We are considering the prophetic period represented as the second gathering that is identified by the prophet Isaiah, and afterward by Sister White.
N ap konsidere peryòd pwofetik la ki reprezante kòm dezyèm rasanbleman an, jan pwofèt Ezayi idantifye li a, epi apre sa, pa Sè White.
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. The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim. Isaiah 11:10–13.
Epi nan jou sa a, pral gen yon rasin Jese, ki va kanpe kòm yon banyè pou pèp yo; se li menm nasyon lòt bò dlo yo va chèche: epi repo li va gloriye. Epi, nan jou sa a, sa pral rive, Senyè a va lonje men li ankò yon dezyèm fwa pou repran rès pèp li a ki va rete, soti nan Lasiri, ak nan Lejip, ak nan Patwòs, ak nan Kouch, ak nan Elam, ak nan Chinea, ak nan Amat, ak nan zile lanmè yo. Epi li va leve yon banyè pou nasyon yo, li va rasanble moun Izrayèl yo te depòte yo, epi li va reyini moun Jida ki te gaye yo soti nan kat kwen tè a. Jalouzi Efrayim lan tou va disparèt, epi advèsè Jida yo va disparèt: Efrayim p ap jalou Jida, epi Jida p ap peze Efrayim. Ezayi 11:10–13.
When God’s last-day people are gathered a second time there is a unification among those disciples that was represented by the ten days that preceded Pentecost, and that Isaiah refers to as a time when, “The envy also of Ephraim shall depart, and the adversaries of Judah shall be cut off: Ephraim shall not envy Judah, and Judah shall not vex Ephraim.”
Lè pèp Bondye a nan dènye jou yo rasanble yon dezyèm fwa, gen yon inifikasyon pami disip sa yo ki te reprezante pa dis jou ki te vini anvan Pannkòt, e Ezayi fè referans a sa kòm yon tan lè, “Jalouzi Efrayim lan va disparèt tou, e advèsè Jida yo va detwi: Efrayim p ap jalou Jida, e Jida p ap peze Efrayim.”
“Trials are to come upon God’s people and the tares are to be separated from the wheat. But let not Ephraim envy Judah any more, and Judah will no more vex Ephraim. Kind, tender, compassionate words will flow out from sanctified hearts and lips. It is essential that we be united, and if we all seek the meekness and the lowliness of Christ, we shall have the mind of Christ, and there will be unity of spirit.” Review and Herald, March 19, 1895.
«Eprèv yo gen pou vini sou pèp Bondye a, epi move zèb yo gen pou separe ak ble a. Men, se pou Efrayim pa anvye Jida ankò, epi Jida p ap deranje Efrayim ankò. Pawòl janti, dou, plen konpasyon, pral koule soti nan kè ak nan bouch ki sanktifye. Li esansyèl pou nou ini, e si nou tout chèche dousè ak imilite Kris la, n ap genyen lespri Kris la, epi pral gen inite nan lespri a.» Review and Herald, 19 mas 1895.
Unification is an element of the work Christ accomplishes when He gathers the one hundred and forty-four thousand a second time. That unity was represented by the ten days leading to Pentecost, and the six days of the Exeter camp meeting, and could have been accomplished from 1856 unto 1863, if those who had experienced the great disappointment of October 22, 1844, had not lost their way.
Inifikasyon se yon eleman nan travay Kris la akonpli lè Li rasanble san karannkat mil yo yon dezyèm fwa. Inite sa a te reprezante pa dis jou ki te mennen rive jouk Pannkòt, ak sis jou reyinyon kan Exeter la, e li te kapab akonpli depi 1856 rive 1863, si moun ki te fè eksperyans gwo desepsyon 22 oktòb 1844 la pa t pèdi chemen yo.
“But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. Dissensions and divisions came in. . .. Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!
“Men, nan peryòd dout ak ensètitid ki te vin apre desepsyon an, anpil nan kwayan yo nan avènman an te abandone lafwa yo. Dezakò ak divizyon te antre ladan l.... Konsa, travay la te antrave, epi mond lan te rete nan fènwa. Si tout kò Advantis la te ini sou kòmandman Bondye yo ak lafwa Jezi, istwa nou t ap diferan anpil!”
“It was not the will of God that the coming of Christ should be thus delayed. God did not design that His people, Israel, should wander forty years in the wilderness. He promised to lead them directly to the land of Canaan, and establish them there a holy, healthy, happy people. But those to whom it was first preached, went not in ‘because of unbelief’ (Hebrews 3:19). Their hearts were filled with murmuring, rebellion, and hatred, and He could not fulfill His covenant with them.
