The testimony of Jeroboam’s rebellion is also the history of ancient Israel’s division into two nations. The northern kingdom made up of ten tribes was known as Israel, or sometimes Ephraim, and the southern kingdom was known as Judah. In the time of Ezekiel, the kingdom had already been two kingdoms for many years, and in chapter thirty-seven, Ezekiel was given a prophecy identifying that the two kingdoms would once again become one nation. That prophecy was fulfilled in the beginning history of the earth beast (the United States), and is fulfilled for the final time at the end of the United States, for Jesus always illustrates the end of a thing, with the beginning of a thing.
Temwayaj rebelyon Jewoboram nan se tou istwa divizyon ansyen Izrayèl an de nasyon. Wayòm nò a, ki te fòme ak dis tribi, te rele Izrayèl, oswa pafwa Efrayim; epi wayòm sid la te rele Jida. Nan epòk Ezekyèl la, wayòm nan te deja de wayòm pandan anpil ane, epi nan chapit trant-sèt la, yo te bay Ezekyèl yon pwofesi ki te idantifye ke de wayòm sa yo t ap vin tounen yon sèl nasyon ankò. Pwofesi sa a te akonpli nan kòmansman listwa bèt latè a (Etazini), e li akonpli pou dènye fwa nan fen Etazini, paske Jezi toujou ilistre fen yon bagay avèk kòmansman yon bagay.
The rebellion of Jeroboam at the time that Israel was divided into two kingdoms, represents a rebellion at the beginning of the United States, and also at the end of the United States. The rebellion in the beginning and ending of the United States includes the joining of two kingdoms. Revelation chapter eighteen, as repeatedly cited from the writings of Sister White in these articles, represents two calls to the churches. The two nations that are joined during the hour of the Sunday law crisis is the one-hundred and forty-four thousand, and God’s other flock that are still in Babylon.
Rebelyon Jeroboam nan epòk kote Izrayèl te divize an de wayòm reprezante yon rebelyon nan kòmansman Etazini, epi tou nan fen Etazini. Rebelyon ki nan kòmansman ak nan fen Etazini an gen ladan l inyon de wayòm. Revelasyon chapit dizwit, jan sa site repete nan ekriti Sè White yo nan atik sa yo, reprezante de apèl bay legliz yo. De nasyon ki ini pandan lè kriz lwa dimanch lan se san karannkat mil yo, ak lòt twoupo Bondye a ki toujou nan Babilòn.
The two nations that were joined in the Millerite history were Judah and Ephraim. They were joined when the individual indignations against the two kingdoms respectively ended in 1798 and then in 1844. The word “moreover” in Ezekiel chapter thirty-seven, allows us to be certain of this application. The word “moreover” means to place the message that follows “moreover,” over the message that preceded the word “moreover.”
De nasyon ki te ini nan istwa Millerit la se te Jida ak Efrayim. Yo te ini lè endiyasyon endividyèl kont de wayòm yo te fini, chak pa yo, an 1798 epi apre sa an 1844. Mo “anplis” la nan Ezekyèl chapit trant-sèt la pèmèt nou gen asirans sou aplikasyon sa a. Mo “anplis” la vle di pou mete mesaj ki vini apre “anplis” la anlè mesaj ki te vini anvan mo “anplis” la.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. Ezekiel 37:15–17.
Pawòl Senyè a vin jwenn mwen ankò, li di: Anplis, ou menm, pitit lòm, pran yon bwa, epi ekri sou li: Pou Jida, ak pou pitit Izrayèl yo, konpayon li yo; apre sa, pran yon lòt bwa, epi ekri sou li: Pou Jozèf, bwa Efrayim nan, ak pou tout kay Izrayèl la, konpayon li yo; epi mete yo ansanm, youn ak lòt, pou yo vin yon sèl bwa; e yo va tounen yon sèl nan men ou. Ezekiel 37:15–17.
Ezekiel is applying the prophetic principle of repeat and enlarge when he states, “moreover.” Ezekiel is to take two sticks, one for Judah and one for Ephraim, and take the prophecy illustrated with the two sticks and place it over the top of the previous prophecy. The previous prophetic illustration began in verse one when Ezekiel was carried to a valley of dead dry bones.
Ézéchiel applique le principe prophétique de répétition et d’amplification lorsqu’il déclare : « de plus ». Ézéchiel doit prendre deux bâtons, l’un pour Juda et l’autre pour Éphraïm, et prendre la prophétie illustrée par les deux bâtons pour la placer au-dessus de la prophétie précédente. L’illustration prophétique précédente a commencé au verset un, lorsque Ézéchiel fut transporté dans une vallée d’ossements desséchés et morts.
