In chapter ten of Revelation, where the history of the first and second angels’ messages is represented, John, as a symbol of God’s last-day people, was told in advance that there was to be a disappointment in the history he symbolically represented, and that disappointment was the element of the history of the first and second angels that had been sealed up to the Millerites’ understanding, in order to test their faith.
Nan chapit dis nan Revelasyon an, kote istwa mesaj premye ak dezyèm zanj yo reprezante, Jan, kòm yon senbòl pèp Bondye a nan dènye jou yo, te resevwa anons davans ke t ap gen yon desepsyon nan istwa li t ap reprezante an senbòl la; e desepsyon sa a se te eleman nan istwa premye ak dezyèm zanj yo ki te sele pou konpreyansyon Millerit yo, afin de mete lafwa yo a pwèv.
And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. Revelation 10:8–10.
Epi vwa mwen te tande soti nan syèl la te pale avè m ankò, li di: Ale, pran ti liv ki louvri nan men zanj lan ki kanpe sou lanmè a ak sou tè a. E mwen ale bò kote zanj lan, epi mwen di li: Ban m ti liv la. E li di m: Pran li, epi manje li nèt; l ap fè vant ou anmè, men nan bouch ou l ap dous tankou siwo myèl. E mwen pran ti liv la nan men zanj lan, epi mwen manje li nèt; e li te nan bouch mwen dous tankou siwo myèl; epi, kou m fin manje li, vant mwen te vin anmè. Revelasyon 10:8–10.
In verse ten, John represents the history from August 11, 1840, when the mighty angel descended with a little book in his hand, unto the Great Disappointment on October 22, 1844. Before he symbolically represented that history, he is told by “the voice which” he “heard from heaven” informing him that when he eats the little book, “it shall make thy belly bitter, but it shall be in thy mouth sweet as honey.” The bitter disappointment is what tested the faith of the Millerites, and it was not best for them to know about that disappointment before it arrived, but John represents the last-day people who are required to know the facts associated with the delineation of events, that are the history of the first and second angels’ message.
Nan vèsè dis la, Jan reprezante listwa ki kòmanse 11 dawout 1840, lè zanj vanyan an te desann ak yon ti liv nan men li, jouk rive nan Gwo Desepsyon an nan dat 22 oktòb 1844. Anvan li te reprezante listwa sa a nan yon sans senbolik, yo di li pa “vwa a mwen” li “te tande soti nan syèl la” ke, lè li manje ti liv la, “l’a rann vant ou anmè, men nan bouch ou l’a dous tankou siwo myèl.” Desepsyon anmè sa a se sa ki te mete lafwa Millerit yo anba eprèv, e li pa t pi bon pou yo te konnen konsènan desepsyon sa a anvan li te rive; men Jan reprezante pèp dènye jou yo ki oblije konnen reyalite ki mache ansanm ak deskripsyon evènman yo, ki fòme listwa mesaj premye ak dezyèm zanj lan.
That sacred history identifies that there would be a test brought upon the last-day people, and it would be a test based upon something that it was not best for them to understand in advance of the test, yet it was not the identical experience of the Millerites, though it perfectly aligned with the delineation of events represented by the first and second angel, for the seven thunders also represent, “future events which will be disclosed in their order.”
Istwa sakre sa a montre ke t ap gen yon eprèv ki t ap vini sou pèp dènye jou a, e se t ap yon eprèv ki baze sou yon bagay li pa t pi bon pou yo konprann davans anvan eprèv la; men, li pa t menm eksperyans Millerit yo te genyen an, byenke li te ann amoni nèt ak deskripsyon evènman yo jan premye ak dezyèm zanj lan reprezante yo, paske sèt loraj yo tou reprezante “evènman fiti ki pral devwale nan lòd pa yo.”
Though required to know the foundational history of the Millerites, God’s last-day people would fulfill the same delineation of events as the Millerites, but what tested the Millerites, that was best for them not to know in advance, would be a different test, that was brought about by an element that was sealed up until the time was at hand for the Lion of the tribe of Judah to unseal the Revelation of Jesus Christ, which occurs in the hidden history of verse forty of Daniel eleven.
Byenke yo te oblije konnen istwa fondamantal Milerit yo, pèp Bondye a nan dènye jou yo t ap akonpli menm deskripsyon evènman yo ak Milerit yo; men sa ki te teste Milerit yo, sa ki te pi bon pou yo pa t konnen davans, t ap yon tès diferan, yon tès yon eleman te lakòz, yon eleman ki te sele jiska lè a te rive pou Lyon tribi Jida a louvri Revelasyon Jezikri a, sa ki fèt nan istwa kache vèsè karant nan Danyèl onz.
What was sealed up was designed to test God’s last-day people, and the test would align with the waymark where the Millerites were tested, for whether in the first fulfillment in Millerite history or the last fulfillment of the last days, the seven thunders was “a delineation of events” “that would be disclosed in their order.”