“Se pa t volonte Bondye pou vini Kris la te konsa retade. Bondye pa t gen plan pou pèp Li a, Izrayèl, t ap moute desann pandan karant ane nan dezè a. Li te pwomèt pou mennen yo dirèkteman nan peyi Kanaran, epi pou tabli yo la kòm yon pèp sen, an sante, ak kè kontan. Men, moun yo te preche sa an premye yo pa t antre, ‘poutèt enkredilite’ (Ebre 3:19). Kè yo te ranpli ak plenyen, rebelyon, ak rayisman, e Li pa t kapab akonpli alyans Li avèk yo.
“For forty years did unbelief, murmuring, and rebellion shut out ancient Israel from the land of Canaan. The same sins have delayed the entrance of modern Israel into the heavenly Canaan. In neither case were the promises of God at fault. It is the unbelief, the worldliness, unconsecration, and strife among the Lord’s professed people that have kept us in this world of sin and sorrow so many years.” Selected Messages, book 1, 68, 69.
“Pandan karant ane, enkredilite, bougonnen, ak rebelyon te fè ansyen Izrayèl rete deyò peyi Kanaran an. Menm peche sa yo te retade antre Izrayèl modèn nan Kanaran selès la. Nan okenn nan de ka sa yo, pwomès Bondye yo pa t an defo. Se enkredilite a, lanmou pou lemonn, mank konsakrasyon, ak kont ant pami pèp Senyè a ki deklare yo se pa li, ki fè nou rete nan mond peche ak tristès sa a pandan tout ane sa yo.” Selected Messages, liv 1, 68, 69.
The descent of the second angel identified a scattering at the first disappointment that initiated the tarrying time, and then led to a period of six days at the Exeter camp meeting where unity upon the message was accomplished in advance of the outpouring of the Holy Spirit in the message of the Midnight Cry at the conclusion of the meeting.
Desandan dezyèm zanj lan te idantifye yon gaye ki te fèt nan premye desepsyon an, ki te inisye tan reta a; epi apre sa, li te mennen nan yon peryòd sis jou nan reyinyon kan Exeter la, kote inite sou mesaj la te akonpli davans anvan vide Sentespri a nan mesaj Kri Minwi a nan konklizyon reyinyon an.
The descent of the third angel on October 22, 1844, identified a scattering at the great disappointment, and ushered in a period of education as the truths associated with the Most Holy Place were opened to God’s people. By 1849 the Lord was stretching His hand to gather his people together a second time, and by 1851, the 1850 chart was being presented. That chart represented the foundational message, and the very message that was to be lifted up before the world as an ensign.
Desandan twazyèm zanj lan, 22 Oktòb 1844, te idantifye yon gaye pandan gwo desepsyon an, epi li te louvri yon peryòd ansèyman pandan verite ki asosye ak Kote ki Trè Sen an t ap devwale bay pèp Bondye a. Rive an 1849, Senyè a t ap lonje men Li pou rasanble pèp Li a yon dezyèm fwa; epi rive an 1851, tablo 1850 la t ap prezante. Tablo sa a te reprezante mesaj fondamantal la, e menm mesaj la ki te dwe leve devan lemonn kòm yon banyè.
The gathering a second time of the disciples by Christ began immediately at His descent, and the gathering of those in Exeter began during the period of the tarrying time. In the history of the rebellion of 1863, the gathering a second time began at least five years into the educational process that began when the light of the sanctuary was opened up in 1844. In 1848, Islam was then angering the nations. The second gathering is represented as a progressive work that is accomplished by the arrival of the ten days that preceded Pentecost, and also by the six days of the Exeter camp meeting, and should have been completed by 1856.
Rasanbleman pou yon dezyèm fwa disip yo pa Kris la te kòmanse touswit lè Li desann, epi rasanbleman sila yo ki te nan Exeter te kòmanse pandan peryòd tan reta a. Nan istwa rebelyon 1863 la, rasanbleman pou yon dezyèm fwa a te kòmanse omwen senk ane apre pwosesis edikatif la ki te kòmanse lè limyè sou sanktyè a te vin ouvri an 1844. An 1848, Islam t ap fache nasyon yo lè sa a. Dezyèm rasanbleman an prezante kòm yon travay pwogresif ki akonpli pa rive dis jou ki te vini anvan Pannkòt la, epi tou pa sis jou reyinyon kan Exeter la, e li te dwe fini an 1856.
The work of gathering His people a second time is the closing work of the third angel, and it is accomplished by Christ’s hand.
Travay pou rasanble pèp Li a yon dezyèm fwa se dènye travay twazyèm zanj lan, epi li akonpli pa men Kris la.
