In the previous article we identified Elijah as a symbol. In agreement with William Miller’s rules, “symbols” may have more than one meaning. Therefore, Elijah as a symbol may also represent one part of the two-fold symbol of Elijah and Moses. The two-fold symbol of Elijah and Moses runs through the entire book of Revelation, and to be uncertain about what the two-fold symbol represents is to be uncertain about the message in the book of Revelation that is unsealed just before probation closes. For this reason, we will now specifically address certain prophetic characteristics that are identified with the symbol of Elijah.
Nan atik ki te vini anvan an, nou te idantifye Eli kòm yon senbòl. An akò ak règ William Miller yo, “senbòl” yo ka gen plis pase yon siyifikasyon. Se poutèt sa, Eli kòm yon senbòl ka reprezante tou yon pati nan senbòl doub Eli ak Moyiz la. Senbòl doub Eli ak Moyiz la travèse tout liv Revelasyon an, e si yon moun pa fin sèten sou sa senbòl doub la reprezante, sa vle di li pa fin sèten sou mesaj ki nan liv Revelasyon an ki devwale jis anvan tan gras la fini. Se poutèt sa, kounye a nou pral adrese an patikilye sèten karakteristik pwofetik yo idantifye ak senbòl Eli a.
We have three primary witnesses to establish those prophetic characteristics. Those witnesses are the prophet Elijah, John the Baptist and William Miller who inspiration identifies as interchangeable symbols.
Nou gen twa temwen prensipal pou tabli karakteristik pwofetik sa yo. Temwen sa yo se pwofèt Eli, Jan Batis, ak William Miller, ke enspirasyon idantifye kòm senbòl ki ka ranplase youn lòt.
“Thousands were led to embrace the truth preached by William Miller, and servants of God were raised up in the spirit and power of Elijah to proclaim the message. Like John, the forerunner of Jesus, those who preached this solemn message felt compelled to lay the ax at the root of the tree, and call upon men to bring forth fruits meet for repentance. Their testimony was calculated to arouse and powerfully affect the churches and manifest their real character. And as the solemn warning to flee from the wrath to come was sounded, many who were united with the churches received the healing message; they saw their backslidings, and with bitter tears of repentance and deep agony of soul, humbled themselves before God. And as the Spirit of God rested upon them, they helped to sound the cry, ‘Fear God, and give glory to Him; for the hour of His judgment is come.’” Early Writings, 233.
“Dè milye moun te vin aksepte verite William Miller t ap preche a, e sèvitè Bondye yo te leve nan lespri ak pisans Eli pou yo pwoklame mesaj la. Menm jan ak Jan, moun ki te vini anvan Jezi a, sila yo ki te preche mesaj solanèl sa a te santi yo oblije mete rach la nan rasin pyebwa a, epi rele moun yo pou yo donnen fwi ki merite repantans. Temwayaj yo te fèt pou leve konsyans legliz yo, pou afekte yo avèk anpil fòs, epi pou fè vrè karaktè yo parèt aklè. Epi lè avètisman solanèl la pou kouri pou chape anba kòlè k ap vini an te retenti, anpil nan sila yo ki te ini ak legliz yo te resevwa mesaj gerizon an; yo te wè glisad pa yo yo, epi ak dlo nan je anmè repantans ansanm ak gwo agoni nan nanm yo, yo te imilye tèt yo devan Bondye. Epi kòm Lespri Bondye te poze sou yo, yo te ede fè kri a retenti: ‘Krent Bondye, epi bay li glwa; paske lè jijman li a rive.’” Early Writings, 233.
Elijah, John the Baptist and Miller were given a specific spirit that guided and defined their work. Their testimony was “calculated to arouse and powerfully affect the churches and manifest” those churches’ “real character.” Whether it was in the time of Ahab, John the Baptist or William Miller the churches they were addressing all possessed a Laodicean blindness that was so deep and dark that the message needed to be as direct as laying an “ax at the root of the tree.” It included the announcement of the close of probation, which with John the Baptist’s was the warning of “the wrath” that was about “to come.” Miller’s message of proclaiming “Fear God and give glory to Him; for the hour of His judgment is come,” was also a warning of the wrath to come.
Eli, Jan Batis ak Miller te resevwa yon lespri patikilye ki te gide e defini travay yo. Temwayaj yo te “kalkile pou reveye epi afekte legliz yo avèk pisans, epi manifeste” “vrè karaktè” legliz sa yo. Kit se nan tan Akab, Jan Batis, oswa William Miller, legliz yo t ap adrese yo tout te genyen yon avègman Lawodise ki te tèlman pwofon e fènwa, mesaj la te bezwen tèlman dirèk tankou mete yon “rach nan rasin pyebwa a.” Li te gen ladan l anons fèmti tan gras la, ki, nan ka Jan Batis la, se te avètisman konsènan “kòlè” ki t ap “vini an.” Mesaj Miller la tou, lè li t ap pwoklame “Gen krentif pou Bondye, epi bay li glwa; paske lè jijman li a rive,” te yon avètisman tou sou kòlè ki t ap vini an.
“The voice of John was lifted up like a trumpet. His commission was, ‘Shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). He had obtained no human scholarship. God and nature had been his teachers. But one was needed to prepare the way before Christ who was bold enough to make his voice heard like the prophets of old, summoning the degenerate nation to repentance.” Selected Messages, book 2, 148.
“Vwa Jan te leve tankou yon twonpèt. Misyon li te ye: ‘Fè pèp mwen an wè transgresyon yo, epi kay Jakòb la peche yo’ (Ezayi 58:1). Li pa t resevwa okenn fòmasyon entelektyèl nan men lèzòm. Se Bondye ak lanati ki te anseyan li. Men, te nesesè pou te gen yon moun ki t ap prepare chemen an devan Kris la, yon moun ki te ase vanyan pou fè vwa li tande tankou pwofèt tan lontan yo, pandan li t ap rele nasyon ki te dejenere a pou li repanti.” Selected Messages, liv 2, 148.
Elijah commanded that his generation choose that day whether they would serve God or Baal, and that generation answered not a word, which equates to choosing Baal.
Éli te mande jenerasyon pa l la pou yo chwazi menm jou sa a si y ap sèvi Bondye oswa Baal, epi jenerasyon sa a pa t reponn yon mo, sa ki egal ak chwazi Baal.
“Never was there greater need of faithful warnings and reproofs, and close, straight dealing, than at this very time. Satan has come down with great power, knowing that his time is short. He is flooding the world with pleasing fables, and the people of God love to have smooth things spoken to them. Sin and iniquity are not abhorred. I was shown that God’s people must make more firm, determined efforts to press back the incoming darkness. The close work of the Spirit of God is needed now as never before. Stupidity must be shaken off. We must arouse from the lethargy that will prove our destruction unless we resist it. Satan has a powerful, controlling influence upon minds. Preachers and people are in danger of being found upon the side of the powers of darkness. There is no such thing now as a neutral position. We are all decidedly for the right or decidedly with the wrong. Said Christ: ‘He that is not with Me is against Me; and he that gathereth not with Me scattereth abroad.’” Testimonies, volume 3, 327.