The hand of the Lord was upon me, and carried me out in the spirit of the Lord, and set me down in the midst of the valley which was full of bones, And caused me to pass by them round about: and, behold, there were very many in the open valley; and, lo, they were very dry. And he said unto me, Son of man, can these bones live? And I answered, O Lord God, thou knowest. Again he said unto me, Prophesy upon these bones, and say unto them, O ye dry bones, hear the word of the Lord. Thus saith the Lord God unto these bones; Behold, I will cause breath to enter into you, and ye shall live: And I will lay sinews upon you, and will bring up flesh upon you, and cover you with skin, and put breath in you, and ye shall live; and ye shall know that I am the Lord. So I prophesied as I was commanded: and as I prophesied, there was a noise, and behold a shaking, and the bones came together, bone to his bone. And when I beheld, lo, the sinews and the flesh came up upon them, and the skin covered them above: but there was no breath in them. Then said he unto me, Prophesy unto the wind, prophesy, son of man, and say to the wind, Thus saith the Lord God; Come from the four winds, O breath, and breathe upon these slain, that they may live. So I prophesied as he commanded me, and the breath came into them, and they lived, and stood up upon their feet, an exceeding great army. Then he said unto me, Son of man, these bones are the whole house of Israel: behold, they say, Our bones are dried, and our hope is lost: we are cut off for our parts. Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:1–14.
Men Senyè a te sou mwen; li mennen m soti nan Lespri Senyè a, li mete m nan mitan yon vale ki te plen zo. Li fè m pase toupatou bò kote yo; epi gade, te gen anpil anpil zo nan vale a ki te louvri; e men yo, yo te sèch nèt. Li di m: Pitit lòm, èske zo sa yo ka viv? Mwen reponn: O Senyè Bondye, se ou menm ki konnen. Li di m ankò: Pwofetize sou zo sa yo, epi di yo: O nou menm zo sèch yo, tande pawòl Senyè a. Men sa Senyè Bondye a di zo sa yo: Gade, m ap fè souf antre nan nou, epi n ap viv. M ap mete tandon sou nou, m ap fè chè monte sou nou, m ap kouvri nou ak po, m ap mete souf nan nou, epi n ap viv; e n ap konnen se mwen menm ki Senyè a. Se konsa mwen pwofetize jan yo te kòmande m; epi pandan m t ap pwofetize, te gen yon bri, epi gade, yon soukous; zo yo reyini ansanm, chak zo ak zo pa li. Lè m gade, men tandon ak chè monte sou yo, epi po a kouvri yo pa anlè; men pa t gen souf nan yo. Lè sa a li di m: Pwofetize bay van an, pwofetize, pitit lòm, epi di van an: Men sa Senyè Bondye a di: Soti nan kat van yo, O souf, epi soufle sou moun sa yo ki te mouri yo, pou yo ka viv. Se konsa mwen pwofetize jan li te kòmande m; epi souf la antre nan yo, yo viv, epi yo kanpe sou pye yo, yon lame ki te gran anpil anpil. Apre sa li di m: Pitit lòm, zo sa yo se tout kay Izrayèl la. Gade, yo di: Zo nou yo sèch, espwa nou disparèt; nou fin koupe nèt. Se poutèt sa pwofetize, epi di yo: Men sa Senyè Bondye a di: Gade, O pèp mwen an, m ap louvri tonm nou yo, m ap fè nou soti nan tonm nou yo, epi m ap mennen nou nan peyi Izrayèl la. Epi n ap konnen se mwen menm ki Senyè a, lè m fin louvri tonm nou yo, O pèp mwen an, epi lè m fin fè nou soti nan tonm nou yo. M ap mete Lespri mwen nan nou, epi n ap viv; m ap tabli nou nan pwòp peyi nou; lè sa a n ap konnen se mwen menm, Senyè a, ki pale sa, e ki akonpli l, se Senyè a ki di sa. Ezekyèl 37:1–14.
From the very beginning of these articles, we have shown that the valley of dead bones represents God’s people in the last days, and that the message of the four winds that causes them to stand upon their feet as a mighty army, is the Midnight Cry message identifying Islam of the third Woe. Sister White identifies the bones as God’s people.
Depi nan kòmansman menm atik sa yo, nou te montre ke vale zo mò yo reprezante pèp Bondye a nan dènye jou yo, e ke mesaj kat van yo, ki fè yo leve kanpe sou pye yo tankou yon gwo lame, se mesaj Kri Mitanwit la ki idantifye Islam kòm twazyèm Malè a. Sè White idantifye zo yo kòm pèp Bondye a.
“I lay down my pen and lift up my soul in prayer, that the Lord would breathe upon his backslidden people, which are as dry bones, that they may live.” General Conference Bulletin, February 4, 1893.
“Mwen depoze plim mwen, epi mwen leve nanm mwen nan lapriyè, pou Senyè a ta soufle sou pèp li a ki vire do ba li, ki tankou zo sèch, pou yo ka viv.” General Conference Bulletin, 4 fevriye 1893.
We have shown in previous articles that the prophetic message identifying July 18, 2020, was erroneous, and that the false proclamation marked the arrival of the first disappointment and tarrying time in the parable of the ten virgins. Though the proclamation of time was legitimate in the Millerite period, after 1844, there was never to be another message hung upon time. When Future for America made the proclamation of July 18, 2020, they slid back to a history that the proclamation of time was acceptable and in so doing they sinned, and they were slain in the street of the great city of Revelation chapter eleven. Dead in the street, they then needed to be resurrected, as were the two witnesses after three and a half days.
