Gabriel came to Daniel after he had come to understand the seventy years of captivity of the prophecy of Jeremiah, and the oath and curse of Moses.
Gabriyèl vin jwenn Danyèl apre li te rive konprann swasanndis ane kaptivite yo nan pwofesi Jeremi an, ansanm ak sèman ak madichon Moyiz la.
In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. . . . Yea, all Israel have transgressed thy law, even by departing, that they might not obey thy voice; therefore the curse is poured upon us, and the oath that is written in the law of Moses the servant of God, because we have sinned against him. And he hath confirmed his words, which he spake against us, and against our judges that judged us, by bringing upon us a great evil: for under the whole heaven hath not been done as hath been done upon Jerusalem. As it is written in the law of Moses, all this evil is come upon us: yet made we not our prayer before the Lord our God, that we might turn from our iniquities, and understand thy truth. Therefore hath the Lord watched upon the evil, and brought it upon us: for the Lord our God is righteous in all his works which he doeth: for we obeyed not his voice. Daniel 9:2, 11–14.
Nan premye ane rèy li a, mwen menm Danyèl, mwen te konprann dapre liv yo kantite ane yo, sou ki pawòl Senyè a te vin jwenn pwofèt Jeremi an, ke li t ap akonpli swasanndis ane nan dezolasyon Jerizalèm yo.... Wi, tout Izrayèl te vyole lalwa ou a, menm lè yo te vire do, pou yo pa t obeyi vwa ou; se poutèt sa madichon an vide sou nou, ansanm ak sèman ki ekri nan lalwa Moyiz, sèvitè Bondye a, paske nou peche kont li. Epi li te konfime pawòl li yo, pawòl li te pale kont nou, ak kont jij nou yo ki te jije nou yo, lè li te fè yon gwo malè tonbe sou nou; paske anba tout syèl la pa janm fèt sa ki fèt sou Jerizalèm. Jan sa ekri nan lalwa Moyiz la, tout malè sa a rive sou nou; men nou pa t fè lapriyè nou devan Senyè a, Bondye nou an, pou nou te ka vire do bay mechanste nou yo, epi konprann verite ou. Se poutèt sa Senyè a te veye sou malè a, epi li fè l rive sou nou; paske Senyè a, Bondye nou an, jis nan tout zèv li fè yo; paske nou pa t obeyi vwa li. Danyèl 9:2, 11–14.
The word that Daniel used that is translated as “the oath,” is the same word Moses used that is translated as “seven times,” in Leviticus twenty-six. Sister White informs us that in chapter nine, Daniel was seeking to understand the relationship of Jeremiah’s period of seventy years and the period of twenty-three hundred years. Gabriel had been commanded in chapter eight to make Daniel understand the vision of the twenty-three hundred days, and Gabriel is finishing his work when he returns in chapter nine, and informs Daniel to mentally separate the two visions that have been the theme of chapters, seven, eight and also nine. Those two visions are the theme of the “increase of knowledge” that was unsealed in 1798.
Pawòl Danyèl te itilize a, ki tradui kòm «sèman an», se menm pawòl Moyiz te itilize a, ki tradui kòm «sèt fwa», nan Levitik vennsis. Sè White fè nou konnen ke nan chapit nèf la, Danyèl t ap chèche konprann relasyon ki genyen ant peryòd swasanndis ane Jeremi an ak peryòd de mil twasan ane yo. Nan chapit uit la, yo te bay Gabriyèl lòd pou fè Danyèl konprann vizyon de mil twasan jou yo; e Gabriyèl ap fini travay li lè li retounen nan chapit nèf la, epi li fè Danyèl konnen pou l separe nan lespri li de vizyon sa yo ki te tèm chapit sèt, uit, epi tou nèf. De vizyon sa yo se tèm «ogmantasyon konesans» la ki te sele louvri an 1798.
Jeremiah’s seventy years and the “curse” of Moses are both symbols of the “seven times,” as represented by Moses’ “oath,” but Gabriel is going to present the breakdown of the period of twenty-three hundred years. It can only be rightly divided when the relation of the vision (“chazon”) of the trampling down, and the vision (“mareh”) of the appearance are rightly divided. Gabriel began by identifying that a probationary period of four hundred and ninety years was given for the Jews. That period was the same as the four hundred and ninety year period of rebellion which had produced the seventy years of captivity.
