We have been addressing the symbolism of Elijah and are now using the histories of Mount Carmel and Mount Sinai to illustrate a progressive testing process for the horn of Protestantism and a progressive political development for the horn of Republicanism that parallels the horn of Protestantism.
Nou te abòde senbolis Eli a, e kounye a n ap sèvi ak istwa Mòn Kamèl ak Mòn Sinayi yo pou ilistre yon pwosesis eprèv pwogresif pou kòn Pwotestantis la, ansanm ak yon devlopman politik pwogresif pou kòn Repiblikenis la ki mache an paralèl ak kòn Pwotestantis la.
The last article was working through the rebellion of Numbers chapter thirteen and fourteen which identifies the tenth and final test for ancient Israel after their crossing of the Red Sea. The history aligns with the beginning movement of Millerite history, but also with the history of God’s ending movement. The work of all three angels of Revelation fourteen is accomplished by a movement at the beginning and a movement at the end.
Dènye atik la t ap egzamine rebelyon ki nan chapit trèz ak katòz nan Liv Resansman an, ki idantifye dizyèm ak dènye eprèv ansyen Izrayèl te sibi apre travèse Lanmè Wouj la. Istwa sa a ann amoni ak mouvman ki te kòmanse nan istwa Millerit la, men li ann amoni tou ak istwa dènye mouvman Bondye a. Travay tout twa zanj yo nan Revelasyon katòz la akonpli pa yon mouvman nan kòmansman an ak yon mouvman nan fen an.
“The angel who unites in the proclamation of the third angel’s message is to lighten the whole earth with his glory. A work of world-wide extent and unwonted power is here foretold. The advent movement of 1840–44 was a glorious manifestation of the power of God; the first angel’s message was carried to every missionary station in the world, and in some countries there was the greatest religious interest which has been witnessed in any land since the Reformation of the sixteenth century; but these are to be exceeded by the mighty movement under the last warning of the third angel.” The Great Controversy, 611.
“Zanj ki ini aklè pwoklamasyon mesaj twazyèm zanj lan gen pou l klere tout tè a avèk laglwa li. Se isit la yo anonse davans yon travay ki gen yon dimansyon mondyal ak yon pouvwa ki ra anpil. Mouvman advantis 1840–44 la te yon manifestasyon gloriye pouvwa Bondye; mesaj premye zanj lan te pote rive nan chak estasyon misyonè nan lemonn, e nan kèk peyi te gen pi gwo enterè relijye yo te janm temwen nan okenn peyi depi Refòm sèzyèm syèk la; men tout sa gen pou l depase pa mouvman pisan ki va fèt anba dènye avètisman twazyèm zanj lan.” The Great Controversy, 611.
Between the history of the beginning movement and the ending movement, we find the history of the church of Laodicea. The angel that lightens the earth with its glory is clearly identified as a movement, not a church.
Ant istwa mouvman kòmansman an ak mouvman fen an, nou jwenn istwa legliz Lawodise a. Zanj ki klere tè a avèk glwa li a idantifye klèman kòm yon mouvman, pa kòm yon legliz.
“Of Babylon, at the time brought to view in this prophecy, it is declared: ‘Her sins have reached unto heaven, and God hath remembered her iniquities.’ Revelation 18:5. She has filled up the measure of her guilt, and destruction is about to fall upon her. But God still has a people in Babylon; and before the visitation of His judgments these faithful ones must be called out, that they partake not of her sins and ‘receive not of her plagues.’ Hence the movement symbolized by the angel coming down from heaven, lightening the earth with his glory and crying mightily with a strong voice, announcing the sins of Babylon. In connection with his message the call is heard: ‘Come out of her, My people.’ These announcements, uniting with the third angel’s message, constitute the final warning to be given to the inhabitants of the earth.” The Great Controversy, 604.
