curse is pronounced upon the fig tree, which represents the moral, thinking, living agent, cursed of God, living as were the Jews for forty years after this event, yet dead. Mark, the other trees, representing the Gentiles, were not covered. They were leafless, making no pretension to having a knowledge of God. Their time of fruit-leaving was not yet.” Special Testimonies for Ministers and Workers, number 7, 59–61.
“Remake madichon pye fig frans lan, ki reprezante nasyon jwif la, kouvri ak fèy pwofesyon, men san okenn fwi pou yo jwenn sou li. Madichon an pwononse sou pye fig frans lan, ki reprezante ajan moral, panse, vivan an, Bondye madichonnen, k ap viv menm jan jwif yo te viv pandan karant ane apre evènman sa a, men li te mouri. Remake, lòt pyebwa yo, ki reprezante moun lòt nasyon yo, pa t kouvri. Yo te san fèy, yo pa t ap fè okenn pretansyon kòm si yo te gen konesans Bondye. Tan pou yo pote fwi a pa t ankò.” Special Testimonies for Ministers and Workers, number 7, 59–61.
Laodicean Adventism in the last days is cursed, for though it professes to be the remnant people of God, its profession is fruitless. Jesus is making two interconnected, but different points in the passage. He is identifying the distinction between the professed people of God and the Gentiles, who do not profess to uphold the law of God, or possess the Spirit of Prophecy which are the characteristics of the remnant of the last days, which Laodicean Adventism professes to uphold. The leaves in the last days represent the claimed profession to be the remnant identified by John in the book of Revelation.
Advantis Laodiseyen nan dènye jou yo anba madichon, paske byenke li deklare li se pèp rès Bondye a, deklarasyon li a pa pote fwi. Jezi ap fè de pwen ki mare youn ak lòt, men ki diferan, nan pasaj la. Li ap idantifye diferans ki genyen ant pèp Bondye a dapre deklarasyon yo ak moun lòt nasyon yo, ki pa deklare yo soutni lwa Bondye a, ni yo pa posede Lespri Pwofesi a, ki se karakteristik rès la nan dènye jou yo, e se bagay sa yo Advantis Laodiseyen an deklare li soutni. Fèy yo nan dènye jou yo reprezante deklarasyon pretandi pou yo se rès Jan te idantifye nan liv Revelasyon an.
“The Gentile world was represented by the leafless, fruitless fig trees. The Gentiles were destitute, as were the Jews, of godliness, but they had not claimed to be in favor with God. They made no boast of exalted spirituality. They were blind in every sense to the ways and works of God, With them the time for figs was not yet. They were still looking forward to a day which would bring them light and hope.” Signs of the Times, February 15, 1899.
“Lemonn payen an te reprezante pa pyebwa fig frans ki pa t gen fèy ni fwi. Menm jan ak Jwif yo, payen yo te manke pyete; men yo pa t pretann yo te nan favè Bondye. Yo pa t ap vante tèt yo kòm moun ki gen yon espirityalite elve. Yo te avèg nèt sou chemen ak zèv Bondye yo. Pou yo menm, tan fig yo pa t ko rive. Yo te toujou ap tann yon jou ki ta pote limyè ak espwa pou yo.” Signs of the Times, 15 fevriye 1899.
The distinction between the fig tree and the other trees was given one other distinction by Christ. The time for the trees to bud out for the figs, was different than the time for the Gentiles trees to bud out. In the last days “two distinct calls are given to the churches,” and the first voice from the angel of Revelation chapter eighteen, identifies the time when the budding-out for the one hundred and forty-four thousand was to occur. The “second voice” of Revelation eighteen, represents when the other trees were to bud out.
Distenksyon ant pyebwa fig frans lan ak lòt pyebwa yo te resevwa yon lòt distenksyon ankò nan men Kris la. Tan pou pyebwa yo pouse boujon yo pou fig frans yo te diferan de tan pyebwa nasyon lòt bò dlo yo te dwe pouse boujon yo. Nan dènye jou yo, “de apèl diferan yo bay legliz yo,” epi premye vwa zanj ki nan Revelasyon chapit dizwit la idantifye tan kote pouse boujon pou san karannkat mil yo te dwe fèt. “Dezyèm vwa” Revelasyon dizwit la reprezante lè lòt pyebwa yo te dwe pouse boujon yo.