Swasanndizan Jeremi an ki dire swasanndis ane yo, ansanm ak “madichon” Moyiz la, se toude senbòl “sèt fwa” yo, jan “sèman” Moyiz la reprezante sa; men Gabriyèl pral prezante dekonpozisyon peryòd de mil twa san ane yo. Li kapab sèlman byen divize lè relasyon ki genyen ant vizyon (“chazon”) sou pilonnen anba a, ak vizyon (“mareh”) sou aparisyon an, byen divize. Gabriyèl te kòmanse pa idantifye ke yo te bay Jwif yo yon peryòd pwobasyonè katsan katrevendis ane. Peryòd sa a te menm ak peryòd rebelyon katsan katrevendis ane ki te pwodui swasanndis ane kaptivite yo.
The word “determined” in verse twenty-four addresses the period from the going forth of the third decree in 457 BC, until the stoning of Stephen in 34 AD, but the word “determined” in verses twenty-six and twenty-seven is identifying the desolating powers of paganism and papalism.
Mo “detèmine” nan vèsè vennkat la konsène peryòd ki soti nan piblikasyon twazyèm dekrè a an 457 anvan Jezikri, jouk rive nan lapidasyon Etyèn an 34 apre Jezikri; men mo “detèmine” nan vèsè vennsis ak vennsèt yo idantifye pouvwa devastatè payanis ak papalis yo.
And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:26, 27.
Epi apre swasant-de semèn yo, yo pral koupe Mesi a, men se pa pou tèt li; epi pèp chèf ki gen pou vini an pral detwi lavil la ak sanktyè a; epi fin li pral vini tankou yon inondasyon, e jouk nan fin lagè a, dezolasyon yo deja detèmine. Epi li pral konfime alyans lan ak anpil moun pandan yon semèn; epi nan mitan semèn nan li pral fè sakrifis ak ofrann lan sispann; epi poutèt pwopagasyon abominasyon yo, li pral fè l tounen yon dezè, jouk nan akonplisman final la; epi sa ki detèmine a pral vide sou sila ki dezole a. Danyèl 9:26, 27.
Gabriel informs Daniel that “after” the “Messiah” was “cut off” the “people of the prince that shall come shall destroy the city and the sanctuary.” Pagan Rome destroyed the “city and sanctuary” in the siege that lasted exactly three and a half years from the year 66 to 70 AD. Gabriel identifies that “the end of the war” would be “with a flood,” and that the war would consist of “desolations.” The war that was accomplished against Jerusalem and the sanctuary was the trampling down that was accomplished by paganism and papalism. The pagan power that would destroy Jerusalem in the beginning was Babylon, but the pagan power that would destroy it after the Messiah was crucified was pagan Rome. But the war against the sanctuary and host was accomplished by two desolating powers, and the second of the two desolating powers in the Scriptures is the papacy.
Gabriyèl fè Danyèl konnen ke “apre” “Mesi a” te “retire,” “pèp chèf ki gen pou vini an pral detwi vil la ak Tanp lan.” Wòm payen te detwi “vil la ak Tanp lan” nan syèj la ki te dire egzakteman twa ane edmi, depi ane 66 rive 70 aprè Jezikri. Gabriyèl fè konnen ke “fen lagè a” t ap vini “tankou yon inondasyon,” e ke lagè a t ap gen ladann “dezas.” Lagè ki te akonpli kont Jerizalèm ak Tanp lan se te pilonnen anba pye ki te akonpli pa payanis ak pa papalis. Pouvwa payen ki t ap detwi Jerizalèm nan kòmansman an se te Babilòn, men pouvwa payen ki t ap detwi li apre yo te krisifye Mesi a se te Wòm payen. Men lagè kont Tanp lan ak lame a te akonpli pa de pouvwa k ap fè dezolasyon, epi dezyèm nan de pouvwa k ap fè dezolasyon sa yo nan Ekriti yo se papote a.
The papacy is the power represented as the “overflowing scourge,” it is the power in verse forty of Daniel eleven, that “overflows and passes over.” The trampling down of Jerusalem that began with Babylon, and continued with the iron nation that spoke dark sentences as represented by Moses in Deuteronomy, was followed by the papacy. Until the end of the trampling down “desolations” were “determined.” In verse twenty-seven, Christ confirms the covenant with many for one week. In the middle of that week, the earthly sacrificial system would cease as Christ began his high priestly ministry in the sanctuary in heaven. Because of the Jews’ disobedience during the probationary time that had been cut off for them, the sanctuary and city were again to be made desolate.