“Konsènan Babilòn, nan moman yo mete devan je nou nan pwofesi sa a, yo deklare: ‘Paske peche li yo monte rive jouk nan syèl la, e Bondye sonje inikite li yo.’ Revelasyon 18:5. Li fin ranpli mezi koupabilite li, e destriksyon pral tonbe sou li. Men Bondye toujou gen yon pèp nan Babilòn; e anvan vizit jijman Li yo, fòk yo rele fidèl sa yo sòti, pou yo pa patisipe nan peche li yo epi pou yo ‘pa resevwa nan kalamite li yo.’ Se poutèt sa mouvman an, ke zanj ki desann sot nan syèl la senbolize a, li menm ki klere tè a ak laglwa li epi ki rele byen fò ak yon vwa pisan, pandan li anonse peche Babilòn yo. Ansanm ak mesaj li a, apèl la tande: ‘Soti ladan li, pèp Mwen.’ Anons sa yo, lè yo ini ak mesaj twazyèm zanj lan, fòme dènye avètisman ki pou bay bay abitan tè a yo.” The Great Controversy, 604.
All the prophets agree with one another and they all identify more specifically “the last days,” than they identify the days in which the prophecies were proclaimed. As an example of this phenomenon the angel of Revelation eighteen, was and is typified by the angel of Revelation ten. Both lighten the earth with its glory when it descends. Sister White identifies the first angel in the book Early Writings.
Tout pwofèt yo dakò youn ak lòt, epi yo tout idantifye “dènye jou yo” pi presizeman pase yo idantifye jou kote pwofesi yo te pwoklame yo. Kòm yon egzanp fenomèn sa a, zanj Revelasyon dizwit la te epi li tipifye pa zanj Revelasyon dis la. Toude klere tè a ak glwa li lè li desann. Sè White idantifye premye zanj lan nan liv Early Writings.
“Jesus commissioned a mighty angel to descend and warn the inhabitants of the earth to prepare for His second appearing. As the angel left the presence of Jesus in heaven, an exceedingly bright and glorious light went before him. I was told that his mission was to lighten the earth with his glory and warn man of the coming wrath of God.” Early Writings, 245.
“Jezi te bay yon zanj pisan misyon pou l desann avèti abitan latè yo pou yo prepare tèt yo pou dezyèm aparisyon Li. Pandan zanj lan t ap kite prezans Jezi nan syèl la, yon limyè ki te ekstrèmman klere ak gloriye t ap mache devan li. Yo te di m ke misyon li se te klere latè a avèk laglwa li epi avèti lèzòm konsènan kòlè Bondye k ap vini an.” Early Writings, 245.
That angel of Revelation eighteen descended on September 11, 2001. It had been typified by the angel that descended on August 11, 1840. In Isaiah chapter six, Isaiah is shown the temple in heaven and God’s glory. In verse three of chapter six it identifies that the whole earth is full of God’s glory. That happens when the angel of Revelation eighteen descends.
Zanj sa a nan Revelasyon dizuit te desann sou 11 septanm 2001. Li te deja tipifye pa zanj ki te desann sou 11 dawou 1840. Nan Ezayi chapit sis, yo montre Ezayi tanp ki nan syèl la ak laglwa Bondye. Nan vèsè twa nan chapit sis la, li fè konnen tout tè a plen ak laglwa Bondye. Sa rive lè zanj Revelasyon dizuit la desann.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Apre bagay sa yo, mwen wè yon lòt zanj ki t ap desann soti nan syèl la; li te gen gwo pouvwa; e latè te vin klere ak glwa li. Revelasyon 18:1.
Verse three of Isaiah six identifies the same history.
Vèsè twa nan Ezayi sis idantifye menm istwa a.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Epi youn t ap rele bay lòt, li t ap di: Sen, sen, sen, se SENYÈ ki gen tout lame yo; tout tè a plen ak glwa li. Ezayi 6:3.
Sister White brings Isaiah’s vision of the sanctuary together with the movement of Revelation eighteen.
Sè White mete vizyon Ezayi sou sanktyè a ansanm ak mouvman Revelasyon dizwit la.
“The seraphim before the throne are so filled with reverential awe in beholding the glory of God that they do not for an instant look upon themselves with self-complacency, or in admiration of themselves or one another. Their praise and glory are for the Lord of Hosts, who is high and lifted up, and the glory of whose train fills the temple. As they see the future, when the whole earth shall be filled with his glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in his presence, beneath his smile of approbation, they wish for nothing more. In bearing his image, in doing his service and worshiping him, their highest ambition is fully reached.
