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 ke se ou menm ki Bondye ann Izrayèl, e ke mwen se sèvitè ou, e ke se dapre pawòl ou mwen fè tout bagay sa yo. 1 Wa 18:36.
We have been identifying the characteristics of Elijah as a symbol. One of those characteristics is that the ministry and message of Elijah, John the Baptist and William Miller were instruments of judgment. Their message was used by the Lord to test their respective histories. Jesus said that if He had not come, then the quibbling Jews would have had no sin.
Nou te idantifye karakteristik Eli kòm yon senbòl. Youn nan karakteristik sa yo se ke ministè ak mesaj Eli, Jan Batis ak William Miller te zouti jijman. Senyè a te sèvi ak mesaj yo pou teste istwa pa yo chak. Jezi te di ke si Li pa t vini, Jwif k ap chèche kont yo pa t ap gen peche.
If I had not come and spoken unto them, they had not had sin: but now they have no cloak for their sin. John 15:22.
Si mwen pa t vini e si m pa t pale ak yo, yo pa t ap gen peche; men kounye a yo pa gen okenn pretèks pou peche yo. Jan 15:22.
Ezekiel identifies the same principle for the quibbling Jews of his history.
Ézékiel idantifye menm prensip la pou Jwif chikanè nan istwa pa li a.
For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. Ezekiel 2:4, 5.
Paske yo se pitit ki gen fwon di ak kè di. M ap voye ou kote yo; epi w ap di yo: Men sa Senyè Bondye a di. Epi yo, kit yo tande, kit yo refize tande, (paske yo se yon kay rebèl,) y ap konnen kanmenm te gen yon pwofèt nan mitan yo. Ezekyèl 2:4, 5.
The symbolism of Elijah includes his role as an instrument of judgment.
Senbolis Eli a gen ladan wòl li kòm yon enstriman jijman.
“Those who are engaged in proclaiming the third angel’s message are searching the Scriptures upon the same plan that Father Miller adopted. In the little book entitled Views of the Prophecies and Prophetic Chronology, Father Miller gives the following simple but intelligent and important rules for Bible study and interpretation:
“Moun ki angaje nan pwoklame mesaj twazyèm zanj lan ap fouye Ekriti yo dapre menm metòd Papa Miller te adopte a. Nan ti liv ki rele Views of the Prophecies and Prophetic Chronology, Papa Miller bay règ sa yo, ki senp men entèlijan e enpòtan, pou etid ak entèpretasyon Bib la:”
“‘1. Every word must have its proper bearing on the subject presented in the Bible; 2. All Scripture is necessary, and may be understood by diligent application and study; 3. Nothing revealed in Scripture can or will be hid from those who ask in faith, not wavering; 4. To understand doctrine, bring all the scriptures together on the subject you wish to know, then let every word have its proper influence; and if you can form your theory without a contradiction, you cannot be in error; 5. Scripture must be its own expositor, since it is a rule of itself. If I depend on a teacher to expound to me, and he should guess at its meaning, or desire to have it so on account of his sectarian creed, or to be thought wise, then his guessing, desire, creed, or wisdom is my rule, and not the Bible.’
«1. Chaque mot doit avoir sa portée propre sur le sujet présenté dans la Bible ; 2. Toute l’Écriture est nécessaire, et elle peut être comprise par une application diligente et par l’étude ; 3. Rien de ce qui est révélé dans l’Écriture ne peut ni ne sera caché à ceux qui demandent avec foi, sans douter ; 4. Pour comprendre une doctrine, rassemblez tous les passages de l’Écriture relatifs au sujet que vous désirez connaître, puis laissez à chaque mot sa juste influence ; et si vous pouvez former votre théorie sans contradiction, vous ne pouvez être dans l’erreur ; 5. L’Écriture doit être son propre interprète, puisqu’elle est à elle-même sa règle. Si je dépends d’un docteur pour me l’expliquer, et qu’il en conjecture le sens, ou qu’il désire lui en donner un à cause de son credo sectaire, ou pour passer pour sage, alors sa conjecture, son désir, son credo ou sa sagesse sont ma règle, et non la Bible.»
“The above is a portion of these rules; and in our study of the Bible we shall all do well to heed the principles set forth.
“Sa ki anlè a se yon pati nan règ sa yo; e nan etid nou fè sou Bib la, nou tout va fè byen si nou pran prensip ki tabli yo an konsiderasyon.
“Genuine faith is founded on the Scriptures; but Satan uses so many devices to wrest the Scriptures and bring in error, that great care is needed if one would know what they really do teach. It is one of the great delusions of this time to dwell much upon feeling, and to claim honesty while ignoring the plain utterances of the word of God because that word does not coincide with feeling. Many have no foundation for their faith but emotion. Their religion consists in excitement; when that ceases, their faith is gone. Feeling may be chaff, but the word of God is the wheat. And ‘what,’ says the prophet, ‘is the chaff to the wheat?’
“Vrè lafwa chita sou Ekriti yo; men, Satan sèvi ak anpil mwayen pou tòde Ekriti yo epi fè erè antre, konsa li nesesè pou pran anpil prekosyon si yon moun vle konnen sa yo anseye vrèman. Se youn nan gwo ilizyon tan sa a pou moun rete twòp sou santiman, epi reklame onètete pandan y ap neglije deklarasyon klè pawòl Bondye a, paske pawòl sa a pa dakò ak santiman yo. Anpil moun pa gen okenn fondasyon pou lafwa yo, eksepte emosyon. Relijyon yo chita nan eksitasyon; lè sa sispann, lafwa yo disparèt. Santiman ka pay, men pawòl Bondye a se ble a. Epi, ‘kisa,’ pwofèt la di, ‘pay la ye pou ble a?’”