Pap la se pisans ki reprezante kòm “fwèt debòdan” an; se li menm ki pisans ki nan vèsè karant nan Danyèl onz la, ki “debòde epi pase sou tout bagay.” Pye kraze Jerizalèm nan, ki te kòmanse avèk Babilòn, epi ki te kontinye avèk nasyon an fè a ki te pale pawòl fènwa, jan Moyiz te reprezante sa nan Detewonòm, te vin gen pap la apre sa. Jiska lafen pye kraze sa a, “dezolasyon” yo te “detèmine.” Nan vèsè vennsèt la, Kris la konfime alyans lan avèk anpil moun pou yon semèn. Nan mitan semèn sa a, sistèm sakrifis tè a t ap sispann, pandan Kris la te kòmanse ministè gran prèt li nan Tanp lan ki nan syèl la. Akoz dezobeyisans Juif yo pandan tan pwobasyon ki te retranche pou yo a, Tanp lan ak vil la te dwe vin tounen dezole ankò.
The verse says “for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate.” When the Jews finally filled their cup of probationary time to the brim, the city and sanctuary were to be desolate until the end of the war. At the “consummation” of the trampling down in 1798, it had been “determined” that the papacy would receive a deadly wound. Then the city and the sanctuary were to be restored and rebuilt, as typified when the Jews came out of literal Babylon under the three decrees.
Vèsè a di: “e poutèt pwopagasyon abominasyon yo, li pral fè l tounen yon dezolasyon, jouk rive nan konsomasyon an; epi sa ki te detèmine a pral vide sou sila ki dezole a.” Lè Jwif yo te finalman ranpli mezi tan pwobasyon yo jouk bòdi, vil la ak sanktyè a te dwe rete dezole jouk nan fen lagè a. Nan “konsomasyon” kraze anba pye a an 1798, yo te “detèmine” ke papote a t ap resevwa yon blesi mòtèl. Lè sa a, vil la ak sanktyè a te dwe restore epi rebati, jan sa te tipifye lè Jwif yo te soti nan Babilòn literal anba twa dekrè yo.
Until the consummation of that war Jerusalem was to be trampled down by the papal power. The prophetic periods that make up the distinct periods within the twenty-three hundred years can only be understood correctly when the relation of the vision of trampling down of the seventy years is understood in connection with the vision of the restoration of the sanctuary and host. To reject the vision of the scattering of Moses curse is to reject the vision of the gathering. The vision of the seventy years is the vision of the scattering. The vision of the twenty-three hundred years is the vision of the gathering. The vision of the seventy years is the “chazon” vision of the scattering, and the vision of the twenty-three hundred years is the “mareh” vision of the gathering.
Jiskaske lagè sa a rive nan akonplisman final li, Jerizalèm te dwe rete anba pye pouvwa papal la. Peryòd pwofetik ki fòme peryòd diferan ki anndan de mil twa san ane yo pa ka konprann kòrèkteman, sof si yo konprann relasyon ki genyen ant vizyon peze anba pye pandan swasanndis ane yo ak vizyon restorasyon Tanp lan ak lame a. Rejte vizyon gaye madichon Moyiz la, se rejte vizyon rasanbleman an. Vizyon swasanndis ane yo se vizyon dispèsyon an. Vizyon de mil twa san ane yo se vizyon rasanbleman an. Vizyon swasanndis ane yo se vizyon “chazon” dispèsyon an, epi vizyon de mil twa san ane yo se vizyon “mareh” rasanbleman an.
What therefore God hath joined together, let not man put asunder. Mark 10:9.
Se poutèt sa, sa Bondye mete ansanm, pa kite moun separe li. Mak 10:9.
The two visions have been prophetically joined together, and to reject one is to reject them both. This fact identifies that in spite of Adventism claiming that they uphold the twenty-three hundred year prophecy, they have rejected the central pillar of Adventism, as certainly as they rejected the “seven times” in 1863. Did not the Jews profess to keep the law of God? Did not ancient Israel profess to be looking for the Messiah? Profession is meaningless if it does not uphold the Word of God.
De vizyon sa yo te ini ansanm nan yon sans pwofetik, e rejte youn se rejte yo toulede. Reyalite sa a montre ke, malgre Adantis yo deklare yo soutni pwofesi de mil twasan ane a, yo rejte poto mitan santral Adantis la, menm jan avèk sètitid yo te rejte “sèt fwa yo” an 1863. Èske Jwif yo pa t deklare yo t ap obsève lalwa Bondye a? Èske ansyen Izrayèl pa t deklare li t ap tann Mesi a? Pwofesyon pa vle di anyen si li pa soutni Pawòl Bondye a.