“Pa t janm gen pi gwo nesesite pou avètisman fidèl ak reprimand, ak yon konfwontasyon sere, dwat, pase nan moman sa a menm. Satan desann avèk gwo pouvwa, paske li konnen tan li kout. Li ap anvayi mond lan ak fab ki fè plezi, e pèp Bondye a renmen lè yo pale bagay dous ba yo. Peche ak inikite pa vin an degoutans. Yo te montre m ke pèp Bondye a dwe fè efò ki pi fèm, pi detèmine, pou pouse tounen tenèb k ap antre yo. Travay pwofon Lespri Bondye a nesesè kounye a plis pase tout tan anvan. Fòk yo souke sot nan sòtè. Nou dwe leve soti nan letaji ki pral lakòz destriksyon nou si nou pa reziste li. Satan gen yon enfliyans pisan, dominan sou lespri moun. Predikatè ak pèp la an danje pou yo jwenn yo sou bò pisans tenèb yo. Kounye a pa gen yon bagay tankou yon pozisyon net. Nou tout swa nèt pou sa ki dwat, swa nèt ak sa ki mal. Kris te di: ‘Moun ki pa avèk Mwen, se kont Mwen li ye; epi moun ki pa rasanble avèk Mwen, li gaye toupatou.’” Testimonies, volim 3, 327.
John called “the degenerate nation” of his history “a generation of vipers.” The Millerites ultimately identified the degenerate nation of their history as the daughters of Babylon. Whether Elijah, John or Miller none of the three were theologians. They were all called from the common walks of life.
Jan te rele “nasyon dejenere” nan epòk li a “yon jenerasyon vipè.” Millerit yo, finalman, te idantifye nasyon dejenere nan epòk pa yo a kòm pitit fi Babilòn yo. Kit se Eli, Jan, oswa Miller, okenn nan twa yo pa t te teyolojyen. Yo tout te rele soti nan lavi òdinè a.
“The truth as it is in Jesus, as it was proclaimed by Him when He was enshrouded by the pillowy cloud, is verity and truth in this our day, and will just as surely renovate the mind of the receiver as it has renovated minds in the past. Christ has declared, ‘If they hear not Moses and the Prophets, neither will they be persuaded, though one rose from the dead.’ (Luke 16:31).
“Verite a jan li ye nan Jezi a, jan Li te pwoklame li lè nwaj mou a t ap vlope Li, se verite ak laverite nan jou pa nou sa a, e li pral renouvle lespri sila ki resevwa li a avèk menm sètitid li te renouvle lespri nan tan pase yo. Kris te deklare: ‘Si yo pa koute Moyiz ak Pwofèt yo, yo p ap kite yo konvenk yo, menm si yon moun ta leve soti vivan pami mò yo.’ (Lik 16:31).”
“As a people, we must prepare the way of the Lord, under the overruling guidance of the Holy Spirit, for the spread of the gospel in its purity. The stream of living water is to deepen and widen in its course. In all fields, nigh and afar off, men will be called from the plow, and from the more common commercial business vocations that largely occupy the mind, and will become educated in connection with men who have had experience—men who understand the truth. Through most wonderful workings of God, mountains of difficulty will be removed and cast into the sea. Let us labor as those who have experienced the virtue of truth as it is in Jesus.
“Kòm yon pèp, nou dwe prepare chemen Seyè a, anba direksyon siprèm Sentespri a, pou pwopagasyon levanjil la nan pite li. Kouran dlo vivan an dwe vin pi fon e pi laj sou trajè li. Nan tout chan misyon yo, toupre kou lwen, yo pral rele moun kite chari a, ak vokasyon komèsyal ki pi òdinè yo, ki okipe lespri a anpil, epi yo pral resevwa fòmasyon ansanm ak moun ki gen eksperyans—moun ki konprann verite a. Pa mwayen aksyon Bondye ki pi mèvèye yo, mòn difikilte yo pral retire epi jete nan lanmè a. Annou travay tankou moun ki te fè eksperyans vèti verite a jan li ye nan Jezi.”
“There is to be, at this period, a series of events which will reveal that God is master of the situation. The truth will be proclaimed in clear, unmistakable language. Those who preach the truth will strive to demonstrate the truth by a well-ordered life and godly conversation. And as they do this, they will become powerful in advocating the truth, and in giving it the sure application that God has given it.
“Nan epòk sa a, pral gen yon seri evènman k ap revele ke Bondye se Mèt sitiyasyon an. Verite a pral pwoklame nan yon langaj ki klè, san anbigwite. Moun ki preche verite a pral fè efò pou demontre verite a pa yon lavi byen òdone ak yon konduit ki sen. Epi pandan y ap fè sa, yo pral vin pwisan nan defann verite a, epi nan bay li aplikasyon sèten Bondye te ba li a.”
“When the men, who have known and taught the truth, turn aside to human understanding, and mete out to deceived minds their own dish of fables, it is high time for those who have once been laborers in evangelistic work, but who have been drawn away into the management of restaurants, food stores, and other commercial lines of work, to come into line, study their Bibles diligently, and with the word of God in hand, dispense the Bible truth, the spiritual food, in cooperation with the heavenly angels. This work now calls loudly for workmen of divine appointment. Omnipotence will then say to the mountains of difficulty, Be thou removed and cast into the sea.” Paulson Collection, 73, 74.
“Lè mesye yo, ki te konnen e ki te anseye verite a, vire pou yo suiv konpreyansyon imen, epi yo bay lespri ki twonpe yo pwòp plat fab yo, se tan ki rive pou moun ki te yon fwa ouvriye nan travay evanjelizasyon an, men yo te detounen yo pou administrasyon restoran, magazen manje, ak lòt branch travay komèsyal, pou yo mete yo ann amoni, etidye Bib yo avèk dilijans, epi, avèk pawòl Bondye a nan men yo, distribye verite biblik la, manje espirityèl la, an koperasyon ak zanj selès yo. Travay sa a kounye a ap rele byen fò pou ouvriye ki gen randevou diven. Lè sa a, Omnipotans ap di mòn difikilte yo: Wete ou, epi lage ou nan lanmè a.” Paulson Collection, 73, 74.
Elijah, John and Miller were and thus represent men that are called from the “more common” “vocations,” for “the men” who had formerly taught the truth ultimately “turn aside to human understanding, and mete out to deceived minds their own dish of fables.” The common men that are called will give “the sure application” of biblical prophecy as “God has given it.” Twice, in the passage Sister White identified “mountains” as “mountains of difficulty.” The work of these men included laying low “every mountain.” The work that is accomplished by the common men that were called from the plow of humble circumstances represents the work of identifying the correct biblical methodology in contrast with the dishes of human fables that is handed out by the theologians of the time.