“None will be condemned for not heeding light and knowledge that they never had, and they could not obtain. But many refuse to obey the truth that is presented to them by Christ’s ambassadors, because they wish to conform to the world’s standard; and the truth that has reached their understanding, the light that has shone in the soul, will condemn them in the Judgment. In these last days we have the accumulated light that has been shining through all the ages, and we shall be held correspondingly responsible. The path of holiness is not on a level with the world; it is a way cast up. If we walk in this way, if we run in the way of the Lord’s commandments, we shall find that the ‘path of the just is as the shining light, that shineth more and more unto the perfect day.’” Review and Herald, November 25, 1884.
“Okenn p ap kondannen pou yo pa t koute limyè ak konesans yo pa t janm genyen, e yo pa t kapab jwenn. Men, anpil moun refize obeyi verite ki prezante devan yo pa anbasadè Kris yo, paske yo vle konfòme yo ak estanda mond lan; e verite ki rive nan konpreyansyon yo, limyè ki klere nan nanm nan, ap kondannen yo nan Jijman an. Nan dènye jou sa yo nou resevwa limyè ki akimile pandan tout syèk yo, e n ap fèt pou nou rann kont dapre mezi sa a. Chemen sentete a pa nan menm nivo ak mond lan; se yon gran chemen ki leve anwo. Si nou mache nan chemen sa a, si nou kouri nan chemen kòmandman Senyè a, n ap jwenn ke ‘chemen moun jis la se tankou limyè ki klere, ki klere pi plis toujou jouk rive nan gran jounen pafè a.’” Review and Herald, 25 novanm 1884.
We are not “condemned for not heeding light and knowledge that” we “never had, and” we “could not obtain.” The important aspect of this statement is the expression “could not obtain.” Elijah, John and Miller represent light for their respective generations that could be attained. The presence of their message removed the cloak of what is legally called in the United States “plausible deniability.” The Elijah message in any generation where it is manifested removes any “plausible deniability,” thus holding the entire generation accountable for the light that is then presented.
Nou pa “kondane paske nou pa t pran an konsiderasyon limyè ak konesans nou” “pa t janm genyen, e” nou “pa t kapab jwenn.” Aspè enpòtan deklarasyon sa a se ekspresyon an: “pa t kapab jwenn.” Eli, Jan ak Miller reprezante limyè pou jenerasyon pa yo, yon limyè ki te kapab jwenn. Prezans mesaj yo te retire sa lalwa rele Ozetazini “plausible deniability.” Mesaj Eli a, nan nenpòt jenerasyon kote li manifeste, retire nenpòt “plausible deniability,” epi konsa li rann tout jenerasyon an responsab pou limyè yo prezante lè sa a.
“My brother said at one time that he would not hear anything concerning the doctrine we hold, for fear he should be convinced. He would not come to the meetings, or listen to the discourses; but he afterward declared that he saw he was as guilty as if he had heard them. God had given him an opportunity to know the truth, and He would hold him responsible for this opportunity. There are many among us who are prejudiced against the doctrines that are now being discussed. They will not come to hear, they will not calmly investigate, but they put forth their objections in the dark. They are perfectly satisfied with their position. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see. As many as I love, I rebuke and chasten: be zealous therefore, and repent’ (Revelation 3:17–19).
“Frè m te di yon lè li pa t vle tande anyen konsènan doktrin nou kenbe a, paske li te pè pou l pa ta vin konvenki. Li pa t vle vini nan reyinyon yo, ni koute diskou yo; men, apre sa, li te deklare ke li te wè li te koupab menm jan ak si li te tande yo. Bondye te ba li yon opòtinite pou l konnen laverite a, e Li t ap rann li responsab pou opòtinite sa a. Gen anpil pami nou ki gen prejije kont doktrin yo k ap diskite kounye a. Yo pa vle vini pou tande, yo pa vle egzamine yo avèk kalm, men yo fè leve objeksyon yo nan fènwa. Yo konplètman satisfè ak pozisyon yo. ‘Ou di: Mwen rich, mwen vin gen anpil byen, e mwen pa bezwen anyen; epi ou pa konnen ou se malere, mizèrab, pòv, avèg, ak toutouni. Mwen konseye ou achte nan men mwen lò ki pase nan dife, pou ou ka rich; ak rad blan, pou ou ka abiye, pou wont toutouni ou a pa parèt; epi pase pomad nan je ou, pou ou ka wè. Tout moun mwen renmen, mwen reprimande e mwen disipline; se poutèt sa, gen zèl, epi repanti’ (Revelation 3:17–19).”
“This scripture applies to those who live under the sound of the message, but who will not come to hear it. How do you know but that the Lord is giving fresh evidences of His truth, placing it in a new setting, that the way of the Lord may be prepared? What plans have you been laying that new light may be infused through the ranks of God’s people? What evidence have you that God has not sent light to His children? All self-sufficiency, egotism, and pride of opinion must be put away. We must come to the feet of Jesus, and learn of Him who is meek and lowly of heart. Jesus did not teach His disciples as the rabbis taught theirs. Many of the Jews came and listened as Christ revealed the mysteries of salvation, but they came not to learn; they came to criticize, to catch Him in some inconsistency, that they might have something with which to prejudice the people. They were content with their knowledge, but the children of God must know the voice of the True Shepherd. Is not this a time when it would be highly proper to fast and pray before God? We are in danger of variance, in danger of taking sides on a controverted point; and should we not seek God in earnestness, with humiliation of soul, that we may know what is truth?” Selected Messages, book 1, 413.