The Millerites eventually identified October 22, 1844, as the termination of the period of twenty-three hundred days, but their understanding was limited. It was not until after the great disappointment that light came concerning the heavenly sanctuary and Christ’s appearance in the Most Holy Place on that date. Not until after that date, did they see the third angel’s message and the law of God.
Finalman Mileris yo te rive idantifye 22 oktòb 1844 kòm fen peryòd de mil twasan jou yo, men konpreyansyon yo te limite. Se sèlman apre gwo desepsyon an limyè te vini konsènan Tanp ki nan syèl la ak aparisyon Kris la nan Kote ki Pi Sen an nan dat sa a. Se sèlman apre dat sa a yo te wè mesaj twazyèm zanj lan ak lalwa Bondye a.
The Lord intended to increase the prophetic light associated with the twenty-three hundred years, and in 1856, he opened the door to further light, and over the next seven years Adventism closed that door. It was not until after September 11, 2001, that the Lord led students of prophecy back to Hiram Edson’s articles, and the light of the “seven times,” once again began to increase.
Seyè a te gen entansyon ogmante limyè pwofetik ki te asosye ak de mil twasan ane yo, e an 1856, li te louvri pòt la pou plis limyè; epi pandan sèt ane ki te vin apre yo, Advantis te fèmen pòt sa a. Se sèlman apre 11 septanm 2001 Seyè a te mennen etidyan pwofesi yo tounen nan atik Hiram Edson yo, e limyè “sèt fwa yo” te rekòmanse ogmante ankò.
Refusing to see the relation between the twenty-three hundred year prophecy and the prophecy of twenty-five hundred and twenty years, Adventism came to understand October 22, 1844 in a stunted and incomplete fashion.
Lè li te refize wè relasyon ki genyen ant pwofesi de mil twasan (2300) ane a ak pwofesi de mil senk san ven (2520) ane a, Advantis la te rive konprann 22 Oktòb 1844 yon fason tronke e enkonplè.
Once S. S. Snow locked-in the date for the crucifixion, the date of October 22, 1844, was ascertained.
Yon fwa S. S. Snow te fikse dat krisifiksyon an, yo te detèmine dat 22 oktòb 1844 la.
Know therefore and understand, that from the going forth of the commandment to restore and to build Jerusalem unto the Messiah the Prince shall be seven weeks, and threescore and two weeks: the street shall be built again, and the wall, even in troublous times. And after threescore and two weeks shall Messiah be cut off, but not for himself: and the people of the prince that shall come shall destroy the city and the sanctuary; and the end thereof shall be with a flood, and unto the end of the war desolations are determined. And he shall confirm the covenant with many for one week: and in the midst of the week he shall cause the sacrifice and the oblation to cease, and for the overspreading of abominations he shall make it desolate, even until the consummation, and that determined shall be poured upon the desolate. Daniel 9:25–27.
Konnen sa pou sa, e konprann sa byen, depi lè lòd la soti pou restore ak rebati Jerizalèm jouk rive sou Mesi a, Prens lan, ap gen sèt semèn, epi swasant-de semèn; lari yo va rebati ankò, ansanm ak miray la, menm nan tan twoub. E apre swasant-de semèn yo, yo va retranche Mesi a, men se pa pou tèt pa li; epi pèp prens ki gen pou vini an va detwi vil la ak Tanp lan; epi fen li va vini tankou yon inondasyon, e jouk nan fen lagè a, devastasyon yo deja detèmine. E li va konfime alyans lan ak anpil moun pandan yon semèn; epi nan mitan semèn nan li va fè sakrifis ak ofrann yo sispann, e poutèt pwopagasyon abominasyon yo li va fè l tounen yon dezolasyon, jouk rive nan akonplisman final la, e sa ki detèmine a va vide sou sila ki dezole a. Danyèl 9:25–27.
The Millerites recognized the correct date for the crucifixion and then the end of the period of twenty-three hundred years was identified. The “cutting off of the Messiah” in “the midst of the week” in which Christ confirmed “the covenant” because of the Jews filling their cup of probationary time to the top, as represented by the “overspreading of Abominations”, was also identified. The cross became the historical waymark that was essential in the recognition of the message of the Midnight Cry.
Millerites yo te rekonèt bon dat krisifiksyon an, epi apre sa yo te idantifye fen peryòd de mil twa san ane yo. Yo te idantifye tou “retranchman Mesi a” “nan mitan semèn nan”, kote Kris te konfime “alyans lan” poutèt Jwif yo te fin ranpli mezi tan pwobasyon yo nèt ale, jan sa reprezante pa “gaye Abominasyon yo”. Kwa a te vin tounen siy istorik la ki te esansyèl pou rekonesans mesaj Rèl Minwi a.