Éli, Jan ak Miller te e konsa yo reprezante gason yo rele soti nan “vokasyon” ki “pi komen” yo, paske “moun” ki te ansyenman anseye verite a, finalman “vire al jwenn konpreyansyon imen, epi yo sèvi lespri ki twonpe yo pwòp plat fab yo.” Moun komen yo rele yo pral bay “aplikasyon sèten an” nan pwofesi biblik la jan “Bondye te bay li.” De fwa, nan pasaj la, Sè White te idantifye “mòn” kòm “mòn difikilte.” Travay mesye sa yo te gen ladan l rabese “chak mòn.” Travay ki akonpli pa moun komen yo, ki te rele soti nan charyo travay sikonstans imil yo, reprezante travay pou idantifye bon metodoloji biblik la, an kontrast ak plat fab imen teyolojyen epòk la ap sèvi.
“The work of John the Baptist, and the work of those who in the last days go forth in the spirit and power of Elijah to arouse the people from their apathy, are in many respects the same. His work is a type of the work that must be done in this age. Christ is to come the second time to judge the world in righteousness. The messengers of God who bear the last message of warning to be given to the world, are to prepare the way for Christ’s second advent, as John prepared the way for his first advent. In this preparatory work, ‘every valley shall be exalted, and every mountain shall be made low; and the crooked shall be made straight, and the rough places plain’ for history is to be repeated, and once again ‘the glory of the Lord shall be revealed, and all flesh shall see it together; for the mouth of the Lord hath spoken it.’” Southern Watchman, March 21, 1905.
“Travay Jan Batis la, ansanm ak travay sila yo ki, nan dènye jou yo, soti avèk lespri ak pouvwa Eli pou reveye pèp la anba endiferans yo, se menm bagay la nan anpil aspè. Travay li a se yon tip travay ki dwe fèt nan epòk sa a. Kris la gen pou l vini yon dezyèm fwa pou jije lemonn nan lajistis. Mesaje Bondye yo ki pote dènye mesaj avètisman ki dwe bay lemonn nan, dwe prepare chemen an pou dezyèm avènman Kris la, menm jan Jan te prepare chemen an pou premye avènman li. Nan travay preparatwa sa a, ‘tout fon pral leve, epi tout mòn ak tout ti mòn pral bese; sa ki kwochi pral vin dwat, epi kote ki graj yo pral vin plat,’ paske istwa a gen pou l repete, epi yon lòt fwa ankò, ‘glwa Senyè a pral revele, epi tout chè ansanm pral wè li; paske bouch Senyè a pale sa.’” Southern Watchman, 21 mas 1905.
The characteristics of the three reformers which was identified by Isaiah are that every valley shall be exalted, every mountain made low, the crooked shall be made straight and the rough places made plain. The way of the Lord that is prepared by exalting the valleys, laying low the mountains and making the crooked straight and rough places plain is the old paths.
Karakteristik twa refòmatè yo ke Ezayi te idantifye a se sa: chak vale pral leve, chak mòn pral bese; sa ki kwochi pral vin dwat, epi kote ki graj yo pral vin plat. Chemen Senyè a, ki prepare lè yo leve vale yo, bese mòn yo, fè sa ki kwochi vin dwat, epi fè kote ki graj yo vin plat, se ansyen chemen yo.
The voice of him that crieth in the wilderness, Prepare ye the way of the Lord, make straight in the desert a highway for our God. Every valley shall be exalted, and every mountain and hill shall be made low: and the crooked shall be made straight, and the rough places plain: And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:3–5.
Vwa moun k ap rele nan dezè a: Prepare chemen Senyè a; fè yon gran wout dwat nan dezè a pou Bondye nou an. Tout vale va leve wo, tout mòn ak tout ti kolin va bese; sa ki kwochi va vin dwat, e kote ki graj yo va vin plat. Lè sa a, laglwa Senyè a va parèt, e tout moun ansanm va wè li; paske bouch Senyè a pale sa. Ezayi 40:3–5.
When the quibbling Jews asked John the Baptist if he was the Elijah to come, he answered that he was not, but he then identified himself with the passage from Isaiah.
Lè Juif yo ki t ap chèche diskisyon yo te mande Jan Batis si li te Eli ki te gen pou vini an, li te reponn li pa t sa; men apre sa, li te idantifye tèt li ak pasaj ki nan Ezayi a.
And this is the record of John, when the Jews sent priests and Levites from Jerusalem to ask him, Who art thou? And he confessed, and denied not; but confessed, I am not the Christ. And they asked him, What then? Art thou Elias? And he saith, I am not. Art thou that prophet? And he answered, No. Then said they unto him, Who art thou? that we may give an answer to them that sent us. What sayest thou of thyself? He said, I am the voice of one crying in the wilderness, Make straight the way of the Lord, as said the prophet Esaias. John 1:19–23.
Men temwayaj Jan an, lè Jwif yo te voye prèt ak Levit soti Jerizalèm pou mande li: Ki moun ou ye? Li te deklare sa, li pa t demanti; men li te konfese: Mwen pa Kris la. E yo mande li ankò: Kisa sa vle di? Èske ou se Eli? Li di: Mwen pa li. Èske ou se pwofèt sa a? Li reponn: Non. Lè sa a, yo di li: Ki moun ou ye? pou nou ka bay yon repons bay moun ki te voye nou yo. Kisa ou di sou tèt pa ou? Li di: Mwen se vwa yon moun k ap rele nan dezè a: Redrese chemen Senyè a, jan pwofèt Ezayi te di a. Jan 1:19–23.
The preparation of the “way of the Lord” identifies the methodology that the angels guided Miller to understand and employ in order to prepare the biblical understanding of the “way” that men were to walk in. Every “mountain” was to be made low, for the mountains of biblical prophecy represents truths that at first glance are apparently too difficult to understand. To understand the glorious holy mountain of Daniel chapter eleven verse forty-five that the king of the north is attempting to conquer is understood by first identifying the literal glorious holy mountain in Jerusalem which prophetically defines the spiritual glorious holy mountain. To explain the mountain that is identified as Armageddon, which means mountain of Megiddo, one must go to literal Megiddo. The prophetic difficulties that are represented as difficult are removed when the principle that the beginning of a thing illustrates the end of a thing is employed.
Preparasyon “chemen Senyè a” idantifye metodoloji zanj yo te gide Miller pou l konprann epi itilize afin de prepare konpreyansyon biblik sou “chemen” moun yo te dwe mache ladan l. Chak “mòn” te dwe rabese, paske mòn yo nan pwofesi biblik reprezante verite ki, nan premye gade, parèt twò difisil pou konprann. Pou konprann mòn gloriye sen an nan Danyèl chapit onz, vèsè karannsenk, ke wa nò a ap chèche pran, fòk yo kòmanse pa idantifye mòn gloriye sen literal la nan Jerizalèm, ki, nan sans pwofetik, defini mòn gloriye sen espirityèl la. Pou esplike mòn yo idantifye kòm Amagedon an, ki vle di mòn Megido a, fòk yon moun ale nan Megido literal la. Difikilte pwofetik yo, ki parèt kòm bagay ki difisil, vin retire lè yo aplike prensip ki di kòmansman yon bagay ilistre fen bagay sa a.
