We have been informed that, “God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Miller was prevented by the history where he was raised up in from understanding the “great light” located in chapters twelve, thirteen, sixteen, seventeen and eighteen of Revelation, for those chapters identified the work of prophetic kingdoms which he could not see from his historical vantage point.
Nou te resevwa enfòmasyon sa a: “Bondye te dirije lespri William Miller sou pwofesi yo e Li te ba li gwo limyè sou liv Revelasyon an.” Istwa kote li te leve a te anpeche Miller konprann “gwo limyè” ki chita nan chapit douz, trèz, sèz, disèt ak dizwit nan Revelasyon, paske chapit sa yo te idantifye travay wayòm pwofetik yo, ke li pa t kapab wè soti nan pèspektiv istorik li.
The light given Miller on the book of Revelation was the Churches, Seals and Trumpets, and it is the last three Trumpets, which are identified as “three Woes,” that are represented upon Habakkuk’s two tables. The “great light,” given to Miller in the book of Revelation concerns the role of Islam in Bible prophecy. Yet even that “great light” was limited by his historical setting.
Limyè yo te bay Miller sou liv Revelasyon an se te Legliz yo, So yo ak Twonpèt yo; epi se twa dènye Twonpèt yo, ki idantifye kòm “twa Malè,” ki reprezante sou de tab Abakik yo. “Gran limyè” yo te bay Miller nan liv Revelasyon an konsène wòl Islam nan pwofesi Bib la. Men menm “gran limyè” sa a te limite pa kontèks istorik pa li.
“The seven churches of Asia is a history of the church of Christ in her seven forms, in all her windings and turnings, in all her prosperity and adversity, from the days of the apostles down to the end of the world. The seven seals are a history of the transactions of the powers and kings of the earth over the church, and God’s protection of his people during the same time. The seven trumpets are a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom. And the seven vials are the seven last plagues sent upon Papal Rome. Mixed with these are many other events, woven in like tributary streams, and filling up the grand river of prophecy, until the whole ends us in the ocean of eternity.
“Sept Églises d’Asie se yon istwa Legliz Kris la nan sèt fòm li yo, nan tout detou ak tout chanjman li yo, nan tout pwosperite ak advèsite li yo, depi nan jou apot yo jouk nan fen mond lan. Sèt so yo se yon istwa tranzaksyon pouvwa yo ak wa latè yo konsènan Legliz la, ak pwoteksyon Bondye bay pèp li a pandan menm tan sa a. Sèt twonpèt yo se yon istwa sèt jijman espesyal ak lou yo voye sou tè a, oswa wayòm women an. Epi sèt koup yo se sèt dènye flewo yo voye sou Wòm papal la. Melanje ak sa yo gen anpil lòt evènman, tise ladan yo tankou rivyè afliyan, k ap ranpli gran rivyè pwofesi a, jiskaske tout la fini pa mennen nou nan oseyan letènite.”
“This, to me, is the plan of John’s prophecy in the book of Revelation. And the man who wishes to understand this book, must have a thorough knowledge of other parts of the word of God. The figures and metaphors used in this prophecy, are not all explained in the same, but must be found in other prophets, and explained in other passages of Scripture. Therefore it is evident that God has designed the study of the whole, even to obtain a clear knowledge of any part.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
“Sa a, pou mwen, se plan pwofesi Jan an nan liv Revelasyon an. Epi moun ki vle konprann liv sa a, dwe gen yon konesans pwofon sou lòt pati nan pawòl Bondye a. Figi ak metafò yo itilize nan pwofesi sa a, yo pa tout eksplike ladan l menm, men yo dwe jwenn yo nan lòt pwofèt yo, epi eksplike yo nan lòt pasaj nan Ekriti yo. Se poutèt sa li evidan ke Bondye te gen entansyon pou etidye tout la an antye, menm pou rive jwenn yon konesans klè sou nenpòt pati.” William Miller, Miller’s Lectures, volume 2, lecture 12, 178.
Notice that Miller understood the seven last plagues as the seven judgments upon papal Rome. He could not understand that papal Rome was given a deadly wound that was to be healed. He recognized the seven trumpets as “a history of seven peculiar and heavy judgments sent upon the earth, or Roman kingdom,” but was unable to recognize the distinction between the kingdoms of pagan and papal Rome. Therefore, his ability to see the distinction between the first four trumpets and the last three trumpets was limited.