In spite of the light located in the verses that produced such a powerful manifestation of God’s power, the Millerites never reached an understanding of those verses which was represented by Daniel’s desire to understand the relationship of the two visions. The week in which Christ confirmed the covenant was divided into two periods, which Sister White later identified as representing Christ’s personal ministry of three and a half years, followed by his ministry as represented by the disciples. They saw that the historical waymark of the cross became the anchor to ascertain the date of October 22, 1844, but they did not see that it also represented the center of two identical periods of three and a half years, and thus represented the “seven times,” which God through Moses called the “quarrel of his covenant.”
Malgre limyè ki te chita nan vèsè sa yo, ki te pwodui yon manifestasyon tèlman pisan nan pouvwa Bondye, Millerit yo pa t janm rive nan yon konpreyansyon sou vèsè sa yo ki te reprezante pa dezi Danyèl te genyen pou l konprann relasyon ki genyen ant de vizyon yo. Semèn nan kote Kris te konfime alyans lan te divize an de peryòd, sa Sè White te idantifye pita kòm ki reprezante ministè pèsonèl Kris la pandan twa zan e demi, epi apre sa ministè li jan disip yo te reprezante li. Yo te wè ke repè istorik kwa a te vin tounen lank la pou detèmine dat 22 oktòb 1844 la, men yo pa t wè ke li te reprezante tou sant de peryòd idantik twa zan e demi, e konsa li te reprezante “sèt fwa yo,” ke Bondye, atravè Moyiz, te rele “diskisyon alyans li a.”
Then will I also walk contrary unto you, and will punish you yet seven times for your sins. And I will bring a sword upon you, that shall avenge the quarrel of my covenant: and when ye are gathered together within your cities, I will send the pestilence among you; and ye shall be delivered into the hand of the enemy. Leviticus 26:24, 25.
Lè sa a, mwen menm tou, m ap mache kont nou, e m ap pini nou ankò sèt fwa poutèt peche nou yo. E m ap fè nepe vini sou nou, ki va tire revanj pou vyolasyon alyans mwen an; epi lè nou rasanble anndan lavil nou yo, m ap voye move maladi nan mitan nou; e yo pral lage nou nan men lènmi an. Levitik 26:24, 25.
When Christ was confirming the covenant with many, it was the covenant that he had a quarrel over with the disobedient Jews. The “quarrel of his covenant,” began in 723 BC, when the Assyrians took the northern kingdom into captivity, and then for twelve hundred and sixty prophetic days, paganism trampled down literal Israel. That trampling down was then followed by another twelve hundred and sixty prophetic days, of papalism trampling down spiritual Israel.
Lè Kris t ap konfime alyans lan avèk anpil moun, se alyans sa a li te gen yon kontestasyon sou li ak Jwif dezobeyisan yo. “Kontestasyon alyans li a” te kòmanse an 723 anvan Kris, lè Asiryen yo te mennen wayòm nò a an kaptivite; epi pandan mil desan swasant jou pwofetik, payanis te toupizi Izrayèl literal la anba pye. Toupiz sa a te vin swiv pa yon lòt peryòd mil desan swasant jou pwofetik, kote papalis te toupizi Izrayèl espirityèl la anba pye.
The prophetic week in which Christ confirmed the covenant, in fulfillment of the vision of twenty three hundred years, also represented the vision of twenty-five hundred and twenty years. The Millerites recognized enough of the prophecy of twenty-three hundred years to correctly proclaim the message of the Midnight Cry, but they chose to reject some of the light which Gabriel’s interpretation in chapter nine was meant to convey.
Semèn pwofetik kote Kris la te konfime alyans lan, an akonplisman vizyon de mil twasan ane yo, te reprezante tou vizyon de mil senksan venn ane yo. Milerit yo te rekonèt ase nan pwofesi de mil twasan ane yo pou yo te pwoklame kòrèkteman mesaj Rèl Minwi a, men yo te chwazi rejte yon pati nan limyè a ke entèpretasyon Gabriyèl la nan chapit nèf la te gen entansyon transmèt.
Gabriel had instructed Daniel to rightly divide (mentally separate) the two visions, represented as “matter” and “vision,” and in fulfillment of that counsel Sister White informs us that this was the very burden of Daniel as he sought to understand the relation of the seventy weeks (a symbol of “seven times”), and the twenty-three hundred years.