The methodology represented by Isaiah and referenced by John and set forth by Miller exalts every valley. Whether it be the “valley of vision” in Isaiah twenty-two, the “valley of dead bones” in Ezekiel or the “valley of Jehoshaphat” in the book of Joel the methodology that is based upon the correct understanding of Christ’s character as represented as Palmoni the Wonderful Numberer in Millerite history, or as Alpha and Omega the wonderful linguist in our history is what exalts the prophetic truths that are represented in the “valleys” of God’s Word.
Metodoloji Ezayi reprezante a, Jan te fè referans avè l la, epi Miller te tabli a, leve chak vale anlè. Kit se “vale vizyon an” nan Ezayi vennde, “vale zo mò yo” nan Ezekyèl, oswa “vale Jozafa a” nan liv Joèl la, metodoloji ki chita sou bon konpreyansyon karaktè Kris la, jan li te reprezante kòm Palmoni, Mèveye Moun k ap Nimewote a, nan istwa Millerit la, oswa kòm Alfa ak Omega, mèveye lengwis la, nan istwa pa nou an, se sa ki leve verite pwofetik yo anlè, verite sa yo ki reprezante nan “vale” Pawòl Bondye a.
The crooked things that are to be made straight and the rough places that are made plain represents the work of correcting the customs and traditions that are employed by a Laodicean priesthood to uphold their poisoned dishes of fables. The work of Elijah is specifically identified as representing the correct biblical methodology in opposition to the fables of the theologians and priests. That work is accomplished by “common men,” not by the educated priests and theologians. Within the prophetic characteristics of these three witnesses is also the simple fact that the Elijah to come will be a man.
Bagay kwochi ki dwe dwate yo, ak kote ki rabote yo ki vin plat, reprezante travay koreksyon koutim ak tradisyon yon prètriz Laodiseyen sèvi avè yo pou soutni asyèt pwazonnen pa yo, ki plen fab. Travay Eli a idantifye klèman kòm sa ki reprezante bon metòd biblik la, an opozisyon ak fab teyolojyen yo ak prèt yo. Travay sa a akonpli pa “moun òdinè,” pa pa prèt ak teyolojyen ki gen edikasyon. Nan karakteristik pwofetik twa temwen sa yo, genyen tou verite senp sa a: Eli ki gen pou vini an pral yon nonm.
That observation might seem unimportant, but as the theologians of Adventism seek to uphold their fables, they have taken a passage from Sister White where she speaks in the future tense about a man that would come in the spirit and power of Elijah and they add their own fable of explanation and insist that Sister White was speaking of herself.
Obsèvasyon sa a ta ka parèt san enpòtans, men kòm teyolojyen Advantis yo ap chèche soutni fab yo yo, yo pran yon pasaj nan men Sè White kote li pale nan tan kap vini konsènan yon nonm ki t ap vini nan lespri ak pouvwa Eli, epi yo ajoute pwòp fab eksplikasyon pa yo epi yo ensiste ke Sè White t ap pale de tèt li.
“Prophecy must be fulfilled. The Lord says: ‘Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord.’ Somebody is to come in the spirit and power of Elijah, [See appendix.] and when he appears, men may say: ‘You are too earnest, you do not interpret the Scriptures in the proper way. Let me tell you how to teach your message.’
“Pwofesi a dwe akonpli. Senyè a di: ‘Men mwen pral voye ba nou Eli, pwofèt la, anvan vini gran jou Senyè a ki terib la.’ Gen yon moun ki dwe vini nan lespri ak pouvwa Eli, [Gade apendis la.] epi lè li parèt, moun yo ka di: ‘Ou trò serye, ou pa entèprete Ekriti yo jan sa dwe fèt la. Kite m di ou kijan pou ou anseye mesaj ou a.’”
“There are many who cannot distinguish between the work of God and that of man. I shall tell the truth as God gives it to me, and I say now, If you continue to find fault, to have a spirit of variance, you will never know the truth. Jesus said to His disciples, ‘I have yet many things to say unto you, but ye cannot bear them now.’ They were not in a condition to appreciate sacred and eternal things; but Jesus promised to send the Comforter, who would teach them all things, and bring all things to their remembrance, whatsoever He had said unto them.
“Gen anpil moun ki pa kapab fè diferans ant travay Bondye ak travay lèzòm. M ap di verite a jan Bondye ban mwen li, e mwen di kounye a, si nou kontinye ap chèche fot, si nou kenbe yon lespri diskòd, nou p ap janm konnen verite a. Jezi te di disip li yo: ‘Mwen gen anpil lòt bagay toujou pou m di nou, men nou pa kapab sipòte yo kounye a.’ Yo pa t nan yon eta ki te pèmèt yo apresye bagay sakre ak etènèl yo; men Jezi te pwomèt pou voye Konsolatè a, ki t ap anseye yo tout bagay, e ki t ap fè yo sonje tout bagay li te di yo.”
“Brethren, we must not put our dependence in man. ‘Cease ye from man, whose breath is in his nostrils: for wherein is he to be accounted of?’ You must hang your helpless souls upon Jesus. It does not become us to drink from the fountain of the valley when there is a fountain in the mountain. Let us leave the lower streams; let us come to the higher springs. If there is a point of truth that you do not understand, upon which you do not agree, investigate, compare scripture with scripture, sink the shaft of truth down deep into the mine of God’s word. You must lay yourselves and your opinions on the altar of God, put away your preconceived ideas, and let the Spirit of heaven guide into all truth.” Testimonies to Ministers, 475, 476.
“Frè yo, nou pa dwe mete konfyans nou nan lòm. ‘Sispann konte sou lòm, ki gen souf li nan twou nen li; paske ki valè li genyen pou yo ta fè ka de li?’ Nou dwe pann nanm nou ki san sekou yo sou Jezi. Li pa konvnab pou nou bwè nan sous fon vale a lè gen yon sous sou mòn nan. Ann kite kouran ki pi ba yo; ann vini nan sous ki pi wo yo. Si gen yon pwen verite nou pa konprann, sou ki nou pa dakò, mennen ankèt, konpare Ekriti ak Ekriti, fouye pi fon pwi verite a nan min Pawòl Bondye a. Nou dwe mete tèt nou ansanm ak opinyon nou yo sou lotèl Bondye a, wete lide nou te deja fòme yo, epi kite Lespri syèl la gide nou nan tout verite.” Testimonies to Ministers, 475, 476.