Remake ke Miller te konprann sèt dènye kalamite yo kòm sèt jijman kont Wòm papal la. Li pa t kapab konprann ke Wòm papal la te resevwa yon blesi mòtèl ki t ap geri. Li te rekonèt sèt twonpèt yo kòm “yon istwa sèt jijman espesyal e sevè voye sou tè a, oswa wayòm women an,” men li pa t kapab rekonèt diferans ki genyen ant wayòm Wòm payen an ak Wòm papal la. Se poutèt sa, kapasite li pou wè diferans ki genyen ant kat premye twonpèt yo ak twa dènye twonpèt yo te limite.
Miller was unable to recognize that the judgments brought against Rome, were God’s response to Sunday enforcement, for the Millerites were still worshipping on Sunday in their history. Miller was correct in recognizing that the trumpets were judgments upon Rome, but the specific reason the judgments were brought, and the distinction between the first four and last three Trumpets was limited, or non-existent. With that limited view, the “jewel” of the three woes of Islam was still included upon the charts that were directed by the hand of God, and should not be altered.
Miller pa t kapab rekonèt ke jijman ki te vini sou Wòm yo te repons Bondye kont fòsman pou obsève Dimanch, paske Millerit yo te toujou ap adore nan Dimanch nan istwa pa yo. Miller te gen rezon lè li te rekonèt ke twonpèt yo te jijman sou Wòm, men rezon presi ki fè jijman yo te vini an, ansanm ak diferans ki genyen ant kat premye Twonpèt yo ak twa dènye yo, te limite, oswa menm pa t egziste. Avèk vizyon limite sa a, “bijou” twa malè Islam yo te toujou enkli sou tablo yo ke men Bondye te dirije, e yo pa ta dwe chanje.
Enlightened discernment allows a “wise” student of prophecy to recognize that God not only inspired the holy men who wrote the Bible, but He also governed the work of the men who translated the King James Bible, and He specifically says that He employed the same type of divine oversight in the production of the two sacred charts.
Disènman eklere pèmèt yon etidyan “saj” nan pwofesi rekonèt ke Bondye pa t sèlman enspire mesye sen yo ki te ekri Labib la, men Li te dirije tou travay mesye ki te tradui Bib Wa Jak la, epi Li deklare klèman ke Li te sèvi ak menm kalite siveyans diven sa a nan pwodiksyon de tablo sakre yo.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies the subject of the final Midnight Cry. The subject of the Midnight Cry in Millerite history was the date of the conclusion of the prophetic periods, and in this sense the “Midnight Cry” message of the last days (which is the message of Islam of the third Woe), has been typified by the date of October 22, 1844. That date in Millerite history typifies the soon-coming Sunday law, and both October 22, 1844, and the Sunday law were typified by the cross, which was the conclusion of the Triumphal Entry of Christ.
“Bijou” Miller la sou senkyèm, sizyèm ak setyèm Twonpèt yo (Islam), klere dis fwa pi plis nan dènye jou yo, paske li idantifye sijè dènye Kri Minwi a. Sijè Kri Minwi a nan istwa Millerit la se te dat konklizyon peryòd pwofetik yo, e nan sans sa a mesaj “Kri Minwi” dènye jou yo a (ki se mesaj Islam lan nan twazyèm Malè a) te tipifye pa dat 22 oktòb 1844 la. Dat sa a nan istwa Millerit la tipifye lwa dimanch k ap vini talè a, epi ni 22 oktòb 1844 ni lwa dimanch la te tipifye pa lakwa a, ki te konklizyon Antre Trionfal Kris la.
Miller’s “jewel” of the fifth, sixth and seventh Trumpets (Islam), shines ten times brighter in the last days, for it identifies Islam in agreement with the theme of the last-day reformatory movement, which is Islam of the third Woe. Therefore, as the theme of the final reformatory movement of the one hundred and forty-four thousand, it has been typified by the theme of each of the previous reformatory movements, whether it be the theme of “the resurrection” in the reformatory movement of Christ, the theme of “prophetic time” in the history of the Millerites, the theme of “the ark of God” in the reformatory movement of David or the theme of “the covenant” in the reformatory movement of Moses.