Nou te montre nan atik anvan yo ke mesaj pwofetik ki t ap idantifye 18 jiyè 2020 la te eronè, e ke fo pwoklamasyon sa a te make rive premye desepsyon an ak tan reta a nan parabòl dis vyèj yo. Byenke pwoklamasyon tan an te lejitim nan peryòd Millerit la, apre 1844, pa t dwe janm gen yon lòt mesaj ki ta pann sou tan. Lè Future for America te fè pwoklamasyon 18 jiyè 2020 la, yo te glise tounen nan yon istwa kote pwoklamasyon tan an te akseptab, e lè yo te fè sa yo te peche, epi yo te touye yo nan lari gwo vil la nan Revelasyon chapit onz. Mouri nan lari a, yo te bezwen lè sa a resisite, menm jan de temwen yo te ye apre twa jou edmi.
“The dry bones need to be breathed upon by the Holy Spirit of God, that they may come into action, as by a resurrection from the dead.” Bible Training School, December 1, 1903.
“Zo sèch yo bezwen pou Sentespri Bondye soufle sou yo, pou yo ka antre an aksyon, tankou pa yon rezirèksyon soti nan lanmò.” Bible Training School, 1 desanm 1903.
In previous articles we have shown that the message of the four winds that resurrects the two witnesses, is the message of Islam of the third Woe, and that the message is the Midnight Cry message of the last days. Ezekiel says, “moreover,” and in so doing identified that during the history that illustrates the proclamation of the Midnight Cry, two sticks, one represented as Ephraim and one as Judah, were to be joined together and become one nation. The parable of the ten virgins is fulfilled in the last days, “to the very letter,” as it was fulfilled in Millerite history. In the period when the Midnight Cry was fulfilled in the Millerite history, and again in the fulfillment of the last days, “two sticks” were and will be joined together.
Nan atik ki te vin anvan yo, nou te montre ke mesaj kat van yo, ki resisite de temwen yo, se mesaj Islam nan twazyèm Malè a, e ke mesaj sa a se mesaj Rèl a Minui a nan dènye jou yo. Ezekyèl di: “anplis,” e konsa li te idantifye ke pandan istwa ki ilistre pwoklamasyon Rèl a Minui a, de baton, youn ki reprezante kòm Efrayim epi youn kòm Jida, te dwe ini ansanm pou yo vin yon sèl nasyon. Parabòl dis vyèj yo akonpli nan dènye jou yo, “jiska dènye lèt la,” menm jan li te akonpli nan istwa Millerit la. Nan peryòd kote Rèl a Minui a te akonpli nan istwa Millerit la, epi ankò nan akonplisman dènye jou yo, “de baton” te ini ansanm e y ap ini ansanm.
The two sticks represented the northern (Ephraim) and southern kingdoms (Judah) of ancient Israel. We have also shown that William Miller was typified by Elijah, and that during the three-and-a-half years of drought Elijah had gone to the widow of Zarephath.
De bwa sa yo te reprezante wayòm nò a (Efrayim) ak wayòm sid la (Jida) nan ansyen Izrayèl. Nou montre tou ke William Miller te yon tip Eli, e ke pandan twa zan edmi sechrès la, Eli te ale lakay vèv Sarepta a.
And the word of the Lord came unto him, saying, Arise, get thee to Zarephath, which belongeth to Zidon, and dwell there: behold, I have commanded a widow woman there to sustain thee. So he arose and went to Zarephath. And when he came to the gate of the city, behold, the widow woman was there gathering of sticks: and he called to her, and said, Fetch me, I pray thee, a little water in a vessel, that I may drink. And as she was going to fetch it, he called to her, and said, Bring me, I pray thee, a morsel of bread in thine hand. And she said, As the Lord thy God liveth, I have not a cake, but an handful of meal in a barrel, and a little oil in a cruse: and, behold, I am gathering two sticks, that I may go in and dress it for me and my son, that we may eat it, and die. And Elijah said unto her, Fear not; go and do as thou hast said: but make me thereof a little cake first, and bring it unto me, and after make for thee and for thy son. For thus saith the Lord God of Israel, The barrel of meal shall not waste, neither shall the cruse of oil fail, until the day that the Lord sendeth rain upon the earth. And she went and did according to the saying of Elijah: and she, and he, and her house, did eat many days. 1 Kings 17:8–15.