In Christ’s day the Jews were the fig tree, the Gentiles were the other trees. In Millerite history the Protestants were the fig tree, and the Millerites were the other trees. In the last days, Laodicean Adventism is the fruitless fig tree which is removed from Jerusalem (the vineyard), and the one hundred and forty-four thousand are the fig trees that bears fruit. God’s other children who are still in Babylon are represented as the Gentiles.
Nan jou Kris la, Juif yo te pyebwa fig frans lan, moun lòt nasyon yo te lòt pyebwa yo. Nan istwa Milerit la, Pwotestan yo te pyebwa fig frans lan, epi Milerit yo te lòt pyebwa yo. Nan dènye jou yo, Advantis Lawodise a se pyebwa fig frans ki pa bay fwi a, yo retire l nan Jerizalèm nan (jaden rezen an), epi san karannkat mil yo se pyebwa fig frans ki bay fwi. Lòt pitit Bondye yo ki toujou nan Babilòn yo reprezante kòm moun lòt nasyon yo.
A “gentile,” by definition is a “stranger.” The gentile trees are dormant (dead), bearing no buds or fruit at the time the fig tree buds out and comes to life. A dormant tree is a dry tree, and when the Gentiles are called to come out of Babylon, by the second voice of Revelation chapter eighteen, they will then choose to keep the seventh-day Sabbath and enter into covenant with the Lord.
Yon “moun lòt nasyon,” pa definisyon, se yon “etranje.” Pyebwa lòt nasyon yo andòmi (mò), yo pa pote boujon ni fwi nan moman pyebwa fig frans lan ap boujonnen epi retounen viv. Yon pyebwa andòmi se yon pyebwa sèk; e lè yo rele moun lòt nasyon yo pou yo soti Babilòn, pa dezyèm vwa Revelasyon chapit dizwit la, lè sa a yo pral chwazi kenbe jou repo setyèm jou a epi antre nan alyans avèk Senyè a.
Neither let the son of the stranger, that hath joined himself to the Lord, speak, saying, The Lord hath utterly separated me from his people: neither let the eunuch say, Behold, I am a dry tree. For thus saith the Lord unto the eunuchs that keep my sabbaths, and choose the things that please me, and take hold of my covenant; Even unto them will I give in mine house and within my walls a place and a name better than of sons and of daughters: I will give them an everlasting name, that shall not be cut off. Also the sons of the stranger, that join themselves to the Lord, to serve him, and to love the name of the Lord, to be his servants, every one that keepeth the sabbath from polluting it, and taketh hold of my covenant; Even them will I bring to my holy mountain, and make them joyful in my house of prayer: their burnt offerings and their sacrifices shall be accepted upon mine altar; for mine house shall be called an house of prayer for all people. Isaiah 56:3–7.
Ni pitit etranje a ki mete tèt li ansanm ak Senyè a pa dwe pale konsa, li di: Senyè a separe m nèt ale ak pèp li a. Ni enik la pa dwe di: Gade, mwen se yon pyebwa sèch. Paske men sa Senyè a di konsènan enik yo ki kenbe saba mwen yo, ki chwazi bagay ki fè m plezi, epi ki kenbe fèm alyans mwen an: M ap ba yo, nan kay mwen an ak anndan mi mwen yo, yon plas ak yon non ki pi bon pase sa pitit gason ak pitit fi yo genyen; m ap ba yo yon non etènèl ki p ap janm disparèt. Menm jan an tou, pitit etranje yo ki mete tèt yo ansanm ak Senyè a pou sèvi l, pou renmen non Senyè a, pou vin sèvitè li, tout moun ki kenbe saba a san yo pa pwofane l, epi ki kenbe fèm alyans mwen an; se yo menm m ap mennen sou mòn sen mwen an, epi m ap fè yo kontan nan kay lapriyè mwen an: ofrann yo boule nèt ak sakrifis yo va aksepte sou lotèl mwen an; paske kay mwen an va rele yon kay lapriyè pou tout pèp. Ezayi 56:3–7.
A stranger is a “gentile,” and the “second voice” calls them to come out of Babylon, and they are brought to God’s holy mountain, it will then be His “holy” mountain, for the wheat and tares will have been separated by the testing process represented in the history of the “first voice”. When they come to the mountain of the Lord in the last days, the Gentiles will no longer be strangers, or dry trees.