“Ekriti sa a aplike pou moun ki ap viv anba son mesaj la, men ki pa vle vini pou tande li. Ki jan nou fè konnen si Seyè a pa bay prèv fre sou verite Li a, pandan Li mete l nan yon kad nouvo, pou chemen Seyè a ka prepare? Ki plan nou te fè pou nouvo limyè kapab gaye nan mitan ran pèp Bondye a? Ki prèv nou genyen ke Bondye pa voye limyè bay pitit Li yo? Tout lespri sifizans pwòp tèt, tout egotis, ak tout ògèy nan opinyon dwe mete sou kote. Nou dwe vini chita nan pye Jezi, epi aprann de Li menm ki dou e ki gen kè enb. Jezi pa t anseye disip Li yo jan raben yo te anseye pa yo. Anpil nan Jwif yo te vini e yo te koute pandan Kris t ap revele mistè delivrans yo, men yo pa t vini pou aprann; yo te vini pou kritike, pou pran L nan kèk enkonsistans, pou yo te ka genyen yon bagay pou fè pèp la gen prejije kont Li. Yo te satisfè ak konesans pa yo, men pitit Bondye yo dwe konnen vwa Vrè Bèje a. Èske se pa yon tan kote li ta trè apwopriye pou fè jèn epi priye devan Bondye? Nou an danje pou gen divizyon, an danje pou pran pati sou yon pwen ki diskite; e èske nou pa ta dwe chèche Bondye avèk tout seryezite, ak imilyasyon nanm, pou nou ka konnen ki sa ki verite a?” Selected Messages, book 1, 413.
Those that represent the Elijah message are instruments of judgment in a process of purification that prepares the way for the messenger of the covenant to cleanse the temple. In accomplishing the work of cleansing the temple the light of present truth is revealed. If it were not to be revealed, those Christ was and is seeking to cleanse would retain their Laodicean cloak of self-deception. Elijah symbolizes a ministry that presents the truth as an instrument of judgment. That is why we are informed that those who rejected the message of John the Baptist could not be benefitted by the teaching of Jesus.
Sila yo ki reprezante mesaj Eli a se enstriman jijman nan yon pwosesis pirifikasyon ki prepare chemen an pou mesaje alyans lan netwaye tanp lan. Nan akonplisman travay netwayaj tanp lan, limyè verite pou tan sa a revele. Si li pa t dwe revele, sila Kris t ap chèche netwaye yo e li kontinye ap chèche netwaye yo ta konsève manto Lawodise yo a, ki se twonpètèt. Eli senbolize yon ministè ki prezante verite a kòm yon enstriman jijman. Se poutèt sa yo fè nou konnen sila ki te rejte mesaj Jan Batis la pa t kapab resevwa okenn benefis nan ansèyman Jezi.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus.” Early Writings, 258.
“Mwen te fè tounen sou pwoklamasyon premye avènman Kris la. Jan te voye nan lespri ak pouvwa Eli pou prepare chemen Jezi. Moun ki te rejte temwayaj Jan an pa t jwenn okenn benefis nan ansèyman Jezi yo.” Early Writings, 258.
In the prophetic histories that typify the cleansing of God’s people a present truth message is unsealed that holds the generation accountable for either choosing darkness or light.
Nan istwa pwofetik ki prefigire pirifikasyon pèp Bondye a, yon mesaj verite prezan devwale, ki rann jenerasyon an responsab pou li chwazi swa fènwa, swa limyè.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased…. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:4, 9, 10.
Men ou menm, Danyèl, fèmen pawòl sa yo, epi sele liv la, jouk nan tan lafen an: anpil moun pral mache ale vini, epi konesans pral ogmante…. Epi li di: Ale fè wout ou, Danyèl; paske pawòl yo fèmen epi sele jouk nan tan lafen an. Anpil pral pirifye, yo pral vin blan, epi yo pral pase anba eprèv; men mechan yo pral aji ak mechanste; epi okenn nan mechan yo p ap konprann; men moun saj yo va konprann. Danyèl 12:4, 9, 10.
Those who represent the Elijah message for their respective generations are identified by Christ as His ambassadors in order to use them as instruments of judgment. This is what Elijah was identifying when he said, “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.”
Moun ki reprezante mesaj Eli a pou jenerasyon pa yo, Kris idantifye yo kòm anbasadè pa li pou sèvi avè yo kòm enstriman jijman. Se sa Eli t ap idantifye lè li te di: “se pou yo konnen jodi a ke se ou menm ki Bondye ann Izrayèl, e ke mwen se sèvitè ou, e ke mwen fè tout bagay sa yo dapre pawòl ou.”
This truth is also set forth by Jesus concerning John the Baptist.
Verite sa a tou, Jezi te prezante l konsènan Jan Batis.
And as they departed, Jesus began to say unto the multitudes concerning John, What went ye out into the wilderness to see? A reed shaken with the wind? But what went ye out for to see? A man clothed in soft raiment? behold, they that wear soft clothing are in kings’ houses. But what went ye out for to see? A prophet? yea, I say unto you, and more than a prophet. For this is he, of whom it is written, Behold, I send my messenger before thy face, which shall prepare thy way before thee. Matthew 11:7–10.