And when the sabbath day was come, he began to teach in the synagogue: and many hearing him were astonished, saying, From whence hath this man these things? and what wisdom is this which is given unto him, that even such mighty works are wrought by his hands? Mark 6:2.
E lè jou saba a te rive, li kòmanse anseye nan sinagòg la; e anpil moun ki t ap koute li te sezi, yo t ap di: Kote nonm sa a jwenn bagay sa yo? E ki sajès sa a yo ba li, pou menm gwo zèv pwisans konsa fèt pa men li? Mak 6:2.
The scattering that occurs when the divine symbol descends initiates a testing process that ultimately manifests two classes of worshippers, and in so doing cleanses the temple.
Dispèsyon ki fèt lè senbòl diven an desann lan inisye yon pwosesis eprèv ki finalman fè parèt de kategori adoratè, epi, konsa, li pirifye tanp lan.
Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:12.
Li kenbe laye a nan men li; l ap netwaye glasi pa l la nèt, l ap ranmase ble li a nan granje a; men l ap boule pay la ak yon dife ki pa ka etenn. Matye 3:12.
In that period God’s people are to take the message from the angel’s hand and eat it.
Nan peryòd sa a, pèp Bondye a dwe pran mesaj la nan men zanj lan epi manje li.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth. Revelation 10:1, 2.
Apre sa mwen wè yon lòt zanj pisan desann soti nan syèl la, li te vlope ak yon nwaj; yon lakansyèl te sou tèt li, figi li te tankou solèy la, epi pye li te tankou poto dife. Epi li te gen nan men li yon ti liv louvri; li mete pye dwat li sou lanmè a, epi pye goch li sou tè a. Revelasyon 10:1, 2.
At the arrival of the second angel on April 19, 1844, God’s people were scattered. They had been initially gathered with the fulfillment of the prophecy of Revelation chapter nine, verse fifteen on August 11, 1840, but the Lord had held His hand over a mistake in the reckoning of some of the figures on the chart.
Lè dezyèm zanj lan te rive nan dat 19 Avril 1844, pèp Bondye a te gaye. Yo te rasanble an premye avèk akonplisman pwofesi Revelasyon chapit nèf, vèsè kenz la, nan dat 11 Dawou 1840; men, Senyè a te kenbe men Li sou yon erè nan kalkil kèk nan chif ki te sou tablo a.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74.
“Mwen wè ke tablo 1843 a te dirije pa men Seyè a, e ke li pa t dwe chanje; ke chif yo te jan Li te vle yo; ke men Li te sou yo e li te kache yon erè nan kèk nan chif yo, pou pesonn pa t ka wè li, jouk lè men Li te retire.” Early Writings, 74.
The removal of His hand allowed Samuel Snow to identify the correct date for the vision that tarried.
Retire men li te pèmèt Samuel Snow idantifye dat kòrèk la pou vizyon ki te pran reta a.
“Those faithful, disappointed ones, who could not understand why their Lord did not come, were not left in darkness. Again they were led to their Bibles to search the prophetic periods. The hand of the Lord was removed from the figures, and the mistake was explained. They saw that the prophetic periods reached to 1844, and that the same evidence which they had presented to show that the prophetic periods closed in 1843, proved that they would terminate in 1844.” Early Writings, 237.
“Moun fidèl sa yo, ki te desi, e ki pa t kapab konprann poukisa Seyè yo a pa t vini, yo pa t kite nan fènwa. Ankò, yo te mennen yo nan Bib yo pou yo chèche peryòd pwofetik yo. Men Senyè a te retire sou chif yo, epi erè a te esplike. Yo te wè peryòd pwofetik yo te rive jis nan 1844, e menm prèv yo te prezante pou montre peryòd pwofetik yo te fini an 1843 la, te pwouve yo t ap fini an 1844.” Early Writings, 237.
The history of the first and second angels contains a line of waymarks associated with Christ’s hand. When He descended on August 11, 1840 and April 19, 1844 He had a message in His hand. It was His hand that directed the production and publication of the 1843 chart in May of 1842. It was His hand that sealed up a mistake in the figures on the chart. After the scattering of that first disappointment, Jeremiah sat alone because of Christ’s hand. Then He removed His hand, and thus unsealed the message of the Midnight Cry. The act of stretching His hand out to gather His people a second time occurred from the first disappointment unto the Exeter camp meeting, as the disciples were ultimately gathered together at Jerusalem for ten days in advance of the outpouring of the Holy Spirit. At the arrival of the third angel on October 22, 1844 the Lord lifted up His hand.