Yon etranje se yon “janti,” epi “dezyèm vwa a” rele yo pou yo soti lavil Babilòn; epi yo mennen yo sou mòn sen Bondye a; lè sa a, se pral mòn “sen” pa li a, paske ble a ak move zèb yo pral fin separe pa pwosesis eprèv la ki reprezante nan istwa “premye vwa a”. Lè yo vini sou mòn Senyè a nan dènye jou yo, Janti yo p ap etranje ankò, ni pyebwa sèch.
The sun and the moon shall be darkened, and the stars shall withdraw their shining. The Lord also shall roar out of Zion, and utter his voice from Jerusalem; and the heavens and the earth shall shake: but the Lord will be the hope of his people, and the strength of the children of Israel. So shall ye know that I am the Lord your God dwelling in Zion, my holy mountain: then shall Jerusalem be holy, and there shall no strangers pass through her any more. Joel 3:15–17.
Solèy la ak lalin nan va fè nwa, e zetwal yo va rale klète yo. Seyè a va gwonde soti nan Siyon, epi li va fè tande vwa li depi Jerizalèm; syèl la ak tè a va souke; men, Seyè a va espwa pèp li a, ak fòs pitit Izrayèl yo. Konsa n’a konnen se mwen menm ki Seyè a, Bondye nou an, k ap rete nan Siyon, mòn apa pou mwen an; lè sa a Jerizalèm va sen, e pa p gen etranje ki va pase ladan l ankò. Joèl 3:15–17.
The ushering in of the history where the “second voice” calls God’s other flock out of Babylon has “signs” that were typified by the signs of the Millerite movement. In Matthew chapter twenty-four, Mark chapter thirteen and Luke chapter twenty-one Christ’s testimony that we are considering is set forth. In each of those three witnesses one of the “signs” identified is that the powers of heaven shall be shaken, but in Joel’s representation of the “signs” which identify when Jerusalem shall be “holy”, both “the heavens and the earth shall shake.”
Inogirasyon listwa kote “dezyèm vwa” a rele lòt bann mouton Bondye yo soti lavil Babilòn genyen “siy” ki te prefigire pa siy mouvman Millerite la. Nan chapit vennkat Matye, chapit trèz Mak, ak chapit venteyen Lik, temwayaj Kris la n ap konsidere a prezante. Nan chak nan twa temwen sa yo, youn nan “siy” yo idantifye se ke pisans syèl yo pral souke; men nan reprezantasyon Jowèl la sou “siy” ki idantifye kilè Jerizalèm pral “sen”, tou de “syèl yo ak tè a pral tranble.”
Joel is identifying the perfect fulfillment of the predicted “signs” that occur when Jerusalem is holy. That time is when the Lord has removed the sins from the one hundred and forty-four thousand, and the church of Laodicea has transitioned to the movement of Philadelphia. It is then that the sixth movement (Philadelphia), becomes the eighth movement (Philadelphia), that is of the seven churches. It is then that the Church Militant becomes the Church Triumphant. The Church Militant is a label for God’s church that is composed of the wheat and the tares. The Church Triumphant is God’s holy mountain that is “holy,” and “no strangers pass through her anymore.”
Jowèl ap idantifye akonplisman pafè “siy” yo te predi yo, ki rive lè Jerizalèm sen. Lè sa a, Seyè a fin retire peche yo sou san karannkat mil yo, epi legliz Laodise a fin pase nan mouvman Filadèlfi a. Se lè sa a sizyèm mouvman an (Filadèlfi) vin tounen wityèm mouvman an (Filadèlfi), ki soti nan sèt legliz yo. Se lè sa a Legliz Militan an vin tounen Legliz Triyonfan an. Legliz Militan an se yon non yo bay legliz Bondye a ki konpoze ak ble a ansanm ak move zèb yo. Legliz Triyonfan an se mòn sen Bondye a ki “sen,” epi “pa gen etranje k ap pase nan li ankò.”
The ushering in of the ensign that is lifted up, which is the Church Triumphant, which is the “eighth that is of the seven”, which is when Jerusalem is “holy”, is accompanied by “signs.” In order for Jesus to provide the point of reference for His people to recognize the life or death “sign,” that identifies the sealing of the one hundred and forty-four thousand, He employed trees and the natural cycle of a tree’s life to teach the all-important lesson.
Inogirasyon drapo a ki leve a, ki se Legliz Triomfan an, ki se “wityèm nan ki soti nan sèt yo”, ki se lè Jerizalèm “sen”, akonpaye ak “siy”. Pou Jezi te bay pèp Li a pwen referans pou yo rekonèt “siy” lavi oswa lanmò a, ki idantifye sele san karannkat mil yo, Li te sèvi ak pyebwa yo ansanm ak sik natirèl lavi yon pyebwa pou anseye leson ki gen pi gwo enpòtans lan.