Epi pandan yo t ap ale, Jezi kòmanse pale ak foul moun yo konsènan Jan: Kisa nou te soti al wè nan dezè a? Yon wozo van ap souke? Men kisa nou te soti al wè? Yon nonm abiye ak rad delika? Gade, moun ki mete rad delika yo nan kay wa yo ye. Men kisa nou te soti al wè? Yon pwofèt? Wi, mwen di nou sa, e plis pase yon pwofèt. Paske se li menm sa ki ekri sou li: Men mwen voye mesaje mwen an devan figi ou, ki pral pare chemen ou devan ou. Matye 11:7–10.
John was more than a prophet, he was an instrument of judgment, and his ministry was identified to his generation, for they had went out into the wilderness to see him, just as surely as all Israel came to Carmel at Ahab’s command. William Miller understood the increase of knowledge that was unsealed in 1798. He represented those that ran to and fro in God’s Word as the knowledge increased. His message was based upon prophetic time and in 1840 his message and ministry were placed into his generation in such a fashion that all the Protestant world watched to see if his methodology worked. When it was confirmed, his message was carried around the world.
Jan te plis pase yon pwofèt; li te yon enstriman jijman, e ministè li te idantifye devan jenerasyon pa li a, paske yo te soti al nan dezè a pou yo wè li, menm jan tout Izrayèl te vin sou mòn Kamèl sou lòd Akab. William Miller te konprann ogmantasyon konesans ki te desele an 1798. Li te reprezante sila yo ki t ap kouri ale vini nan Pawòl Bondye a pandan konesans lan t ap ogmante. Mesaj li a te baze sou tan pwofetik, e an 1840 mesaj li ak ministè li te plase devan jenerasyon pa li a nan yon fason konsa ke tout mond Pwotestan an t ap gade pou wè si metodoloji li a te mache. Lè sa a te konfime, mesaj li a te pote atravè lemond.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Nan ane 1840 la, yon lòt akonplisman remakab nan pwofesi te soulve yon gwo enterè toupatou. De zan anvan sa, Josiah Litch, youn nan prensipal minis ki t ap preche dezyèm avènman an, te pibliye yon ekspozisyon sou Revelasyon 9, kote li te predi tonbe Anpi Otoman an. Dapre kalkil li yo, pouvwa sa a te gen pou l ranvèse... nan 11 out 1840, lè yo ka espere pouvwa otoman an nan Konstantinòp kraze. E mwen kwè se konsa y ap jwenn sa ye.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Nan menm lè ki te espesifye a, Latiki, pa mwayen anbasadè li yo, te aksepte pwoteksyon pisans alye Ewòp yo, e konsa li te mete tèt li anba kontwòl nasyon kretyen yo. Evènman an te akonpli prediksyon an egzakteman. Lè sa te vin konnen, foul moun te vin konvenki de jistès prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte yo, epi yon elan ekstraòdinè te bay mouvman adven an. Gason ki te gen konesans ak pozisyon te ini ak Miller, ni nan preche ni nan pibliye opinyon li yo, epi depi 1840 rive 1844 travay la te pwolonje rapidman.” The Great Controversy, 334, 335.
From “1840 to 1844” represents the history of the “seven thunders” of Revelation chapter ten. In that history a purification process that was represented in Malachi chapter three, and the two temple cleansings of Christ was initiated. The process of purification was a progressive testing process, based upon Miller’s understanding of the day for a year principle. Those who represent the Elijah message prepare the way for the messenger of the covenant to come suddenly to His temple, and they are the symbol of an instrument of judgment that is employed by the messenger of the covenant to sweep out those who choose darkness rather than light.
Soti nan “1840 rive 1844” reprezante istwa “sèt loraj” yo nan Revelasyon chapit dis. Nan istwa sa a, yon pwosesis pirifikasyon ki te reprezante nan Malachi chapit twa, ansanm ak de netwayaj tanp Kris la, te inisye. Pwosesis pirifikasyon an te yon pwosesis tès pwogresif, ki te baze sou konpreyansyon Miller te genyen sou prensip yon jou pou yon ane a. Moun ki reprezante mesaj Eli a prepare chemen an pou mesaje alyans lan vini toudenkou nan tanp Li a, epi yo se senbòl yon enstriman jijman mesaje alyans lan sèvi avè l pou bale deyò moun ki chwazi fènwa olye limyè.
I indeed baptize you with water unto repentance: but he that cometh after me is mightier than I, whose shoes I am not worthy to bear: he shall baptize you with the Holy Ghost, and with fire: Whose fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into the garner; but he will burn up the chaff with unquenchable fire. Matthew 3:11, 12.
Mwen menm, mwen batize nou ak dlo pou mennen nou nan repantans; men sila a ki vini apre mwen an pi pisan pase mwen; mwen pa menm diy pou m pote soulye li; li menm, l ap batize nou ak Sentespri a, ak dife. Li gen laye li nan men li; l ap netwaye glasi li nèt, l ap ranmase ble li nan depo; men l ap boule pay la nan yon dife ki pa janm etenn. Matye 3:11, 12.
In Christ’s day represented in John 6:66 he lost more disciples than any other time. In The Desire of Ages where this passage of John is addressed the methodology of prophetic application was the very reason the disciples left. They could not understand that the literal represented the spiritual, and according to the apostle Paul the literal comes before the spiritual.
Nan jou Kris la, jan sa reprezante nan Jan 6:66, li te pèdi plis disip pase nan nenpòt lòt moman. Nan The Desire of Ages, kote pasaj sa a nan Jan trete, metodoloji aplikasyon pwofetik la te menm rezon ki fè disip yo te kite. Yo pa t kapab konprann ke sa ki literal la te reprezante sa ki espirityèl la, e dapre apot Pòl, sa ki literal la vini anvan sa ki espirityèl la.
And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:45, 46.