“Bijou” Miller te konsènan senkyèm, sizyèm ak setyèm Twonpèt yo (Islam), klere dis fwa pi fò nan dènye jou yo, paske li idantifye Islam an ann amoni ak tèm mouvman refòmatwa dènye jou a, ki se Islam twazyèm Malè a. Se poutèt sa, antanke tèm mouvman refòmatwa final san karannkat mil yo, li te prefigire pa tèm chak nan mouvman refòmatwa ki te vini anvan yo, kit se tèm “rezirèksyon an” nan mouvman refòmatwa Kris la, tèm “tan pwofetik la” nan istwa Millerit yo, tèm “lach Bondye a” nan mouvman refòmatwa David la, oswa tèm “alyans lan” nan mouvman refòmatwa Moyiz la.
Whether the event of the cross, the date of October 22, 1844, or the various themes of the reformatory movements, every date and theme represented a life-or-death testing question for the generation of that time. Miller’s “jewel” of the three Woes of Islam is a life-or-death test question, as represented in the parable of the ten virgins in terms of the “oil.” Miller’s jewels in the beginning of his dream shone as the sun, but at the end of his dream they shone “ten times brighter”. Miller’s jewels were like kerosene (lamp oil) in the history of the Millerites, but today those jewels are rocket fuel!
Kit se evènman kwa a, dat 22 Oktòb 1844 la, oswa divès tèm mouvman refòm yo, chak dat ak chak tèm te reprezante yon kestyon eprèv lavi-oswa-lanmò pou jenerasyon epòk sa a. “Bijou” Miller la konsènan twa Malè Islam yo se yon kestyon tès lavi-oswa-lanmò, jan sa reprezante nan parabòl dis vyèj yo an tèm de “lwil” la. “Bijou” Miller yo nan kòmansman rèv li a te klere tankou solèy la, men nan fen rèv li a yo te klere “dis fwa pi plis”. “Bijou” Miller yo te tankou kewozèn (lwil pou lanp) nan istwa Millerit yo, men jodi a bijou sa yo se gaz pou fize!
The Millerites understood, and correctly applied, the time prophecy of Islam of the second Woe, that was fulfilled on August 11, 1840, but their understanding of the third Woe, which is the Seventh Trumpet, could not see the third Woe arriving as a judgment upon the sixth kingdom of Bible prophecy, for they did not see a fifth kingdom, let alone the sixth kingdom of Bible prophecy. Yet the “great light” on Revelation that was given to Miller is to shine ten times brighter in the “Midnight Cry” of the last days.
Millerit yo te konprann, epi yo te aplike kòrèkteman, pwofesi tan Islam nan dezyèm Malè a, ki te akonpli 11 out 1840; men konpreyansyon yo sou twazyèm Malè a, ki se Setyèm Twonpèt la, pa t ka wè twazyèm Malè a k ap vini kòm yon jijman sou sizyèm wayòm pwofesi biblik la, paske yo pa t wè yon senkyèm wayòm, pou pa menm pale de sizyèm wayòm pwofesi biblik la. Men, “gwo limyè” sou Revelasyon an ki te bay Miller la dwe klere dis fwa pi fò nan “Rèl Minui” dènye jou yo.
The truths represented upon Habakkuk’s two tables are essentially truths which were fulfilled in past history. The charts are based upon the time prophecies which Miller was led to assemble, and all those time prophecies had concluded by 1844. Those time prophecies will shine brighter in the last days, for they will be seen to be as accurate today as they were in Millerite history, but they possess no direct time predictions for the last days. They do, however, provide repeating prophetic types of the histories they represented in the past, but with a few of Miller’s jewels, future predictions are directly represented.
Verite ki reprezante sou de tab Habakik yo se, nan sans esansyèl yo, verite ki te akonpli nan listwa pase a. Dyagram yo baze sou pwofesi tan Miller te dirije pou rasanble yo, e tout pwofesi tan sa yo te rive nan bout yo an 1844. Pwofesi tan sa yo pral klere pi fò nan dènye jou yo, paske y ap parèt osi egzak jodi a menm jan yo te ye nan listwa Millerit la, men yo pa genyen okenn prediksyon dirèk sou tan pou dènye jou yo. Sepandan, yo bay tip pwofetik ki repete istwa yo te reprezante nan tan pase a; men, avèk kèk nan bijou Miller yo, prediksyon sou lavni yo reprezante dirèkteman.
The work of Christ in the heavenly sanctuary that began in 1844, continues until that work is finished. The prophecy of the twenty-three hundred days, and the work of cleansing that it identified, is still “in the process of fulfillment,” as Sister White states concerning the Ulai and Hiddekel Rivers, so that prophecy has an end-of-the-world fulfillment.
