As Isaiah presents the message represented by the sixty-five years (chapter seven, verse eight), to the wicked leader of Jerusalem, he does so by the “fuller’s field” and the “end of the conduit of the upper pool,” in the year 742 BC. 742 BC represents 1863, for Jesus always illustrates the end with the beginning. The rebellion of 1863 in turn represents the Sunday law in the United States, for Jesus always illustrates the end of a thing with the beginning of a thing. 1863 was the beginning of the legally registered Laodicean Adventist church, and that church is left desolate at the “great earthquake” of the Sunday law. How could a corporation that is legally governed by the State (not the reverse of the Church controlling the State), continue to uphold the seventh-day Sabbath, at the time when that very same government is legally forbidding worship on the seventh day?
Menm jan Ezayi prezante mesaj ki reprezante swasanndisenk ane yo (chapit sèt, vèsè uit) bay chèf mechan Jerizalèm nan, li fè sa bò “jaden foulon an” ak “nan pwent kondi pisin anwo a,” nan ane 742 anvan Kris. Ane 742 anvan Kris la reprezante 1863, paske Jezi toujou sèvi ak kòmansman an pou ilistre fen an. Rebelyon 1863 la, pa konsekan, reprezante lwa dimanch Ozetazini, paske Jezi toujou sèvi ak kòmansman yon bagay pou ilistre fen bagay sa a. Ane 1863 te kòmansman legliz Advantis Lawodise a ki anrejistre legalman, e legliz sa a rete dezole nan “gwo tranblemanntè” lwa dimanch lan. Ki jan yon kòporasyon Leta gouvène legalman (epi se pa legliz la k ap kontwole Leta) ta ka kontinye soutni saba setyèm jou a, nan moman menm gouvènman sa a legalman ap entèdi adorasyon nan setyèm jou a?
At the beginning and ending of Christ’s ministry, He cleansed the temple. At the first temple cleansing Christ identified that the leaders had made “his father’s house” a den of thieves, but in the last cleansing of the temple He had identified that “their house” was left to them desolate. Ancient Israel illustrates modern Israel. He erected and cleansed the Millerite temple in the beginning of Adventism, but at the final cleansing, the cleansing of the one hundred and forty-four thousand, Laodicean Adventism is spewed out of His mouth, and “their house” is then left desolate.
Nan kòmansman ak nan fen ministè Kris la, Li te netwaye tanp lan. Nan premye netwayaj tanp lan, Kris te fè konnen ke dirijan yo te fè “kay Papa li” tounen yon kachèt vòlè; men nan dènye netwayaj tanp lan, Li te fè konnen ke “kay pa yo” te rete pou yo, dezole. Izrayèl ansyen an se yon ilistrasyon Izrayèl modèn nan. Li te leve epi netwaye tanp Millerit la nan kòmansman Advantis la; men nan dènye netwayaj la, netwayaj san karannkat mil yo, Advantis Lawodise a vomi soti nan bouch Li, epi “kay pa yo” a lè sa a rete dezole.
Isaiah is by the fuller’s field when he confronts king Ahaz. The fuller’s field represents the cleansing accomplished by the Messenger of the Covenant who suddenly comes to His temple, and cleanses the sons of Levi as with “fuller’s soap.” This cleansing was accomplished at the beginning of Adventism, and it is accomplished again at the end.
Ezayi te bò kote jaden foulon an lè li te konfwonte wa Akaz. Jaden foulon an reprezante netwayaj Mesaje Alyans lan akonpli, li menm ki vini toudenkou nan tanp li a, epi ki netwaye pitit gason Levi yo tankou ak “savon foulon an.” Netwayaj sa a te akonpli nan kòmansman Advantis la, epi li akonpli ankò nan fen an.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Gade, m pral voye mesaje mwen an, e li va pare chemen an devan mwen; epi Seyè a, moun nou ap chèche a, va vini toudenkou nan tanp li a, menm Mesaje alyans lan, moun nou pran plezi nan li a: gade, li va vini, se Seyè ki gen tout pouvwa a ki di sa. Men, ki moun ki ka sipòte jou vini li a? E ki moun ki va kanpe lè li parèt? Paske li tankou dife moun k ap rafine a, e tankou savon moun k ap blanchi twal yo: E li va chita tankou yon moun k ap rafine ak pirifye ajan; li va pirifye pitit gason Levi yo, e li va netwaye yo tankou lò ak ajan, pou yo ka ofri bay Seyè a yon ofrann nan jistis. Lè sa a, ofrann Jida ak Jerizalèm va fè Seyè a plezi, tankou nan jou lontan yo, e tankou nan ane tan pase yo. Malachi 3:1–4.
Isaiah meets Ahaz, with the sign of his son, whose name symbolizes that in the last days “a remnant will return.” The remnant is those that “return.” Isaiah meets with wicked king Ahaz during the history of the cleansing of the temple, which began in Millerite history in 1844, and was brought to a conclusion by disobedience in 1863. In the last days the cleansing is the history of the sealing of the one hundred and forty-four thousand. Had the Millerites followed the opening providence of God that followed 1844, they would have finished the work.