Epi pawòl Seyè a vini jwenn li, li di: Leve, ale Sarepta, ki fè pati Sidon, epi rete la; gade, mwen bay yon vèv ki la lòd pou l pran swen ou. Se konsa li leve, li ale Sarepta. Lè li rive bò pòtay lavil la, men vèv la te la ap ranmase bwa; li rele l, li di l: Tanpri, pote yon ti dlo pou mwen nan yon veso, pou m bwè. Pandan li t ap ale chèche dlo a, li rele l ankò, li di: Tanpri, pote yon ti moso pen pou mwen nan men ou. Li reponn: Menm jan Seyè a, Bondye pa w la, vivan an, mwen pa gen okenn gato; mwen pa gen anyen eksepte yon ti ponyen farin nan yon barik, ak yon ti lwil nan yon krich; epi, gade, mwen ap ranmase de moso bwa, pou m antre prepare sa pou mwen ak pitit gason m nan, pou nou manje l, epi mouri. Eli di l: Ou pa bezwen pè; ale, fè jan ou di a; men fè yon ti gato pou mwen avè l anvan, pote l ban mwen; apre sa, ou va fè pou ou menm ak pou pitit gason ou lan. Paske men sa Seyè a, Bondye Izrayèl la, di: Barik farin lan p ap fini, ni krich lwil la p ap vin vid, jouk jou Seyè a va voye lapli sou tè a. Epi li ale, li fè dapre pawòl Eli te di a; epi li menm, Eli, ak tout kay li, yo manje pandan anpil jou. 1 Wa 17:8–15.
The “many days” in the passage is the three-and-a-half years that Ahab searched for Elijah and represented the twelve-hundred-and-sixty years of papal persecution. Concerning the “many days” of papal persecution, Jesus said:
“anpil jou” ki nan pasaj la se twa zan ak demi yo pandan Akab t ap chèche Eli, e yo te reprezante mil desan swasant ane pèsekisyon papal la. Konsènan “anpil jou” pèsekisyon papal la, Jezi te di:
And except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened. Matthew 24:22.
Epi si jou sa yo pa t kout, pa t ap gen okenn moun ki ta sove; men, poutèt moun Bondye chwazi yo, jou sa yo va kout. Matye 24:22.
Sister White directly identifies Jesus’ pronouncement of “those days” as the period of papal persecution.
Sè White idantifye dirèkteman deklarasyon Jezi sou “jou sa yo” kòm peryòd pèsekisyon papal la.
“The persecution of the church did not continue throughout the entire period of the 1260 years. God in mercy to His people cut short the time of their fiery trial. In foretelling the ‘great tribulation’ to befall the church, the Saviour said: ‘Except those days should be shortened, there should no flesh be saved: but for the elect’s sake those days shall be shortened.’ Matthew 24:22. Through the influence of the Reformation the persecution was brought to an end prior to 1798.” The Great Controversy, 266, 267.
“Pèsekisyon legliz la pa t kontinye pandan tout peryòd 1260 ane yo. Bondye, nan mizèrikòd li anvè pèp li a, te vin rakousi tan eprèv dife yo t ap travèse a. Lè Sovè a t ap anonse davans ‘gwo tribilasyon’ ki t ap tonbe sou legliz la, li te di: ‘Si jou sa yo pa t vin rakousi, pa t ap gen okenn chè ki ta sove; men poutèt eli yo, jou sa yo va rakousi.’ Matye 24:22. Se grasa enfliyans Refòm nan pèsekisyon an te rive nan bout li anvan 1798.” The Great Controversy, 266, 267.
The “many days” that Elijah was sustained by the widow, were also the “many days” of papal persecution identified by Daniel.
“Anpil jou” pandan Éli te soutni pa vèv la, se te tou “anpil jou” pèsekisyon papal Danyèl te idantifye yo.
And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. Daniel 11:33–35.
Epi sila nan pèp la ki gen entèlijans la pral enstwi anpil; men yo pral tonbe anba nepe, anba dife, anba kaptivite, ak anba piyaj, pandan anpil jou. Lè yo va tonbe, y ap jwenn yon ti sekou; men anpil pral mete tèt yo ansanm avèk yo ak pawòl flatri. Kèk nan sila yo ki gen entèlijans pral tonbe, pou yo ka pase anba eprèv, pou yo ka pirifye yo, epi pou yo ka fè yo vin blan, jouk nan tan lafen an; paske sa rete toujou pou yon tan ki fikse. Danyèl 11:33–35.
The “time of the end,” which is also the “time appointed” in the verses, was 1798, and it marked the end of papal persecution, as had been typified by Elijah’s time with the widow of Zarephath. In that history the widow, representing an unmarried church, was identified as the church in the wilderness in chapter twelve of the book of Revelation. She was gathering two sticks, not one stick or ten sticks, but two sticks. Ezekiel was to take two sticks, one for the northern kingdom of Israel and one for the southern kingdom of Israel and join them together to make one stick. Those two kingdoms had both been scattered for twenty-five hundred and twenty years, but God’s promise was that He would gather them. The woman was gathering the two sticks that were to be joined together, and she was doing so “until the day that the Lord sendeth rain upon the earth.”