“Sérafins yo ki devan twòn nan tèlman ranpli ak yon lakrentif reveransyèl pandan y ap gade glwa Bondye a, yo pa menm pou yon ti moman gade tèt yo avèk satisfaksyon pwòp tèt yo, ni ak admirasyon pou tèt pa yo oswa youn pou lòt. Louwanj ak glwa pa yo se pou Seyè dèzame yo, ki wo e ki leve anlè, e glwa rad li a plen tanp lan. Lè yo wè lavni an, lè tout tè a va ranpli ak glwa li, chan triyonfan louwanj la reponn youn bay lòt nan yon chante melodik: ‘Sen, sen, sen, se Seyè dèzame yo.’ Yo jwenn satisfaksyon nèt ale nan bay Bondye glwa; e nan prezans li, anba souri apwobasyon li, yo pa swete anyen anplis. Nan pote imaj li, nan fè sèvis li, ak nan adore li, pi gwo anbisyon yo rive nèt.”
“The vision given to Isaiah represents the condition of God’s people in the last days.” Review and Herald, December 22, 1896.
“Vizyon yo te bay Ezayi a reprezante kondisyon pèp Bondye a nan dènye jou yo.” Review and Herald, 22 desanm 1896.
John in Revelation chapter ten and also in chapter eighteen, and with Isaiah in chapter six and including the commentary of Sister White, place all these illustrations of the earth being lightened with God’s glory at the same point in history. The whole earth witnessed the events that took place on September 11, 2001. The progressive history of the Millerite movement that concluded in 1863, typified the history when the mighty angel of Revelation eighteen descends with the history associated with the angel that descended in Revelation chapter ten. With these opening premises in place, we will return to the testing process represented in Numbers chapter fourteen. After Moses interceded for the rebels that wished to return to Egypt and stone Joshua and Caleb, God accepts Moses’ intercession.
Jan nan chapit dis nan liv Revelasyon an, epi tou nan chapit dizwit la, ansanm ak Ezayi nan chapit sis la, e avèk kòmantè Sè White yo, mete tout ilistrasyon sa yo konsènan tè a ki klere ak glwa Bondye a nan menm pwen nan listwa. Tout tè a te temwen evènman ki te fèt 11 septanm 2001 yo. Listwa pwogresif mouvman Millerit la, ki te rive nan konklizyon li an 1863, te tipifye listwa lè zanj pisan nan Revelasyon dizwit la desann ansanm ak listwa ki asosye ak zanj ki te desann nan Revelasyon chapit dis la. Avèk premis ouvèti sa yo byen etabli, n ap retounen sou pwosesis tès la ki reprezante nan Nonb chapit katòz la. Apre Moyiz te lapriyè an favè rebèl yo ki te vle retounen ann Ejip epi kalonnen Jozye ak Kalèb ak wòch, Bondye aksepte entèsesyon Moyiz la.
And the Lord said, I have pardoned according to thy word: But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:20–24.
Seyè a di: Mwen padonnen jan ou te mande a. Men, osi vre ke m ap viv, tout latè pral ranpli ak laglwa Seyè a. Paske tout mesye sa yo ki te wè laglwa mwen ak mirak mwen te fè ann Ejip ak nan dezè a, e ki mete m a leprèv koulye a dis fwa, epi ki pa koute vwa mwen, se sèten yo p ap wè peyi mwen te fè sèman bay zansèt yo a; ni okenn nan sa yo ki te pwovoke m yo p ap wè li. Men, Kalèb, sèvitè m nan, paske li te gen yon lòt lespri avè l, e li te swiv mwen nètale, mwen pral mennen l antre nan peyi kote li te ale a; e desandans li pral posede li. Resansman 14:20–24.