Ezayi rankontre Akaz, avèk siy pitit gason li a, ki gen non ki senbolize ke nan dènye jou yo, “yon rès ap retounen.” Rès la se moun ki “retounen.” Ezayi rankontre ak mechan wa Akaz pandan listwa pirifikasyon tanp lan, ki te kòmanse nan listwa Millerit la an 1844, epi ki te mennen nan yon konklizyon pa dezobeyisans an 1863. Nan dènye jou yo, pirifikasyon an se listwa sele san karannkat mil yo. Si Millerit yo te suiv pwovidans ouvè Bondye a ki te vin apre 1844, yo ta fini travay la.
“Had Adventists, after the great disappointment in 1844, held fast their faith and followed on unitedly in the opening providence of God, receiving the message of the third angel and in the power of the Holy Spirit proclaiming it to the world, they would have seen the salvation of God, the Lord would have wrought mightily with their efforts, the work would have been completed, and Christ would have come ere this to receive His people to their reward. But in the period of doubt and uncertainty that followed the disappointment, many of the advent believers yielded their faith. . . . Thus the work was hindered, and the world was left in darkness. Had the whole Adventist body united upon the commandments of God and the faith of Jesus, how widely different would have been our history!” Evangelism, 695.
“Si les adventistes, après la grande déception de 1844, étaient demeurés fermes dans leur foi et avaient suivi d’un commun accord la providence de Dieu qui s’ouvrait devant eux, en recevant le message du troisième ange et en le proclamant au monde dans la puissance du Saint-Esprit, ils auraient vu le salut de Dieu; le Seigneur aurait puissamment agi avec leurs efforts, l’œuvre aurait été achevée, et Christ serait déjà venu pour recevoir son peuple et lui donner sa récompense. Mais, durant la période de doute et d’incertitude qui suivit la déception, beaucoup de croyants adventistes abandonnèrent leur foi.... Ainsi l’œuvre fut entravée, et le monde fut laissé dans les ténèbres. Si tout le corps adventiste s’était uni sur les commandements de Dieu et la foi de Jésus, combien différente aurait été notre histoire!” Évangéliser, 695.
The failure to “follow on unitedly in the opening providence of God,” led them into a Laodicean condition by 1856, and the ensuing rebellion of 1863, marked the beginning of the wandering in the wilderness that had been illustrated by ancient Israel when they failed their tenth and final test, and were then condemned to die in the wilderness over the following forty years.
Echèk yo pou “kontinye suiv ansanm nan pwovidans Bondye k ap louvri a,” te mennen yo nan yon kondisyon Laodise pa 1856, epi rebelyon ki te vini an 1863 la te make kòmansman pèlerinaj la nan dezè a, jan sa te ilistre pa ansyen Izrayèl lè yo te echwe nan dizyèm e dènye eprèv yo, epi lè sa a yo te kondane pou yo mouri nan dezè a pandan karant ane ki te vin apre yo.
Isaiah’s son provides the promise that at the final temple cleansing of the last days “a remnant shall return.” Their “return” is illustrated by Jeremiah, who was promised that if he would “return,” he would become God’s watchman. The one hundred and forty-four thousand are those who have returned from a disappointment.
Pitit gason Ezayi a bay pwomès la ke, nan dènye netwayaj tanp lan nan dènye jou yo, “yon rès ap retounen.” “Retou” yo a ilistre pa Jeremi, yo te pwomèt li ke si li ta “retounen,” li ta vin gadyen Bondye. San karannkat mil yo se sila yo ki retounen apre yon desepsyon.
Those that are the one hundred and forty-four thousand have experienced a disappointment and waited for their Lord. They have been typified by the wise virgins in Millerite history, and in both the beginning and ending histories two sticks are joined into one nation, during the outpouring of the Holy Spirit during the time of the Midnight Cry.
Moun ki fè pati san karantkat mil yo te fè eksperyans yon desepsyon epi yo te tann Seyè yo. Yo te prefigire pa vyèj saj yo nan istwa Millerit la, epi nan toude istwa kòmansman ak istwa fen an, de baton yo mete ansanm pou fòme yon sèl nasyon, pandan vide Lespri Sen an ap fèt nan tan Rèl Minwi a.
Wicked king Ahaz represents the leadership of Judah that will have heard the message, but who reject the message presented by Isaiah, and in so doing they “stumble, and fall, and be broken, and be snared, and be taken.” They are those who “seek unto them that have familiar spirits, and unto wizards that peep, and that mutter,” representing the experience of spiritualism they succumb to as they receive the strong delusion of 2 Thessalonians. Ahaz’s rejection of the message of Isaiah in 742 BC, aligns with 1863, when the message of Miller was rejected. Isaiah typifies Miller, and the message of both Isaiah and Miller was based upon the “seven times,” which find their anchor point in verse eight, of Isaiah chapter seven. Miller’s son (Isaiah’s son) represents the Elijah movement that comes in the last days.