Istwa premye ak dezyèm zanj yo genyen yon liy siy repè ki makonnen ak men Kris la. Lè Li te desann nan 11 dawout 1840 ak 19 avril 1844, Li te gen yon mesaj nan men Li. Se men Li ki te dirije pwodiksyon ak piblikasyon tablo 1843 la nan mwa me 1842. Se men Li ki te sele yon erè nan chif ki te sou tablo a. Apre dispèsyon premye desepsyon sa a, Jeremi te chita pou kont li poutèt men Kris la. Apre sa, Li te retire men Li, e konsa Li te de sele mesaj Rèl Minwi a. Zak lonje men Li pou rasanble pèp Li a yon dezyèm fwa te fèt depi premye desepsyon an rive jouk reyinyon kan Exeter la, menm jan disip yo te finalman rasanble ansanm Jerizalèm pandan dis jou anvan vide Sentespri a. Lè twazyèm zanj la te rive nan 22 oktòb 1844, Senyè a te leve men Li.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer. Revelation 10:5, 6.
Epi zanj ki m te wè kanpe sou lanmè a ak sou tè a leve men li anlè nan syèl la, epi li sèmante pa Sila a ki viv pou tout tan tout tan, ki kreye syèl la ak bagay ki ladan l yo, tè a ak bagay ki ladan l yo, ak lanmè a ak bagay ki ladan l yo, ke pa t ap gen tan ankò. Revelasyon 10:5, 6.
From the first gathering on August 11, 1840 until October 22, 1844 the history of the first and second angels is marked by Christ’s hand. On October 22, 1844 the third angel descended and the little Millerite flock was scattered by the Great Disappointment. On that date Christ lifted His hand to heaven and swore that time would be no longer.
Depi premye rasanbleman an nan 11 dawou 1840 rive jouk 22 oktòb 1844, istwa premye ak dezyèm zanj yo make pa men Kris la. Nan 22 oktòb 1844, twazyèm zanj lan desann, epi ti twoupo Milerit la te gaye akòz Gwo Desepsyon an. Nan dat sa a, Kris leve men Li anlè syèl la epi Li fè sèman ke tan pa t ap la ankò.
The second gathering in the history of 1844 until 1863, began with Christ lifting up His hand, while also holding a message to be eaten in His hand. Then in 1849, He stretched forth His hand a second time to gather His scattered people. Those people had been gathered at the message of the Midnight Cry, and scattered when the event predicted did not happen. At the Exeter camp meeting Christ gathered His flock and unified them upon the message, as He had done in the ten days that preceded Pentecost. The Philadelphian Millerites left the Exeter camp meeting and repeated Pentecost. In 1856, Christ was outside of the movement that had transitioned into Laodicea, for Christ stands outside of a Laodicean’s heart and knocks, seeking an entrance.
Dezyèm rasanbleman an nan istwa 1844 rive 1863 la te kòmanse lè Kris leve men Li, pandan Li t ap kenbe tou nan men Li yon mesaj pou yo manje. Apre sa, an 1849, Li lonje men Li yon dezyèm fwa pou rasanble pèp Li ki te gaye a. Pèp sa a te rasanble anba mesaj Rèl Mitan Lannwit lan, epi yo te gaye lè evènman yo te anonse a pa t rive. Nan reyinyon kan Exeter la, Kris te rasanble twoupo Li a epi Li te ini yo sou mesaj la, menm jan Li te fè sa pandan dis jou ki te vini anvan Pannkot la. Millerit Filadelfyen yo te kite reyinyon kan Exeter la epi yo te repete Pannkot. An 1856, Kris te deyò mouvman an ki te tranzisyone pou antre nan Lawodise, paske Kris kanpe deyò kè yon Lawodiseyen epi Li frape, pandan Li ap chèche yon antre.
Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. Revelation 3:20.
Men m ap kanpe nan pòt la, m ap frape: si yon moun tande vwa mwen, epi louvri pòt la, m ap antre lakay li, m ap soupe avèk li, epi li menm avèk mwen. Revelasyon 3:20.
In 1856, Christ’s hand was knocking upon the Laodicean Millerite movement, but to no avail. In 1849, seven years earlier, He had begun to gather His people a second time, but doubt and uncertainty stopped the Philadelphian movement.