“Somebody is to come in the spirit and power of Elijah: These words have been mistakenly applied by some to some individual who it was thought would appear with a prophetic message subsequent to Mrs. White’s life and work. The three paragraphs comprising this article titled ‘Let heaven Guide’ are only a small portion of a talk given by Ellen White in Battle Creek, Michigan, the morning of January 29, 1890. As this was published in the the Review and Herald of February 18, 1890, it carried the title of ‘How to meet a Controverted Point of Doctrine.’ Other excerpts drawn from this article and used largely to fill out certain pages of this volume, may be found on pages 23, 104, 111, 119, 158, 278, and 386. The article has been reproduced in its entirety in Selected Messages 1:406–416, with the portion comprising the excerpt entitled ‘Let Heaven Guide’ appearing on pages 412 and 413. When the article is read in its entirety it becomes apparent that Ellen White, in this statement made just a little more than a year after the Minneapolis Conference to a group in Battle Creek, was speaking of her own ministry. Some had grown critical of her work. Note that in the paragraph preceding that which appears in this volume on page 475, Ellen White states:
“Gen yon moun ki dwe vini nan lespri ak pouvwa Eli a: Gen kèk moun ki te aplike pawòl sa yo pa erè a yon sèten endividi yo te panse ki t ap parèt ak yon mesaj pwofetik apre lavi ak travay Madam White. Twa paragraf ki fòme atik sa a ki rele ‘Kite syèl la gide’ la se sèlman yon ti pati nan yon diskou Ellen White te bay nan Battle Creek, Michigan, nan maten 29 janvye 1890. Kòm sa te pibliye nan Review and Herald 18 fevriye 1890 la, li te pote tit ‘Ki jan pou fè fas ak yon pwen doktrin ki fè deba.’ Lòt ekstrè yo te pran nan atik sa a epi yo te sèvi sitou pou ranpli kèk paj nan volim sa a, yo ka jwenn yo nan paj 23, 104, 111, 119, 158, 278, ak 386. Yo repwodui atik la antye nan Selected Messages 1:406–416, epi pati ki gen ekstrè ki rele ‘Kite syèl la gide’ la parèt nan paj 412 ak 413. Lè yo li atik la antye, sa vin parèt klè ke Ellen White, nan deklarasyon sa a li te fè jis yon ti kras plis pase yon ane apre Konferans Minneapolis la devan yon gwoup nan Battle Creek, t ap pale de pwòp ministè pa li. Gen kèk moun ki te vin pran yon pozisyon kritik anvè travay li. Remake byen ke nan paragraf ki vini anvan sa ki parèt nan volim sa a nan paj 475 la, Ellen White deklare:”
“‘We should come into a position where every difference will be melted away. If I think I have light, I shall do my duty in presenting it. Suppose I consulted others concerning the message the Lord would have me give to the people, the door might be closed so that the light might not reach the ones to whom God had sent it. When Jesus rode into Jerusalem, `the whole multitude of the disciples began to rejoice and praise God with a loud voice for all the mighty works that they had seen; saying, blessed be the King that cometh in the name of the Lord: peace in heaven, and glory in the highest. And some of the Pharisees from among the multitude said unto Him, master, rebuke thy disciples. And He answered and said unto them, I tell you that, if these should hold their peace, the stones would immediately cry out’ (Luke 19:37–40).
“‘Nou ta dwe vini nan yon pozisyon kote tout diferans yo va fonn nèt. Si mwen panse mwen gen limyè, m ap fè devwa mwen lè m prezante li. Sipoze mwen ta konsilte lòt moun konsènan mesaj Senyè a ta vle m bay pèp la, pòt la ta ka fèmen, konsa limyè a pa ta rive jwenn moun Bondye te voye li pou yo. Lè Jezi te antre Jerizalèm monte sou yon bourik, `tout foul disip yo te kòmanse rejwi epi fè lwanj Bondye ak yon gwo vwa pou tout zèv pisan yo te wè yo; yo t ap di: beni se Wa a ki vini nan non Senyè a; lapè nan syèl la, ak glwa nan pi wo yo. Epi kèk nan Farizyen yo ki te nan foul la di Li: Mèt, reprimande disip ou yo. Epi Li reponn, Li di yo: Mwen di nou, si sa yo ta rete san pale, menm wòch yo ta imedyatman rele byen fò’ (Lik 19:37–40).
“‘The Jews tried to stop the proclamation of the message that had been predicted in the word of God.’
« Les Juifs tentèrent d’empêcher la proclamation du message qui avait été prédit dans la parole de Dieu. »
“Then she makes reference again to her own experience:
“Lè sa a, li fè referans ankò ak pwòp eksperyans pa li:”
“‘Prophecy must be fulfilled. The Lord says, “Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord” (Malachi 4:5). Somebody is to come in the spirit and power of Elijah, and when he appears, men may say, “You are too earnest, you do not interpret the Scriptures in the proper way.”—Selected Messages, volume 1, 412.
«Pwofesi dwe akonpli. Senyè a di: “Gade, m ap voye ba nou Eli, pwofèt la, anvan gran jou Senyè a ki terib la vini” (Malachi 4:5). Gen yon moun ki dwe vini nan lespri ak pouvwa Eli a, e lè li parèt, moun yo ka di: “Ou twò zele, ou pa entèprete Ekriti yo jan sa dwe fèt la.” —Selected Messages, volim 1, 412.
“That she was referring to her own experience is also made clear from the paragraph which follows, in which she declares:
“Lè l t ap fè referans ak pwòp eksperyans pa li a, sa vin klè tou nan paragraf ki swiv la, kote li deklare:”
“‘I shall tell the truth as God gives it to me….’” Appendix to Testimonies to Ministers.
« “M ap di laverite jan Bondye ban mwen li a….” » Apendis pou Testimonies to Ministers.
The fact that Ellen White had to address the fables of the theologians and leaders of her time period provides no evidence that she was identifying herself as the “man” that would come in the future in the spirit and power of Elijah. Where is any evidence of Ellen White’s many opponents within Adventism that attack the method of biblical application she employed? Where was she ever told “you do not interpret the Scriptures the proper way”? She clearly identifies that there would be a movement of people at the end of the world that would be empowered by the spirit and power of Elijah, and there is no legitimate way to suggest that she thought that movement of the loud cry of the third angel was happening at the time she prophesied of the future manifestation of the power of Elijah. The Laodicean Adventist theologians would have their flock believe that Sister White was “making reference” to “her own experience” as a fulfillment of the prophet Elijah that would be sent before the great and dreadful day of the Lord.
Lefètke Ellen White te oblije adrese fab yo nan mitan teyolojyen ak dirijan epòk pa li a pa bay okenn prèv ke li t ap idantifye tèt li kòm “nonm” ki t ap vini nan lavni nan lespri ak pouvwa Eli. Ki prèv ki genyen konsènan anpil opozan Ellen White yo anndan Adventis la ki t ap atake metòd aplikasyon biblik li te itilize a? Ki kote yo te janm di li: “ou pa entèprete Ekriti yo jan sa dwe fèt la”? Li idantifye klèman ke ta gen yon mouvman moun nan fen mond lan ki t ap resevwa puisans pa lespri ak pouvwa Eli, e pa gen okenn fason lejitim pou sijere ke li te panse mouvman sa a, kri byen fò twazyèm zanj lan, t ap fèt nan epòk kote li t ap pwofetize sou manifestasyon alavni pouvwa Eli a. Teyolojyen Adventis Laodise yo ta vle fè twoupo yo kwè ke Sè White te “fè referans” ak “pwòp eksperyans pa li” kòm yon akonplisman pwofèt Eli ki t ap voye anvan gran e terib jou Senyè a.
Behold, I will send you Elijah the prophet before the coming of the great and dreadful day of the Lord. Malachi 4:5.
