John the Baptist was a connecting link prophet.
Jan Batis la te yon pwofèt lyen koneksyon.
“The prophet John was the connecting link between the two dispensations. As God’s representative he stood forth to show the relation of the law and the prophets to the Christian dispensation. He was the lesser light, which was to be followed by a greater. The mind of John was illuminated by the Holy Spirit, that he might shed light upon his people; but no other light ever has shone or ever will shine so clearly upon fallen man as that which emanated from the teaching and example of Jesus. Christ and His mission had been but dimly understood as typified in the shadowy sacrifices. Even John had not fully comprehended the future, immortal life through the Saviour.” The Desire of Ages, 220.
“Pwofèt Jan te lyen ki t ap konekte de dispansasyon yo. Antanke reprezantan Bondye, li te parèt pou montre relasyon lalwa ak pwofèt yo genyen ak dispansasyon kretyen an. Li te limyè ki pi piti a, ki te gen pou yon limyè ki pi gran swiv li. Lespri Jan te eklere pa Sentespri a, pou l te ka fè limyè klere sou pèp li a; men pa gen okenn lòt limyè ki te janm klere, ni ki va janm klere, avèk plis klète sou lòm ki tonbe a pase limyè sa a ki soti nan ansèyman ak egzanp Jezi. Kris la ak misyon Li a te sèlman konprann yon fason tou fèb, jan yo te senbolize yo nan sakrifis lonbraj yo. Menm Jan pa t fin konprann lavi k ap vini an, lavi imòtèl la, atravè Sovè a.” The Desire of Ages, 220.
Jesus was also a connecting link prophet.
Jezi te tou yon pwofèt-konektè.
“Christ has led the way from earth to heaven. He forms the connecting link between the two worlds. He brings the love and condescension of God to man, and brings man up through His merits to meet the reconciliation of God. Christ is the way, the truth, and the life. It is hard work to follow on, step by step, painfully and slowly, onward and upward, in the path of purity and holiness. But Christ has made ample provision to impart new vigor and divine strength at every advance step in the divine life. This is the knowledge and experience that the hands in the office all want, and must have, or they daily bring reproach upon the cause of Christ.” Testimonies, volume 3, 193.
“Kris la trase chemen an soti sou tè a rive nan syèl la. Li fòme lyen ki konekte de mond yo. Li pote lanmou ak desandan Bondye bay lèzòm, epi li fè lèzòm monte, grasa merit pa li yo, pou rankontre rekonsilyasyon Bondye a. Kris se chemen an, verite a, ak lavi a. Se yon travay di pou kontinye swiv, pa pa pa, ak doulè e ak lenteur, an avan e anlè, sou chemen pite ak sentete a. Men, Kris fè yon dispozisyon abondan pou bay nouvo vigè ak fòs diven nan chak etap pwogrè nan lavi diven an. Sa se konesans ak eksperyans tout moun k ap travay nan biwo a bezwen, e yo dwe genyen, sinon chak jou yo pote wont sou kòz Kris la.” Testimonies, volim 3, 193.
John the Baptist’s prophetic work included connecting the dispensation of the earthly to the heavenly sanctuary. The first words John said when he first saw Jesus was:
Travay pwofetik Jan Batis la te gen ladan l konekte dispansasyon sa ki sou tè a ak Tanp Senyè ki nan syèl la. Premye pawòl Jan te di lè li te wè Jezi pou premye fwa se te:
The next day John seeth Jesus coming unto him, and saith, Behold the Lamb of God, which taketh away the sin of the world. John 1:29.
Nan denmen an, Jan wè Jezi ap vini bò kote l, epi li di: Men Ti Mouton Bondye a, ki wete peche lemonn nan. Jan 1:29.
But even though John was to identify the transition from ancient Israel unto spiritual Israel, his understanding of that transition was limited.
Men, byenke Jan te gen pou idantifye tranzisyon an soti nan ansyen Izrayèl pou rive nan Izrayèl espirityèl, konpreyansyon li sou tranzisyon sa a te limite.
“Said Christ, in vindication of John, ‘But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet.’ Not only was John a prophet to foretell future events, but he was a child of promise, filled with the Holy Spirit from his birth, and was ordained of God to execute a special work as a reformer, in preparing a people for the reception of Christ. The prophet John was the connecting link between the two dispensations.
“Kristi te di, pou jistifye Jan an: ‘Men, pou kisa nou te soti al wè? Yon pwofèt? Wi, mwen di nou sa, e plis pase yon pwofèt.’ Jan pa t sèlman yon pwofèt pou predi evènman k ap vini yo, men li te yon pitit pwomès, ranpli ak Sentespri depi li te fèt, e Bondye te òdone l pou akonpli yon travay espesyal kòm yon refòmatè, nan prepare yon pèp pou resevwa Kris la. Pwofèt Jan te lyen ki t ap fè koneksyon ant de dispansasyon yo.”
“The religion of the Jews, in consequence of their departure from God, consisted mostly in ceremony. John was the lesser light, which was to be followed by a greater light. He was to shake the confidence of the people in their traditions, and call their sins to their remembrance, and lead them to repentance; that they might be prepared to appreciate the work of Christ. God communicated to John by inspiration, illuminating the prophet that he might remove the superstition and darkness from the minds of the honest Jews, which had been, through false teachings for generations, gathering upon them.