Nan ane 1856, men Kris la t ap frape sou mouvman Milerit Lawodise a, men sa pa t bay okenn rezilta. Nan ane 1849, sèt ane pi bonè, Li te kòmanse rasanble pèp Li a yon dezyèm fwa, men dout ak ensètitid te fè mouvman Filadèlf la kanpe.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Si, après la grande déception de 1844, les adventistes étaient demeurés fermes dans leur foi et avaient continué, dans l’unité, à suivre la providence de Dieu qui s’ouvrait devant eux, en recevant le message du troisième ange et en le proclamant au monde par la puissance du Saint-Esprit, ils auraient vu le salut de Dieu; le Seigneur aurait puissamment agi avec leurs efforts, l’œuvre aurait été achevée, et Christ serait déjà venu recevoir son peuple pour lui donner sa récompense. Mais, durant la période de doute et d’incertitude qui suivit la déception, un grand nombre de croyants adventistes abandonnèrent leur foi.... Ainsi l’œuvre fut entravée, et le monde fut laissé dans les ténèbres. Si tout le corps adventiste s’était uni sur les commandements de Dieu et la foi de Jésus, combien différente eût été notre histoire!” Évangéliser, 695.
On September 11, 2001 Christ gathered His last day people, who were thereafter scattered on July 18, 2020. On September 11, 2001 those who were gathered took the hidden book out of Christ’s hand and ate it. On July 18, 2020 they rejected the command represented by His uplifted hand, which identified that “time would be no longer.”
11 septanm 2001, Kris te rasanble pèp Li a nan dènye jou yo, epi apre sa yo te gaye 18 jiyè 2020. Nan 11 septanm 2001, moun ki te rasanble yo te pran liv kache a nan men Kris epi yo te manje li. Nan 18 jiyè 2020, yo te rejte kòmandman ki te reprezante pa men Li leve anwo a, ki te idantifye ke “tan pa t ap la ankò.”
The Philadelphian Millerites manifested no rebellion in their false prediction of 1843, for they acted upon all the light the Lord had revealed, but on July 18, 2020 the Laodiceans of the third angel’s movement rebelled against the light associated with His hand. After 1844, the Philadelphian movement of the first angel “in the period of doubt and uncertainty” “yielded their faith,” and became Laodiceans.
Millerites Filadèlfyen yo pa t manifeste okenn rebelyon nan fo prediksyon yo te fè pou ane 1843 la, paske yo te aji selon tout limyè Senyè a te revele yo; men, nan dat 18 jiyè 2020, Laodiseyen yo nan mouvman twazyèm zanj lan te rebele kont limyè ki te asosye ak men Li. Apre 1844, mouvman Filadèlfyen premye zanj lan, “nan peryòd dout ak ensètitid la,” “te abandone lafwa yo,” epi yo te vin tounen Laodiseyen.
1856 represents that point of transition, typifying a point of transition for God’s people of the last days.
1856 reprezante pwen tranzisyon sa a, ki se yon tip pwen tranzisyon pou pèp Bondye a nan dènye jou yo.
Somewhere in the seven years between 1849 and 1856 the Philadelphian Millerite movement resisted the Lord’s hand that was stretching out to gather His people a second time, and the promise was that He would do more then, than He did in the past.
Yon lè nan sèt ane ki ant 1849 ak 1856 yo, mouvman Milerit Filadèlfyen an te reziste men Senyè a ki t ap lonje pou rasanble pèp Li a yon dezyèm fwa, e pwomès la te di ke Lè sa a, Li t ap fè plis pase sa Li te fè nan tan pase 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 time 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 a shame for any to refer to the scattering for examples to govern us now in the gathering; for if God does no more for us now than he did then, Israel would never be gathered. It is as necessary that the truth should be published in a paper, as preached.” Review and Herald, November 1, 1850.
«Le 23 septembre, le Seigneur m’a montré qu’il avait étendu sa main une seconde fois pour recouvrer le reste de son peuple, et que les efforts devaient être redoublés en ce temps de rassemblement. Au temps de la dispersion, Israël a été frappé et déchiré ; mais maintenant, au temps du rassemblement, Dieu guérira son peuple et bandera ses plaies. Durant la dispersion, les efforts faits pour répandre la vérité n’avaient que peu d’effet, n’accomplissaient que peu de chose ou rien ; mais dans le rassemblement, lorsque Dieu a mis sa main à l’œuvre pour rassembler son peuple, les efforts pour répandre la vérité produiront l’effet voulu. Tous devraient être unis et zélés dans l’œuvre. J’ai vu que c’était une honte pour quiconque de se référer à la dispersion comme à des exemples devant nous gouverner maintenant dans le rassemblement ; car si Dieu ne fait pas davantage pour nous maintenant qu’il ne fit alors, Israël ne serait jamais rassemblé. Il est tout aussi nécessaire que la vérité soit publiée dans un journal qu’annoncée par la prédication. » Review and Herald, 1er novembre 1850.