Se poutèt sa, men sa ki ekri: Premye moun nan, Adan, te vin tounen yon nanm vivan; dènye Adan an te vin tounen yon lespri ki bay lavi. Men, se pa sa ki espirityèl la ki te premye, men sa ki natirèl la; epi apre sa, sa ki espirityèl la. 1 Corinthians 15:45, 46.
Unwilling and therefore unable the Jews refused to understand Christ when he identified that He was the bread of heaven that needed to be eaten. Customs and traditions overruled the methodology that was exercised by Christ himself. Concerning this history Sister White recorded:
Pa t vle, e poutèt sa yo pa t kapab, Jwif yo te refize konprann Kris la lè Li te fè konnen se Li menm ki te pen ki soti nan syèl la, pen yo te bezwen manje a. Koutim ak tradisyon te pase pi wo pase metòd Kris la menm te pratike. Konsènan istwa sa a, Sè White te ekri:
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice, had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Pa mwayen reprimand piblik sa a pou enkredilite yo, disip sa yo te vin plis toujou lwen Jezi. Yo te anpil fache, epi, vle blese Sovè a epi satisfè mechanste Farizyen yo, yo vire do ba li, epi yo kite li avèk mepri. Yo te fè chwa pa yo a; yo te pran fòm nan san lespri a, po a san nwayo a. Desizyon yo pa t janm anile apre sa; paske yo pa t mache ankò avèk Jezi.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Li gen laye li nan men l, e li pral netwaye glasi li nètale, epi li pral ranmase ble li nan granje a.’ Matye 3:12. Sa te youn nan tan pirifikasyon yo. Pa mwayen pawòl verite yo, pay la t ap separe ak ble a. Paske yo te twò vanite epi twò jis nan pwòp je pa yo pou yo resevwa reprimand, twò renmen mond lan pou yo aksepte yon lavi imilite, anpil te vire do bay Jezi. Anpil moun toujou ap fè menm bagay la jodi a. Nanm yo ap sibi tès jodi a menm jan ak disip sa yo nan sinagòg Kapènawòm nan. Lè verite a rive frape kè a, yo wè lavi yo pa ann akò ak volonte Bondye. Yo wè nesesite pou gen yon chanjman total nan yo menm; men yo pa dispoze antre nan travay renonsman tèt la. Se poutèt sa yo fache lè peche yo dekouvri. Yo ale, ofanse, menm jan disip yo te kite Jezi, pandan yo t ap bougonnen: ‘Pawòl sa a di; ki moun ki ka tande l?’” The Desire of Ages, 392.
It is Malachi’s messenger of the covenant that purges the sons of Levi with fire. He thoroughly purges his floor, separating the wheat from the chaff. He does this work with a fan. The fan is what accomplishes the separation, and the fan is the message of present truth for each respective history where He purifies the sons of Levi. The fan is the Elijah message and messengers, who represent an instrument of judgment.
Se mesaje alyans Malachi a ki pirifye pitit gason Levi yo avèk dife. Li netwaye glasi li nèt ale, li separe ble a ak pay la. Li fè travay sa a avèk yon van. Van an se sa ki reyalize separasyon an, e van an se mesaj verite prezan an pou chak istwa respektif kote Li pirifye pitit gason Levi yo. Van an se mesaj Eli a ansanm ak mesaje yo, ki reprezante yon enstriman jijman.
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, epi li pral pare chemen an devan mwen; epi Seyè a, moun nou ap chèche a, pral vini toudenkou nan tanp li a, menm Mesaje alyans lan, moun nou pran plezi nan li a: gade, li pral vini, se Seyè dèzame yo ki di sa. Men, ki moun ki kapab sipòte jou vini li a? epi ki moun ki va rete kanpe lè li parèt? paske li tankou dife moun k ap rafine a, e tankou savon foulon yo: Epi li pral chita tankou yon moun k ap rafine ak pirifye ajan; li pral pirifye pitit gason Levi yo, epi 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 lan va fè Seyè a plezi, tankou nan jou lontan yo, e tankou nan ane tan lontan yo. Malachi 3:1–4.
The one who comes after John the Baptist is He who purges His floor with a fan, and is like a refiner’s fire. The purification process is accomplished by the messenger of the covenant, and therefore identifies a history where the Lord is entering into covenant with a new chosen covenant people. When ancient Israel was delivered from the slavery of Egypt, a theme of that sacred history was the issue of the “firstborn.” Whether it was the death of Egypt’s firstborn, or God’s identification of Israel as His firstborn.
Sila a ki vini apre Jan Batis la, se Li menm ki netwaye glasi pa Li a ak yon van, e ki tankou yon dife rafinè. Pwosesis pirifikasyon an akonpli pa mesaje alyans lan, e poutèt sa li idantifye yon istwa kote Senyè a ap antre nan alyans ak yon nouvo pèp alyans eli. Lè ansyen Izrayèl te delivre anba esklavaj peyi Lejip, youn nan tèm istwa sakre sa a se te kestyon “premye pitit gason an.” Kit se te lanmò premye pitit gason peyi Lejip yo, oswa lefèt ke Bondye te idantifye Izrayèl kòm premye pitit gason pa Li.
And thou shalt say unto Pharaoh, Thus saith the Lord, Israel is my son, even my firstborn: And I say unto thee, Let my son go, that he may serve me: and if thou refuse to let him go, behold, I will slay thy son, even thy firstborn. Exodus 4:22, 23.