Sa ki te sele a te fèt pou teste pèp Bondye a nan dènye jou yo, e tès la t ap aliyen ak waymark kote Millerit yo te teste a; paske, kit se nan premye akonplisman an nan istwa Millerit la, kit se nan dènye akonplisman an nan dènye jou yo, sèt loraj yo te “yon deskripsyon evènman” “ki t ap revele nan lòd yo.”
What has been widely unrecognized is that as John represents the history of the descent of Christ with the little book on August 11, 1840 unto the Great Disappointment of October 22, 1844, that very history was also represented by the descent of the second angel on April 19, 1844. The first disappointment can be understood as the disappointment of John, who, after eating the little book on August 11, 1840, met disappointment on April 19, 1844. When that disappointment arrived the second angel descended with a “writing” in his hand.
Sa ki pa t rekonèt lajman, se ke menm jan Jan reprezante istwa desandan Kris la avèk ti liv la, soti 11 out 1840 rive jis nan Gran Dezapwentman 22 oktòb 1844 la, menm istwa sa a te reprezante tou pa desandan dezyèm zanj lan sou 19 avril 1844. Premye dezapwentman an ka konprann kòm dezapwentman Jan, ki, apre li te manje ti liv la sou 11 out 1840, te rankontre dezapwentman sou 19 avril 1844. Lè dezapwentman sa a te rive, dezyèm zanj lan te desann avèk yon “ekriti” nan men li.
“Another mighty angel was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.” Early Writings, 247.
“Yon lòt zanj pwisan te resevwa misyon pou desann sou tè a. Jezi te mete yon ekriti nan men li, e lè li te rive sou tè a, li te rele byen fò: ‘Babilòn tonbe, li tonbe.’ Lè sa a, mwen wè sila yo ki te wont yo leve je yo ankò anlè nan syèl la, yo t ap gade avèk lafwa ak espwa pou parèt Seyè yo a. Men, anpil te sanble rete nan yon eta sòt, tankou si yo t ap dòmi; poutan, mwen te kapab wè tras yon gwo lapenn sou figi yo. Sila yo ki te wont yo te wè nan Ekriti yo ke yo te nan tan reta a, e ke yo te dwe tann avèk pasyans akonplisman vizyon an. Menm prèv ki te mennen yo pou yo tann Seyè yo an 1843 la, te mennen yo pou yo atann li an 1844. Men, mwen te wè ke majorite a pa t genyen enèji sa a ki te make lafwa yo an 1843. Desepsyon yo a te afebli lafwa yo.” Early Writings, 247.
The Millerite history that John represents in chapter ten, is the history of the first and also the second angel. The descent of the first angel with a message and the descent of the second angel with a message, mark the beginning of respective histories that both ended in disappointment, though John is more directly illustrating the entire history of both angels. Even after October 22, 1844, when the third angel arrived with a message, the disappointment of the rebellion of 1863, provides a third witness of a period that begins with a message that ends with disappointment.
Istwa Milerit la ke Jan reprezante nan chapit dis la, se istwa premye zanj lan epi tou dezyèm zanj lan. Desant premye zanj lan avèk yon mesaj, ansanm ak desant dezyèm zanj lan avèk yon mesaj, make kòmansman istwa respektif ki toude te fini nan desepsyon, byenke Jan ap pi dirèkteman ilistre tout istwa toude zanj yo. Menm apre 22 oktòb 1844, lè twazyèm zanj lan te rive avèk yon mesaj, desepsyon rebelyon 1863 la bay yon twazyèm temwen sou yon peryòd ki kòmanse avèk yon mesaj epi ki fini nan desepsyon.
The first disappointment of the movement of the third angel on July 18, 2020 was the parallel to the first disappointment of the Millerites. A truth was sealed up as was the truth of 1844 sealed up by the Lord holding His hand over a mistake in some of the figures, that produced the first disappointment of the Millerites. When the mistake was thereafter understood, the mistake had been unsealed, as the Lion of the tribe of Judah had removed His hand. The mistake of July 18, 2020, was brought about by the refusal to acknowledge that His hand had been raised on October 22, 1844, while He pronounced that “time should be no longer.”
Premye desepsyon mouvman twazyèm zanj lan nan dat 18 jiyè 2020 la te paralèl ak premye desepsyon Millerit yo. Yon verite te sele, menm jan verite 1844 la te sele pa Senyè a lè Li te kenbe men Li sou yon erè ki te nan kèk nan chif yo, sa ki te pwodui premye desepsyon Millerit yo. Lè erè a te vin konprann apre sa, erè a te de-sele, menm jan Lyon branch fanmi Jida a te retire men Li. Erè 18 jiyè 2020 la te rive akoz refi pou rekonèt ke men Li te leve nan dat 22 oktòb 1844, pandan Li t ap pwononse ke “tan pa t dwe ankò.”