The history represented here in Numbers fourteen is the final test for ancient Israel and their failure secured for them death in the wilderness over the following forty years. The history is directly associated with Revelation eighteen for God there proclaimed that “as truly as” God lives “all the earth shall be filled with the glory of the Lord.” It’s a very strong statement that God places in this historical record, and in so doing He emphasizes that the history represented in Numbers chapters thirteen and fourteen, pointed forward to the mighty movement of the angel of Revelation eighteen. Because Revelation eighteen is the end of the remnant people of God, the beginning of the remnant people of God is also illustrated in the passage we are considering in the book of Numbers.
Istwa yo reprezante isit la nan Resansman katòz la se dènye eprèv pou ansyen Izrayèl la, e echèk yo a te fikse pou yo lanmò nan dezè a pandan karant ane ki te swiv yo. Istwa sa a lye dirèkteman ak Revelasyon dizwit, paske la Bondye te pwoklame ke “jan sa se vre” Bondye vivan an, “tout tè a va plen ak glwa Seyè a.” Se yon deklarasyon ki trè pwisan Bondye mete nan dosye istorik sa a, e lè Li fè sa, Li mete anfaz sou lefèt ke istwa ki reprezante nan Resansman chapit trèz ak katòz yo te lonje dwèt pi devan sou mouvman pisan zanj ki nan Revelasyon dizwit la. Paske Revelasyon dizwit se fen pèp rès Bondye a, kòmansman pèp rès Bondye a ilistre tou nan pasaj n ap konsidere a nan liv Resansman an.
On August 11, 1840, at the fulfillment of a prophecy of Islam of the second woe, the former chosen covenant people were tested by the message of Elijah that had just been proven to be correct.
Nan dat 11 out 1840, nan akonplisman yon pwofesi sou Islam konsènan dezyèm malè a, ansyen pèp alyans Bondye te chwazi a te sibi yon eprèv pa mesaj Eli a, ki te fèk pwouve kòm verite.
On September 11, 2001, at the fulfillment of a prophecy of Islam of the third woe, the former chosen covenant people marked the beginning of the judgment of the living as the message of Elijah that had just been proven to be correct.
Nan dat 11 septanm 2001, nan akonplisman yon pwofesi Islam lan sou twazyèm malè a, ansyen pèp alyans ki te chwazi a te make kòmansman jijman vivan yo, kòm mesaj Eli a ki te fenk pwouve li te kòrèk.
The Elijah message of the Millerite history was set within the context of prophetic time. The Elijah message on September 11, 2001 was set within the context of the repetition of history. September 11, 2001 repeated the history of August 11, 1840 for both dates represent a fulfillment of a prophecy of Islam, and both mark the descent of the angel, that Sister White said is “no less a personage than Jesus Christ.” Though Sister White never says the angel of Revelation eighteen “was no less a personage than Jesus Christ” as she does of the angel of Revelation ten, the angel of Revelation eighteen lightens the earth with “his” glory, and the Scriptures are clear that it is the glory of Jesus Christ that lightens the earth.
Mesaj Eli a nan istwa Millerit la te plase nan kontèks tan pwofetik la. Mesaj Eli a nan 11 septanm 2001 te plase nan kontèks repetisyon listwa. 11 septanm 2001 te repete istwa 11 dawout 1840 la, paske toude dat yo reprezante yon akonplisman yon pwofesi konsènan Islam, epi toude make desann zanj lan, zanj Sè White te di ki se “pa mwens yon pèsonaj pase Jezikri.” Malgre Sè White pa janm di zanj nan Revelasyon dizuit la “te pa mwens yon pèsonaj pase Jezikri” jan li fè sa pou zanj nan Revelasyon dis la, zanj nan Revelasyon dizuit la klere tè a ak laglwa “li”, epi Ekriti yo klè se laglwa Jezikri ki klere tè a.
The instrument of judgment that brought about the test of the Protestants in the beginning was the Millerite movement as represented by Elijah. The instrument of judgment that brings about the test of Seventh-day Adventism at the end is the Elijah movement as represented by the one hundred and forty-four thousand. The symbol of Elijah has more than one meaning, and though he represents Miller and the Millerite movement, he also represents the one hundred and forty-four thousand.