Wa mechan Ahaz reprezante lidèchip Jida a ki va tande mesaj la, men ki rejte mesaj Ezayi prezante a; e lè yo fè sa, yo “bite, yo tonbe, yo kraze, yo pran nan pèlen, epi yo kaptire.” Se yo menm ki “chèche moun ki gen lespri familye, ak majisyen k ap fè ti bri, k ap bougonnen,” sa ki reprezante eksperyans espirityalis yo tonbe ladan l pandan y ap resevwa gwo desepsyon 2 Tesalonisyen an pale de li. Rejè Ahaz fè kont mesaj Ezayi a an 742 av. J.-K. aliyen ak 1863, lè yo te rejte mesaj Miller la. Ezayi se yon tip Miller, epi mesaj ni Ezayi ni Miller te baze sou “sèt fwa yo,” ki jwenn pwen ankray yo nan vèsè uit, nan Ezayi chapit sèt. Pitit gason Miller la (pitit gason Ezayi a) reprezante mouvman Eli a ki vini nan dènye jou yo.
The pronouncement against Ahaz for his rejection included the prediction of being conquered by the king of the north, who in the last days is the threefold union of Modern Rome, that is ruled over by the papacy.
Deklarasyon kont Akaz poutèt rejè li a te gen ladan l prediksyon ke wa nò a t ap konkeri l, wa sa a ki, nan dènye jou yo, se inyon twa fwa Wòm modèn nan, ki anba dominasyon papasi a.
The Lord spake also unto me again, saying, Forasmuch as this people refuseth the waters of Shiloah that go softly, and rejoice in Rezin and Remaliah’s son; Now therefore, behold, the Lord bringeth up upon them the waters of the river, strong and many, even the king of Assyria, and all his glory: and he shall come up over all his channels, and go over all his banks: And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:5–8.
Seyè a pale avè m ankò, li di: Paske pèp sa a refize dlo Chiloak yo ki koule dousman, epi yo pran plezi nan Rezen ak pitit gason Remalya a; se poutèt sa kounye a, gade, Seyè a ap fè dlo larivyè a monte sou yo, dlo ki fò e anpil, sa vle di wa Lasiri a ak tout glwa li; li pral debòde sou tout chanèl li yo, epi li pral pase sou tout rivaj li yo; li pral travèse Jida; li pral anvayi e li pral debòde, li pral rive jouk nan kou a; epi etandaj zèl li yo pral ranpli tout lajè peyi ou a, o Emanyèl. Ezayi 8:5–8.
Isaiah met with wicked king Ahaz at the end of the conduit of the upper pool, and although there is uncertainty among the biblical historians and archeologists as to whether the upper pool, was the same pool as the pool of Siloam in the time of Christ, the context of Isaiah’s prophecy removes all doubt, for Isaiah identifies that the king of the north was to come upon Ahaz, because he had rejected the waters of Shiloah, that goes softly. “Shiloah” is the Old Testament’s name for “Siloam” in the New Testament.
Ezayi te rankontre ak wa mechan Akaz nan pwent kannal rezèvwa anlè a; epi, byenke gen ensètitid pami istoryen biblik yo ak akeyològ yo sou kesyon si rezèvwa anlè a te menm rezèvwa Siloam nan epòk Kris la, kontèks pwofesi Ezayi a retire tout dout, paske Ezayi fè konnen wa nò a t ap vini sou Akaz, poutèt li te rejte dlo Chiloa yo, ki koule dousman. “Chiloa” se non Ansyen Testaman an pou “Siloam” nan Nouvo Testaman an.
It was at the pool of Siloam that Jesus healed the blind man, and wicked king Ahaz represents the blind Laodicean leadership, both in 1863, and at the soon-coming Sunday law who refuse to be healed. “Shiloah” and “Siloam” both mean “sent,” and a message was sent from the Father, to the Son, who then gave it to Gabriel and the holy angels to convey to Isaiah, who brought the message that was “sent” from heaven to a blind Laodicean leader.
Se te nan pisin Silowam Jezi te geri nonm avèg la, e move wa Akaz reprezante dirijan avèg Lawodise a, ni an 1863, ni anba lwa dimanch k ap vini talè a, ki refize geri. “Shiloah” ak “Siloam” toude vle di “voye,” e yon mesaj te voye soti nan Papa a bay Pitit la, ki ansuit te remèt li bay Gabriyèl ak zanj sen yo pou yo transmèt li bay Ezayi, ki te pote mesaj ki te “voye” soti nan syèl la bay yon dirijan avèg Lawodise.
The conduit from the upper pool where Isaiah presented the message represents the place where the rain of the Holy Spirit is conveyed to God’s people, as also represented by the golden pipes of Zechariah’s vision, or the ladder of Jacob’s dream.
Kanal ki soti nan rezèvwa siperyè a, kote Ezayi te prezante mesaj la, reprezante plas kote lapli Sentespri a pase pou rive jwenn pèp Bondye a, jan sa reprezante tou pa tib lò yo nan vizyon Zakari a, oswa pa nechèl rèv Jakòb la.
“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.’
“Sa Bondye prepare pou nou an reprezante nan Zakari, chapit 3 ak 4, epi 4:12–14: ‘Mwen pran lapawòl ankò, mwen di l: Kisa de branch oliv sa yo ye, ki, atravè de tib an lò yo, vide lwil an lò a soti nan yo menm? Li reponn mwen, li di: Èske ou pa konnen sa yo ye? E mwen di: Non, mèt mwen. Lè sa a li di: Sa yo se de moun wen yo, ki kanpe bò kote Seyè tout latè a.’”