“Tan lafen an,” ki se tou “tan fikse a” nan vèsè yo, se te 1798, e li te make fen pèsekisyon papal la, jan sa te deja prefigire pa tan Eli te pase ak vèv Sarepta a. Nan istwa sa a, vèv la, ki reprezante yon legliz ki pa marye, te idantifye kòm legliz ki nan dezè a nan chapit douz nan liv Revelasyon an. Li t ap ranmase de bwa, pa yon bwa ni dis bwa, men de bwa. Ezekyèl te gen pou l pran de bwa, youn pou wayòm nò Izrayèl la epi youn pou wayòm sid Izrayèl la, epi mete yo ansanm pou fè yon sèl bwa. Toude wayòm sa yo te gaye pandan de mil senk san ven ane, men pwomès Bondye te fè se te ke Li t ap rasanble yo. Fanm nan t ap ranmase de bwa ki te gen pou yo vin mete ansanm, e li t ap fè sa “jouk jou Seyè a voye lapli sou tè a.”
The day when the Lord sent “rain” was identifying the Midnight Cry of Millerite history, that reached its conclusion on October 22, 1844, when the Messenger of the Covenant suddenly came to the temple He had erected from 1798 (the end of the first indignation), through until October 22, 1844 (the end of the last indignation). In that period of time, the Midnight Cry message, represented in Ezekiel’s illustration of the valley of bones was fulfilled, when the two sticks of the northern and southern kingdoms were joined to form one nation, with one king, for on October 22, 1844, Christ came before the Father and received a kingdom.
Jou kote Senyè a te voye “lapli” a t ap idantifye Kri a nan Minwi nan istwa Millerit la, ki te rive nan konklizyon li le 22 oktòb 1844, lè Mesaje Alyans lan te vini toudenkou nan tanp li te bati depi 1798 (fen premye endiyasyon an), rive jis 22 oktòb 1844 (fen dènye endiyasyon an). Nan peryòd tan sa a, mesaj Kri a nan Minwi a, jan li reprezante nan ilistrasyon Ezekyèl la sou fon zo yo, te akonpli, lè de baton wayòm nò a ak wayòm sid la te ini pou fòme yon sèl nasyon, ak yon sèl wa; paske le 22 oktòb 1844, Kris te vini devan Papa a epi li te resevwa yon wayòm.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Vini Kris la kòm gran prèt nou nan kote ki pi sen an, pou pirifye tanp lan, jan sa parèt nan Danyèl 8:14; vini Pitit lòm nan bò kote Ansyen Jou yo, jan sa prezante nan Danyèl 7:13; epi vini Senyè a nan tanp pa li a, jan Malachi te anonse davans, se deskripsyon menm evènman an; epi sa reprezante tou pa vini nèg marye a nan maryaj la, jan Kris dekri sa nan parabòl dis vyèj yo, nan Matye 25.” The Great Controversy, 426.
Christ received a kingdom on October 22, 1844, as identified in Daniel.
Kris te resevwa yon wayòm nan dat 22 oktòb 1844, jan sa idantifye nan liv Danyèl la.
I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of days, and they brought him near before him. And there was given him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed. Daniel 7:13, 14.
Mwen te wè nan vizyon lannuit yo; epi, gade, yon moun tankou Pitit lòm nan te vini ak nyaj syèl yo, e li te pwoche bò kote Ansyen Jou yo, epi yo te mennen l pwòch devan li. E yo te ba li dominasyon, ak glwa, ak yon wayòm, pou tout pèp, tout nasyon, ak tout lang sèvi li; dominasyon li se yon dominasyon etènèl, ki p ap janm disparèt, epi wayòm li a se yon wayòm ki p ap janm detwi. Danyèl 7:13, 14.
When Ezekiel’s two sticks are joined together, they have one king over them.
Lè de baton Ezekyèl yo mete ansanm, yo gen yon sèl wa sou yo.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Ezekiel 37:24, 25.
Epi David, sèvitè mwen an, va wa sou yo; epi yo tout va gen yon sèl bèje. Yo va mache tou nan jijman mwen yo, yo va obsève lwa mwen yo, epi yo va pratike yo. Epi yo va rete nan peyi mwen te bay Jakòb, sèvitè mwen an, kote zansèt nou yo te rete a; epi yo va rete ladan l, yo menm, ak pitit yo, ak pitit pitit yo pou tout tan; epi David, sèvitè mwen an, va chèf yo pou tout tan. Ezekiel 37:24, 25.
All the prophets agree with one another, and king David is Christ who came before the Father on October 22, 1844, and received a kingdom that had been gathered together from the two sticks of Israel (the northern kingdom) and Judah (the southern kingdom). The scattering of the two kingdoms ended during the forty-six years from 1798 to 1844, as Christ raised a temple that had been desolated and trampled down. When He raised the temple, He then suddenly came unto His temple as the Messenger of the Covenant, in fulfillment of Malachi chapter three. Ezekiel agrees with that fact, for all the prophets agree with one another.