Gabriyèl te enstwi Danyèl pou li byen divize (separe nan panse li) de vizyon yo, ki reprezante kòm “zafè” ak “vizyon,” e, kòm akonplisman konsèy sa a, Sè White fè nou konnen se te egzakteman chay sa a ki te sou Danyèl pandan li t ap chèche konprann relasyon ki genyen ant swasanndis semèn yo (yon senbòl “sèt fwa”), ak de mil twasan ane yo.
Adventism’s rejection of the “seven times,” placed them in a position where they could not understand that the first period of four hundred and ninety years, which was cut off from the twenty-three hundred years, represented the rebellion of the covenant that Moses identifies as the “quarrel of his covenant”.
Lè Adventis yo te rejte “sèt tan yo,” sa te mete yo nan yon pozisyon kote yo pa t kapab konprann ke premye peryòd katsan katrevendis ane a, ki te koupe soti nan de mil twasan ane yo, te reprezante rebelyon alyans lan ke Moyiz idantifye kòm “kont alyans li a”.
They were also prevented from recognizing that the crucifixion in the midst of the week did more than simply identify the date, for it identified the very center of Christ’s quarrel with Israel’s disobedience with the blood of the covenant. They were blind to the fact that the blood that was shed for many at the cross, that was confirming his covenant, was also confirming the covenant set forth in Leviticus twenty-five and twenty-six.
Yo te anpeche yo tou pou yo rekonèt ke Krisifiksyon an nan mitan semèn nan te fè plis pase senpleman idantifye dat la, paske li te idantifye sant menm kontant Kris la ak dezobeyisans Izrayèl la anrapò ak san alyans lan. Yo te avèg devan lefèt ke san ki te koule pou anpil moun sou kwa a, ki t ap konfime alyans li a, t ap konfime tou alyans ki tabli nan Levitik vennsenk ak vennsis.
Ancient Israel took upon themselves a covenant where they defined the covenant as their proclamation “that all that the Lord has said, we will do,” totally unaware that the covenant which Christ was offering required that His law be written upon the heart. Their pharisaical definition of the terms of the covenant prevented them from understanding and accepting the true covenant.
Izrayèl tan lontan te pran sou yo yon alyans kote yo te defini alyans lan kòm pwoklamasyon pa yo: “tout sa Senyè a di, n ap fè l,” san yo pa t menm rann yo kont ke alyans Kris la t ap ofri a te mande pou lalwa li ekri sou kè a. Definisyon farizyen yo te bay sou kondisyon alyans lan te anpeche yo konprann epi aksepte vrè alyans lan.
Modern Israel has defined the blood of the cross in the midst of the week in terms which cause the same blindness for modern Israel that was upon ancient Israel when they rejected the Messiah and proclaimed they had no king but Caesar.
Izrayèl modèn defini san kwa a nan mitan semèn nan nan tèm ki lakòz menm avègman an pou Izrayèl modèn tankou sa ki te sou Izrayèl ansyen lè yo te rejte Mesi a epi yo te pwoklame yo pa t gen okenn wa eksepte Seza.
Modern Israel is blind to the fact that the history which Gabriel outlined for Daniel not only includes the confirmation of the covenant, but also the scattering that is brought upon those who reject that covenant, for the verses identify that pagan Rome (the prince that was to come), would destroy the city and the sanctuary, and that unto the end of the war (which trampled down the sanctuary and the host) “desolations,” in the plural, were determined.
Izrayèl modèn avèg devan lefèt ke istwa Gabriel te trase pou Danyèl la pa sèlman gen ladan l konfimasyon alyans lan, men tou dispèsyon ki vini sou moun ki rejte alyans sa a; paske vèsè yo idantifye ke Wòm payen an (chèf ki te gen pou vini an) t ap detwi vil la ak sanktyè a, e ke jouk nan fen lagè a (ki te pilonnen sanktyè a ak lame a) “dezolasyon yo,” nan pliryèl, te dekrete.
In the history where Christ shed his blood to confirm the covenant with many, the two desolating powers of pagan and papal Rome are specifically identified. The blood shed upon the cross is what Christ brings into the heavenly sanctuary, and is a symbol of His work represented by the “mareh” vision of twenty-three hundred years. That history is woven in with the history of the “chazon” vision of twenty-five hundred and twenty years, as represented by the two desolating powers that would trample down the sanctuary and the host.