Gade, m ap voye ba nou Eli, pwofèt la, anvan gwo e redoutab jou Seyè a rive. Malachi 4:5.
One prophetic characteristic of Elijah as a symbol is that he presents a biblical methodology that opposes the fables of a priesthood that dishes out fables of customs and traditions. His work of preparing the way (this is the way, walk ye in it) is accomplished with the biblical methodology that opposes the teachings of a corrupted priesthood. And according to the three witnesses of Elijah, John the Baptist and Miller; accompanied with Sister White’s testimony of the then future appearing of Elijah, he will be a man, not a woman. When the methodology of Palmoni and Alpha and Omega is correctly understood, it is recognized not simply a set of biblical rules for interpreting the Scriptures, but as a transcript of Christ’s character, which is His glory.
Youn nan karakteristik pwofetik Eli kòm yon senbòl se ke li prezante yon metodoloji biblik ki opoze ak fab yon prètriz ki ap distribye fab koutim ak tradisyon. Travay li pou prepare chemen an (“men chemen an, mache ladan li”) akonpli pa mwayen metodoloji biblik la ki opoze ak ansèyman yon prètriz ki fin kòwonpi. E dapre temwayaj twa temwen yo—Eli, Jan Batis, ak Miller—ansanm ak temwayaj Sè White konsènan aparisyon Eli ki, nan epòk sa a, te toujou nan lavni, li pral yon gason, pa yon fi. Lè metodoloji Palmoni ak Alfa ak Omega a byen konprann, yo rekonèt li non sèlman kòm yon seri règ biblik pou entèprete Ekriti yo, men kòm yon transkripsyon karaktè Kris la, ki se laglwa Li.
And the glory of the Lord shall be revealed, and all flesh shall see it together: for the mouth of the Lord hath spoken it. Isaiah 40:5.
Epi glwa Senyè a pral revele, e tout moun ansanm pral wè li; paske bouch Senyè a pale sa. Ezayi 40:5.
Christ’s very character is represented by the methodology to be employed in understanding His Word, for He is the Word.
Karaktè menm Kris la reprezante nan metòd ki dwe itilize pou konprann Pawòl Li a, paske Li se Pawòl la.
“The law of God in the sanctuary in heaven is the great original, of which the precepts inscribed upon the tables of stone and recorded by Moses in the Pentateuch were an unerring transcript. Those who arrived at an understanding of this important point were thus led to see the sacred, unchanging character of the divine law. They saw, as never before, the force of the Saviour’s words: ‘Till heaven and earth pass, one jot or one tittle shall in no wise pass from the law.’ Matthew 5:18. The law of God, being a revelation of His will, a transcript of His character, must forever endure, ‘as a faithful witness in heaven.’ Not one command has been annulled; not a jot or tittle has been changed. Says the psalmist: ‘Forever, O Lord, Thy word is settled in heaven.’ ‘All His commandments are sure. They stand fast for ever and ever.’ Psalm 119:89; 111:7, 8.” The Great Controversy, 434.
“Lwa Bondye a nan tanp ki nan syèl la se gran orijinal la, e prensip ki te ekri sou tablèt wòch yo epi Moyiz te konsiyen nan Pentatèk la, se te yon kopi fidèl ki pa t gen erè. Moun ki te rive konprann pwen enpòtan sa a, konsa, te vin wè karaktè sakre e ki pa chanje lwa diven an. Yo te wè, tankou yo pa t janm wè sa anvan, fòs pawòl Sovè a: ‘Jiskaske syèl la ak tè a pase, pa yon ti pwen ni yon ti tras p ap disparèt nan lalwa a.’ Matye 5:18. Lwa Bondye a, dèske li se yon revelasyon volonte Li, yon kopi karaktè Li, dwe dire pou tout tan, ‘tankou yon temwen fidèl nan syèl la.’ Pa gen yon sèl kòmandman ki anile; pa gen ni yon ti pwen ni yon ti tras ki chanje. Men sa salmis la di: ‘Pou tout tan, O Senyè, pawòl Ou tabli nan syèl la.’ ‘Tout kòmandman Li yo sèten. Yo kanpe fèm pou tout tan e pou tout tan.’ Sòm 119:89; 111:7, 8.” The Great Controversy, 434.
Just as the ten commandments are an unchangeable transcript of Christ’s character, so too are the rules of prophetic interpretation a transcript of His character.
Menm jan dis kòmandman yo se yon trascrip ki pa chanje sou karaktè Kris la, konsa tou règ entèpretasyon pwofetik yo se yon trascrip sou karaktè Li.
“We should know for ourselves what constitutes Christianity, what is truth, what is the faith that we have received, what are the Bible rules—the rules given us from the highest authority. There are many who believe without a reason on which to base their faith, without sufficient evidence as to the truth of the matter. If an idea is presented that harmonizes with their own preconceived opinions, they are all ready to accept it. They do not reason from cause to effect, their faith has no genuine foundation, and in the time of trial they will find that they have built upon the sand.
“Nou ta dwe konnen pou tèt pa nou kisa ki konstitye Krisyanis, kisa ki verite a, kisa lafwa nou resevwa a ye, ki règ Bib la ye—règ yo ban nou soti nan pi gwo Otorite a. Gen anpil moun ki kwè san yo pa gen yon rezon sou ki yo ka baze lafwa yo, san ase prèv konsènan verite kesyon an. Si yo prezante yon ide ki ann amoni ak pwòp opinyon yo te deja fòme, yo pare nèt pou aksepte li. Yo pa rezone soti nan kòz rive nan efè; lafwa yo pa gen okenn fondasyon reyèl, e nan tan eprèv la yo pral dekouvri yo te bati sou sab la.”
“He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth. Satan has introduced his own ideas into the worship of God, that he might corrupt the simplicity of the gospel of Christ. A large number who claim to believe the present truth, know not what constitutes the faith that was once delivered to the saints—Christ in you the hope of glory. They think they are defending the old landmarks, but they are lukewarm and indifferent. They know not what it is to weave into their experience and to possess the real virtue of love and faith. They are not close Bible students, but are lazy and inattentive. When differences of opinion arise upon the passages of Scripture, these who have not studied to a purpose and are not decided as to what they believe, fall away from the truth. We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth. Some claim much knowledge, and feel satisfied with their condition, when they have no more zeal for the work, no more ardent love for God, and for souls for whom Christ died, than if they had never known God. They do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness, we must study the Scriptures for a purpose, for the promises and prophecies of the Bible shed clear beams of glory upon the divine plan of redemption, which grand truths are not clearly comprehended.” The 1888 Materials, 403.