Tout pwofèt yo dakò youn ak lòt, e wa David se Kris la, ki te vini devan Papa a nan 22 Oktòb 1844, epi ki te resevwa yon wayòm ki te rasanble soti nan de bwa Izrayèl yo (wayòm nò a) ak Jida (wayòm sid la). Gaye de wayòm yo te fini pandan karannsis ane ki te soti 1798 rive 1844, pandan Kris la t ap leve yon tanp ki te dezole e yo te pilonnen anba pye. Lè Li te leve tanp lan, lè sa a Li te vini toudenkou nan tanp Li a kòm Mesaje Alyans lan, nan akonplisman Malachi chapit twa. Ezekyèl dakò ak verite sa a, paske tout pwofèt yo dakò youn ak lòt.
And David my servant shall be king over them; and they all shall have one shepherd: they shall also walk in my judgments, and observe my statutes, and do them. And they shall dwell in the land that I have given unto Jacob my servant, wherein your fathers have dwelt; and they shall dwell therein, even they, and their children, and their children’s children for ever: and my servant David shall be their prince forever. Moreover I will make a covenant of peace with them; it shall be an everlasting covenant with them: and I will place them, and multiply them, and will set my sanctuary in the midst of them for evermore. My tabernacle also shall be with them: yea, I will be their God, and they shall be my people. Ezekiel 37:24–27.
Epi David, sèvitè m nan, va wa sou yo; e yo tout va gen yon sèl bèje. Yo va mache tou nan jijman mwen yo, yo va respekte lwa mwen yo, e yo va pratike yo. E yo va rete nan peyi mwen te bay Jakòb, sèvitè m nan, kote zansèt nou yo te rete a; e yo va rete ladan l, ni yo menm, ni pitit yo, ni pitit pitit yo pou tout tan; e David, sèvitè m nan, va chèf yo pou tout tan. Anplis, m ap fè yon alyans lapè ak yo; se va yon alyans etènèl avèk yo. M ap etabli yo, m ap fè yo anpil anpil, e m ap mete tanp mwen an nan mitan yo pou tout tan. Tabènak mwen an va avèk yo tou; wi, m ap Bondye yo, e yo va pèp mwen. Ezekyèl 37:24–27.
It is Christ that erects the temple.
Se Kris la ki bati tanp lan.
And speak unto him, saying, Thus speaketh the Lord of hosts, saying, Behold the man whose name is The BRANCH; and he shall grow up out of his place, and he shall build the temple of the Lord: Even he shall build the temple of the Lord; and he shall bear the glory, and shall sit and rule upon his throne; and he shall be a priest upon his throne: and the counsel of peace shall be between them both. And the crowns shall be to Helem, and to Tobijah, and to Jedaiah, and to Hen the son of Zephaniah, for a memorial in the temple of the Lord. And they that are far off shall come and build in the temple of the Lord, and ye shall know that the Lord of hosts hath sent me unto you. And this shall come to pass, if ye will diligently obey the voice of the Lord your God. Zechariah 6:12–15.
Epi pale avè l, pou di: Men sa Seyè ki gen tout pouvwa a di: Gade nonm yo rele BRANCH la; li pral pouse soti nan plas pa l, epi li pral bati tanp Seyè a. Se li menm ki pral bati tanp Seyè a; li pral pote laglwa a, li pral chita sou twòn li epi li pral gouvènen; li pral yon prèt sou twòn li; epi konsèy lapè a pral ant yo toude. Kouwòn yo va pou Helem, pou Tobija, pou Jedaïa, ak pou Hen, pitit gason Sofoni, kòm yon souvni nan tanp Seyè a. Moun ki byen lwen yo va vini pou yo bati nan tanp Seyè a, epi n a konnen se Seyè ki gen tout pouvwa a ki voye m ban nou. E sa va rive, si nou obeyi avèk dilijans vwa Seyè Bondye nou an. Zakari 6:12–15.
Christ is the BRANCH, and He identified that if they destroyed His temple that He would raise it in three days, to which the Jews replied that it took forty-six years to build the temple.
Kris se BRANCH lan, e Li te fè konnen ke si yo te detwi tanp Li a, Li t ap leve l ankò nan twa jou; sa Jew yo te reponn, se ke li te pran karant-sis ane pou bati tanp lan.
Then answered the Jews and said unto him, What sign showest thou unto us, seeing that thou doest these things? Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? John 2:18–20.
Lè sa a, Jwif yo reponn li, yo di l: Ki mirak ou moutre nou, dèske w ap fè bagay sa yo? Jezi reponn, li di yo: Kraze tanp sa a, epi nan twa jou m ap leve l ankò. Lè sa a, Jwif yo di: Yo te pase karannsis an ap bati tanp sa a, epi ou menm, èske w ap rebati l nan twa jou? Jan 2:18–20.
Christ was speaking of His body in the passage, but all the prophets are speaking more about the last days than the days in which they lived. The resurrection of Christ on the third day, represented the resurrection of the dead bones during the outpouring of the Holy Spirit in the Midnight Cry. The rain that is the subject of Elijah’s testimony, was manifested during the climax of his confrontation with the prophets of Baal and Ashtaroth. It was then demonstrated that the God of Elijah was the true God, and also that Elijah was the true prophet.