Epi w a di Farawon: Men sa sa Seyè a: Izrayèl se pitit gason mwen, wi, premye pitit mwen. E mwen di ou: Lage pitit gason mwen an ale, pou li ka sèvi mwen; men si ou refize lage l ale, gade, m ap touye pitit gason pa w la, wi, premye pitit ou a. Egzòd 4:22, 23.
When God entered into covenant with Israel in the deliverance from Egypt the divine plan was that every firstborn son of each of the tribes would be dedicated to the work of the priesthood. But at the rebellion of the golden calf, it was only the tribe of Levi that stood on Moses’ side of the rebellion. For their faithfulness, God disannulled His plan that each firstborn from every tribe would be dedicated to the priesthood and he passed by the other tribes and gave the tribe of Levi the exclusive right of the priesthood. When the messenger of the covenant purifies the sons of Levi it is representing a history where a former covenant people are being set aside for a new covenant people. This was the case with John the Baptist, the Millerites and will be with the one hundred and forty-four thousand. From 1840 to 1844 a purification process was initiated by the testing issue of the prophetic message that had been given to William Miller. It led to the Lord suddenly coming to his temple on October 22, 1844, but the process of purification did not end until 1863.
Lè Bondye te antre nan alyans ak Izrayèl nan delivrans ki soti an Ejip la, plan diven an te ye pou chak premye pitit gason nan chak branch fanmi yo t ap konsakre pou travay prètriz la. Men, nan rebelyon ti towo bèf an lò a, se sèlman branch fanmi Levi a ki te kanpe bò kote Moyiz nan mitan rebelyon an. Pou fidelite yo, Bondye te anile plan li te genyen pou chak premye pitit gason nan tout branch fanmi yo t ap konsakre pou prètriz la, epi li te pase sou lòt branch fanmi yo pou l bay branch fanmi Levi a dwa eksklizif prètriz la. Lè mesaje alyans lan ap pirifye pitit Levi yo, sa reprezante yon istwa kote yon ansyen pèp alyans ap mete sou kote pou yon nouvo pèp alyans. Se te konsa sa te ye ak Jan Batis, Milerit yo, e se konsa sa pral ye ak san karant-kat mil yo. Soti 1840 rive 1844, yon pwosesis pirifikasyon te inisye pa kestyon tès mesaj pwofetik yo te bay William Miller la. Sa te mennen nan Seyè a ki te vini toudenkou nan tanp li a nan dat 22 oktòb 1844, men pwosesis pirifikasyon an pa t fini jouk an 1863.
“Both the prophecy of Daniel 8:14, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed,’ and the first angel’s message, ‘Fear God, and give glory to Him; for the hour of His judgment is come,’ pointed to Christ’s ministration in the most holy place, to the investigative judgment, and not to the coming of Christ for the redemption of His people and the destruction of the wicked. The mistake had not been in the reckoning of the prophetic periods, but in the event to take place at the end of the 2300 days. Through this error the believers had suffered disappointment, yet all that was foretold by the prophecy, and all that they had any Scripture warrant to expect, had been accomplished. At the very time when they were lamenting the failure of their hopes, the event had taken place which was foretold by the message, and which must be fulfilled before the Lord could appear to give reward to His servants.
“Toude pwofesi Dànyèl 8:14 la, ‘Jiska de mil twasan jou; lè sa a, y ap pirifye tanp lan,’ ansanm ak mesaj premye zanj lan, ‘Krent Bondye, epi bay Li glwa; paske lè jijman Li a rive,’ te montre sou sèvis Kris la nan kote ki pi sen an, sou jijman ankèt la, epi non pa sou vini Kris la pou redanmsyon pèp Li a ak destriksyon mechan yo. Erè a pa t nan kalkil peryòd pwofetik yo, men nan evènman ki te dwe fèt nan fen 2300 jou yo. Se akoz erè sa a kwayan yo te sibi desepsyon; men tout sa pwofesi a te anonse, ak tout sa yo te gen otorizasyon Ekriti yo pou yo te espere, te akonpli. Nan menm moman kote yo t ap plenyen poutèt echèk espwa yo, evènman mesaj la te anonse a te deja rive, e se li menm ki te dwe akonpli anvan Seyè a te kapab parèt pou bay sèvitè Li yo rekonpans.”
“Christ had come, not to the earth, as they expected, but, as foreshadowed in the type, to the most holy place of the temple of God in heaven. He is represented by the prophet Daniel as coming at this time to the Ancient of Days: ‘I saw in the night visions, and, behold, one like the Son of man came with the clouds of heaven, and came’—not to the earth, but—’to the Ancient of Days, and they brought Him near before Him.’ Daniel 7:13.
“Kris te vini, non sou tè a, jan yo te espere a, men, jan sa te anonse davans nan senbòl la, nan kote ki pi sen nan tanp Bondye a nan syèl la. Pwofèt Danyèl prezante Li kòm vini nan moman sa a devan Ansyen Jou yo: ‘Mwen t ap gade nan vizyon lannuit yo, epi gade, yon moun ki sanble ak Pitit lòm nan te vini ak nyaj syèl yo, epi li te vini’—pa sou tè a, men—‘devan Ansyen Jou yo, epi yo te mennen Li pwoche devan Li.’ Danyèl 7:13.
“This coming is foretold also by the prophet Malachi: ‘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.’ Malachi 3:1. The coming of the Lord to His temple was sudden, unexpected, to His people. They were not looking for Him there. They expected Him to come to earth, ‘in flaming fire taking vengeance on them that know not God, and that obey not the gospel.’ 2 Thessalonians 1:8.