Obviously, the Lord attempted to move His work forward in unity, but the unity had evidently broken down, and “in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith.” The Present Truth (later the Review and Herald) began to be published in 1849, and by 1851 the 1850 chart was available, but by 1856, the message of the “seven times” of Leviticus twenty-six was left unfinished. The message that was unsealed on October 22, 1844 occurred when the time prophecies of the twenty-three hundred years and the twenty-five hundred and twenty years concluded.
Li klè, Senyè a te eseye fè travay Li vanse nan inite, men inite a te evidamman kraze, e “nan peryòd dout ak ensètitid ki te swiv desepsyon an, anpil nan kwayan adven yo te abandone lafwa yo.” The Present Truth (pita Review and Herald) te kòmanse pibliye an 1849, e an 1851 tablo 1850 la te disponib, men rive an 1856, mesaj “sèt fwa yo” nan Levitik vennsis la te rete san fini. Mesaj ki te dezsele nan 22 oktòb 1844 la te rive lè pwofesi tan yo, sa vle di de mil twa san ane yo ak de mil senk san venn ane yo, te rive nan fen yo.
The Sabbath was the doctrine that shone above the other doctrines at that time, and for twelve years a testing process progressed until the last test arrived in 1856. That test was upon the Sabbath rest for the land, and it marked the end of a testing process that began with the Sabbath rest for men. The testing period bore the signature of Alpha and Omega. 1856 also represented an increase of knowledge upon the first foundational truth discovered by Miller, so it possessed the signature of Alpha and Omega at that level as well. The Sabbath truth being the sign of God’s sanctified people was represented as the sounding of the seventh trumpet, when the mystery of Christ in the believer, the hope of glory is fulfilled. The “seven times” was represented by the Jubilee trumpet that was to be sounded on the Day of Atonement.
Saba a se doktrin ki t ap briye pi wo pase lòt doktrin yo nan epòk sa a, epi pandan douz ane, yon pwosesis eprèv te kontinye avanse jouk dènye eprèv la te rive an 1856. Eprèv sa a te konsène repo saba pou tè a, e li te make fen yon pwosesis eprèv ki te kòmanse avèk repo saba pou lèzòm. Peryòd eprèv la te pote siyati Alfa ak Omega. Ane 1856 la te reprezante tou yon ogmantasyon konesans sou premye verite fondamantal Miller te dekouvri a; konsa, li te pote siyati Alfa ak Omega sou nivo sa a tou. Verite saba a, antanke siy pèp Bondye ki sanktifye a, te reprezante kòm son setyèm twonpèt la, lè mistè Kris la nan kwayan an, espwa laglwa a, rive nan akonplisman li. “Sèt fwa yo” te reprezante pa twonpèt Jibile a ki te dwe sonnen nan Jou Ekspyasyon an.
The seven years from 1856 unto 1863 represented the ten days in Jerusalem for the disciples, and the six days of the Exeter camp meeting for the Philadelphian Millerites, but, sadly, the period became the illustration of those who refuse to follow the Lord as He leads them through the transition period. The history of the first and second angels, which is the historical period of the seven thunders, identifies the Lord stretching His hand to gather His people a second time from April 19, 1844, and it illustrates an obedient response as the wise followed Christ into the Most Holy Place.
Sèt ane yo soti 1856 rive 1863 te reprezante dis jou yo nan Jerizalèm pou disip yo, ak sis jou reyinyon kan Exeter la pou Milerit Filadèlfyen yo; men, malerezman, peryòd la te vin tounen ilistrasyon moun ki refize swiv Seyè a jan Li mennen yo atravè peryòd tranzisyon an. Istwa premye ak dezyèm zanj yo, ki se peryòd istorik sèt loraj yo, idantifye Seyè a k ap lonje men Li pou rasanble pèp Li a yon dezyèm fwa depi 19 avril 1844, epi li montre yon repons obeyisan pandan saj yo te swiv Kris la antre nan Kote ki Trè Sen an.
The history of the first Kadesh, which is the history of the third angel from 1844 unto 1863 identifies the Lord again stretching His hand to gather His people a second time, but in that history, rebellion is manifested. Now, for the third time, ever since July 2023, the Lord is again stretching forth His hand to gather His people a second time, and they will fulfill the second Kadesh as obedient Philadelphians, for the signature of truth identifies the three times as the beginning and ending representing obedient Philadelphians, and the middle example being disobedient Laodiceans.