“Moun ki repoze yo, satisfè ak pwòp konesans enpafè li genyen kounye a sou Ekriti yo, epi ki panse sa sifi pou delivrans li, ap repoze li nan yon twonpri ki mennen nan lanmò. Gen anpil moun ki pa byen ekipe ak agiman biblik yo, pou yo kapab disène erè epi kondane tout tradisyon ak sipèstisyon yo te fè pase kòm verite. Satan te entwodui pwòp lide pa li nan adorasyon Bondye, pou li ta ka gate senplisite levanjil Kris la. Yon gwo kantite moun ki pretann yo kwè verite prezan an, pa konnen ki sa ki fòme lafwa ki te yon fwa delivre bay sen yo—Kris nan nou, espwa glwa a. Yo panse yo ap defann ansyen repè yo, men yo tyèd e endiferan. Yo pa konnen sa sa vle di pou tise nan eksperyans yo epi posede vrè vèti lanmou ak lafwa. Yo pa etidyan serye Labib, men yo parese e neglijan. Lè diferans opinyon leve sou pasaj Ekriti yo, moun sa yo ki pa t etidye avèk yon objektif epi ki pa byen deside sou sa yo kwè, tonbe kite verite a. Nou dwe enpresyone sou tout moun nesesite pou yo chèche avèk dilijans verite diven an, pou yo ka konnen yo konnen ki sa ki verite. Gen kèk ki reklame anpil konesans, epi yo santi yo satisfè ak kondisyon yo, alòske yo pa gen plis zèl pou travay la, ni plis lanmou cho pou Bondye, ak pou nanm Kris te mouri pou yo, pase si yo pa t janm konnen Bondye. Yo pa li Labib la [pou yo] fè medil ak grès li yo vin pwòp pa nanm yo. Yo pa santi se vwa Bondye k ap pale ak yo. Men, si nou ta vle konprann chemen delivrans lan, si nou ta vle wè reyon Solèy jistis la, nou dwe etidye Ekriti yo avèk yon objektif, paske pwomès ak pwofesi Labib yo gaye reyon glwa klè sou plan diven redanmsyon an, gran verite sa yo ki pa byen konprann klèman.” The 1888 Materials, 403.
To genuinely be a Christian means to be like Christ. The passage identifies that we “should know for ourselves what constitutes Christianity.” It says we “should know” “what is truth.” We “should know” “what is the faith that we have received.” We should know “what are the Bible rules—the rules given us from the highest authority.” To be Christlike requires knowing what the Bible rules are that were given us from the highest authority. Without those rules we cannot be Christlike, for the rules given by the highest authority are a transcript of His character.
Pou vrèman yon kretyen, sa vle di pou yon moun sanble ak Kris la. Pasaj la fè konnen nou « ta dwe konnen pou tèt pa nou sa ki konstitiye Krisyanis la ». Li di nou « ta dwe konnen » « sa ki verite a ». Nou « ta dwe konnen » « ki lafwa nou te resevwa a ». Nou ta dwe konnen « ki sa règ Bib la ye—règ yo ban nou pa otorite ki pi wo a ». Pou yon moun sanble ak Kris, sa mande pou li konnen ki règ Bib la ye yo te ban nou pa otorite ki pi wo a. San règ sa yo, nou pa kapab sanble ak Kris, paske règ yo ban nou pa otorite ki pi wo a se yon transkripsyon karaktè pa Li.
Another characteristic of Elijah is the work of preparing the way for the messenger of the covenant. Elijah represents the work that is accomplished during a history when a former chosen people are being passed by and a new chosen people are simultaneously being chosen. The history represents a purification process that produces a people who are represented as a pure offering, in contrast with the former impure chosen people.
Yon lòt karakteristik Eli se travay preparasyon chemen an pou mesaje alyans lan. Eli reprezante travay ki akonpli pandan yon peryòd istorik kote yo ap pase sou yon ansyen pèp eli, pandan y ap chwazi an menm tan yon nouvo pèp eli. Istwa sa a reprezante yon pwosesis pirifikasyon ki pwodui yon pèp yo reprezante tankou yon ofrann ki pwòp, an kontrast ak ansyen pèp eli ki pa t pwòp la.
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 ap voye mesaje mwen an, e li pral pare chemen an devan mwen; epi Seyè a, nou menm n ap chèche a, pral vini toudenkou nan tanp li a, menm Mesaje alyans lan, li menm nou pran plezi nan li a: gade, li pral vini, se Seyè ki gen tout lame yo ki di sa. Men, kiyès ki va ka sipòte jou vini li a? e kiyès ki va kanpe lè li parèt? paske li tankou dife rafinè a, e tankou savon moun k ap blanchi twal yo: Epi li pral chita tankou yon rafinè ak yon moun k ap pirifye ajan; li pral pirifye pitit Levi yo, e li pral netwaye yo tankou lò ak ajan, pou yo ka ofri bay Seyè a yon ofrann nan jistis. Lè sa a, ofrann Jida ak Jerizalèm nan pral fè Seyè a plezi, tankou nan tan lontan, ak tankou nan ane ansyen yo. Malachi 3:1–4.
John the Baptist prepared the way for Christ to suddenly come and cleanse His temple. The cleansing of the temple at the beginning and ending of Christ’s ministry was a fulfillment of Malachi chapter three. John was the messenger that prepared the way for the messenger of the covenant to purify the sons of Levi.
Jan Batis la te prepare chemen an pou Kris la vini sanzatann e pirifye tanp Li a. Pirifikasyon tanp lan nan kòmansman ak nan fen ministè Kris la te yon akonplisman chapit twa nan Malachi. Jan te mesaje ki te prepare chemen an pou Mesaje alyans lan pirifye pitit gason Levi yo.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts. In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. ‘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.’ Malachi 3:1–3.” The Desire of Ages, 161.
“Nan netwayaj tanp lan, Jezi t ap anonse misyon Li kòm Mesi a, epi Li t ap antre nan travay Li. Tanp sa a, ki te bati pou rete kote Prezans diven an abite, te fèt pou sèvi kòm yon leson vivan pou Izrayèl ak pou lemonn. Depi nan tan etènite yo, se te volonte Bondye pou chak èt ki kreye, depi serafo yo ki klere e ki sen rive jouk nan lòm, ta dwe yon tanp pou Kreyatè a rete ladan l. Akòz peche, limanite sispann vin yon tanp pou Bondye. Kè lòm, ki te tenbre e sal pa mechanste, pa t revele glwa Sila ki Diven an ankò. Men, grasa enkarnasyon Pitit Bondye a, objektif Syèl la reyalize. Bondye rete nan limanite, epi grasa favè ki delivre a, kè lòm vin tounen ankò tanp Li. Bondye te vle pou tanp ki Jerizalèm nan te yon temwayaj kontinyèl sou wo desten ki louvri devan chak nanm. Men, Jwif yo pa t konprann siyifikasyon batiman yo te konsidere avèk anpil ògèy la. Yo pa t livre tèt yo kòm tanp sen pou Lespri Bondye a. Lakou tanp Jerizalèm nan, ki te plen ak dezòd komès pwofan, te reprezante twò fidèlman tanp kè a, sal pa prezans pasyon sansyèl ak panse pwofan. Lè Jezi te netwaye tanp lan, retire achtè ak vandè lemonn yo, Li te anonse misyon Li pou netwaye kè a anba salte peche a,—anba dezi tèren yo, konvwatis egois yo, move abitid yo, ki gate nanm nan. ‘Seyè a, sila n ap chèche a, va vini toudenkou nan tanp Li a, menm mesaje alyans lan, sila nou pran plezi nan li a: men li, li va vini, se Seyè ki gen tout lame yo ki di sa. Men kiyès ki ka sipòte jou vini Li a? e kiyès ki va rete 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: e Li va pirifye pitit Levi yo, e Li va netwaye yo tankou lò ak ajan.’ Malachi 3:1–3.” The Desire of Ages, 161.