“Relijyon Jwif yo, kòm konsekans lefètke yo te vire do bay Bondye, te sitou chita sou seremoni. Jan te ti limyè a, ki te dwe suiv pa yon pi gwo limyè. Li te dwe souke konfyans pèp la nan tradisyon yo, fè yo sonje peche yo, epi mennen yo nan repantans; pou yo te ka prepare pou apresye travay Kris la. Bondye te kominike ak Jan pa enspirasyon, li te eklere pwofèt la pou l te ka retire sipèstisyon ak fènwa ki te nan lespri Jwif onèt yo, ki te, atravè fo ansèyman pandan plizyè jenerasyon, ap rasanble sou yo.”
“The least disciple that followed Jesus, that witnessed his miracles, and listened to his divine lessons of instruction, and heard the comforting words which fell from his lips, was more privileged than John the Baptist, for he had a clearer light. No other light has shone, or ever will shine, upon the intellect of sinful, fallen man, save that which was, and is, communicated through Him who is the light of the world. Christ and his mission had been but dimly understood through the shadowy sacrifices. Even John thought that the reign of Christ would be in Jerusalem, and that he would set up a temporal kingdom, the subjects of which would be holy.” Review and Herald, April 8, 1873.
“Pi piti disip ki te swiv Jezi a, ki te temwen mirak li yo, ki te koute leson ansèyman diven li yo, epi ki te tande pawòl konsolasyon ki t ap soti nan bouch li, te gen plis privilèj pase Jan Batis, paske li te gen yon limyè ki pi klè. Pa gen okenn lòt limyè ki te klere, ni ki pral janm klere, sou entèlijans lèzòm pechè, ki tonbe a, eksepte sa ki te, e ki toujou, kominike atravè Li menm ki se limyè mond lan. Kris ak misyon li a te sèlman konprann twoubman atravè sakrifis ki te lonbraj yo. Menm Jan te panse ke rèy Kris la t ap nan Jerizalèm, e ke li t ap tabli yon wayòm tanporèl, kote sijè li yo t ap sen.” Review and Herald, 8 avril 1873.
The apostle Paul was also a connecting link prophet that was to identify the prophetic applications of the literal transitioning unto the spiritual. He understood that literal Jerusalem was no longer the Jerusalem of prophecy, for it then had transitioned unto heavenly Jerusalem.
Apot Pòl la te tou yon pwofèt lyen ki t ap idantifye aplikasyon pwofetik tranzisyon literal la pou rive nan espirityèl la. Li te konprann Jerizalèm literal la pa t Jerizalèm pwofesi a ankò, paske lè sa a li te deja fè tranzisyon pou rive nan Jerizalèm selès la.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Paske Agar sa a se mòn Sina nan Arabi, epi li koresponn ak Jerizalèm ki la kounye a, e li nan esklavaj ansanm ak pitit li yo. Men, Jerizalèm ki anwo a lib; se li menm ki manman nou tout. Galat 4:25, 26.
In chapter two of 2 Thessalonians, which we have been considering, Paul identified that literal pagan Rome was the power that restrained spiritual papal Rome from ascending to the throne until the year 538. In the chapter he identifies that the “man of sin” which is seated in the temple of God, was the same “king” that Daniel identified in chapter eleven, verse thirty-six. The proof that the “king of the north” in the last six verses of Daniel eleven is the papacy became the key to establish the framework of truth employed by Future for America from the increase of knowledge in 1989.
Nan chapit de nan 2 Tesalonisyen, ke nou te ap konsidere a, Pòl te idantifye ke lavil Wòm payen literal la te pouvwa ki te kenbe Wòm papal espirityèl la pou l pa monte sou twòn nan jouk ane 538. Nan chapit la li idantifye ke “nonm peche a” ki chita nan tanp Bondye a, se menm “wa” Dànyèl te idantifye nan chapit onz, vèsè trant-sis la. Prèv ki montre ke “wa nò a” nan sis dènye vèsè Dànyèl onz yo se papote a, te vin kle pou tabli kad verite Future for America te sèvi avè l depi ogmantasyon konesans lan an 1989.
In the same chapter, Paul identified pagan Rome’s work of restraining the rise of the papacy, until the time when pagan Rome would be taken away, and thus identified that “the daily” in the book of Daniel was pagan Rome. That truth became the very key to establish the framework of truth which produced the increase of knowledge in 1798.
Nan menm chapit la, Pòl te idantifye travay Wòm payen an kòm sa ki t ap kenbe leve papote a anpeche, jouk nan tan kote Wòm payen an t ap wete kò l; konsa li te montre ke “sakrifis tout tan an” nan liv Danyèl la se te Wòm payen an. Verite sa a te vin tounen kle menm ki te tabli kad verite a ki te pwodui ogmantasyon konesans lan an 1798.
In William Miller’s history the message was proclaimed when a transition from the Philadelphian to the Laodicean movement was to take place. In Future for America’s history the transition from a Laodicean movement unto the Philadelphian movement is now taking place.