“Vini sa a anonse tou pa pwofèt Malachi: ‘Seyè a, nou menm n ap chèche a, va vini tousuit nan tanp li; menm Mesaje alyans lan, nou pran plezi nan li a: gade, li pral vini, se Senyè dèzame yo ki di sa.’ Malachi 3:1. Vini Senyè a nan tanp li te yon bagay toudenkou, san yo pa t atann li, pou pèp li a. Yo pa t ap chèche li la. Yo te espere li t ap vini sou tè a, ‘nan yon dife tou limen, pou l tire vanjans sou moun ki pa konnen Bondye, epi ki pa obeyi levanjil la.’ 2 Thessalonians 1:8.”
“But the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.
“Men, pèp la pa t ankò pare pou rankontre Seyè yo. Te gen toujou yon travay preparasyon ki te dwe akonpli pou yo. Limyè te dwe bay, pou dirije lespri yo sou tanp Bondye ki nan syèl la; e pandan yo t ap suiv pa lafwa Gran Prèt yo a nan ministè Li ap fè la a, nouvo devwa t ap revele. Yo te dwe bay legliz la yon lòt mesaj avètisman ak enstriksyon.
“Says the prophet: ‘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.’ Malachi 3:2, 3. Those who are living upon the earth when the intercession of Christ shall cease in the sanctuary above are to stand in the sight of a holy God without a mediator. Their robes must be spotless, their characters must be purified from sin by the blood of sprinkling. Through the grace of God and their own diligent effort they must be conquerors in the battle with evil. While the investigative judgment is going forward in heaven, while the sins of penitent believers are being removed from the sanctuary, there is to be a special work of purification, of putting away of sin, among God’s people upon earth. This work is more clearly presented in the messages of Revelation 14.
“Men sa pwofèt la di: ‘Ki moun ki va kapab sipòte jou vini Li a? e ki moun ki va rete kanpe lè Li parèt? paske Li tankou dife rafinè a, e tankou savon moun k ap blanchi twal yo: epi Li va chita tankou yon moun k ap rafine ak pirifye ajan; epi 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.’ Malachi 3:2, 3. Moun sa yo ki vivan sou tè a lè entèsesyon Kris la va sispann nan Tanp ki anwo a dwe kanpe devan je yon Bondye sen san yon medyatè. Rad yo dwe san tach, karaktè yo dwe pirifye anba peche pa san aspèsyon an. Gras Bondye a ak pwòp efò dilijan pa yo, yo dwe venkè nan batay kont sa ki mal. Pandan jijman ankèt la ap kontinye nan syèl la, pandan peche kwayan repantan yo ap retire nan Tanp lan, dwe gen yon travay espesyal pou pirifikasyon, pou mete peche lwen, nan mitan pèp Bondye a sou tè a. Travay sa a prezante pi klè nan mesaj Revelasyon 14 yo.”
“When this work shall have been accomplished, the followers of Christ will be ready for His appearing. ‘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 3:4. Then the church which our Lord at His coming is to receive to Himself will be a ‘glorious church, not having spot, or wrinkle, or any such thing.’ Ephesians 5:27. Then she will look ‘forth as the morning, fair as the moon, clear as the sun, and terrible as an army with banners.’ Song of Solomon 6:10.
“Lè travay sa a va fin akonpli, disip Kris yo va pare pou aparisyon Li. ‘Lè sa a, ofrann Jida ak Jerizalèm va fè Seyè a plezi, tankou nan tan lontan, ak tankou nan ane ki pase yo.’ Malachi 3:4. Lè sa a, legliz ke Seyè nou an, lè Li va vini, gen pou resevwa bò kote Li menm nan, va yon ‘legliz ki gen glwa, san tach, san rid, ni okenn bagay konsa.’ Ephesians 5:27. Lè sa a, li va parèt ‘tankou dimaten k ap leve, bèl tankou lalin nan, klè tankou solèy la, epi redoutab tankou yon lame ak drapo li yo.’ Song of Solomon 6:10.”
“Besides the coming of the Lord to His temple, Malachi also foretells His second advent, His coming for the execution of the judgment, in these words: ‘And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not Me, saith the Lord of hosts.’ Malachi 3:5. Jude refers to the same scene when he says, ‘Behold, the Lord cometh with ten thousands of His saints, to execute judgment upon all, and to convince all that are ungodly among them of all their ungodly deeds.’ Jude 14, 15. This coming, and the coming of the Lord to His temple, are distinct and separate events.
“Anplis vini Senyè a nan tanp Li a, Malachi anonse tou dezyèm avènman Li an, vini Li pou egzekite jijman an, nan pawòl sa yo: ‘Epi m ap pwoche bò kote nou pou jijman; epi m ap yon temwen rapid kont maji yo, kont adiltè yo, kont moun k ap fè fo sèman yo, kont moun k ap peze salè ouvriye a, vèv la, ak òfelen an, kont moun ki detounen dwa etranje a, epi ki pa gen lakrentif pou Mwen, se Senyè ki gen tout lame yo ki di sa.’ Malachi 3:5. Jid fè referans ak menm sèn nan lè li di: ‘Gade, Senyè a vini ak dizmil moun sen Li yo, pou egzekite jijman sou tout moun, epi pou kondane tout moun ki enpi pami yo poutèt tout aksyon enpi yo.’ Jid 14, 15. Vini sa a, ak vini Senyè a nan tanp Li a, se evènman diferan, separe youn ak lòt.”
“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, 424–426.
“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 pa li a, jan Malachi te pwofetize sa, se deskripsyon menm evènman an; epi se sa tou ki reprezante pa vini marye a nan maryaj la, jan Kris dekri li nan parabòl dis vyèj yo, nan Matye 25.” The Great Controversy, 424–426.