Whether it was the Philadelphian movement of the first angel’s first disappointment, or the first disappointment of the Laodicean movement of the third angel, His hand represents the waymark. On April 19, 1844 and on July 18, 2020 the disappointment produced a scattering time. Those who had either been gathered on August 11, 1840 or September 11, 2001, were scattered, and thereafter Christ began to gather His people a second time.
Kit se te mouvman Filadèlfyen an nan premye desepsyon premye zanj lan, oswa premye desepsyon mouvman Lawodiseyen an nan twazyèm zanj lan, men Li reprezante waymark la. Sou 19 avril 1844 ak sou 18 jiyè 2020, desepsyon an te pwodui yon tan gaye. Moun ki te swa rasanble nan 11 out 1840 oswa 11 septanm 2001, te gaye, epi apre sa Kris la te kòmanse rasanble pèp Li a yon dezyèm fwa.
He had gathered a people beginning on September 11, 2001, for as represented by Christ’s baptism, it is when the Divine symbol descends that He begins to gather His disciples, not before. Then, after a scattering, Christ gathers His people a second time. Christ gathered His disciples beginning at His baptism, and after the scattering produced by the cross, He began to gather His disciples a second time. The prophetic fact of a second gathering that began in July 2023, was part of what had been sealed up on July 18, 2020, though it was clearly an element of the history of the Millerites.
Li te rasanble yon pèp apati 11 Septanm 2001, paske, jan batèm Kris la reprezante sa, se lè senbòl diven an desann Li kòmanse rasanble disip Li yo, pa anvan. Apre sa, apre yon dispèsyon, Kris la rasanble pèp Li a yon dezyèm fwa. Kris la te rasanble disip Li yo apati batèm Li a, epi apre dispèsyon lakwa a te pwodui a, Li te kòmanse rasanble disip Li yo yon dezyèm fwa. Reyalite pwofetik yon dezyèm rasanbleman ki te kòmanse an Jiyè 2023 la, te fè pati sa ki te sele sou 18 Jiyè 2020, byenke li te klèman yon eleman nan istwa Millerites yo.
In verse forty of Daniel eleven, the beast from the bottomless pit arose and slew both horns of the earth beast in 2020. In July of 2023, the Lord began to gather His last-day people a second time. The process of gathering is represented within the sacred Millerite history, and in that history, there are two historical witnesses of gathering His people a second time. The gathering process is a prophetic element that was sealed up until July 2023. The work of gathering His people a second time is fulfilled during the history of the Ukrainian War, just prior to the second election of the eighth president, that is of the seven.
Nan vèsè karant nan Danyèl onz, bèt ki soti nan twou san fon an leve, epi li touye toude kòn bèt tè a an 2020. Nan mwa Jiyè 2023, Senyè a te kòmanse rasanble pèp li a nan dènye jou yo yon dezyèm fwa. Pwosesis rasanbleman sa a reprezante nan istwa sakre Millerit la, epi nan istwa sa a, gen de temwen istorik konsènan rasanble pèp li a yon dezyèm fwa. Pwosesis rasanbleman an se yon eleman pwofetik ki te sele jiska Jiyè 2023. Travay rasanble pèp li a yon dezyèm fwa a akonpli pandan peryòd lagè Ikrèn nan, jis anvan dezyèm eleksyon uityèm prezidan an, ki sòti nan sèt yo.
On August 11, 1840, the Lord gathered the Millerite movement, and He marked the gathering by the introduction of the 1843 chart, which was published in May of 1842. The chart represented the foundational message, for He was then laying the foundation of the Millerite temple. The descent of the angel of Revelation chapter ten, on August 11, 1840, parallels the baptism of Christ, which among other things marked the beginning of Christ selecting His disciples.
Nan dat 11 out 1840, Senyè a te rasanble mouvman Millerit la, epi Li te make rasanbleman sa a pa entwodiksyon tablo 1843 la, ki te pibliye nan mwa me 1842. Tablo a te reprezante mesaj fondamantal la, paske se lè sa a Li t ap poze fondasyon tanp Millerit la. Desandan zanj ki nan Revelasyon chapit dis la, nan dat 11 out 1840, fè paralèl ak batèm Kris la, ki, pami lòt bagay, te make kòmansman Kris la t ap chwazi disip Li yo.
“With the calling of John and Andrew and Simon, of Philip and Nathanael, began the foundation of the Christian church. John directed two of his disciples to Christ. Then one of these, Andrew, found his brother, and called him to the Saviour. Philip was then called, and he went in search of Nathanael.” The Desire of Ages, 141.