Nan istwa William Miller, mesaj la te pwoklame lè yon tranzisyon soti nan mouvman Filadèlfyen an pou rive nan mouvman Lawodiseyen an te dwe fèt. Nan istwa Future for America a, tranzisyon soti nan mouvman Lawodiseyen an pou rive nan mouvman Filadèlfyen an ap fèt kounye a.
The truth that Paul set forth in 2 Thessalonians that identified the transition from literal pagan Rome unto spiritual papal Rome became the framework for Miller’s prophetic understanding. Both John the Baptist and Paul were raised up to explain the transition from literal to spiritual. William Miller was typified by John the Baptist and in his work it was essential that he recognized the relation and transition of pagan and papal Rome, the transition that John was raised up to identify.
Verite Pòl te prezante nan 2 Tesalonisyen yo, ki te idantifye pasaj soti nan Wòm payen literal rive nan Wòm papal espirityèl, te vin kad pou konpreyansyon pwofetik Miller. Tou de Jan Batis ak Pòl te leve pou eksplike pasaj ki fèt soti nan sa ki literal pou rive nan sa ki espirityèl. William Miller te reprezante pa Jan Batis, e nan travay li li te esansyèl pou li rekonèt relasyon ak pasaj ant Wòm payen ak Wòm papal la, pasaj sa a menm Jan te leve pou idantifye.
There are five references to “the daily” in the book of Daniel, and they always precede a symbol of the papal power. In the context of the prophetic transition we are considering, all five references include the transition from literal Rome to spiritual Rome. “The daily” in the book of Daniel is one of the truths represented upon Habakkuk’s two tables, and is therefore a foundational truth that was to be defended; a truth which would ultimately become covered up with false and counterfeit jewels and coins. It is no accident that every truth represented upon the two sacred charts has direct inspired endorsements within the writings of Ellen White. To reject any of the foundational truths (including “the daily”), is to simultaneously reject the authority of the Spirit of Prophecy.
Gen senk referans a “sakrifis kontinyèl la” nan liv Danyèl la, epi yo toujou vini anvan yon senbòl pouvwa papal la. Nan kontèks tranzisyon pwofetik n ap konsidere a, senk referans sa yo tout gen ladan tranzisyon soti nan Wòm literal pou rive nan Wòm espirityèl. “Sakrifis kontinyèl la” nan liv Danyèl la se youn nan verite yo ki reprezante sou de tablo Abakik yo, e se poutèt sa li se yon verite fondamantal ki te dwe defann; yon verite ki, finalman, t ap vin kouvri avèk fo bijou ak pyès monnen kontrefè. Se pa yon aza lefètke chak verite ki reprezante sou de tablo sakre yo genyen apwobasyon enspire dirèk nan ekriti Ellen White yo. Rejte nenpòt nan verite fondamantal yo (sa gen ladan “sakrifis kontinyèl la”), se ansanm ak sa rejte otorite Lespri Pwofesi a.
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Lè sa a, mwen te wè konsènan ‘Sakrifis chak jou a,’ ke mo ‘sakrifis’ la se sajès lèzòm ki te mete l, e li pa fè pati tèks la; e ke Seyè a te bay konpreyansyon ki kòrèk sou sa a bay moun ki te pwoklame kri lè jijman an. Lè inite te egziste, anvan 1844, prèske tout moun te ini sou konpreyansyon ki kòrèk sou ‘Sakrifis chak jou a;’ men depi 1844, nan konfizyon an, yo te adopte lòt opinyon, e fènwa ak konfizyon te swiv.” Review and Herald, 1ye novanm 1850.
Those “who gave the judgment hour cry,” understood “the daily” as a symbol of paganism, and/or pagan Rome. Their understanding included the fact that they understood that the word “sacrifice” did not belong in the passage in Daniel, where it had been added by the translators (by human wisdom) of the King James Bible. The pioneer understanding also included that “the daily” was always presented in connection with one of the two symbols of the papal power, and that paganism (“the daily”), always preceded the papal symbol. They were always identified in the sequence in which they arrived into prophetic history. The books of Daniel and Revelation never deviate from the historical sequence of paganism preceding papalism, and when the book of Revelation introduces the third desolating power of the false prophet, that sequence is always upheld.
Moun sa yo “ki te bay kri lè jijman an,” te konprann “kontinyèl la” kòm yon senbòl paganism, e/oswa Wòm payen. Konpreyansyon yo te gen ladan l tou lefèt ke yo te konprann mo “sakrifis” la pa t fè pati pasaj ki nan Danyèl la, kote tradiktè yo te ajoute li (pa sajès imen) nan Bib Wa Jak la. Konpreyansyon pyonye yo te gen ladan l tou ke “kontinyèl la” te toujou prezante an koneksyon ak youn nan de senbòl pouvwa papal la, e ke paganism (“kontinyèl la”) te toujou vini anvan senbòl papal la. Yo te toujou idantifye yo nan sekans kote yo te parèt nan listwa pwofetik. Liv Danyèl ak Revelasyon pa janm devye de sekans istorik kote paganism vini anvan papalism, e lè liv Revelasyon an prezante twazyèm pouvwa devastatè a, fo pwofèt la, sekans sa a toujou respekte.