Istwa premye Kadèch la, ki se istwa twazyèm zanj lan depi 1844 rive 1863, idantifye Seyè a k ap lonje men Li ankò pou rasanble pèp Li a yon dezyèm fwa; men, nan istwa sa a, rebelyon manifeste. Kounye a, pou twazyèm fwa, depi Jiyè 2023, Seyè a ankò ap lonje men Li pou rasanble pèp Li a yon dezyèm fwa, epi yo pral akonpli dezyèm Kadèch la kòm Filadèlfyen obeyisan, paske siyati laverite a idantifye twa fwa yo kòm kòmansman ak fen an ki reprezante Filadèlfyen obeyisan, tandiske egzanp ki nan mitan an se Laodiseyen dezobeyisan.
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.
“Will the churches heed the Laodicean message? Will they repent, or will they, notwithstanding that the most solemn message of truth—the third angel’s message—is being proclaimed to the world, go on in sin? This is the last message of mercy, the last warning to a fallen world. If the church of God becomes lukewarm, it does not stand in favor with God any more than do the churches that are represented as having fallen and become the habitation of devils, and the hold of every foul spirit, and the cage of every unclean and hateful bird. Those who have had opportunities to hear and receive the truth and who have united with the Seventh-day Adventist church, calling themselves the commandment-keeping people of God, and yet possess no more vitality and consecration to God than do the nominal churches, will receive of the plagues of God just as verily as the churches who oppose the law of God. Only those that are sanctified through the truth will compose the royal family in the heavenly mansions Christ has gone to prepare for those that love Him and keep His commandments.
“Èske legliz yo va koute mesaj Lawodise a? Èske yo va repanti, oswa èske yo, malgre se mesaj verite ki pi solanèl la—mesaj twazyèm zanj lan—k ap pwoklame bay lemonn, va kontinye ap viv nan peche? Sa a se dènye mesaj mizèrikòd la, dènye avètisman an pou yon lemonn ki tonbe. Si legliz Bondye a vin tyèd, li pa rete nan favè Bondye ankò, menm jan ak legliz yo ki reprezante kòm legliz ki tonbe, ki vin tounen kay demon yo, repè tout move lespri, ak kaj tout zwazo ki pa pwòp e ki rayisab. Moun ki te gen okazyon pou tande epi resevwa verite a, e ki mete tèt yo ansanm ak legliz Advantis Setyèm Jou a, pandan y ap rele tèt yo pèp Bondye ki kenbe kòmandman yo, men ki pa gen plis lavi espirityèl ni plis konsakrasyon pou Bondye pase legliz nominal yo, yo va resevwa kalamite Bondye yo menm jan avèk legliz ki opoze ak lalwa Bondye a. Se sèlman sila yo ki sanktifye pa mwayen verite a ki va fòme fanmi wayal la nan rete selès yo Kris la ale prepare pou moun ki renmen Li epi ki kenbe kòmandman Li yo.”
“‘He that saith, I know him, and keepeth not His commandments, is a liar, and the truth is not in him’ [1 John 2:4]. This includes all who claim to have a knowledge of God, and to keep His commandments, but who do not manifest this by good works. They will receive according to their deeds. ‘Whosoever abideth in Him sinneth not: whosoever sinneth hath not seen Him, neither known Him’ [1 John 3:6]. This is addressed to all church members, including the members of the Seventh-day Adventist churches. ‘Little children, let no man deceive you: he that doeth righteousness is righteous, even as He is righteous. He that committeth sin is of the devil; for the devil sinneth from the beginning. For this purpose the Son of God was manifested, that He might destroy the works of the devil. Whosoever is born of God doth not commit sin; for His seed remaineth in him: and he cannot sin, because he is born of God. In this the children of God are manifest, and the children of the devil: whosoever doeth not righteousness is not of God, neither he that loveth not his brother’ [1 John 3:7–10].
“‘Moun ki di: Mwen konnen Li, epi ki pa kenbe kòmandman Li yo, se yon mantè, e verite a pa nan li’ [1 Jan 2:4]. Sa gen ladan yo tout moun ki pretann yo gen yon konesans de Bondye, e yo kenbe kòmandman Li yo, men ki pa manifeste sa pa bon zèv. Y ap resevwa selon sa yo fè. ‘Nenpòt moun ki rete nan Li pa peche: nenpòt moun ki peche pa wè Li, ni li pa konnen Li’ [1 Jan 3:6]. Sa adrese a tout manm legliz, ansanm ak manm legliz Advantis Setyèm Jou yo. ‘Ti pitit mwen yo, pa kite pesonn twonpe nou: moun ki pratike jistis jis, menm jan Li menm Li jis. Moun ki pratike peche soti nan dyab la; paske dyab la ap peche depi nan kòmansman an. Se pou rezon sa a Pitit Bondye a te parèt, pou Li te ka detwi zèv dyab la. Nenpòt moun ki fèt nan Bondye pa pratike peche; paske semans Li rete nan li: e li pa ka peche, paske li fèt nan Bondye. Se nan sa pitit Bondye yo parèt aklè, ak pitit dyab la yo: nenpòt moun ki pa pratike jistis pa soti nan Bondye, ni moun ki pa renmen frè li’ [1 Jan 3:7–10].”