“Avek apèl Jan ak Andre ak Simon, Filip ak Natanyèl, fondasyon legliz kretyen an te kòmanse. Jan te dirije de nan disip li yo bay Kris la. Lè sa a, youn nan yo, Andre, te jwenn frè li, epi li te rele l vin jwenn Sovè a. Apre sa, yo te rele Filip, epi li te ale chèche Natanyèl.” The Desire of Ages, 141.
The work of William Miller from the time of the end in 1798, unto August 11, 1840, represented the work of John the Baptist, but when the angel of Revelation ten descended, as typified by the descent of the Holy Spirit at the baptism of Christ, the Lord “gathered” His foundational disciples. These two witnesses identify that Christ gathered His last-day people on September 11, 2001, when the angel of Revelation chapter eighteen descended, but as with the Millerites, they were to be tested by an element of the seven thunders which had been sealed up, and then the Lord would gather His people a second time.
Travay William Miller depi nan tan lafen an nan 1798 jouk rive 11 out 1840, te reprezante travay Jan Batis la; men lè zanj Revelasyon dis la te desann, jan sa te tipifye pa desandan Sentespri a nan batèm Kris la, Senyè a te “rasanble” disip fondasyon Li yo. De temwen sa yo montre ke Kris te rasanble pèp dènye jou Li a nan 11 septanm 2001, lè zanj Revelasyon chapit dizwit la te desann; men menm jan ak Millerit yo, yo te dwe sibi yon eprèv pa mwayen yon eleman nan sèt loray yo ki te sele, epi apre sa Senyè a t ap rasanble pèp Li a yon dezyèm fwa.
The second gathering of God’s last-day people began in the history represented at the very ending of verse eleven, of chapter eleven of Daniel, just before Putin’s victory over Ukraine, and just before verse twelve where Russia and Putin’s prophetic testimony ends. Daniel chapter eleven, verse eleven, therefore aligns with Revelation chapter eleven, verse eleven, for it is there the two witnesses are brought back to life.
Dezyèm rasanbleman pèp Bondye nan dènye jou yo te kòmanse nan istwa ki reprezante nan fen menm vèsè onz la, nan chapit onz liv Danyèl la, tousuit anvan viktwa Putin sou Ikrèn, e tousuit anvan vèsè douz la kote temwayaj pwofetik Larisi ak Putin fini. Se poutèt sa, Danyèl chapit onz, vèsè onz, aliyen ak Revelasyon chapit onz, vèsè onz, paske se la de temwen yo vin retounen nan lavi.
In the sacred Millerite history, the Lord began to gather His people a second time after the disappointment of April 19, 1844, and what was employed by the Lord to gather His people at that time was a recognition that they were fulfilling the tarrying time of the parable of the ten virgins of Matthew chapter twenty-five, and also Habakkuk chapter two. In order for the Millerites to recognize their condition and return, they had to recognize themselves as represented within God’s prophetic Word. They needed to see that they were God’s people in contrast with those who professed to be His people. In gathering His disappointed people, He was providing an illustration of the ensign that is lifted up to the Gentiles, thus emphasizing the distinction between His genuine but disappointed people, and His simply professed people.
Nan istwa sakre Milerit la, Senyè a te kòmanse rasanble pèp Li a yon dezyèm fwa apre desepsyon 19 avril 1844 la, epi sa Senyè a te itilize pou rasanble pèp Li a nan epòk sa a, se te rekonesans ke yo t ap akonpli tan reta parabòl dis vyèj yo nan Matye chapit vennsenk, ansanm ak Abakik chapit de. Pou Milerit yo te kapab rekonèt kondisyon pa yo epi retounen, yo te oblije rekonèt tèt yo kòm moun ki reprezante anndan Pawòl pwofetik Bondye a. Yo te bezwen wè ke se yo ki te pèp Bondye a, an kontrast ak moun ki te fè pwofesyon yo se pèp Li. Lè Li t ap rasanble pèp Li ki te desi a, Li t ap bay yon ilistrasyon sou drapo ki leve pou nasyon yo, konsa Li t ap mete anfaz sou diferans ki genyen ant vrè pèp Li a, ki te desi, ak pèp ki te senpleman fè pwofesyon yo se pèp Li.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Epi nan jou sa a, va gen yon rasin Jese, ki va kanpe kòm yon banyè pou pèp yo; se li menm nasyon yo va chèche; e repo li va gloriye. Epi, nan jou sa a, sa va rive, Seyè a va lonje men li ankò yon dezyèm fwa pou reprann rès pèp li a ki va rete a, soti Lasiri, ak Lejip, ak Patwòs, ak Koush, ak Elam, ak Chinea, ak Amat, ak zile lanmè yo. Epi li va leve yon banyè pou nasyon yo, li va rasanble moun Izrayèl yo ki te depòte yo, epi li va reyini moun Jida yo ki te gaye yo, depi kat kwen latè. Ezayi 11:10–12.