Without Paul’s instruction that the literal things of prophecy transitioned to the spiritual in the time period of the cross, a dilemma is produced with Christ’s prediction of the destruction of Jerusalem found in all the gospels except John. The two symbols of the papacy connected with “the daily” in the book of Daniel are the abomination of desolation and the transgression of desolation. Those two symbols represent the mark of the beast (the abomination) and the image of the beast (the transgression).
San enstriksyon Pòl la ki montre bagay literal yo nan pwofesi a te pase nan sa ki espirityèl pandan peryòd kwa a, yon dilèm parèt konsènan prediksyon Kris la sou destriksyon Jerizalèm, ki jwenn nan tout levanjil yo eksepte Jan. De senbòl papote a ki konekte ak “sakrifis kontinyèl la” nan liv Danyèl la se abominasyon dezolasyon an ak transgresyon dezolasyon an. De senbòl sa yo reprezante mak bèt la (abominasyon an) ak imaj bèt la (transgresyon an).
The transgression that allows the papacy to murder those it deems as heretics is the combination of church and state, with the church in control of the relationship. Thus, Daniel represents the combination of church and state which is the image of the papal beast, as the transgression of desolation. The Bible identifies idolatry as an abomination, and all the idolatry of the papal power is represented with its idol sabbath, which John calls the mark of the beast, and Daniel calls the abomination that maketh desolate.
Vyolasyon ki pèmèt papote a touye moun li konsidere kòm eretik yo, se inyon legliz ak leta, avèk legliz la k ap dirije relasyon an. Se konsa, Danyèl prezante inyon legliz ak leta a, ki se imaj bèt papal la, kòm vyolasyon devastasyon an. Bib la idantifye idolatri kòm yon abominasyon, epi tout idolatri pouvwa papal la reprezante pa saba zidòl li a, sa Jan rele mak bèt la, e sa Danyèl rele abominasyon ki fè dezolasyon an.
And out of one of them came forth a little horn, which waxed exceeding great, toward the south, and toward the east, and toward the pleasant land. And it waxed great, even to the host of heaven; and it cast down some of the host and of the stars to the ground, and stamped upon them. Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. And an host was given him against the daily sacrifice by reason of transgression, and it cast down the truth to the ground; and it practiced, and prospered. Daniel 8:9–12.
Epi nan youn nan yo sòti yon ti kòn, ki vin grandi anpil anpil, nan direksyon sid la, ak nan direksyon lès la, epi sou peyi bèl la. Epi li vin gran anpil, jis rive jouk nan lame syèl la; li jete atè kèk nan lame a ak kèk nan zetwal yo, epi li pilonnen yo. Wi, li leve tèt li menm jiska chèf lame a, epi se pa li yo te wete sakrifis chak jou a, epi yo te kraze plas sanktyè li a. Epi yo te bay li yon lame kont sakrifis chak jou a akoz transgresyon; epi li jete verite a atè; epi li aji, epi li reyisi. Danyèl 8:9–12.
We will address these verses in greater detail in another article, but in verse eleven, the power that magnified itself against Christ was pagan Rome, when they attempted to kill him at his birth and then finally did so at the cross. The verse states that “by him” (pagan Rome), “the daily was taken away.” The Hebrew word translated as “taken away” is “rum,” and it means “to lift up and exalt”. Pagan Rome would lift up and exalt the religion of paganism, and they did that very thing in history. This is why they are called “pagan” Rome.
N ap egzamine vèsè sa yo pi an detay nan yon lòt atik, men nan vèsè onz la, pouvwa ki te leve tèt li kont Kris la se te Wòm payen, lè yo te eseye touye l lè li te fèt epi finalman yo te fè sa sou kwa a. Vèsè a deklare ke “pa li” (Wòm payen), “sakrifis tout tan an te wete.” Mo ebre ki tradui kòm “wete” a se “rum”, e li vle di “leve anlè epi egzalte”. Wòm payen t ap leve anlè epi egzalte relijyon payanis la, e se egzakteman sa yo te fè nan listwa. Se poutèt sa yo rele yo “Wòm payen”.
The next verse identifies that papal Rome, was given a “host” (military power), that was against, or was to overcome “the daily” (paganism). This also is a fact of history, for military strength was employed by the papacy (though she never has her own army), to overcome the restraint placed upon her rise to power. That power came from pagan Rome. The military power that she employed was given unto her through “transgression,” for the transgression that allowed her to control the armies of the kings that placed her on the throne in the year 538, was the transgression of the combination of church and state. First pagan Rome is addressed in verse eleven, informing the student that pagan Rome would stand up against Christ, and that it would exalt the religion of paganism.