“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 bagay 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 nan pawòl ni nan karaktè kòm Sila ki nèt ale dezirab, e ki pi gran pase dimil. Lè nanm nan satisfè pou 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 glwa ki pi lwen an. Zanj yo ap kenbe kat van yo, ki reprezante kòm yon chwal anraje k ap chèche kase lage epi kouri sou tout fas tè a, pote destriksyon ak lanmò sou tras 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, 216, 217.
«Èske n ap dòmi sou menm bòdi mond etènèl la? Èske n ap tounen moun ki lou, ki frèt, epi ki mouri? O, si sèlman nou te ka genyen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ta ka 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 okenn limit.» Manuscript Releases, volim 20, 216, 217.
The “golden oil,” is the messages of God’s Spirit that comes down from the upper pool through the conduit that is the two golden pipes that are the two witnesses of the Bible and Spirit of Prophecy, or the Old and New Testament, or the law and the prophets, or Moses and Elijah.
“Lwil dò” a, se mesaj Lespri Bondye a ki desann soti nan rezèvwa ki anwo a atravè kannal la, ki se de tib dò yo, ki se de temwen yo: Bib la ak Lespri Pwofesi a, oswa Ansyen ak Nouvo Testaman an, oswa lalwa ak pwofèt yo, oswa Moyiz ak Eli.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Moun Bondye chwazi yo, k ap kanpe bò kote Seyè tout latè a, gen pozisyon ki te yon fwa bay Satan kòm cheriben pwoteksyon an. Se pa mwayen èt sen yo ki antoure twòn li an, Seyè a kenbe yon kominikasyon san rete avèk moun k ap viv sou latè yo. Lwil an lò a reprezante gras Bondye bay pou l kenbe lanp kwayan yo toujou ranpli, pou yo pa tranble epi etenn. Si se pa t pou lwil sen sa a ki vide soti nan syèl la nan mesaj Lespri Bondye a, fòs mechanste yo t ap gen tout kontwòl sou lèzòm.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Bondye jwenn dezonè lè nou pa resevwa kominikasyon li voye ban nou yo. Konsa nou refize lwil an lò a li ta vide nan nanm nou pou l ka transmèt bay moun ki nan fènwa yo. Lè apèl la va vini, ‘Men Veteren maryaj la ap vini; soti al kontre l,’ moun ki pa t resevwa lwil sen an, ki pa t cheri gras Kris la nan kè yo, va jwenn, menm jan ak vyèj sòt yo, yo pa pare pou rankontre Seyè yo. Yo pa gen, nan tèt pa yo, pouvwa pou jwenn lwil la, epi lavi yo kraze nèt. Men, si yo mande Sentespri Bondye a, si nou sipliye, jan Moyiz te fè sa, ‘Montre m glwa ou,’ lanmou Bondye va gaye nan kè nou. Atravè tiyo an lò yo, lwil an lò a va transmèt ban nou. ‘Se pa avèk fòs, ni ak pouvwa, men se avèk Lespri mwen, se sa Seyè ki gen tout lame yo di.’ Lè pitit Bondye yo resevwa reyon klere Solèy Jistis la, yo klere tankou limyè nan lemonn.” Review and Herald, 20 jiyè 1897.
The message that Ahaz was rejecting was the message of the Midnight Cry, that would have climaxed into the second coming of Christ, if the leadership of Laodicea had received the message to Laodicea that was “sent” to them in 1856. That message would have then swelled to a loud cry, and God’s people would have finished the work and been at peace. Instead, they returned to the vomit they had been delivered from.
Mesaj Aaz t ap rejte a se te mesaj Kri Mitanwit la, ki t ap rive nan pik li nan dezyèm vini Kris la, si dirijan Lawodise yo te resevwa mesaj pou Lawodise a ki te “voye” ba yo an 1856. Lè sa a, mesaj sa a t ap grandi pou l tounen yon gwo kri, e pèp Bondye a t ap fini travay la epi yo t ap nan lapè. Olye de sa, yo te retounen nan vomi yo te delivre yo anba li a.
Isaiah and Ahaz are represented as being in the purification process of the fuller’s field, which is accomplished by the Messenger of the Covenant in Malachi chapter three. They are symbolically located where the “oil” (a message) is being poured out in Zechariah’s vision, and in the last days, Isaiah’s message to Ahaz is the message of Islam of the third Woe; it is the message of the hidden history of the seven thunders; it is the message that the eighth is of the seven; it is the message of the vineyard; it is the message of “Truth,” that are all elements of the Revelation of Jesus Christ, which in the last days produces the purification represented by the fuller’s field.
Ezayi ak Akaz yo reprezante kòm yo nan pwosesis pirifikasyon chan fullè a, ki akonpli pa Mesaje Alyans lan nan Malachi chapit twa. Yo plase senbolikman kote “lwil la” (yon mesaj) ap vide nan vizyon Zakari a, epi nan dènye jou yo, mesaj Ezayi bay Akaz la se mesaj Islam twazyèm Malè a; se mesaj istwa kache sèt loraj yo; se mesaj ki di uityèm nan sòti nan sèt yo; se mesaj jaden rezen an; se mesaj “Verite” a, ki se tout eleman Revelasyon Jezikri a, ki nan dènye jou yo pwodui pirifikasyon chan fullè a reprezante.