When the prophet Jeremiah represents those who were disappointed on April 19, 1844, he identified that he no longer associated with “the assembly of mockers,” who employed the failed prediction of 1843, as evidence that those represented by Jeremiah were false prophets.
Lè pwofèt Jeremi a reprezante moun ki te desi yo nan dat 19 Avril 1844 la, li te fè konnen li pa t asosye ankò ak “asanble moun k ap pase nan rizib yo”, ki te sèvi ak prediksyon 1843 ki te echwe a kòm prèv ke moun Jeremi a te reprezante yo se te fo pwofèt.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Jeremiah 15:17.
Mwen pa t chita nan asanble moun k ap pase nan rizib yo, ni mwen pa t pran plezi; mwen te chita poukont mwen poutèt men ou te sou mwen, paske ou te plen mwen ak endiyasyon. Jeremi 15:17.
The “assembly of mockers” had cast out those represented by Jeremiah.
“asanble moun k ap pase nan betiz” la te mete deyò moun Jeremi te reprezante yo.
“Many were persecuted by their unbelieving brethren. In order to retain their position in the church, some consented to be silent in regard to their hope; but others felt that loyalty to God forbade them thus to hide the truths which He had committed to their trust. Not a few were cut off from the fellowship of the church for no other reason than expressing their belief in the coming of Christ. Very precious to those who bore this trial of their faith were the words of the prophet: ‘Your brethren that hated you, that cast you out for My name’s sake, said, Let the Lord be glorified: but He shall appear to your joy, and they shall be ashamed.’ Isaiah 66:5.” The Great Controversy, 372.
“Anpil te sibi pèsekisyon anba men frè yo ki pa t kwè. Pou yo te ka konsève pozisyon yo nan legliz la, kèk te dakò rete an silans konsènan espwa yo; men lòt yo te santi ke fidelite anvè Bondye te entèdi yo kache konsa verite Li te konfye nan gad yo. Pa t gen piti ladan yo yo te mete deyò nan kominyon legliz la pou okenn lòt rezon pase paske yo te eksprime kwayans yo nan vini Kris la. Pawòl pwofèt la te gen anpil valè pou sila yo ki t ap pote eprèv sa a sou lafwa yo: ‘Frè nou yo ki te rayi nou, ki te chase nou deyò poutèt non Mwen, te di: Se pou Seyè a glorifye; men Li va parèt pou lajwa nou, e yo menm va wont.’ Ezayi 66:5.” The Great Controversy, 372.
When the Lord lifts up an ensign to the Gentiles, it will occur when He has stretched forth His hand a second time to gather the remnant of His people, who are the outcasts of Israel. They are those who no longer sit in the “assembly of mockers.”
Lè Senyè a va leve yon drapo pou nasyon yo, sa pral rive lè Li va lonje men Li yon dezyèm fwa pou rasanble rès pèp Li a, yo menm ki se moun pèdi Izrayèl yo. Se yo menm ki pa chita ankò nan “asanble moun k ap pase nan betiz.”
The “root of Jesse” is a symbol of two blood lines, one from Judaism combined with a bloodline from outside of Judaism, and represents not only the bloodline of Jesus, but is also a symbol of the combination of Divinity with humanity, for the ensign that is lifted up represents a people who have been sealed forever into the condition and experience of the combination of Divinity with humanity, which is also represented in verse ten of Daniel chapter eleven by the symbol of the “fortress”. In verse ten, the sealing time of the one hundred and forty-four thousand is inferred by the prophetic understanding of the fortress, which is the head. In the history of verse eleven and the Ukrainian War, the Lord stretches His hand a second time to gather the outcasts who have been disappointed.
“rasin Izayi a” se yon senbòl de liy san, youn ki soti nan Jidayis ansanm ak yon liy san ki soti andeyò Jidayis, epi li reprezante non sèlman liy san Jezi a, men li se tou yon senbòl konbinezon Divinite ak limanite, paske drapo ki leve a reprezante yon pèp ki sele pou tout tan nan kondisyon ak eksperyans konbinezon Divinite ak limanite a, bagay ki reprezante tou nan vèsè dis nan Danyèl chapit onz pa senbòl “fòtrès” la. Nan vèsè dis, tan sele san karannkat mil yo dedwi atravè konpreyansyon pwofetik fòtrès la, ki se tèt la. Nan istwa vèsè onz lan ak Lagè Ikrèn nan, Seyè a lonje men Li yon dezyèm fwa pou rasanble rejte yo ki te vin desi.
Therefore, with the testimony of Daniel eleven as the structure, we have identified the intrusion of the papacy into prophetic history, just before the Sunday law. We have seen the work of the Republican horn represented by Trump as he becomes the eighth that is of the seven, and begins the work of combining church and state. We have the line of the apostate horn of Protestantism, as represented by the Maccabees. In the same history represented by those verses, we apply the line of the seven thunders, which is also the line of the parable of the ten virgins, identifying the experience of the one hundred and forty-four thousand, as well as the line of the three angels that outline the work of the true Protestant horn. One of the events for the true Protestant horn in that history is the second gathering.