Vèsè ki vini apre a idantifye ke Wòm papal la te resevwa yon “lame” (pouvwa militè), ki te kont, oubyen ki te pou venk “sakrifis kontinyèl la” (paganis). Sa tou se yon reyalite istorik, paske fòs militè te sèvi pa papote a (byenke li pa janm gen pwòp lame pa li), pou venk baryè yo te mete sou leve li rive sou pouvwa. Pouvwa sa a te soti nan Wòm payen an. Pouvwa militè li te sèvi a te bay li atravè “transgresyon,” paske transgresyon ki te pèmèt li kontwole lame wa yo ki te mete li sou twòn nan nan ane 538 la, se te transgresyon konbinezon legliz ak leta a. Premyèman, Wòm payen an adrese nan vèsè onz la, pou enfòme etidyan an ke Wòm payen an t ap leve kanpe kont Kris la, e ke li t ap leve relijyon paganism lan.
The next verse describes the transgression of the combination of church and state that allowed the papacy to overcome and remove the restraint that pagan Rome had exercised against her. History upholds the application of both those verses. “The daily” represents either pagan Rome, the power that stood against Christ, or the religion of paganism that was exalted by pagan Rome. The symbol of “the daily” is then followed by the papacy, as it identifies the transgression of church and state that is what empowers the papacy with an army to do its dirty work. Daniel’s third use of “the daily,” is the question that produces the answer, that is the central pillar of Adventism.
Vèsè ki vin apre a dekri transgresyon konbinezon legliz ak leta a ki te pèmèt papote a simonte epi retire kontrent Wòm payen te egzèse kont li. Istwa konfime aplikasyon toude vèsè sa yo. “Sakrifis kontinyèl la” reprezante swa Wòm payen, pouvwa ki te kanpe kont Kris la, swa relijyon payanis la ki te egzalte pa Wòm payen. Senbòl “sakrifis kontinyèl la” a, apre sa, vin swiv pa papote a, paske li idantifye transgresyon legliz ak leta a ki se menm sa ki bay papote a pouvwa ak yon lame pou fè move zèv li yo. Twazyèm itilizasyon Dànyèl fè de “sakrifis kontinyèl la,” se kesyon ki pwodui repons lan, ki se poto mitan santral Advantis la.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? Daniel 8:13.
Lè sa a, mwen tande yon sen k ap pale; epi yon lòt sen di sen sa a ki t ap pale a: Jiska kilè vizyon an ap dire konsènan sakrifis chak jou a, ak transgresyon devastasyon an, pou yo livre ni Tanp lan ni lame a pou yo foule yo anba pye? Daniel 8:13.
In this verse, the question is asked of how long shall the vision be, thus asking for an answer that represents duration, and not a point in time. The question is not on what date will the vision be fulfilled, but what is the duration of the vision. The verse does not ask “When?”, it asks, “How long?” The vision is about the desolating powers of paganism, represented as “the daily,” and papalism as represented by the transgression of the papacy that is accomplished when she commits fornication with the kings of the earth. Those two desolating powers of paganism followed by papalism were to trample down the sanctuary and the host for a period of “seven times.”
Nan vèsè sa a, yo poze kesyon an sou konbyen tan vizyon an va dire; konsa, yo mande yon repons ki reprezante yon dire, epi non pa yon pwen presi nan tan. Kesyon an pa sou ki dat vizyon an pral akonpli, men sou ki dire vizyon an genyen. Vèsè a pa mande: “Kilè?”; li mande: “Konbyen tan?” Vizyon an pale sou pouvwa devastatè payanis la, ki reprezante kòm “sakrifis kontinyèl la,” epi sou papis la, jan sa reprezante pa transgresyon papote a ki akonpli lè li fè fònikasyon ak wa latè yo. De pouvwa devastatè sa yo—payanis la, epi apre sa papis la—te gen pou pile anba pye yo sanktyè a ak lame a pandan yon peryòd “sèt tan.”
It is important to recognize that the trampling down of the literal sanctuary which began in the time of Babylon, and continued through to the destruction of Jerusalem by pagan Rome in 70 AD, was done by pagan powers from the beginning of the history to the end. Thus, it was literal paganism in the plural that trampled down the literal sanctuary and literal host (God’s people). But it was spiritual Rome that trampled down spiritual Jerusalem and spiritual Israel.
Li enpòtan pou rekonèt ke pilonnen Tanp literal la, ki te kòmanse nan tan Babilòn nan, epi ki te kontinye jouk rive nan destriksyon Jerizalèm pa Wòm payen an nan ane 70 aprè Jezikri, te fèt pa pouvwa payen yo depi nan kòmansman istwa a jouk nan fen li. Konsa, se te payenis literal la, nan pliryèl, ki te pilonnen Tanp literal la ak lame literal la (pèp Bondye a). Men, se te Wòm espirityèl la ki te pilonnen Jerizalèm espirityèl la ak Izrayèl espirityèl la.
But the court which is without the temple leave out, and measure it not; for it is given unto the Gentiles: and the holy city shall they tread under foot forty and two months. And I will give power unto my two witnesses, and they shall prophesy a thousand two hundred and threescore days, clothed in sackcloth. Revelation 11:2, 3.
Men lakou ki deyò tanp lan, kite l deyò, epi pa mezire l; paske yo bay li bay nasyon yo: epi yo pral pilonnen vil sen an pandan karantde mwa. Epi m ap bay de temwen mwen yo pouvwa, e yo pral pwofetize pandan mil desan swasant jou, abiye ak twal sak. Revelasyon 11:2, 3.