Enstriman jijman ki te pote eprèv Pwotestan yo nan kòmansman an se te mouvman Millerit la jan Eli te reprezante l. Enstriman jijman ki pote eprèv Advantis Setyèm Jou a nan fen an se mouvman Eli a jan san karannkat mil yo reprezante l. Senbòl Eli a gen plis pase yon sèl siyifikasyon, e byenke li reprezante Miller ak mouvman Millerit la, li reprezante tou san karannkat mil yo.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51-53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 412.
“Moyiz sou mòn transfigirasyon an te yon temwen sou viktwa Kris la sou peche ak lanmò. Li te reprezante moun ki va soti nan tonm nan lè rezireksyon moun ki jis yo rive. Eli, ki te transpòte ale nan syèl la san li pa t wè lanmò, te reprezante moun ki va vivan sou tè a lè Kris la va vini dezyèm fwa a, e ki va ‘chanje, nan yon moman, nan yon bat je, nan dènye twonpèt la;’ lè ‘sa ki mòtèl la dwe abiye ak imòtalite,’ epi ‘sa ki pourisab la dwe abiye ak enkoripsyon.’ 1 Corinthians 15:51-53. Jezi te abiye ak limyè syèl la, jan Li va parèt lè Li va vini ‘dezyèm fwa a, san peche, pou delivrans.’ Paske Li va vini ‘nan laglwa Papa Li avèk zanj sen yo.’ Hebrews 9:28; Mark 8:38. Pwomès Sovè a te fè disip yo te akonpli kounye a. Sou mòn nan, wayòm glwa ki gen pou vini an te reprezante an ti dimansyon,—Kris la kòm Wa a, Moyiz kòm yon reprezantan sen ki resisite yo, epi Eli kòm reprezantan moun ki transfòme yo.” The Desire of Ages, 412.
The covenant people that are passed by are the majority of ten to two. Many are called, but few are chosen. The failure of the tenth test was based upon whether the evil report, or the good report of the Promised Land was rejected or accepted. Thus, the history here illustrated demonstrates that victory or defeat in the progressive testing history is premised upon a choice of two methodologies that interpret the same information.
Pèp alyans yo yo pase sou kote se majorite a, dis kont de. Anpil moun rele, men se kèk sèlman yo chwazi. Echèk nan dizyèm tès la te depann de si yo te rejte oswa aksepte move rapò a, oswa bon rapò a, konsènan Tè Pwomiz la. Konsa, istwa ki ilistre isit la montre ke viktwa oswa defèt nan istwa pwogresif tès la chita sou yon chwa ant de metodoloji ki entèprete menm enfòmasyon an.
All twelve spies saw the Promised Land, but two different conclusions were drawn concerning what the Promised Land represented. One report was motivated by human fear the other by faith. One manifested a desire to reject the leading of God and return to Egyptian slavery and the other report manifested a desire to trust the leading of God and move forward into the Promised Land.
Tout douz espyon yo te wè Tè Pwomiz la, men yo te tire de konklizyon diferan konsènan sa Tè Pwomiz la te reprezante. Youn nan rapò yo te motive pa laperèz imen; lòt la, pa lafwa. Youn te manifeste yon dezi pou rejte direksyon Bondye epi retounen nan esklavaj Lejip; lòt rapò a te manifeste yon dezi pou mete konfyans nan direksyon Bondye epi avanse antre nan Tè Pwomiz la.
In the Millerite movement, the majority also chose to return to the bondage of Babylon and become her daughters, and this was the manifestation of their decision to reject the prophetic message of the first angel. The faithful Millerites chose to follow the prophetic message of the first angel, even after the apparent failure at the first disappointment in the spring of 1844. The history of Numbers sets forth two different “reports” of the twelve spies, representing two different analyses of the same prophetic message. In 1863, Laodicean Adventism did not accept a prophetic message, they rejected a formerly established prophetic message. In 1863, Laodicean Adventism returned to and accepted the biblical methodology that opposed William Miller throughout his ministry. Those that rejected the prophetic message and desired to return to bondage were typified by the rebels of Numbers fourteen, who ultimately died in the wilderness.