“Christ had bidden His people watch for the signs of His advent and rejoice as they should behold the tokens of their coming King. ‘When these things begin to come to pass,’ He said, ‘then look up, and lift up your heads; for your redemption draweth nigh.’ He pointed His followers to the budding trees of spring, and said: ‘When they now shoot forth, ye see and know of your own selves that summer is now nigh at hand. So likewise ye, when ye see these things come to pass, know ye that the kingdom of God is nigh at hand.’ Luke 21:28, 30, 31.” The Great Controversy, 308.
“Kris te mande pèp li a pou yo veye siy avènman li a, epi pou yo rejwi lè yo ta wè siy k ap anonse vini Wa yo a. ‘Lè bagay sa yo kòmanse rive,’ li te di, ‘alò gade anlè, epi leve tèt nou; paske redanmsyon nou ap pwoche.’ Li te lonje dwèt sou pyebwa k ap boujonnen nan sezon prentan an, epi li te di: ‘Lè yo kòmanse pouse fèy, nou wè sa, epi nou konnen pa nou menm ke lete deja toupre. Konsa tou nou menm, lè nou wè bagay sa yo rive, konnen ke wayòm Bondye a toupre.’ Luke 21:28, 30, 31.” The Great Controversy, 308.
When the trees of Spring begin to bud out, Summer is near.
Lè pyebwa yo nan sezon Prentan an kòmanse pouse boujon, sezon Ete a toupre.
The harvest is past, the summer is ended, and we are not saved. Jeremiah 8:20.
Rekòt la pase, sezon lete a fini, epi nou pa sove. Jeremi 8:20.
The budding trees identify that it is Spring, and we then know Summer is near, and it is in the Summer when the harvest is gathered.
Pyebwa k ap boujonnen yo montre se prentan; konsa nou konnen ete a toupre, e se nan ete a yo ranmase rekòt la.
The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. Matthew 13:39.
Lènmi ki simen yo se dyab la; rekòt la se lafen mond lan; epi moun k ap rekòlte yo se zanj yo. Matye 13:39.
The harvest is at the end of the world. When the trees begin to bud out, you are required to know that the end of the world is imminent.
Rekòt la se nan fen mond lan. Lè pyebwa yo kòmanse pouse boujon, nou dwe konnen fen mond lan toupre rive.
“One saying of the Saviour must not be made to destroy another. Though no man knoweth the day nor the hour of His coming, we are instructed and required to know when it is near. We are further taught that to disregard His warning, and refuse or neglect to know when His advent is near, will be as fatal for us as it was for those who lived in the days of Noah not to know when the flood was coming.” The Great Controversy, 371.
“Yon pawòl Sovè a pa dwe sèvi pou detwi yon lòt. Byenke pèsonn pa konnen ni jou a ni lè vini Li a, nou resevwa enstriksyon e nou gen obligasyon pou nou konnen lè li pre. Anplis, yo anseye nou ke neglije avètisman Li a, epi refize oswa neglije konnen lè avènman Li a pre, sa ap menm jan fatal pou nou jan sa te ye pou moun ki t ap viv nan tan Noye yo, lè yo pa t konnen ki lè delij la t ap vini.” The Great Controversy, 371.
We will continue our study of Luke chapter twenty-one in the next article.
N ap kontinye etid nou sou Lik chapit vennenyen an nan pwochen atik la.
“I saw that the powers of earth are now being shaken and that events come in order. War, and rumors of war, sword, famine, and pestilence are first to shake the powers of earth, then the voice of God will shake the sun, moon, and stars, and this earth also. I saw that the shaking of the powers in Europe is not, as some teach, the shaking of the powers of heaven, but it is the shaking of the angry nations.” Early Writings, 41.
“Mwen te wè ke puisans latè yo kounye a ap souke e ke evènman yo ap vini youn apre lòt nan lòd. Lagè, ak bri lagè, nepe, grangou, ak maladi epidemi se premye bagay ki pou souke puisans latè yo; apre sa vwa Bondye pral souke solèy la, lalin nan, ak zetwal yo, epi latè sa a tou. Mwen te wè ke soukous puisans yo an Ewòp la se pa, jan kèk moun ap anseye, soukous puisans syèl la; men se soukous nasyon yo ki an kòlè.” Early Writings, 41.