John the Baptist was a connecting link prophet that identified the change of dispensation from the earthly sanctuary to the heavenly, without knowing the fullness of his work. Paul was a connecting link prophet that identified the change of dispensation from literal Israel (the host) to spiritual Israel. The Jerusalem that was trampled down for forty-two months was spiritual Jerusalem.
Jan Batis la te yon pwofèt lyen ki te idantifye chanjman dispansasyon an soti nan sanktyè tè a pou rive nan sanktyè ki nan syèl la, san li pa t konnen plenitid travay li. Pòl te yon pwofèt lyen ki te idantifye chanjman dispansasyon an soti nan Izrayèl literal (lame a) pou rive nan Izrayèl espirityèl. Jerizalèm yo te pilonnen pandan karant-de mwa a se te Jerizalèm espirityèl.
“The periods here mentioned—forty and two months,” and ‘a thousand two hundred and threescore days’—are the same, alike representing the time in which the church of Christ was to suffer oppression from Rome. The 1260 years of papal supremacy began in A.D. 538, and would therefore terminate in 1798. At that time a French army entered Rome and made the pope a prisoner, and he died in exile. Though a new pope was soon afterward elected, the papal hierarchy has never since been able to wield the power which it before possessed.” The Great Controversy, 266.
«Peryòd yo mansyone isit la—karantde mwa,» ak «mil desan swasant jou»—se menm bagay la; yo toude reprezante menm tan an kote legliz Kris la te gen pou l soufri opresyon anba men Wòm. Mil desan swasant ane sipremasi papal la te kòmanse an 538 aprè Jezikri, e konsa li t ap fini an 1798. Nan epòk sa a, yon lame franse te antre lavil Wòm e li te fè pap la prizonye, epi li te mouri ann ekzil. Malgre yon nouvo pap te eli tousuit apre sa, yerachi papal la pa janm depi lè sa a kapab egzèse pouvwa li te genyen anvan an.» The Great Controversy, 266.
Paul identified that at the transition which took place in the history of the cross, spiritual Jerusalem which “is above,” became the city which God chose to place his name, and literal Jerusalem ceased to be the Jerusalem of Bible prophecy.
Pòl te idantifye ke, nan tranzisyon ki te fèt nan istwa kwa a, Jerizalèm espirityèl la, ki “anwo a,” te vin tounen vil Bondye te chwazi pou mete non li; epi Jerizalèm literal la te sispann se Jerizalèm pwofesi biblik la.
For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. Galatians 4:25, 26.
Paske Agar sa a se mòn Sinayi ki an Arabi, e li koresponn ak Jerizalèm ki la kounye a, e li nan esklavaj ansanm ak pitit li yo. Men, Jerizalèm ki anwo a lib; se li menm ki manman nou tout. Galat 4:25, 26.
This truth is essential to understand correctly, and the false application of literal Jerusalem as the symbol of Bible prophecy is part of the deception created by the Jesuits to undermine the truth that the pope of Rome is the antichrist. That false teaching produces a belief within apostate Protestantism that allows them to incorrectly look to the modern Jewish nation of Israel as a symbol of prophecy. Literal Jerusalem ceased to be God’s Jerusalem in the time of the cross.
Verite sa a esansyèl pou nou konprann li kòrèkteman, e fo aplikasyon Jerizalèm literal kòm senbòl pwofesi biblik la fè pati twonpri Jezuit yo fabrike pou mine verite ki di pap lavil Wòm lan se antikris la. Fo ansèyman sa a pwodui, anndan Pwotestantis apostazi a, yon kwayans ki pèmèt yo gade, nan fason ki pa kòrèk, sou nasyon jwif modèn Izrayèl la kòm yon senbòl pwofesi. Jerizalèm literal la te sispann vin Jerizalèm Bondye a nan moman kwa a.
“The city of Jerusalem is no longer a sacred place. The curse of God is upon it because of the rejection and crucifixion of Christ. A dark blot of guilt rests upon it, and never again will it be a sacred place until it has been cleansed by the purifying fires of heaven. At the time when this sin-cursed earth is purified from every stain of sin, Christ will again stand upon the Mount of Olives. As His feet rest upon it, it will part asunder, and become a great plain, prepared for the city of God.” Review and Herald, July 30, 1901.
“Vil Jerizalèm nan pa yon kote sakre ankò. Madichon Bondye a sou li poutèt yo te rejte Kris la epi yo te kloure l sou kwa a. Yon tach nwa koupabilite poze sou li, epi li p ap janm ankò yon kote sakre jiskaske dife pirifikatè syèl la fin netwaye li. Lè tè sa a, ki anba madichon peche, va pirifye anba tout tach peche, Kris la va kanpe ankò sou Mòn Oliv yo. Lè pye Li yo poze sou li, li va fann an de, epi li va tounen yon gwo plenn, pare pou vil Bondye a.” Review and Herald, 30 Jiyè 1901.