Nan istwa kote Kris te vide san li pou konfime alyans lan avèk anpil moun, yo idantifye an patikilye de pouvwa devastatè yo: Wòm payen ak Wòm papal. San ki te koule sou kwa a se sa Kris pote antre nan Tanp senyè a ki nan syèl la, epi li se yon senbòl travay Li a jan vizyon “mareh” la nan de mil twasan ane a reprezante l. Istwa sa a mare ansanm ak istwa vizyon “chazon” an nan de mil senksan ven ane, jan de pouvwa devastatè yo reprezante l, yo menm ki t ap foule Tanp lan ak lame a anba pye.
The truths which were represented in Miller’s dream as jewels shone as bright as the sun, but they were incomplete. In the last days, when the Midnight Cry is repeated to the very letter, those very jewels will be cast into the new, larger casket by the “dirt brush Man”, and they will then shine ten times brighter than they originally did. They become the test of the final Midnight Cry message. Those jewels were specifically identified by the two witnesses prophesied by Habakkuk, as tables. When the two tables of the 1843 and 1850 pioneer charts are laid upon each other “line upon line”, Miller’s jewels are specifically identified, and in so doing those jewels represent the message of the final Midnight Cry.
Verite ki te reprezante nan rèv Miller la tankou bijou te klere byen bèl tankou solèy la, men yo te enkonplè. Nan dènye jou yo, lè Kri Minwi a repete jis jan li te ye a, menm bijou sa yo pral jete nan nouvo bwat ki pi gwo a pa “nonm bwòs pousyè a”, epi yo pral klere lè sa a dis fwa pi plis pase yo te klere okòmansman. Yo vin tounen tès mesaj final Kri Minwi a. De temwen Abakik te pwofetize yo te idantifye bijou sa yo espesyalman kòm tab. Lè de tab kat pyonye 1843 ak 1850 yo mete youn sou lòt “liy sou liy”, bijou Miller yo idantifye espesyalman, e konsa bijou sa yo reprezante mesaj final Kri Minwi a.
Most of the truths upon the two charts illustrate prophecies that were fulfilled prior to 1844, such as the identification of the beasts of Daniel seven and eight. The image of Daniel two is represented. The argument over whether it is Rome or Antiochus Epiphanes which establishes the vision is there. The first disappointment and the tarrying time of Habakkuk and the ten virgins is there. The arrival of the third angel is there, as is the heavenly sanctuary. “The daily” as a symbol of paganism is there. And of course, the three Woes of Islam are there. When brought together the charts represent an illustration of the “increase of knowledge” that takes place when the Lion of the tribe of Judah unseals a prophetic truth.
Pifò nan verite ki sou de tablo yo ilistre pwofesi ki te akonpli anvan 1844, tankou idantifikasyon bèt ki nan Danyèl sèt ak uit yo. Imaj Danyèl de a reprezante la. Agiman sou si se Wòm oswa Antiochus Epiphanes ki tabli vizyon an prezan la. Premye desepsyon an ansanm ak tan reta a nan Abakik ak dis vyèj yo prezan la. Arive twazyèm zanj lan prezan la, menm jan ak tanp ki nan syèl la. “Sakrifis tout tan an” kòm yon senbòl payanis prezan la. Epi, natirèlman, twa Malè Islam yo prezan la. Lè yo mete yo ansanm, tablo yo reprezante yon ilistrasyon sou “ogmantasyon konesans” ki fèt lè Lyon tribi Jida a louvri sele yon verite pwofetik.
As we wind down our consideration of the vision of the Ulai River as the symbol of the prophetic knowledge that was unsealed at the time of the end in 1798, which increased to make up the jewels in the new, larger casket of William Miller’s dream, we will revisit the Millerite truths which were incomplete in their history. Some were left in an incomplete state because of the time in history in which the Millerites were living, and others were left incomplete through the disobedience of those who refused to keep up with the advancing light of the third angel.
Pandan n ap fini egzamen nou sou vizyon larivyè Ulai a kòm senbòl konesans pwofetik ki te sele louvri nan tan lafen an an 1798, konesans ki te ogmante pou fòme bèl pyè yo nan nouvo, pi gwo ti bwat rèv William Miller la, n ap retounen sou verite Millerit yo ki te enkonplè nan istwa pa yo. Kèk ladan yo te rete nan yon eta enkonplè poutèt moman istorik kote Millerit yo t ap viv la, epi lòt yo te rete enkonplè akòz dezobeyisans moun ki te refize mache avèk limyè k ap avanse twazyèm zanj lan.
We will continue these things in the next article.
N ap kontinye bagay sa yo nan pwochen atik la.