Se poutèt sa, avèk temwayaj Danyèl onz kòm estrikti a, nou te idantifye entrizyon papote a nan istwa pwofetik la, jis anvan lwa dimanch lan. Nou te wè travay kòn Repibliken an, ki reprezante pa Trump, pandan li vin tounen wityèm lan ki sòti nan sèt yo, epi li kòmanse travay pou ini legliz ak leta. Nou genyen liy kòn apostazi Pwotestantis la, jan Makabe yo reprezante l. Nan menm istwa vèsè sa yo reprezante a, nou aplike liy sèt loraj yo, ki se tou liy parabòl dis vyèj yo, pandan nou idantifye eksperyans san karannkat mil yo, ansanm ak liy twa zanj yo ki trase travay vrè kòn Pwotestan an. Youn nan evènman yo pou vrè kòn Pwotestan an nan istwa sa a se dezyèm rasanbleman an.
The second gathering occurred in the history of the second angel’s message, and it also occurred in the history of the third angel from 1844 unto 1863, establishing two witnesses from Millerite history of the Lord stretching His hand a second time to gather His scattered flock.
Dezyèm rasanbleman an te fèt nan istwa mesaj dezyèm zanj lan, e li te fèt tou nan istwa twazyèm zanj lan depi 1844 rive 1863, sa ki tabli de temwen nan istwa Millerit la sou fason Seyè a lonje men Li yon dezyèm fwa pou rasanble twoupo gaye Li a.
“September 23, the Lord showed me that He had stretched out His hand the second time to recover the remnant of His people, and that efforts must be redoubled in this gathering time. In the scattering, Israel was smitten and torn, but now in the gathering time God will heal and bind up His people. In the scattering, efforts made to spread the truth had but little effect, accomplished but little or nothing; but in the gathering, when God has set His hand to gather His people, efforts to spread the truth will have their designed effect. All should be united and zealous in the work. I saw that it was wrong for any to refer to the scattering for examples to govern us now in the gathering; for if God should do no more for us now than He did then, Israel would never be gathered.” Early Writings, 74.
“Nan dat 23 septanm, Senyè a te montre m ke Li te lonje men Li yon dezyèm fwa pou reprann rès pèp Li a, e ke efò yo dwe double nan tan rasanbleman sa a. Nan dispèsyon an, Izrayèl te frape epi dechire, men kounye a, nan tan rasanbleman an, Bondye pral geri pèp Li a epi mare blesi yo. Nan dispèsyon an, efò yo te fè pou gaye verite a te gen anpil ti efè, yo te akonpli trè piti oswa anyen ditou; men nan rasanbleman an, lè Bondye mete men Li pou rasanble pèp Li a, efò yo pou gaye verite a pral gen efè yo te fèt pou yo genyen. Tout moun dwe ini epi zele nan travay la. Mwen te wè ke li te mal pou nenpòt moun pran dispèsyon an kòm egzanp pou dirije nou kounye a nan rasanbleman an; paske si Bondye pa t fè plis pou nou kounye a pase sa Li te fè lè sa a, Izrayèl pa t ap janm rasanble.” Early Writings, 74.
In the appendix to Early Writings, Sister White explains the comment just cited:
Nan apendis liv Early Writings la, Sè White bay eksplikasyon sou kòmantè ki fèk site a:
“3. The view that the Lord ‘had stretched out His hand the second time to recover the remnant of His people,’ on page 74, refers only to the union and strength once existing among those looking for Christ, and to the fact that He had begun to unite and to raise up His people again.” Early Writings, 86.
“3. Opinyon selon sa, Senyè a ‘te lonje men Li yon dezyèm fwa pou reprann rès pèp Li a,’ sou paj 74, konsène sèlman inyon ak fòs ki te egziste yon lè pami sila yo ki t ap tann Kris la, epi lefèt ke Li te kòmanse ini pèp Li a ankò epi leve yo ankò.” Early Writings, 86.
The sacred history of the seven thunders representing August 11, 1840 unto October 22, 1844, typified the sacred history of October 22, 1844 unto the rebellion of 1863. Line upon line, the first history represented an illustration of wise virgins, and the second line represented provides an illustration of foolish virgins. Both histories began when an angel descended with a message that was to be eaten. The arrival of the angel in both histories began a testing process that produced a scattering, and by 1849, Sister White was being shown that the Lord was again stretching forth His hand a second time, this time to gather those who had been scattered on October 22, 1844.