It was and is also the message of the “seven times,” that changes from Miller’s foundation stone, to the head of the corner, for it was the first truth, and it must therefore be the last truth. 1863 marked the conclusion of a purification process that began with the arrival of the third angel on October 22, 1844, and ultimately reached the light of the “seven times” in 1856. In 1844 the light of the twenty-three hundred years marked a beginning that led to the ending that was marked by the twenty-five hundred and twenty years. Yet, Laodicean blindness in the beginning and the ending, refuses to see the relationship of the two visions. 1863 represents the conclusion of a purification process that always occurs when a message is unsealed, and the message of the third angel was unsealed on October 22, 1844.
Se te e se tou mesaj “sèt tan” yo tou, ki chanje soti nan wòch fondasyon Miller la pou rive nan tèt kwen an, paske li te premye verite a, e se poutèt sa li dwe dènye verite a. Ane 1863 la make konklizyon yon pwosesis pirifikasyon ki te kòmanse avèk arive twazyèm zanj lan nan dat 22 oktòb 1844, epi ki finalman te rive nan limyè “sèt tan” yo an 1856. An 1844, limyè de mil twasan ane yo te make yon kòmansman ki te mennen nan fen an, fen sa a ki te make pa de mil senksan ven ane yo. Men, avègman Laodise a, ni nan kòmansman an ni nan fen an, refize wè relasyon ki genyen ant de vizyon yo. Ane 1863 la reprezante konklizyon yon pwosesis pirifikasyon ki toujou fèt lè yon mesaj devwale, e mesaj twazyèm zanj lan te devwale nan dat 22 oktòb 1844.
The light of the third angel which was unsealed in 1844, was not a singular light, it was what Sister White refers to as “the advancing light of the third angel.” The advancing light of the third angel began in 1844, and continues to advance until probation closes, but when it first arrived, and when it ultimately ends, there is a specific testing period of the third angel. Those testing periods, at the beginning and ending, also represent a testing process represented by Daniel as an “increase of knowledge,” that is also the advancing light of the third angel.
Limyè twazyèm zanj lan ki te devwale an 1844 la, pa t yon limyè izole; se sa Sè White rele « limyè pwogresif twazyèm zanj lan ». Limyè pwogresif twazyèm zanj lan te kòmanse an 1844, e li kontinye pwogrese jiskaske tan gras la fèmen; men lè li te rive okòmansman, e lè li rive finalman nan bout li, gen yon peryòd eprèv espesifik pou twazyèm zanj lan. Peryòd eprèv sa yo, nan kòmansman ak nan fen an, reprezante tou yon pwosesis eprèv Danyèl prezante kòm yon « ogmantasyon konesans », ki se tou limyè pwogresif twazyèm zanj lan.
The testing process at the beginning began in 1844, and the advancing light increased in knowledge until it reached its conclusion in 1856. The beginning light and the ending light of the testing period are the two visions of Daniel chapter eight, verses thirteen and fourteen, which represent the foundation and the central pillar of Adventism.
Pwosesis egzamen an nan kòmansman li te kòmanse an 1844, epi limyè k ap avanse a te ogmante nan konesans jiskaske li te rive nan konklizyon li an 1856. Limyè kòmansman an ak limyè fen peryòd egzamen an se de vizyon ki nan Daniel chapit uit, vèsè trèz ak katòz, ki reprezante fondasyon an ak poto santral Advantis la.
The testing period of the first angel began on August 11, 1840 and ended at the first disappointment on April 19, 1844. The testing period of the second angel then began, and continued until October 22, 1844. At that point the third angel arrived and the testing period of the third angel continued until Laodicean Adventism rejected the light of the third angel in 1863.
Peryòd eprèv premye zanj lan te kòmanse 11 out 1840 e li te fini nan premye desepsyon an, 19 avril 1844. Lè sa a, peryòd eprèv dezyèm zanj lan te kòmanse, e li te kontinye jouk 22 oktòb 1844. Nan pwen sa a, twazyèm zanj lan te rive, e peryòd eprèv twazyèm zanj lan te kontinye jouk Advantis Laodiseyen an te rejte limyè twazyèm zanj lan an 1863.
The testing period of the third angel for Millerite Adventism had a beginning and an ending, and the beginning and ending must represent the same thing, for Jesus always illustrates the end of a thing with the beginning of a thing. The opening of the advancing light of the third angel was the light of the appearance (the “mareh” vision), of verse fourteen of chapter eight of Daniel. The ending of the advancing light of the third angel was the light of the trampling down of the sanctuary and host (the “chazon” vision), of verse thirteen. The two visions are prophetically intertwined.
Peryòd tès twazyèm zanj lan pou Advantis milerit la te gen yon kòmansman ak yon fen, e kòmansman an ak fen an dwe reprezante menm bagay la, paske Jezi toujou sèvi ak kòmansman yon bagay pou ilistre fen bagay sa a. Ouvèti limyè k ap pwogrese twazyèm zanj lan se te limyè aparisyon an (vizyon “mareh” la), nan vèsè katòz chapit uit Danyèl la. Fen limyè k ap pwogrese twazyèm zanj lan se te limyè pilonnen atè sanctuaire a ak lame a (vizyon “chazon” an), nan vèsè trèz la. De vizyon yo mare youn ak lòt pwofetikman.