The relevance of the distinction between literal Jerusalem and spiritual Jerusalem will be addressed as we consider Christ’s prophecy of the end of the world. The fourth time Daniel identifies “the daily,” is in chapter eleven.
Enpòtans distenksyon ki genyen ant Jerizalèm literal la ak Jerizalèm espirityèl la pral trete pandan n ap konsidere pwofesi Kris la konsènan fen mond lan. Katriyèm fwa Danyèl idantifye “sakrifis tout tan an,” se nan chapit onz la.
And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. Daniel 11:31.
Epi bra yo va kanpe sou bò pa li, epi yo va pwofane Tanp fòs la, epi yo va wete sakrifis kontinyèl la, epi yo va mete abominasyon ki lakòz dezolasyon an. Dànyèl 11:31.
This verse is identifying the work of pagan Rome in placing the papacy on the throne of the earth in the year 538. The “arms” represent the military strength of pagan Rome that stood up for the papacy beginning with Clovis, king of the Franks in the year 496. Different European kings worked for the placement of the papacy following Clovis, but the verse is identifying four things the European kings (arms) did for the papacy, once they transgressed by forming a church and state alliance with the whore of Tyre.
Vèsè sa a idantifye travay Wòm payen an nan mete pap la sou twòn tè a nan ane 538. “Bra” yo reprezante fòs militè Wòm payen an ki te leve pou soutni papote a, kòmanse avèk Clovis, wa Frank yo, nan ane 496. Diferan wa Ewopeyen yo te travay pou mete papote a an plas apre Clovis, men vèsè a idantifye kat bagay wa Ewopeyen yo (bra yo) te fè pou papote a, yon fwa yo te fè transgresyon an lè yo te fòme yon alyans ant legliz ak leta avèk pwostitye Tir la.
Once they stood up for the papacy, they “polluted” or destroyed the city of Rome, which was the symbol of strength of both pagan and papal Rome. The pollution of the verse was carried out repeatedly through the years, as the city of Rome was brought under continuous military attacks. Those European kings (the arms), would also “take away the daily.” The Hebrew word translated as “take away” in this verse is not “rum,” as it was in chapter eight. In this verse, the word translated as “take away,” is “sur,” and it means to remove. The arms of the European kings would remove the pagan resistance to the rise of the papacy in the year 508. Then in the year 538, those arms would place the papacy on the throne of the earth. Then at the Counsel of Orleans, in that very year, the papacy implemented a Sunday law.
Yon lè yo te pran pozisyon pou pap la, yo te “sal” oswa detwi vil Wòm, ki te senbòl fòs ni Wòm payen an ni Wòm papal la. Salisman vèsè a pale a te fèt plizyè fwa pandan ane yo, pandan vil Wòm te sibi atak militè san rete. Wa ewopeyen sa yo (bra yo), t ap tou “wete kontinyèl la.” Mo ebre yo tradui pa “wete” nan vèsè sa a se pa “rum,” tankou sa te ye nan chapit uit la. Nan vèsè sa a, mo yo tradui pa “wete” a se “sur,” epi li vle di retire. Bra wa ewopeyen yo t ap retire rezistans payen an kont leve pap la nan ane 508 la. Apre sa, nan ane 538 la, bra sa yo t ap mete pap la sou twòn tè a. Epi nan Konsèy Orléans lan, nan menm ane sa a, pap la te mete yon lwa dimanch an aplikasyon.
Sunday as a day of worship is what Sister White calls the “idol” sabbath, and idolatry is the perfect biblical definition of the word “abomination”. In the year 538, the arms of pagan Rome placed the abomination that maketh desolate.
Dimanch kòm yon jou adorasyon se sa Sè White rele saba “zidòl” la, epi idolatri se definisyon biblik pafè mo “abominasyon” an. Nan ane 538 la, bra lavil Wòm payen an te mete abominasyon ki fè dezolasyon an.
“All who will exalt and worship the idol Sabbath, a day that God has not blessed, help the devil and his angels with all the power of their God-given ability, which they have perverted to a wrong use. Inspired by another spirit, which blinds their discernment, they cannot see that the exaltation of Sunday is entirely the institution of the Catholic Church.” Selected Messages, book 3, 423.
«Tout ceux qui exalteront et adoreront le sabbat idolâtre, un jour que Dieu n’a pas béni, aident le diable et ses anges de toute la puissance de leurs capacités données par Dieu, qu’ils ont perverties pour un usage mauvais. Inspirés par un autre esprit, qui aveugle leur discernement, ils ne peuvent voir que l’exaltation du dimanche est entièrement l’institution de l’Église catholique.» Selected Messages, livre 3, 423.
Prophecy and history uphold the application we have just identified for verse thirty-one. When we say prophecy upholds this application, we are referring to the fact that there are other prophecies which address these same facts, without bringing them into the discussion at this time. The fifth and final time Daniel uses “the daily,” is found in chapter twelve.
Pwofesi ak listwa soutni aplikasyon nou fèk idantifye pou vèsè tranteyen an. Lè nou di pwofesi soutni aplikasyon sa a, nou vle di gen lòt pwofesi ki trete menm reyalite sa yo, san nou pa antre yo nan diskisyon an kounye a. Senkyèm e dènye fwa Danyèl sèvi ak ekspresyon “sakrifye tout tan an,” li jwenn nan chapit douz la.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. Daniel 12:11, 12.