Kris la t ap pale konsènan kò pa li nan pasaj la, men tout pwofèt yo ap pale plis de dènye jou yo pase de jou kote yo menm yo te viv la. Rezirèksyon Kris la nan twazyèm jou a te reprezante rezirèksyon zo mò yo pandan vide Sentespri a nan Kri Minwi a. Lapli ki se sijè temwayaj Eli a te manifeste pandan pwen pi wo konfwontasyon li ak pwofèt Baal ak Ashtaròt yo. Se lè sa a yo te demontre ke Bondye Eli a se te vrè Bondye a, epi tou ke Eli se te vrè pwofèt la.
At the arrival of the first disappointment, it was manifested that the Protestants had become false prophets, as typified by the prophets of Baal and Ashtaroth. The tarrying time then began, and led to the message of the Midnight Cry, that led to Christ suddenly coming to His temple. The Midnight Cry is represented by Ezekiel’s message that brings the bones up as a mighty army. Moreover, during that period (forty-six years), the two sticks were to be joined together to produce one nation, with one king.
Lè premye desepsyon an te rive, sa te parèt klè ke Pwotestan yo te vin tounen fo pwofèt, jan sa te tipifye pa pwofèt Baal ak Astaròt yo. Lè sa a, tan reta a te kòmanse, e li te mennen nan mesaj Kri a a Minwi, ki te mennen Kris la vini toudenkou nan tanp Li a. Kri a a Minwi reprezante pa mesaj Ezekyèl la ki fè zo yo leve pou yo vin tounen yon gwo lame vanyan. Anplis de sa, pandan peryòd sa a (karannsis ane), de bwa yo te dwe ini ansanm pou fòme yon sèl nasyon, avèk yon sèl wa.
The word of the Lord came again unto me, saying, Moreover, thou son of man, take thee one stick, and write upon it, For Judah, and for the children of Israel his companions: then take another stick, and write upon it, For Joseph, the stick of Ephraim, and for all the house of Israel his companions: And join them one to another into one stick; and they shall become one in thine hand. And when the children of thy people shall speak unto thee, saying, Wilt thou not shew us what thou meanest by these? Say unto them, Thus saith the Lord God; Behold, I will take the stick of Joseph, which is in the hand of Ephraim, and the tribes of Israel his fellows, and will put them with him, even with the stick of Judah, and make them one stick, and they shall be one in mine hand. And the sticks whereon thou writest shall be in thine hand before their eyes. And say unto them, Thus saith the Lord God; Behold, I will take the children of Israel from among the heathen, whither they be gone, and will gather them on every side, and bring them into their own land: And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:15–23.
Seyè a pale avè m ankò, li di m konsa: Anplis, ou menm, pitit lòm, pran yon bwa, epi ekri sou li: Pou Jida, ak pou pitit Izrayèl yo, konpayon li yo. Apre sa, pran yon lòt bwa, epi ekri sou li: Pou Jozèf, bwa Efrayim nan, ak pou tout kay Izrayèl la, konpayon li yo. Epi mete yo ansanm, youn ak lòt, pou yo fè yon sèl bwa; epi yo va tounen yon sèl nan men ou. Lè pitit pèp ou a va pale avè ou, epi di: Èske ou p ap fè nou konnen sa ou vle di pa bagay sa yo? Di yo: Men sa Seyè sèl Mèt la di: Gade, m ap pran bwa Jozèf la, ki nan men Efrayim, ansanm ak branch fanmi Izrayèl yo, konpayon li yo; m ap mete yo avèk li, wi, avèk bwa Jida a, epi m ap fè yo vin yon sèl bwa, epi yo va yon sèl nan men mwen. Bwa ou ekri sou yo a va nan men ou devan je yo. Epi di yo: Men sa Seyè sèl Mèt la di: Gade, m ap pran pitit Izrayèl yo pami nasyon yo, kote yo ale a; m ap rasanble yo soti toupatou, epi m ap mennen yo tounen nan pwòp peyi pa yo. M ap fè yo vin yon sèl nasyon nan peyi a, sou mòn Izrayèl yo; yon sèl wa va wa sou yo tout; yo p ap de nasyon ankò, ni yo p ap janm divize an de wayòm ankò. Yo p ap avili tèt yo ankò ak zidòl yo, ni ak bagay abominab yo, ni ak okenn nan transgresyon yo; men m ap delivre yo soti nan tout kote yo te rete, kote yo te peche yo, epi m ap pirifye yo. Konsa, yo va pèp mwen, e mwen menm, m ap Bondye yo. Ezekyèl 37:15–23.
The two sticks which the widow was gathering in advance of Elijah’s rain at the Midnight Cry, were the northern and southern kingdoms of Israel that had been scattered and were to be gathered into one nation on October 22, 1844, when the antitypical Day of Atonement began, for the promise was that at that time God “will cleanse them.” The cleansing, representing the Investigative Judgment, began at that time. That gathering of the two sticks must be understood correctly, for God always illustrates the end of a thing with the beginning of a thing.