Then shalt thou cause the trumpet of the jubilee to sound on the tenth day of the seventh month, in the day of atonement shall ye make the trumpet sound throughout all your land. Leviticus 25:9.
Lè sa a, w ap fè twonpèt Jibile a sonnen sou dizyèm jou setyèm mwa a; nan jou Ekspyasyon an, n ap fè twonpèt la sonnen nan tout peyi nou. Levitik 25:9.
The trumpet that was to be sounded on the Day of Atonement, which was October 22, 1844, was the Jubilee trumpet, which represents the sacred cycle of seven years, which adds up to twenty-five hundred and twenty days. The Lord intended to lead ancient Israel directly into the Promised Land, but their rebellion prevented that from happening. The Lord intended to lead modern Israel directly into the Promised Land, but rebellion prevented that from happening. If modern Israel would have been obedient to the advancing light of the third angel, they would have warned the world and the Lord would have returned over one hundred years ago.
Twonpèt ki te dwe sonnen nan Jou Ekspyasyon an, ki te 22 oktòb 1844, se te twonpèt Jibile a, ki reprezante sik sakre sèt ane a, ki bay antou de mil senk san ven jou. Seyè a te gen entansyon mennen Izrayèl tan lontan an dirèkteman nan Tè Pwomiz la, men rebelyon yo te anpeche sa rive. Seyè a te gen entansyon mennen Izrayèl modèn nan dirèkteman nan Tè Pwomiz la, men rebelyon te anpeche sa rive. Si Izrayèl modèn nan te obeyi limyè pwogresif twazyèm zanj lan, yo t ap avèti mond lan epi Seyè a t ap retounen depi plis pase san ane.
In order for that to happen the Lord would have needed to work a transformation among the Millerites, and that transformation is identified as the mystery of God in the Scriptures. If Adventism had followed the advancing light of the third angel, then the trumpet of the Jubilee would have sounded all the way through to the end, for it is in the days that the seventh trumpet sounds, that the mystery of God is finished. In Revelation ten, that trumpet, which is the Jubilee trumpet, and also the trumpet of the third woe, began to sound on October 22, 1844.
Pou sa ta te rive, Senyè a t ap bezwen fè yon transfòmasyon pami Millerit yo, epi transfòmasyon sa a idantifye nan Ekriti yo kòm mistè Bondye a. Si Adventis la te swiv limyè k ap avanse twazyèm zanj lan, alò twonpèt Jibile a t ap sonnen san rete jouk rive nan fen an; paske se nan jou kote setyèm twonpèt la ap sonnen, mistè Bondye a fini. Nan Revelasyon dis, twonpèt sa a, ki se twonpèt Jibile a, epi tou twonpèt twazyèm malè a, te kòmanse sonnen nan dat 22 oktòb 1844.
And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:5–7.
E zanj mwen te wè a, ki te kanpe sou lanmè a ak sou tè a, leve men li anlè nan syèl la, epi li sèmante pa sila a ki viv pou tout tan ak pou tout tan, ki te kreye syèl la ak tout sa ki ladan l, tè a ak tout sa ki ladan l, ak lanmè a ak tout sa ki ladan l, ke tan p ap la ankò; men, nan jou vwa setyèm zanj lan, lè l pral kòmanse sonnen twonpèt la, mistè Bondye a va fini, jan li te fè konnen sa bay sèvitè li yo, pwofèt yo. Revelasyon 10:5–7.
The testing purification process that began on October 22, 1844, which was the advancing light of the third angel, began with the light of Daniel chapter eight, verse fourteen, and it ended with the light of Daniel chapter eight, verse thirteen. It began with the answer of verse fourteen, and ended with the question of verse thirteen.
Pwosesis pirifikasyon éprèv la ki te kòmanse 22 oktòb 1844 la, ki te limyè pwogresif twazyèm zanj lan, te kòmanse avèk limyè Danyèl chapit uit, vèsè katòz, epi li te fini avèk limyè Danyèl chapit uit, vèsè trèz. Li te kòmanse avèk repons vèsè katòz la, epi li te fini avèk kestyon vèsè trèz la.
Those nineteen years were typified by the arrival of Isaiah’s warning message to Ahaz the king of literal Judah during a civil war between the north and south. Those nineteen years ended with the king of the north, taking Israel into slavery. Those nineteen years typified the arrival of the third angel in 1844, through to the rebellion of 1863. The advancing light of the third angel was represented by Isaiah’s message.
Diznèf ane sa yo te prefigire pa rive mesaj avètisman Ezayi te pote bay Akaz, wa Jida literal la, pandan yon lagè sivil ant nò ak sid la. Diznèf ane sa yo te fini avèk wa nò a ki te mennen Izrayèl an kaptivite. Diznèf ane sa yo te prefigire rive twazyèm zanj lan an 1844, jis rive jouk nan rebelyon 1863 la. Limyè twazyèm zanj lan ki t ap avanse a te reprezante pa mesaj Ezayi a.