Istwa sakre sèt loraj yo, ki reprezante peryòd soti 11 out 1840 rive 22 oktòb 1844, te yon tip pou istwa sakre ki soti 22 oktòb 1844 rive jouk rebelyon 1863 la. Liy sou liy, premye istwa a te reprezante yon ilistrasyon vyèj saj yo, epi dezyèm liy lan te bay yon ilistrasyon vyèj sòt yo. Toude istwa yo te kòmanse lè yon zanj te desann avèk yon mesaj ki te dwe manje. Arive zanj lan nan toude istwa yo te kòmanse yon pwosesis eprèv ki te pwodui yon gaye, epi an 1849, yo t ap montre Sè White ke Senyè a t ap lonje men Li ankò yon dezyèm fwa, fwa sa a pou rasanble sila yo ki te gaye nan 22 oktòb 1844.
They had been scattered by the Great Disappointment, as the wise on April 19, 1844 had been scattered by their first disappointment. The second gathering identified that the Lord “had begun to unite and to raise up His people again.” At the second gathering the Lord’s work includes lifting up an ensign that is united with one another upon the message, and whose humanity is united with His Divinity. The purpose of the ensign is to call God’s other flock out of Babylon, which is accomplished by men and women seeing the ensign.
Yo te gaye yo pa t ap tann nan, menm jan saj yo, 19 avril 1844, te gaye apre premye desepsyon yo. Dezyèm rasanbleman an te idantifye ke Senyè a “te kòmanse reyini pèp Li ankò epi leve yo ankò.” Nan dezyèm rasanbleman an, travay Senyè a gen ladan l leve yon drapo, yon pèp ki ini youn ak lòt sou mesaj la, e ki limanite yo ini ak Divinite Li. Objektif drapo a se rele lòt bann mouton Bondye yo soti lavil Babilòn, sa ki akonpli lè gason ak fanm wè drapo a.
The ensign is the army of those who have united their humanity with Christ’s Divinity in the time of the Sunday law testing time. Thus, the second gathering identifies the “root of Jesse,” will be lifted up, carrying the twofold prophetic symbolism of Ruth, a heathen who is gathered by the ensign being joined with Boaz, a symbol of the one hundred and forty-four thousand, and also a symbol of the Redeemer, who paid the price for Ruth, and was her near kinsmen. In the incarnation of Christ’s Divine nature with the fallen flesh of human nature He became our near kinsman. The ensign that is lifted up are those united by the message, who finalize the work of joining their humanity to Christ’s Divinity in advance of the Sunday law.
Banyè a se lame sila yo ki ini limanite pa yo ak Divinite Kris la nan tan eprèv lwa dimanch lan. Konsa, dezyèm rasanbleman an idantifye “rasin Jese a”; l ap leve anlè, pote de (2) senbòl pwofetik yo jwenn nan Rit: yon payèn yo rasanble pa mwayen banyè a lè li vin ini ak Boaz, yon senbòl san karannkat mil yo, epi tou yon senbòl Redanmtè a, ki te peye pri pou Rit, e ki te fanmi pre li. Nan enkarnasyon nati diven Kris la ak chè ki tonbe nati imen an, Li te vin fanmi pre nou. Banyè yo leve anlè a se sila yo ki ini pa mesaj la, ki mennen travay la rive nan bout li lè yo ini limanite pa yo ak Divinite Kris la anvan lwa dimanch lan.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“The appreciation of the Bible grows with its study. Whichever way the student may turn, he will find displayed the infinite wisdom and love of God.
Apresyasyon Bib la ogmante avèk etid li. Kèlkeswa bò etidyan an ta vire, li va jwenn sajès enfini ak lanmou Bondye parèt devan li.
“The significance of the Jewish economy is not yet fully comprehended. Truths vast and profound are shadowed forth in its rites and symbols. The gospel is the key that unlocks its mysteries. Through a knowledge of the plan of redemption, its truths are opened to the understanding. Far more than we do, it is our privilege to understand these wonderful themes. We are to comprehend the deep things of God. Angels desire to look into the truths that are revealed to the people who with contrite hearts are searching the word of God, and praying for greater lengths and breadths and depths and heights of the knowledge which He alone can give.
“Siyifikasyon sistèm jwif la poko fin konprann nèt. Verite ki laj e pwofon yo prezante an lonbraj nan rit ak senbòl li yo. Levanjil la se kle ki louvri mistè li yo. Se grasa konesans plan redanmsyon an verite li yo vin ouvri devan konpreyansyon an. Sa se yon privilèj pou nou konprann tèm mèvèy sa yo, e privilèj sa a pi gwo anpil pase jan nou konprann li kounye a. Nou dwe rive konprann bagay pwofon Bondye yo. Zanj yo anvi fikse je yo sou verite ki revele bay pèp ki, ak kè kraze, ap fouye nan pawòl Bondye a, epi k ap priye pou yo resevwa pi gwo longè, lajè, pwofondè ak wotè nan konesans ke se Li menm sèl ki kapab bay.”