Travay Kris la nan sanktyè selès la, ki te kòmanse an 1844, kontinye jiskaske travay sa a fin akonpli. Pwofesi de mil twasan jou yo, ansanm ak travay pirifikasyon li te idantifye a, toujou “nan pwosesis akonplisman,” jan Sè White deklare konsènan rivyè Oulay ak Idekel yo; konsa, pwofesi sa a gen yon akonplisman nan fen mond lan.
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.” Testimonies to Ministers, 112.
“Limyè Danyèl te resevwa nan men Bondye a te bay espesyalman pou dènye jou sa yo. Vizyon li te wè bò rivyè Ulayi ak Iidèkèl yo, gwo rivyè Chinea yo, ap antre kounye a nan pwosesis akonplisman, e tout evènman yo te predi yo pral rive byento.” Testimonies to Ministers, 112.
Portions of the visions of Daniel chapters seven and eight, which are on the two tables, are yet future, for they both identify the sanctuary work of Christ. Yet the histories of the kingdoms of Bible prophecy in those two chapters end with papal Rome receiving its deadly wound. The “stone” that is “cut out of the mountain without hands”, and the eighth kingdom of Daniel two are still future. But most of what is represented upon the charts in relation to Daniel chapters two, seven and eight has been fulfilled.
Gen kèk pati nan vizyon yo nan Danyèl chapit sèt ak uit, ki sou de tablo yo, ki poko rive, paske yo toude idantifye travay Kris la nan Tanp lan. Men, istwa wayòm pwofesi biblik yo nan de chapit sa yo fini ak Lèzetazini papal la resevwa blesi mòtèl li. “Wòch” ki “detache soti nan mòn lan san men”, ansanm ak wityèm wayòm Danyèl de a, toujou poko rive. Men, pifò nan sa ki reprezante sou tablo yo an rapò ak Danyèl chapit de, sèt ak uit yo deja akonpli.
The work of Christ in the sanctuary, and the third Woe of Islam are essentially the two subjects that represent prophetic history beyond the time of the Millerites. Along with those two themes, is the last-day history that is typified when the two charts are brought together upon one line. When that is done, the first disappointment of 1843, as represented upon the first chart, finds its correction upon the second chart. Together they produce and identify the “hidden history” of the Seven Thunders, which is now being unsealed in connection with the unsealing of the Revelation of Jesus Christ.
Travay Kris la nan sanktyè a, ansanm ak twazyèm Malè Islam lan, se an reyalite de sijè ki reprezante istwa pwofetik la apre tan Millerit yo. Ansanm ak de tèm sa yo, gen istwa dènye jou yo ki prefigire lè yo mete de tablo yo ansanm sou yon sèl liy. Lè sa fèt, premye desepsyon 1843 la, jan sa reprezante sou premye tablo a, jwenn koreksyon li sou dezyèm tablo a. Ansanm, yo pwodui epi yo idantifye “istwa kache” Sèt Loraj yo, ki kounye a ap devwale an koneksyon avèk devwalman Revelasyon Jezikri a.
That “hidden history” is structured upon the “truth,” which is the three Hebrew letters that when combined, create the word “truth.” The word is created by the first, thirteenth and last letters of the Hebrew alphabet, and represent Jesus not only as the Truth, but as Alpha and Omega. The “hidden history” begins and ends with a disappointment, and has rebellion in the middle, for “thirteen” is a number which represents rebellion.
“istwa kache” sa a bati sou “verite” a, ki se twa lèt ebre yo ki, lè yo mete yo ansanm, fòme mo “verite” a. Mo a fòme ak premye, trèzyèm, ak dènye lèt alfabè ebre a, epi yo reprezante Jezi non sèlman kòm Verite a, men tou kòm Alfa ak Omega. “Istwa kache” a kòmanse epi li fini ak yon desepsyon, epi li gen rebelyon nan mitan li, paske “trèz” se yon nonb ki reprezante rebelyon.
The year 1843, illustrated upon the first chart, identifies the first disappointment and the arrival of the tarrying time. The tarrying time leads to the arrival of the message of the Midnight Cry, where the rebellion of the foolish virgins is manifested. The message of the Midnight Cry is then proclaimed until the last disappointment. That “hidden history” of the Midnight Cry is repeated (to the very letter) in the last days.