The rejection of that advancing light brought an end to the Millerite movement, and in that testing period the Philadelphian Millerite Movement transitioned into the Laodicean Church. The nineteen years that began in 742 BC, and the nineteen years that began in 1844, both represent a testing and purification process in the last days, that is the final testing period of the advancing light of the third angel.
Rejè limyè k ap avanse sa a te mete fen nan mouvman Millerit la, e nan peryòd eprèv sa a, Mouvman Millerit Filadèlfyen an te pase vin tounen Legliz Lawodiseyen an. Diznèf ane ki te kòmanse an 742 av. J.-K., ak diznèf ane ki te kòmanse an 1844, toude reprezante yon pwosesis eprèv ak pirifikasyon nan dènye jou yo, sa vle di dènye peryòd eprèv limyè k ap avanse twazyèm zanj lan.
In that final testing process the mystery of God will be finished. The one hundred and forty four thousand are those who wait, return and are sealed.
Nan pwosesis final eprèv sa a, mistè Bondye a pral fini. San karantkat mil yo se sila yo ki tann, ki retounen, epi ki sele.
Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:16–18.
Mare temwayaj la, sele lalwa a nan mitan disip mwen yo. E mwen menm, m ap tann Senyè a, li menm ki kache figi li pou kay Jakòb la, e m ap mete espwa mwen nan li. Gade, mwen menm ak timoun Senyè a ban mwen yo, nou la kòm siy ak mèvèy ann Izrayèl, soti nan Senyè dèzame yo, ki rete sou mòn Siyon an. Ezayi 8:16–18.
The ending testing period of the advancing light of the third angel in the last days, began where the beginning testing period began. It began when Jesus raised His hand up to heaven and proclaimed “that there should be time no longer.” That pronouncement occurred on October 22, 1844, when the seventh trumpet, announced the Jubilee at the conclusion of the sacred cycle of seven. The cycle of seven years, repeated seven times was literally forty-nine years, or twenty-five hundred and twenty days.
Peryòd eprèv final la, konsènan limyè pwogresif twazyèm zanj lan nan dènye jou yo, te kòmanse kote peryòd eprèv inisyal la te kòmanse. Li te kòmanse lè Jezi leve men Li anlè nan syèl la epi Li pwoklame “ke pa ta dwe gen tan ankò.” Pwoklamasyon sa a te fèt 22 oktòb 1844, lè setyèm twonpèt la te anonse Jibile a nan konklizyon sik sakre sèt la. Sik sèt ane a, repete sèt fwa, te literalman karantnèf ane, oswa de mil senksan venn jou.
1989 marks the “time of the end” in the movement of the one hundred and forty-four thousand, and 1989 marks the conclusion of the one hundred and twenty-six years that began at the rebellion of 1863. The movement of the one hundred and forty-four thousand began at the “time of the end,” with a symbol of the “seven times,” for one hundred and twenty-six is a tithe of twelve hundred and sixty, which in turn is half of twenty-five hundred and twenty.
Ane 1989 make “tan lafen an” nan mouvman san karanntkat mil yo, e ane 1989 make konklizyon san vennsis ane yo ki te kòmanse nan rebelyon 1863 la. Mouvman san karanntkat mil yo te kòmanse nan “tan lafen an,” avèk yon senbòl “sèt tan yo,” paske san vennsis se yon dim nan mil desan swasant, ki, a pa li, se mwatye de de mil senksan ven.
Jesus always represents the end of a thing with the beginning of a thing, and the beginning of the movement of the one hundred and forty-four thousand was marked by a symbol of the “seven times,” just as it is at the end of the movement. The days of the sounding of the seventh angel, when the mystery of God is finished, began at the conclusion of the “three-and-a-half” days of Revelation chapter eleven. The Seventh Trumpet, which is also the third Woe, sounded its second note on October 7, 2023, and the mystery of God is now finishing, as “he hath declared to his servants the prophets.” The ending of the movement is marked by a symbol of “seven times,” as was the beginning of the very same movement.
Jezi toujou reprezante fen yon bagay ansanm ak kòmansman yon bagay, e kòmansman mouvman san karannkat mil yo te make pa yon senbòl “sèt fwa,” menm jan sa ye tou nan fen mouvman an. Jou sonnen setyèm zanj lan, lè mistè Bondye a fini, te kòmanse nan fen twa jou edmi yo nan Revelasyon chapit onz. Setyèm Twonpèt la, ki se tou twazyèm Malè a, te fè son dezyèm nòt li nan dat 7 oktòb 2023, e mistè Bondye a ap fini kounye a, jan “li te deklare sa bay sèvitè li yo, pwofèt yo.” Fen mouvman an make pa yon senbòl “sèt fwa,” menm jan sa te ye nan kòmansman menm mouvman sa a.
At the time of the end in 1798, the “seven times,” of God’s indignation against the northern kingdom ended, and at the end of the movement of the Millerites, the rejection of the truths associated with the “seven times,” marked the rebellion of 1863. Jesus always illustrates the end of a thing with the beginning of a thing, and the movement of the first angel (the Millerites), illustrates the movement of the third angel (the one hundred and forty-four thousand). Both movements begin with and end with the “seven times.” You cant make these things up.