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament scriptures is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study. But Christ through His servant John has here declared what shall be in the last days, and He says, ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein.’ Revelation 1:3.
“Pandan n ap pwoche nan fen istwa mond sa a, pwofesi ki gen rapò ak dènye jou yo mande etid nou an espesyalman. Dènye liv Ekriti Nouvo Testaman an chaje ak verite nou bezwen konprann. Satan avèg lespri anpil moun, konsa yo te kontan jwenn nenpòt pretèks pou yo pa fè Revelasyon an tounen sijè etid yo. Men, Kris la, pa mwayen sèvitè li Jan, deklare isit la sa k ap rive nan dènye jou yo, epi li di: ‘Benediksyon pou moun ki li a, ak pou moun ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo.’ Revelasyon 1:3.”
“‘This is life eternal,’ Christ said, ‘that they might know Thee the only true God, and Jesus Christ, whom Thou hast sent.’ John 17:3. Why is it that we do not realize the value of this knowledge? Why are not these glorious truths glowing in our hearts, trembling upon our lips, and pervading our whole being?
“‘Men lavi etènèl la,’ Kris la te di, ‘se pou yo konnen Ou, sèl vrè Bondye a, ak Jezikri, Ou menm ou voye a.’ Jan 17:3. Poukisa se konsa nou pa rann nou kont valè konesans sa a? Poukisa verite gloriye sa yo pa limen nan kè nou, pa tranble sou bouch nou, epi pa anvayi tout ekzistans nou?”
“In giving us His word, God has put us in possession of every truth essential for our salvation. Thousands have drawn water from these wells of life, yet there is no diminishing of the supply. Thousands have set the Lord before them, and by beholding have been changed into the same image. Their spirit burns within them as they speak of His character, telling what Christ is to them, and what they are to Christ. But these searchers have not exhausted these grand and holy themes. Thousands more may engage in the work of searching out the mysteries of salvation. As the life of Christ and the character of His mission are dwelt upon, rays of light will shine forth more distinctly at every attempt to discover truth. Each fresh search will reveal something more deeply interesting than has yet been unfolded. The subject is inexhaustible. The study of the incarnation of Christ, His atoning sacrifice and mediatorial work, will employ the mind of the diligent student as long as time shall last; and looking to heaven with its unnumbered years he will exclaim, ‘Great is the mystery of godliness.’
“Lè Bondye te ban nou pawòl Li a, Li mete nou an posesyon tout verite ki esansyèl pou delivrans nou. Dè milye moun rale dlo nan sous lavi sa yo, men rezèv la pa janm diminye. Dè milye mete Seyè a devan yo, epi lè yo gade sou Li, yo transfòme nan menm imaj la. Lespri yo ap boule anndan yo pandan y ap pale de karaktè Li, pandan y ap rakonte sa Kris la ye pou yo, ak sa yo ye pou Kris la. Men moun k ap fouye sa yo pa fin epwize gwo tèm sa yo ki sen yo. Dè milye ankò ka antre nan travay pou chèche mistè delivrans yo. Pandan yo medite sou lavi Kris la ak sou karaktè misyon Li, reyon limyè yo va briye pi klè nan chak efò pou dekouvri verite a. Chak nouvo rechèch va revele yon bagay ki pi pwofondman enteresan pase sa ki te deja devwale. Sijè a pa gen bout. Etid sou enkarnasyon Kris la, sou sakrifis ekspyatwa Li a, ak sou travay medyatè Li a, va okipe lespri etidyan dilijan an toutotan tan va dire; epi pandan l ap leve je l nan syèl la ak ane san nonb li yo, li va rele byen fò: ‘Gwo se mistè lakrentif pou Bondye a.’”
“In eternity we shall learn that which, had we received the enlightenment it was possible to obtain here, would have opened our understanding. The themes of redemption will employ the hearts and minds and tongues of the redeemed through the everlasting ages. They will understand the truths which Christ longed to open to His disciples, but which they did not have faith to grasp. Forever and forever new views of the perfection and glory of Christ will appear. Through endless ages will the faithful Householder bring forth from His treasure things new and old.” Christ’s Object Lessons, 132–134.
“Nan letènite, nou pral aprann sa ki, si nou te resevwa limyè li te posib pou nou jwenn isit la, t ap louvri konpreyansyon nou. Tèm redanmsyon yo pral okipe kè, lespri, ak lang moun ki delivre yo pandan tout laj etènèl yo. Yo pral konprann verite Kris la te anvi devwale bay disip Li yo, men yo pa t gen lafwa pou yo te sezi yo. Pou tout tan ak pou tout tan, nouvo vizyon sou pèfeksyon ak laglwa Kris la pral parèt. Pandan tout laj san fen yo, Mèt kay fidèl la pral tire nan trezò Li bagay nouvo ak bagay ansyen.” Leson Objè Kris la, 132–134.