Ane 1843, jan sa ilistre sou premye tablo a, idantifye premye desepsyon an ak rive tan reta a. Tan reta a mennen nan rive mesaj Kri Minwi a, kote rebelyon vyèj sòt yo vin manifeste. Lè sa a, yo pwoklame mesaj Kri Minwi a jouk dènye desepsyon an. “Istwa kache” sa a nan Kri Minwi a repete ankò (jiska lèt la menm) nan dènye jou yo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Yo souvan fè referans avè m sou parabòl dis vyèj yo, senk ladan yo te saj, epi senk te sòt. Parabòl sa a te ak pral akonpli jis nan pi piti detay, paske li gen yon aplikasyon espesyal pou tan sa a, e, menm jan ak mesaj twazyèm zanj lan, li te akonpli e li pral kontinye rete verite prezan jouk nan fen tan an.” Review and Herald, 19 out 1890.
When rightly understood, the previous statement identifies that the only group of people in the last days who have a possibility of being either a foolish or wise virgin, are people within a group who have suffered a disappointment. The disappointment is what produces the tarrying time, and the parable that “has been and will be fulfilled to the very letter” is premised upon the effects produced internally within the virgins during a tarrying time that begins with a disappointment. That disappointment that slew the “two witnesses” in the street of the city, and reduced them to dead, dry bones in the valley of death took place on July 18, 2020. Adventism, by and large, was not involved with that disappointment. If anything, they celebrated the failed prediction as the “two witnesses” lay slain in the street. To the very letter means “to the very letter”.
Lè yo konprann deklarasyon anvan an jan sa dwe fèt, li montre ke sèl gwoup moun nan dènye jou yo ki gen posiblite pou yo swa vyèj sòt swa vyèj saj, se moun ki andedan yon gwoup ki te sibi yon desepsyon. Se desepsyon an ki pwodui tan reta a, epi parabòl la ki “te akonpli e ki pral akonpli jiska nan dènye lèt la” chita sou efè ki pwodui anndan vyèj yo pandan yon tan reta ki kòmanse ak yon desepsyon. Desepsyon sa a, ki te touye “de temwen yo” nan lari vil la, epi ki te fè yo tounen zo mouri, zo sèch, nan vale lanmò a, te rive 18 jiyè 2020. Advantis yo, an jeneral, pa t patisipe nan desepsyon sa a. Okontrè, si gen anyen, yo te selebre echèk prediksyon an pandan “de temwen yo” te kouche touye nan lari a. Jiska nan dènye lèt la vle di “jiska nan dènye lèt la”.
In the Millerite history, the former covenant people (Protestantism), celebrated the failed prediction of 1843 (the first disappointment), and at that point the Protestants passed the limits of their probationary testing time. The testing time had begun on August 11, 1840, when the mighty angel of Revelation ten descended at the fulfillment of the time prophecy of the second Woe (Islam). The Protestants rejected prophetic time at the first disappointment, for the erroneous prediction provided them with an excuse for no longer seeking truth. The theme of all of the waymarks of the Millerite history was “time prophecy”.
Nan listwa Millerit la, ansyen pèp alyans lan (Pwotestantis la) te selebre prediksyon 1843 ki te echwe a (premye desepsyon an), e nan pwen sa a Pwotestan yo te depase limit tan eprèv pwobasyon yo. Tan eprèv sa a te kòmanse 11 dawout 1840, lè zanj pwisan Revelasyon dis la te desann nan akonplisman pwofesi tan dezyèm Malè a (Islam). Pwotestan yo te rejte tan pwofetik la nan premye desepsyon an, paske prediksyon erone a te ba yo yon eskiz pou yo pa t chèche verite ankò. Tèm tout waymak yo nan listwa Millerit la se te “pwofesi tan”.
On September 11, 2001, the angel of Revelation eighteen descended at the fulfillment of the prophecy of the third Woe (Islam). The theme of all of the waymarks in the last days is Islam. The first disappointment marks the end of a cleansing of the former covenant people, as the former covenant people were then provided with an excuse for no longer seeking the truth. The testing time then began for “the virgins” of the last days, for the testing of the former covenant people that began with the descent of the angel, ended at the first disappointment. Thus, the testing of those who are represented as virgins began, and that process of testing will ultimately manifest whether the virgins are either foolish or wise.