Nan tan lafen an 1798, “sèt tan” yo, ki se endiyasyon Bondye kont wayòm nò a, te rive nan bout yo; epi nan fen mouvman Millerit yo, rejè verite ki te makònen ak “sèt tan” yo te make rebelyon 1863 la. Jezi toujou sèvi ak kòmansman yon bagay pou l ilistre fen yon bagay; e mouvman premye zanj lan (Millerit yo) ilistre mouvman twazyèm zanj lan (san karannkat mil yo). Toude mouvman yo kòmanse ak “sèt tan” yo epi yo fini ak “sèt tan” yo. Ou pa ka envante bagay sa yo.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“Those who are in responsible positions are not to become converted to the self-indulgent, extravagant principles of the world, for they cannot afford it; and if they could, Christlike principles would not allow it. Manifold teaching needs to be given. ‘Whom shall He teach knowledge? and whom shall He make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little.’ Thus the word of the Lord is patiently to be brought before the children and kept before them, by parents who believe the word of God. ‘For with stammering lips and another tongue will He speak to this people. To whom He said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.’ Why?—because they did not heed the word of the Lord that came unto them.
“Moun ki nan pozisyon responsablite yo pa dwe kite tèt yo konvèti ak prensip pwòp tèt-yo-gate ak depans depase monn nan, paske yo pa kapab pèmèt sa; e menm si yo te kapab, prensip ki sanble ak sa Kris la pa t ap pèmèt sa. Gen bezwen pou yo bay ansèyman an kantite. ‘Kilès l ap anseye konesans? e kilès l ap fè konprann doktrin? Se moun yo sevre ak lèt la, e yo rale kite tete yo. Paske lòd dwe sou lòd, lòd sou lòd; liy sou liy, liy sou liy; isit yon ti kras, e lòtbò yon ti kras.’ Konsa, pawòl Senyè a dwe avèk pasyans mete devan timoun yo epi kenbe devan yo, pa paran ki kwè pawòl Bondye a. ‘Paske se avèk bouch k ap bege ak yon lòt lang l ap pale ak pèp sa a. Se yo li te di: Men repo a kote nou ka fè moun ki bouke a repoze; e men rafrechisman an: men yo pa t vle tande. Men pawòl Senyè a te vin pou yo lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; isit yon ti kras, e lòtbò yon ti kras; pou yo te ka ale, tonbe sou do, kraze, pran nan pèlen, epi sezi.’ Poukisa?—paske yo pa t pran pawòl Senyè a ki te vin jwenn yo an konsiderasyon.”
“This means those who have not received instruction, but have cherished their own wisdom, and have chosen to work themselves according to their own ideas. The Lord gives these the test, that they shall either take their position to follow His counsel, or refuse and do according to their own ideas, and then the Lord will leave them to the sure result. In all our ways, in all our service to God, He speaks to us, ‘Give Me thine heart.’ It is the submissive, teachable spirit that God wants. That which gives to prayer its excellence is the fact that it is breathed from a loving, obedient heart.
“Sa vle di moun ki pa t resevwa enstriksyon, men ki te cheri pwòp sajès pa yo, epi ki te chwazi aji dapre pwòp lide pa yo. Seyè a bay moun sa yo eprèv la, pou yo swa pran pozisyon yo pou yo swiv konsèy Li, oswa yo refize epi yo aji dapre pwòp lide pa yo; epi lè sa a Seyè a ap kite yo nan rezilta ki sèten an. Nan tout chemen nou yo, nan tout sèvis nou bay Bondye, Li pale avèk nou: ‘Ban Mwen kè ou.’ Se lespri ki soumèt, ki ka resevwa ansèyman, Bondye vle. Sa ki bay lapriyè ekselans li se lefètke li sòti tankou souf nan yon kè ki plen lanmou ak obeyisans.
“God requires certain things of His people; if they say, I will not give up my heart to do this thing, the Lord lets them go on in their supposed wise judgment without heavenly wisdom, until this scripture [Isaiah 28:13] is fulfilled. You are not to say, I will follow the Lord’s guidance up to a certain point that is in harmony with my judgment, and then hold fast to your own ideas, refusing to be molded after the Lord’s similitude. Let the question be asked, Is this the will of the Lord? not, Is this the opinion or judgment of—–?” Testimonies to Ministers, 419.
Bondye mande sèten bagay nan men pèp Li a; si yo di: Mwen pap lage kè m pou m fè bagay sa a, Senyè a kite yo kontinye nan sa yo panse ki se jijman saj pa yo a, san sajès ki soti nan syèl la, jouk lè ekriti sa a [Ezayi 28:13] rive akonpli. Nou pa dwe di: M ap swiv direksyon Senyè a jis rive nan yon sèten pwen ki ann amoni ak jijman pa m, epi apre sa kenbe fèm nan pwòp lide pa m, pandan m refize kite m fòme dapre resanblans Senyè a. Se pou yo poze kesyon an konsa: Èske se volonte Senyè a? pa: Èske se opinyon oswa jijman ———? Testimonies to Ministers, 419.