John the Baptist was the messenger that prepared the way for Christ to suddenly come and cleanse His temple, and William Miller accomplished the same work of preparation for Christ to suddenly come to the Most Holy Place on October 22, 1844.
Jan Batis te mesaje ki te prepare chemen an pou Kris vini sibitman pou netwaye tanp Li a, e William Miller te akonpli menm travay preparasyon an pou Kris vini sibitman nan Trè Sen an le 22 oktòb 1844.
“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 an nan kote ki pi sen an, pou pirifye sanktyè a, 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 li a, jan Malachi te pwofetize sa, se deskripsyon menm evènman an; epi sa reprezante tou pa vini marye a nan nòs la, jan Kris dekri sa nan parabòl dis vyèj yo, nan Matye 25.” The Great Controversy, 426.
John and Miller typified the cleansing represented by Malachi that is now being accomplished in our current history.
Jan ak Miller te senbolize pirifikasyon Malachi te reprezante a, ki kounye a ap akonpli nan istwa pa nou jounen jodi a.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
Pwofèt la di: “Mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e tè a te klere ak glwa li. E li rele avèk fòs, ak yon gwo vwa, li di: Babilòn, gran lavil la, tonbe, li tonbe, e li vin tounen kay demon yo” (Revelation 18:1, 2). Sa a se menm mesaj dezyèm zanj lan te bay la. Babilòn tonbe, “paske li fè tout nasyon bwè diven kòlè fònikasyon li” (Revelation 14:8). Ki sa diven sa a ye?—Fo doktrin li yo. Li bay lemonn yon fo saba olye de Saba katriyèm kòmandman an, epi li repete manti Satan te premye di Èv nan Edenn lan—imòtalite natirèl nanm nan. Anpil erè menm fanmi ak sa yo li gaye toupatou, “li anseye kòm doktrin kòmandman lèzòm yo” (Matthew 15:9).
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Lè Jezi te kòmanse ministè piblik Li a, Li te pirifye Tanp lan anba pwofanasyon sakrilèj li te sibi a. Pami dènye zak ministè Li a, te genyen dezyèm pirifikasyon Tanp lan. Konsa tou, nan dènye travay avètisman pou mond lan, yo fè de apèl diferan bay legliz yo. Mesaj dezyèm zanj lan se: ‘Babilòn tonbe, li tonbe, gwo vil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Epi, nan gran rèl mesaj twazyèm zanj lan, yo tande yon vwa soti nan syèl la k ap di: ‘Sòti ladan l, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo’ (Revelation 18:4, 5).” Selected Messages, liv 2, 118.
The two temple cleansings of Christ’s ministry, and the two temple cleansings of the Millerite history, were fulfillments of Malachi chapter three and point forward to the two temple cleansings that began on September 11, 2001 when the great buildings of New York City were thrown down by a touch of God, and the mighty angel of Revelation eighteen descended to lighten the earth with his glory. Among other things this disproves the dish of fables offered by Adventism’s Laodicean theologians who claim Ellen White was the Elijah prophet that would come before the great and dreadful day of the Lord. The temple cleansing that takes place when the angel of Revelation eighteen descends began eighty-six years after Ellen White was laid to rest.
De netwayaj tanp nan sèvis Kris la, ak de netwayaj tanp yo nan istwa Millerit la, te akonplisman Malachi chapit twa, epi yo lonje dwèt pi devan sou de netwayaj tanp yo ki te kòmanse 11 septanm 2001, lè gwo batiman Vil Nouyòk yo te tonbe anba yon manyen Bondye, epi zanj vanyan nan Revelasyon dizwit la te desann pou klere tè a ak glwa li. Pami lòt bagay, sa demanti plat istwa envante teyolojyen Laodise Adantis yo prezante a, yo menm ki fè konnen Ellen White se te pwofèt Eli a ki t ap vini anvan gran e redoutab jou Senyè a. Netwayaj tanp ki fèt lè zanj Revelasyon dizwit la desann nan te kòmanse katreven-sis ane apre yo te mete Ellen White nan dènye repo li.
John the Baptist and his disciples, Miller and the Millerites and Future for America represent the messengers that prepare the way for the messenger of the covenant to suddenly come to His temple and cleanse it from its sacrilegious profanation.
Jan Batis la ak disip li yo, Miller ak Milerit yo ansanm ak Future for America, reprezante mesaje ki prepare chemen an pou Mesaje alyans lan vini toudenkou nan tanp Li a pou pirifye li anba pwofanasyon sakrilèj li a.
Elijah as a symbol represents a man. He represents a man called from the common walk of life and not a priestly theologian. His ministry presents the correct biblical methodology, which are the rules given by the highest authority. His ministry is in confrontation with the current Laodicean priesthood’s methodology of fables, customs and traditions. He prepares the way for a cleansing process that raises up a new chosen people from the remains of a chosen people that are passed by. The cleansing process is set within the context of happening suddenly.
Eli kòm yon senbòl reprezante yon nonm. Li reprezante yon nonm yo rele soti nan lavi òdinè a, e non yon teyolojyen prèt. Ministè li prezante metodoloji biblik ki kòrèk la, sa vle di règ Otorite ki pi wo a bay. Ministè li a an konfwontasyon ak metodoloji aktyèl prètriz laodiseyen an, ki chita sou fab, koutim ak tradisyon. Li prepare chemen an pou yon pwosesis pirifikasyon ki leve yon nouvo pèp chwazi soti nan rès yon pèp chwazi yo mete sou kote. Pwosesis pirifikasyon an tabli nan kontèks yon bagay k ap rive toudenkou.
Elijah also represents a ministry and a work that God specifically establishes and identifies as the exclusive ministry of God.
Élie représente aussi un ministère et une œuvre que Dieu établit expressément et identifie comme le ministère exclusif de Dieu.
We will demonstrate this in the history of the Millerites in the next article.
Nou pral demontre sa nan istwa Millerit yo nan atik kap vini an.
And it came to pass at the time of the offering of the evening sacrifice, that Elijah the prophet came near, and said, Lord God of Abraham, Isaac, and of Israel, let it be known this day that thou art God in Israel, and that I am thy servant, and that I have done all these things at thy word. 1 Kings 18:36.
Epi sa, nan lè yo t ap ofri sakrifis aswè a, Eli, pwofèt la, pwoche, li di: Seyè, Bondye Abraram, Izarak, ak Izrayèl, fè yo konnen jodi a se ou menm ki Bondye ann Izrayèl, e mwen menm, mwen se sèvitè ou, e se dapre pawòl ou mwen fè tout bagay sa yo. 1 Wa 18:36.