“Those whom God has sent with a message are only men, but what is the character of the message which they bear? Will you dare to turn from, or make light of, the warnings, because God did not consult you as to what would be preferred? God calls men who will speak, who will cry aloud and spare not. God has raised up his messengers to do his work for this time. Some have turned from the message of the righteousness of Christ to criticize the men and their imperfections, because they do not speak the message of truth with all the grace and polish desirable. They have too much zeal, are too much in earnest, speak with too much positiveness, and the message that would bring healing and life and comfort to many weary and oppressed souls, is, in a measure, excluded; for just in proportion as men of influence close their own hearts and set up their own wills in opposition to what God has said, will they seek to take away the ray of light from those who have been longing and praying for light and for vivifying power. Christ has registered all the hard, proud, sneering speeches spoken against his servants as against himself.
“Moun Bondye voye ak yon mesaj se sèlman moun, men ki nati mesaj yo pote a? Èske n ap oze vire do ba li, oswa meprize avètisman yo, paske Bondye pa t konsilte nou sou sa nou ta prefere? Bondye rele moun ki va pale, ki va kriye byen fò san yo pa epanye. Bondye leve mesaje li yo pou fè travay li pou tan sa a. Gen kèk ki vire do bay mesaj jistis Kris la pou kritike mesye yo ak enpèfeksyon yo, paske yo pa prezante mesaj verite a avèk tout gras ak tout poli yo ta swete. Yo gen twòp zèl, yo twò serye, yo pale ak twòp asirans; epi konsa mesaj ki ta pote gerizon, lavi, ak konsolasyon bay anpil nanm bouke ak peze anba chay, vin, nan yon sèten mezi, mete sou kote; paske nan menm mezi moun ki gen enfliyans fèmen pwòp kè yo epi leve pwòp volonte yo an opozisyon ak sa Bondye di, y ap chèche wete reyon limyè a nan men moun ki te swaf, ki t ap tann e ki t ap priye pou limyè ak pou fòs ki bay lavi. Kris la anrejistre tout pawòl di, ògeye, ak meprizan yo te pale kont sèvitè li yo tankou yo te pale kont li menm.”
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory. The work that might have been done, will be left undone by the rejecters of truth, because of their unbelief. We entreat of you who oppose the light of truth, to stand out of the way of God’s people. Let Heaven-sent light shine forth upon them in clear and steady rays. God holds you to whom this light has come, responsible for the use you make of it. Those who will not hear will be held responsible; for the truth has been brought within their reach, but they despised their opportunities and privileges. Messages bearing the divine credentials have been sent to God’s people; the glory, the majesty, the righteousness of Christ, full of goodness and truth, have been presented; the fullness of the Godhead in Jesus Christ has been set forth among us with beauty and loveliness, to charm all whose hearts were not closed with prejudice. We know that God has wrought among us. We have seen souls turn from sin to righteousness. We have seen faith revived in the hearts of the contrite ones. Shall we be like the lepers that were cleansed who went on their way, and only one returned to give glory to God? Let us rather tell of his goodness, and praise God with heart, with pen, and with voice.” Review and Herald, May 27, 1890.
“Mesaj twazyèm zanj lan p ap byen konprann; limyè ki va klere tè a avèk glwa li a va rele yon fo limyè pa sila yo ki refize mache nan glwa li k ap avanse a. Travay ki te ka fèt la ap rete san fèt pa moun ki rejte verite a, poutèt enkredilite yo. Nou sipliye nou menm ki opoze ak limyè verite a, pou nou retire nou sou chemen pèp Bondye a. Kite limyè syèl la voye a klere sou yo avèk reyon ki klè e ki pa varye. Bondye kenbe nou, nou menm limyè sa a rive jwenn yo, responsab pou fason nou sèvi avè l. Sila yo ki pa vle tande yo va rann kont; paske verite a te vin nan men yo, men yo meprize okazyon ak privilèj yo. Yo voye bay pèp Bondye a mesaj ki pote mak otantisite diven an; glwa a, majeste a, jistis Kris la, plen bonte ak verite, te prezante; plenitid Bondye a nan Jezi Kris te mete devan nou avèk bèlte ak dousè, pou atire tout moun ki pa t fèmen kè yo ak prejije. Nou konnen Bondye te aji nan mitan nou. Nou wè nanm vire kite peche pou ale nan jistis. Nou wè lafwa renouvle nan kè moun ki gen lespri kraze yo. Èske n ap tankou lèp yo ki te geri yo, ki te pran chemen yo, epi se yon sèl ki te tounen pou bay Bondye glwa? Okontrè, annou rakonte bonte li, epi annou fè lwanj Bondye avèk kè, avèk plim, ak avèk vwa.” Review and Herald, 27 me 1890.