“All who claim to be Sabbath-keeping Adventists, and yet continue in sin, are liars in God’s sight. Their sinful course is counterworking the work of God. They are leading others into sin. The word comes from God to every member of our churches, ‘And make straight paths for your feet, lest that which is lame be turned out of the way; but let it rather be healed. Follow peace with all men, and holiness, without which no man shall see the Lord: looking diligently lest any man fail of the grace of God; lest any root of bitterness springing up trouble you, and thereby many be defiled; Lest there be any fornicator, or profane person, as Esau, who for one morsel of meat sold his birthright. For ye know how that afterward, when he would have inherited the blessing, he was rejected; for he found no place of repentance, though he sought it carefully with tears’ [Hebrews 12:13–17].
“Tout moun ki fè konnen yo se Advantis k ap obsève jou Saba a, men ki kontinye ap viv nan peche, se mantè devan Bondye. Konduit peche yo ap fè travay Bondye a bak. Yo ap mennen lòt moun nan peche. Pawòl la soti nan Bondye pou chak manm nan legliz nou yo: ‘Epi fè chemen dwat pou pye nou, pou sa ki enfim nan pa detounen soti nan chemen an; men pito pou l geri. Chèche lapè ak tout moun, ansanm ak sentete a, san li pa gen pèsonn k ap wè Seyè a: veye avèk tout dilijans pou pèsonn pa manke gras Bondye a; pou okenn rasin anmè pa pouse pou twouble nou, e konsa anpil moun pa vin sal; pou pa gen okenn fònikatè, ni moun pwofàn, tankou Ezayi, ki pou yon sèl moso manje vann dwa premye pitit li. Paske nou konnen kijan apre sa, lè li te vle eritye benediksyon an, yo te rejte li; paske li pa t jwenn okenn plas pou repantans, byenke li t ap chèche l ak anpil dlo nan je’ [Ebre 12:13–17].”
“This is applicable to many who claim to believe the truth. Rather than give up their lustful practices, they venture on in a wrong line of education under Satan’s deceiving sophistry. Sin is not discerned as sinful. Their very consciences are defiled, their hearts are corrupted, even the thoughts are continually corrupt. Satan uses them as decoys to lure souls to unclean practices which defile the whole being. ‘He that despised Moses’ law [which was the law of God] died without mercy under two or three witnesses: Of how much sorer punishment, suppose ye, shall he be thought worthy, who hath trodden under foot the Son of God, and hath counted the blood of the covenant, wherewith he was sanctified, an unholy thing, and hath done despite unto the Spirit of grace? For we know Him that hath said, Vengeance belongeth unto Me, I will recompense, saith the Lord. And again, The Lord shall judge His people. It is a fearful thing to fall into the hands of the living God’ [Hebrews 10:28–31].” Manuscript Releases, volume 19, 176, 177.
“Sa aplikab pou anpil moun ki fè deklarasyon yo kwè verite a. Olye yo abandone pratik pasyone yo, yo kontinye avanse nan yon move direksyon edikasyon anba sofis twonpe Satan an. Peche pa rekonèt kòm peche. Konsyans menm yo sal, kè yo fin gate, menm panse yo ap rete nan koripsyon san rete. Satan sèvi ak yo kòm appâts pou rale nanm yo nan pratik sal ki avili tout moun nan nèt. ‘Moun ki te meprize lalwa Moyiz la [ki te lalwa Bondye a] te mouri san mizèrikòd sou temwayaj de oswa twa temwen: Konbyen pinisyon ki pi grav, nou kwè, yo va jije li merite, li menm ki pilonnen anba pye Pitit Bondye a, ki konsidere san alyans lan, pa mwayen ki li te sanktifye a, kòm yon bagay ki pa sen, e ki fè lespri gras la mechanste? Paske nou konnen Sila a ki te di: Vanjans se pou Mwen, se Mwen menm k ap bay rekonpans lan, di Senyè a. Epi ankò, Senyè a va jije pèp Li a. Se yon bagay terib pou tonbe nan men Bondye vivan an’ [Hebre 10:28–31].” Manuscript Releases, volume 19, 176, 177.