Four “comings” are referred to in the last paragraph and they are all the same coming symbolized four different ways. One of those “comings” is the parable of the ten virgins.
Gen kat “vini” yo mansyone nan dènye paragraf la, e yo tout se menm vini an ki senbolize nan kat fason diferan. Youn nan “vini” sa yo se parabòl dis vyèj yo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Yo souvan atire atansyon m sou parabòl dis vyèj yo, senk ladan yo ki te saj, e senk ki te sòt. Parabòl sa a te akonpli e l ap akonpli jis nan chak detay, paske li gen yon aplikasyon espesyal pou tan sa a, epi, menm jan ak mesaj twazyèm zanj lan, li te akonpli e l ap kontinye rete verite prezan jouk nan fen tan an.” Review and Herald, 19 out 1890.
If the four “comings” “are descriptions of the same event,” then those four “comings” that were fulfilled in the beginning of Adventism in the Millerite movement, “will be fulfilled” again “to the very letter” in the Elijah movement at the end of Adventism.
Si les quatre « venues » « sont des descriptions du même événement », alors ces quatre « venues », qui se sont accomplies au commencement de l’adventisme dans le mouvement millérite, « s’accompliront » de nouveau « à la lettre même » dans le mouvement d’Élie à la fin de l’adventisme.
William Miller and the Millerites were the representatives of the first angel’s message, and in the same passage from Early Writings that we recently cited, the message of the first angel possessed the identical characteristics of John the Baptist. We cited the passage that says those who rejected the message of John the Baptist could not be benefited by the teachings of Jesus. In the next paragraph she says, “Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary.” Both William Miller and John the Baptist represent instruments of judgment.
William Miller ak Millerit yo te reprezantan mesaj premye zanj lan, e nan menm pasaj ki soti nan *Early Writings* la ke nou te fèk site a, mesaj premye zanj lan te genyen menm karakteristik ak Jan Batis. Nou te site pasaj ki di sila yo ki te rejte mesaj Jan Batis la pa t kapab resevwa okenn benefis nan ansèyman Jezi yo. Nan paragraf ki vin apre a, li di: “Sila yo ki te rejte premye mesaj la pa t kapab resevwa okenn benefis nan dezyèm nan; ni yo pa t resevwa benefis nan rèl minwi a, ki te fèt pou prepare yo pou antre avèk Jezi, pa lafwa, nan kote ki pi sen nan Tanp Senyè ki nan syèl la.” Ni William Miller ni Jan Batis reprezante enstriman jijman.
Had neither of them appeared, their respective generations would not be held accountable for rejecting light. God used those two messengers to remove the Laodicean cloak of sin, and thus demonstrated the Laodicean nakedness of the former chosen people, by introducing a message that whether accepted or rejected would be used in judgment as a symbol that a prophet had been among them. The history of 1840 to 1844 was typified by the fire coming down on Elijah’s offering on Mount Carmel. The true prophet had been distinguished from the false prophets.
Si ni l’un ni l’autre n’étaient apparus, leurs générations respectives ne seraient pas tenues pour responsables d’avoir rejeté la lumière. Dieu se servit de ces deux messagers pour ôter le manteau laodicéen du péché, et manifesta ainsi la nudité laodicéenne de l’ancien peuple choisi, en introduisant un message qui, qu’il fût accepté ou rejeté, serait employé dans le jugement comme un signe qu’un prophète avait été au milieu d’eux. L’histoire de 1840 à 1844 fut typifiée par le feu descendant sur l’offrande d’Élie au mont Carmel. Le vrai prophète avait été distingué des faux prophètes.
We are at the point where we should outline the purification process that continued after October 22, 1844. Sister White stated that after October 22, 1844 “the people were not yet ready to meet their Lord. There was still a work of preparation to be accomplished for them. Light was to be given, directing their minds to the temple of God in heaven; and as they should by faith follow their High Priest in His ministration there, new duties would be revealed. Another message of warning and instruction was to be given to the church.”
Nou rive nan pwen kote nou dwe trase pwosesis pirifikasyon an ki te kontinye apre 22 oktòb 1844. Sè White te deklare ke apre 22 oktòb 1844, “pèp la pa t ankò pare pou rankontre Seyè yo. Te gen toujou yon travay preparasyon ki te dwe akonpli pou yo. Limyè te dwe bay, pou dirije lespri yo sou tanp Bondye a nan syèl la; epi pandan yo t ap swiv pa lafwa Gran Prèt yo a nan ministè Li a la, nouvo devwa t ap revele. Yon lòt mesaj avètisman ak enstriksyon te dwe bay legliz la.”
When Adventism rejected the “seven times” of Leviticus twenty-six that Daniel called the “oath” of Moses, they lost their ability to recognize that the process of purification continued beyond their initial work of understanding the truths connected with the opening of the judgment.
Lè Advantis yo te rejte “sèt tan” Levitik vent-sis la, ke Danyèl te rele “sèman” Moyiz la, yo te pèdi kapasite yo pou rekonèt ke pwosesis pirifikasyon an te kontinye pi lwen pase premye travay yo te fè pou konprann verite ki te lye ak ouvèti jijman an.
We will address the continued purification process in the next article, and begin to align the horn of true Protestantism that Millerite Adventism received in the 1840’s with the horn of Republicanism.
Nou pral trete pwosesis pirifikasyon ki te kontinye a nan pwochen atik la, epi kòmanse aliyen kòn vrè pwotestantis la ke Advantis milerit la te resevwa nan ane 1840 yo avèk kòn Repiblikenis la.