Nan dat 11 septanm 2001 an, zanj Revelasyon dizuit la te desann nan akonplisman pwofesi twazyèm Malè a (Islam). Tèm tout waymark yo nan dènye jou yo se Islam. Premye desepsyon an make fen yon pirifikasyon pèp ansyen alyans lan, paske pèp ansyen alyans lan te resevwa lè sa a yon pretèks pou yo pa t chèche verite a ankò. Lè sa a, tan eprèv la te kòmanse pou “vyèj” yo nan dènye jou yo, paske eprèv pèp ansyen alyans lan, ki te kòmanse avèk desandan zanj lan, te fini nan premye desepsyon an. Konsa, eprèv sila yo ki reprezante kòm vyèj yo te kòmanse, e pwosesis eprèv sa a pral finalman fè parèt si vyèj yo swa san konprann, swa saj.
Between the first and the last disappointment is the message of the Midnight Cry. The theme of the message of the Midnight Cry for the Millerites was “time”, and the theme of the message of the Midnight Cry in the last days is “Islam”. In Miller’s dream he is awakened with a shout (cry), and at that time, his jewels shine ten times brighter than they formerly shone. The jewels upon the charts that directly identifies a prediction for the last days is Islam and the investigative judgment. As such, the tests of the “message” of the Midnight Cry and of the “experience” represented by the investigative judgment, is not for the former covenant people, but for those who profess to be the last virgins.
Ant de premye desepsyon an ak dènye a, gen mesaj Kri a a Minwi a. Tèm mesaj Kri a a Minwi a pou Milerit yo se te “tan”, epi tèm mesaj Kri a a Minwi a nan dènye jou yo se “Islam”. Nan rèv Miller la, yo reveye l avèk yon rèl (kri), epi nan moman sa a, bijou li yo klere dis fwa pi fò pase jan yo te konn klere anvan. Bijou ki sou tablo yo, ki idantifye dirèkteman yon prediksyon pou dènye jou yo, se Islam ak jijman ankèt la. Konsa, eprèv “mesaj” Kri a a Minwi a ak “eksperyans” jijman ankèt la reprezante a, se pa pou ansyen pèp alyans lan, men pou sila yo ki deklare yo se dènye vyèj yo.
The illustration that is produced when both charts are brought together, which identifies the history of the first to the last disappointment, identifies that in the time when the “hidden history” of the Seven Thunders is occurring, the final work of the investigative judgment is being accomplished. That final work is the sealing of the one hundred and forty-four thousand, and it takes place during the “troublous times” of Daniel nine, during the angering of the nations in Revelation eleven, the holding of the “four winds” of Revelation chapter seven, the “staying of the rough wind in the day of the east wind,” of Isaiah chapter twenty-seven, and the restraint of the “angry horse that is seeking to break loose and bring death and destruction” upon the world. All of these prophetic witnesses represent Islam of the third Woe, as represented upon the sacred charts.
Ilistrasyon ki pwodui lè yo mete toude tablo yo ansanm, e ki idantifye istwa a depi premye dezapwentman an rive jouk dènye a, montre ke nan tan lè “istwa kache” Sèt Loraj yo ap dewoule, dènye travay jijman ankèt la ap akonpli. Travay final sa a se poze sele sou san karannkat mil yo, e li fèt pandan “tan twoub” Danyèl nèf la, pandan nasyon yo ap fache nan Revelasyon onz, pandan yo kenbe “kat van” yo nan Revelasyon chapit sèt la, pandan “yo fè van brital la rete nan jou van lès la,” nan Ezayi chapit vennsèt la, ak pandan yo kenbe an fren “chwal anraje a k ap chèche kase kòd li pou pote lanmò ak destriksyon” sou lemonn. Tout temwen pwofetik sa yo reprezante Islam twazyèm Malè a, jan sa parèt sou tablo sakre yo.
The three primary elements of the two sacred charts of Habakkuk that are specifically addressing events that were future to the publication of the charts, is the sealing of the one hundred and forty-four thousand, Islam and the fulfillment of the parable of the ten virgins. The charts identify a testing, sealing process of both an “experience” and a “message.” The experience necessary for a foolish virgin is “Christ in you the hope of glory”, which represents the perfection represented by the one hundred and forty-four thousand.
Twa eleman prensipal yo nan de tablo sakre Abakik yo, ki espesyalman ap trete evènman ki te toujou nan lavni apre piblikasyon tablo yo, se sele san karannkat mil yo, Islam, ak akonplisman parabòl dis vyèj yo. Tablo yo idantifye yon pwosesis tès ak sele ni pou yon “eksperyans” ni pou yon “mesaj.” Eksperyans ki nesesè pou yon vyèj sòt se “Kris nan nou, espwa glwa a”, ki reprezante pèfeksyon san karannkat mil yo reprezante a.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus. Colossians 1:26–28.