Nan mouvman Millerit la, majorite a te chwazi tou pou yo retounen nan esklavaj Babilòn epi vin tounen pitit fi li yo, e sa te manifestasyon desizyon yo te pran pou rejte mesaj pwofetik premye zanj lan. Millerit fidèl yo te chwazi suiv mesaj pwofetik premye zanj lan, menm apre echèk aparan an nan premye desepsyon an nan prentan 1844 la. Istwa Resansman an prezante de “rapò” diferan douz espyon yo, ki reprezante de analiz diferan sou menm mesaj pwofetik la. An 1863, Advantis Laodiseyen an pa t aksepte yon mesaj pwofetik, yo te rejte yon mesaj pwofetik ki te deja tabli. An 1863, Advantis Laodiseyen an te retounen epi te aksepte metodoloji biblik ki te opoze ak William Miller pandan tout ministè li. Moun ki te rejte mesaj pwofetik la epi ki te vle retounen nan esklavaj yo te prefigire pa rebèl Resansman katòz yo, ki finalman te mouri nan dezè a.
The number ten, when considered as a symbol, as with all symbols has more than one meaning. Its symbolic meaning must be understood by the context of the passage where it is located. “Ten” as a symbol can represent persecution. It can represent a test. It can represent the ten-fold union of the kings of Europe, the northern tribes of Israel and the United Nations. In the church of Smyrna God’s people were to have tribulation for ten days.
Nimewo dis la, lè yo konsidere l kòm yon senbòl, menm jan ak tout senbòl, gen plis pase yon sans. Sans senbolik li dwe konprann dapre kontèks pasaj kote li parèt la. “Dis” kòm yon senbòl ka reprezante pèsekisyon. Li ka reprezante yon eprèv. Li ka reprezante inyon dizfwa wa Ewòp yo, tribi nò Izrayèl yo, ak Nasyonzini. Nan legliz Smirn lan, pèp Bondye a te gen pou yo sibi tribilasyon pandan dis jou.
Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:10.
Nou pa bezwen pè okenn nan bagay ou pral soufri yo: gade, dyab la pral lage kèk nan nou nan prizon, pou nou ka pase anba eprèv; epi nou pral gen tribilasyon pandan dis jou: rete fidèl jouk nan lanmò, epi m ap ba ou kouwòn lavi a. Revelasyon 2:10.
The historians point to the persecution carried out by Diocletian in the history of Smyrna, for that being the most severe persecution of Smyrna’s history, and it lasted ten years. Other historians identify ten different persecutions in the history of Smyrna. Either way, they were carried out by Imperial Rome, which in Daniel seven is represented by ten horns. Those ten kings were the kings, typified by Ahab who committed fornication with the papacy, and were the tool of persecution the papacy used to accomplish the slaughter during the Dark Ages. “Ten” represents the state power that accomplishes the persecution for Jezebel. In Daniel chapter one “ten” symbolizes a testing period.
Istoryen yo montre pèsekisyon Dyokletyen te mennen an nan istwa Smirn nan, paske se te pèsekisyon ki pi sevè nan istwa Smirn, e li te dire dis ane. Lòt istoryen idantifye dis pèsekisyon diferan nan istwa Smirn. Nenpòt jan an, se Wòm Anperyal ki te mennen yo, ki nan Danyèl sèt reprezante pa dis kòn. Dis wa sa yo se te wa yo, tipifye pa Akab ki te fè fònikasyon ak papote a, e yo te zouti pèsekisyon papote a te sèvi avè l pou akonpli masak la pandan Mwayennaj Fènwa yo. “Dis” reprezante pouvwa leta ki akonpli pèsekisyon an pou Jezabèl. Nan Danyèl chapit youn, “dis” senbolize yon peryòd eprèv.
Prove thy servants, I beseech thee, ten days; and let them give us pulse to eat, and water to drink. Then let our countenances be looked upon before thee, and the countenance of the children that eat of the portion of the king’s meat: and as thou seest, deal with thy servants. So he consented to them in this matter, and proved them ten days. And at the end of ten days their countenances appeared fairer and fatter in flesh than all the children which did eat the portion of the king’s meat. Daniel 1:12–15.