De baton sa yo vèv la t ap ranmase anvan lapli Eli a nan Kri a Minwi a, se te wayòm nò ak wayòm sid Izrayèl yo ki te gaye, e ki te dwe rasanble pou vin yon sèl nasyon nan dat 22 oktòb 1844, lè Jou Ekspyasyon antitipik la te kòmanse, paske pwomès la te di ke nan tan sa a Bondye “va pirifye yo.” Pirifikasyon sa a, ki reprezante Jijman Ankèt la, te kòmanse nan tan sa a. Rasanbleman de baton sa yo dwe byen konprann, paske Bondye toujou sèvi ak kòmansman yon bagay pou ilistre fen yon bagay.
1844, was the end of the two kingdoms of Israel, for they had then become one kingdom, spiritual Israel, and they were from that point on only to be one nation. That history was illustrated by the beginning history when they had become two nations, which is the history of the rebellion of Jeroboam.
1844 te make fen de de wayòm Izrayèl yo, paske lè sa a yo te vin tounen yon sèl wayòm, Izrayèl espirityèl, epi depi pwen sa a yo pa t dwe ye ankò pase yon sèl nasyon. Istwa sa a te ilistre pa istwa kòmansman an lè yo te vin tounen de nasyon, ki se istwa rebelyon Jewoboram nan.
The history of Jeroboam’s counterfeit system of worship must also be illustrated at the end of his kingdom. Aaron’s rebellion in the beginning of ancient Israel and Jeroboam’s rebellion at the beginning of the northern kingdom, represent the rebellion of 1863, and 1863 is only clearly understood when the end of Jeroboam’s kingdom, as represented by the joining of the two sticks, is also laid over the top of 1863. It is then that 1863 is clearly seen to be represented as a generation that erected an image of jealousy.
Istwa sistèm adorasyon kontrefè Jewoboram nan dwe tou ilistre nan fen wayòm li a. Rebelyon Arawon nan kòmansman ansyen Izrayèl la ak rebelyon Jewoboram nan kòmansman wayòm nò a, reprezante rebelyon 1863 la, epi 1863 pa vin byen klè konprann sof lè fen wayòm Jewoboram nan, jan sa reprezante pa mete de bwa yo ansanm, vini tou poze sou 1863. Se lè sa a yo wè avèk klète ke 1863 reprezante kòm yon jenerasyon ki te leve yon imaj jalouzi.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik k ap vini an.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Men, similitid sa a pa sèlman aplike ak mond lan, men li aplike tou ak sila yo ki resevwa gwo limyè; paske yo menm tou yo sanble ak zo sèch nan vale a. Yo gen fòm moun, estrikti kò a; men yo pa gen lavi espirityèl. Men parabòl la pa kite zo sèch yo sèlman mare ansanm pou yo pran fòm moun; paske sa pa sifi pou manm yo ak aparans yo ann amoni. Souf lavi a dwe anime kò yo, pou yo ka kanpe dwat, epi antre nan aktivite. Zo sa yo reprezante kay Izrayèl la, legliz Bondye a, epi espwa legliz la se enfliyans vivifyan Sentespri a. Seyè a dwe soufle sou zo sèch yo, pou yo ka viv.
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
“Lespri Bondye a, avèk pouvwa li ki bay lavi, dwe nan chak ajan imen, pou chak misk ak chak tandon espirityèl ka an egzèsis. San Sentespri a, san souf Bondye a, gen yon letaji nan konsyans la, yon pèt lavi espirityèl. Anpil moun ki san lavi espirityèl gen non yo sou rejis legliz la, men yo pa ekri nan liv lavi Ti Mouton an. Yo ka fè pati legliz la, men yo pa ini ak Seyè a. Yo ka dilijan nan akonplisman yon seri devwa byen detèmine, e yo ka konsidere kòm moun vivan; men anpil ladan yo se pami sila yo ki gen ‘yon non kòmsi w ap viv, men ou mouri.’”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Sòf si pa gen yon vrè konvèsyon nanm nan bay Bondye; sòf si souf vivan Bondye a anime nanm nan pou lavi espirityèl; sòf si moun ki fè pwofesyon verite a se prensip ki soti nan syèl la ki pouse yo, yo pa fèt ankò pa semans ki pa ka pouri a, ki viv e ki rete pou tout tan. Sòf si yo mete konfyans yo nan jistis Kris la kòm sèl sekirite yo; sòf si yo imite karaktè Li, travay nan Lespri Li, yo toutouni, yo pa gen rad jistis Li a sou yo. Souvan yo fè mò yo pase pou vivan yo; paske moun k ap akonpli sa yo rele delivrans dapre pwòp ide pa yo, pa gen Bondye k ap travay nan yo ni pou vle, ni pou fè, selon bon plezi Li.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
«Gwoup sa a byen reprezante pa vale zo chèch Ezekyèl te wè nan vizyon an.» Review and Herald, 17 janvye 1893.