Menm mistè ki te kache depi tout tan ak depi nan tout jenerasyon, men ki kounye a revele bay sen li yo; se yo menm Bondye te vle fè konnen ki richès laglwa mistè sa a genyen pami moun lòt nasyon yo; sa vle di, Kris la nan nou, espwa laglwa a. Se li menm nou anonse, pandan n ap avèti tout moun epi n ap anseye tout moun avèk tout sajès, pou nou ka prezante tout moun pafè nan Kris Jezi. Kolosyen 1:26–28.
The one hundred and forty-four thousand are represented as a group of people who have came out of a “captivity”. The captivity that is directly represented in the book of Revelation is the captivity of being dead in the street for three and a half days, as represented in Revelation chapter eleven. The captivity of a symbolic death is representing the “seven times” of Leviticus twenty-six, and that captivity requires the manifestation of repentance, as illustrated by Daniel’s prayer, in chapter nine.
San karant-kat mil yo reprezante kòm yon gwoup moun ki soti nan yon “kaptivite”. Kaptivite ki reprezante dirèkteman nan liv Revelasyon an se kaptivite lè yon moun mouri nan lari a pandan twa jou edmi, jan sa reprezante nan Revelasyon chapit onz. Kaptivite yon lanmò senbolik reprezante “sèt tan” Levitik vennsis yo, epi kaptivite sa a mande manifestasyon repantans lan, jan lapriyè Danyèl la montre sa nan chapit nèf.
When the dead dry bones are brought back to life, they are immediately lifted up as an “ensign”. In death they were without Christ within them, the hope of glory. Part of their required repentance was their acknowledgment that they had walked contrary to God, and that God had walked contrary to them. When they meet the requirements prophetically identified, Christ then “comes suddenly to His temple”, and the “experience” is attained that is needed in order to be a member of the ensign that is then lifted up.
Lè zo sèch mò yo retounen vin gen lavi, yo imedyatman leve yo kòm yon “bandwòl”. Nan lanmò yo, yo te san Kris andedan yo, espwa laglwa a. Yon pati nan repantans yo te dwe genyen se te rekonesans yo ke yo te mache an opozisyon ak Bondye, e ke Bondye te mache an opozisyon ak yo. Lè yo satisfè egzijans yo jan yo idantifye pwofetikman, Kris la Lè sa a “vini sanzatann nan tanp Li”, epi yo rive nan “eksperyans” ki nesesè pou yon moun vin yon manm nan bandwòl la ki Lè sa a leve.
The “experience” that is illustrated when the two charts are brought together, is accomplished by the final work of Christ in the heavenly sanctuary. That “experience” is represented by the “mareh” vision, which is the vision of “the appearance”. The “message” that is needed is the “chazon” vision, of prophetic history. That “message” is identified as the message of God’s impending judgment upon a rebellious world that is brought about by Islam of the third Woe.
“Eksperyans” ki ilistre lè yo mete de tablo yo ansanm nan, se dènye travay Kris la nan tanp ki nan syèl la ki reyalize li. “Eksperyans” sa a reprezante pa vizyon “mareh” la, ki se vizyon “aparans” lan. “Mesaj” ki nesesè a se vizyon “chazon” an, sa vle di vizyon istwa pwofetik la. “Mesaj” sa a idantifye kòm mesaj jijman Bondye ki prèt pou tonbe sou yon mond rebèl, yon jijman Islam twazyèm Malè a pote sou li.
In 1856, the Lord sought to finish the rebuilding of spiritual Jerusalem in Adventism. Under the arrival of the three angels from 1798 unto 1844, the Millerite temple had been built upon the foundations, represented as “jewels” in Miller’s dream, as represented by the prophetic truths on the two pioneer charts (1843 and 1850) that fulfilled Habakkuk chapter two. He then led His people to erect the wall of His seventh-day Sabbath law, and returned them to the “old paths” of ancient Israel to finish the work of the “street to walk in”. BUT, the old path included a doctrine, a prophecy, that was designed to test and separate them. In 1863, Adventism failed the test of the “seven times”, and began to wander in the wilderness of Laodicea.