Depi lè yo va retire sakrifis kontinyèl la, epi yo va mete kanpe abominasyon ki fè dezolasyon an, va gen mil desan katreven-dis jou. Benediksyon pou moun ki tann, epi ki rive nan mil twasan trantsenk jou yo. Danyèl 12:11, 12.
Prophecy and history uphold that in the year 508, the resistance to the rise of the papacy essentially ended, when the last of three geographical obstacles (the Goths), were plucked up as Daniel chapter seven identifies.
Pwofesi ak istwa temwaye ke, nan ane 508 la, rezistans kont monte papote a te fini an esansyèlman, lè dènye nan twa obstak jewografik yo (Gòt yo) te derasinen, jan Danyèl chapit sèt la idantifye sa.
I considered the horns, and, behold, there came up among them another little horn, before whom there were three of the first horns plucked up by the roots: and, behold, in this horn were eyes like the eyes of man, and a mouth speaking great things. Daniel 7:8.
Mwen t ap gade kòn yo, epi gade, yon lòt ti kòn leve nan mitan yo; devan li, te gen twa nan premye kòn yo yo te derasinen nèt. Epi gade, nan kòn sa a te gen je tankou je moun, ak yon bouch k ap pale gwo bagay. Danyèl 7:8.
The three horns being removed are illustrated on the two sacred tables, and when the third of those three geographical obstacles was driven out of the city of Rome, in the year 508, the resistance against the rise of the papal power was taken away. The setting up referenced in verse eleven, represents the thirty years between 508 and 538. It identifies thirty years where the preparation of establishing the man of sin in the temple of God was accomplished.
Twa kòn yo ki te retire yo ilistre sou de tab sakre yo, epi lè twazyèm nan twa obstak jewografik sa yo te chase soti nan vil Wòm, nan ane 508 la, rezistans kont leve pouvwa pap la te retire. Etablisman yo mansyone nan vèsè onz la reprezante trant ane ki genyen ant 508 ak 538. Li idantifye trant ane kote preparasyon pou tabli nonm peche a nan tanp Bondye a te akonpli.
The word translated as “taken away” is also “sur,” which means to remove, and in 508, the resistance against the rise of the papacy was removed (taken away). From that date, twelve hundred and ninety years takes you to 1798, and the deadly wound of the papacy. Thirteen hundred and thirty-five days takes you to the first disappointment, and the beginning of the tarrying time at the very end of the year 1843. The verse promises a blessing to those who “cometh” to 1843. The word “cometh” means to touch. The first day of 1844, marks the first disappointment, but the last day of 1843, touches the first moment of 1844. The last day of a year touches the first day of the following year. The blessing associated with that date is upheld by history and prophecy.
Mo ki tradui kòm “retire” a se tou “sur,” ki vle di wete; epi, an 508, rezistans kont monte pouvwa pap la te wete (retire). Depi dat sa a, mil desan katrevendis ane mennen w rive an 1798, ak blesi mòtèl papote a. Mil twa san trannsenk jou mennen w rive nan premye desepsyon an, ak kòmansman tan reta a, nan fen menm ane 1843 la. Vèsè a pwomèt yon benediksyon pou sila yo ki “rive” jouk an 1843. Mo “rive” a vle di touche. Premye jou ane 1844 la make premye desepsyon an, men dènye jou ane 1843 a touche premye moman ane 1844 la. Dènye jou yon ane touche premye jou ane ki vin apre a. Benediksyon ki asosye ak dat sa a soutni pa listwa ak pwofesi.
We will continue our consideration of the significance of “the daily” as a foundational truth in the next article.
N ap kontinye konsiderasyon nou sou siyifikasyon “sakrifis chak jou a” kòm yon verite fondamantal nan atik k ap vini an.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Tout mesaj yo te bay soti nan 1840–1844 yo dwe fè yo vin pisan kounye a, paske gen anpil moun ki pèdi direksyon yo. Mesaj yo dwe ale nan tout legliz yo.”
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kris la di: ‘Benediksyon pou je nou, paske yo wè; ak zòrèy nou, paske yo tande. Paske anverite mwen di nou sa, anpil pwofèt ak moun jis te anvi wè bagay sa yo nou wè yo, men yo pa t wè yo; epi tande bagay sa yo nou tande yo, men yo pa t tande yo’ [Matthew 13:16, 17]. Benediksyon pou je ki te wè bagay sa yo ki te parèt an 1843 ak 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Mesaj la te bay. Epi pa dwe gen okenn reta nan repete mesaj la, paske siy tan yo ap akonpli; travay final la dwe fèt. Yon gwo travay pral fèt nan yon ti tan. Talè konsa, dapre òdonans Bondye, yon mesaj pral bay ki pral vin gonfle pou tounen yon gwo rèl. Lè sa a, Danyèl ap kanpe nan pòsyon pa li, pou l bay temwayaj li.” Manuscript Releases, volim 21, 437.