Nan ane 1856, Seyè a t ap chèche fini rebati Jerizalèm espirityèl la nan Advantis la. Anba arive twa zanj yo depi 1798 rive 1844, tanp Millerit la te bati sou fondasyon yo, sa ki te reprezante kòm “bijou” nan rèv Miller la, menm jan sa te reprezante pa verite pwofetik yo sou de tablo pyonye yo (1843 ak 1850) ki te akonpli chapit de Abakik la. Apre sa, Li te mennen pèp Li a pou leve miray lalwa saba setyèm jou Li a, epi Li te fè yo retounen sou “ansyen chemen” Izrayèl tan lontan an pou fini travay “lari pou mache ladan l” la. MEN, ansyen chemen an te gen ladan yon doktrin, yon pwofesi, ki te fèt pou teste yo epi separe yo. Nan ane 1863, Advantis la te echwe tès “sèt fwa” yo, epi li te kòmanse moute desann nan dezè Lawodise a.
October 22, 1844, typifies the soon-coming Sunday law, and at the Sunday law the work will be accomplished represented by the forty-nine years of finishing the street and wall in troublous times, as identified by Daniel.
22 oktòb 1844 la tipifye lwa dimanch ki pral vini byento a, epi nan moman lwa dimanch lan, travay la pral akonpli, jan karantnèf ane pou fin bati lari a ak miray la nan tan twoub yo te reprezante l, jan Danyèl idantifye sa.
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. Daniel 9:25.
Konnen sa, e konprann sa byen: depi lè lòd la va soti pou restore epi rebati Jerizalèm, jouk rive sou Mesi a, Prens lan, va gen sèt semèn ak swasantde semèn; lari a va rebati ankò, ak miray la tou, menm nan tan detrès. Danyèl 9:25
All the prophets agree with one another, and the “troublous times” of Daniel is also identified in the passage from Early Writings which we have been considering.
Tout pwofèt yo dakò youn ak lòt, epi “tan twoub yo” nan Danyèl la idantifye tou nan pasaj ki soti nan Early Writings la ke nou te ap konsidere a.
“At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Lè sa a, pandan travay delivrans lan ap rive nan fèmti li, twoub pral vini sou tè a, e nasyon yo pral fache, men yo pral kenbe anba kontwòl pou yo pa anpeche travay twazyèm zanj lan. Lè sa a, ‘dènye lapli a,’ oswa rafrechisman ki soti nan prezans Seyè a, pral vini pou bay fòs ak vwa fò twazyèm zanj lan, epi pou prepare sen yo pou yo kanpe nan peryòd lè sèt dènye kalamite yo pral vide.” Early Writings, 85.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik ki vin apre a.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Toujou osi lontan ke bann ki fer profesyon laverite pe servi Satan, son lombre infernal pou koup zot vizyon lor Bondye ek lesiel. Zot pou kouma bann ki finn perdi zot premie lamour. Zot pa kapav konsider realite eternel. Se ki Bondye finn prepare pou nou reprezant dan Zakari, sapit 3 ek 4, ek 4:12–14: ‘E mo ti reponn ankor, mo ti dir li: Ki sa de brans zoliv la ete ki, atraver sa de tuyau an-or la, pe vide sa delwil an-or depi zotmem? E li ti reponn mwa, li ti dir: Eski to pa kone ki zot ete? E mo ti dir: Non, mo Segner. Alor li ti dir: Sa se bann de swazir-enn par lonksion, ki debout kot Segner tou later.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Seyè a plen ak resous. Li pa manke okenn mwayen. Se poutèt mank lafwa nou, atachman nou ak tè a, pawòl san valè nou yo, enkredilite nou, jan sa parèt nan konvèsasyon nou, ki fè lonbraj fènwa rasanble bò kote nou. Kris la pa revele ni nan pawòl ni nan karaktè kòm Sila a ki nèt ale dezirab, e ki pi gran pami dimil. Lè nanm nan kontante l leve tèt li nan vanite, Lespri Seyè a ka fè trè piti pou li. Vizyon kout nou an wè lonbraj la, men li pa ka wè laglwa ki pi lwen an. Zanj yo ap kenbe kat van yo, ki reprezante tankou yon chwal kòlè ki ap chèche lage kò li epi kouri sou tout fas tè a, pote destriksyon ak lanmò sou chemen li.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Èske n ap dòmi sou menm bò fwontyè mond etènèl la? Èske n ap vin lou, frèt, epi mouri? O, si nou te kapab genyen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ta kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, epi pòtay la sere. Men, lè nou pase nan pòtay sere a, lajè li pa gen limit.” Manuscript Releases, volume 20, 217.