Tanpri, mete sèvitè ou yo a léprèv pandan dis jou; epi se pou yo ban nou legim pou nou manje, ak dlo pou nou bwè. Apre sa, se pou yo gade figi pa nou devan ou, ansanm ak figi timoun ki manje nan pòsyon manje wa a; epi jan ou wè l la, aji ak sèvitè ou yo. Konsa li dakò avèk yo nan zafè sa a, epi li mete yo a léprèv pandan dis jou. Epi nan fen dis jou yo, figi yo te parèt pi bèl e yo te gen plis chè pase tout timoun ki te manje nan pòsyon manje wa a. Danyèl 1:12–15.
In Numbers fourteen ancient Israel had provoked God ten times, representing ten tests over a period of time.
Nan Resansman katòz, ansyen pèp Izrayèl la te pwovoke Bondye dis fwa, sa ki reprezante dis eprèv pandan yon peryòd tan.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice. Numbers 14:21, 22.
Men, osi vre jan m ap viv la, tout tè a va plen ak glwa Senyè a. Paske tout mesye sa yo ki te wè glwa mwen, ak mirak mwen yo, mwen te fè ann Ejip ak nan dezè a, e ki kounye a tante mwen dis fwa, epi ki pa koute vwa mwen. Resansman 14:21, 22.
If you were to search the internet for the understanding of what specific rebellions represent the nine rebellions or failed tests from the deliverance at the Red Sea until the tenth test you will find a few variations of which of the failures of ancient Israel should be marked as one of those ten tests. I contend that the Red Sea deliverance that has been specifically identified as lining up with October 22, 1844, is the beginning of the ten tests, and therefore the place to begin counting the tests that arose from 1844 to 1863. There had been a progressive testing process that began in 1798 when the book of Daniel was unsealed, and that process covered the history of the first and second angel’s messages that concluded at the arrival of the third angel on October 22, 1844.
Si w t ap chèche sou entènèt la pou konprann ki rebelyon presi ki reprezante nèf rebelyon yo oswa eprèv yo yo pa t reyisi depi delivrans Lanmè Wouj la jouk rive nan dizyèm eprèv la, w ap jwenn kèk varyasyon konsènan kiyès nan echèk ansyen Izrayèl yo ki ta dwe make kòm youn nan dis eprèv sa yo. Mwen soutni ke delivrans Lanmè Wouj la, ki te idantifye klèman kòm ann amoni ak 22 oktòb 1844, se kòmansman dis eprèv yo, e se poutèt sa se la pou yo kòmanse konte eprèv ki te leve soti 1844 rive 1863. Te gen yon pwosesis eprèv pwogresif ki te kòmanse an 1798 lè liv Dànyèl la te debyen sele, e pwosesis sa a te kouvri istwa mesaj premye ak dezyèm zanj yo, ki te fini lè twazyèm zanj lan te rive nan dat 22 oktòb 1844.
“In Minneapolis God gave precious gems of truth to His people in new settings. This light from heaven by some was rejected with all the stubbornness the Jews manifested in rejecting Christ, and there was much talk about standing by the old landmarks. But there was evidence they knew not what the old landmarks were. There was evidence and there was reasoning from the word that commended itself to the conscience; but the minds of men were fixed, sealed against the entrance of light, because they had decided it was a dangerous error removing the ‘old landmarks’ when it was not moving a peg of the old landmarks, but they had perverted ideas of what constituted the old landmarks.
“Nan Minneapolis, Bondye te bay pèp Li a bèl pyè verite ki gen anpil valè, prezante nan nouvo kad. Gen kèk ki te rejte limyè sa a ki soti nan syèl la avèk tout tèt di Jwif yo te montre lè yo t ap rejte Kris la, epi te gen anpil pale sou rete fidèl ak ansyen repè yo. Men, te gen prèv yo pa t konnen ki sa ansyen repè yo te ye. Te gen prèv, e te gen rezònman ki soti nan Pawòl la ki te rekòmande tèt li bay konsyans la; men lespri moun yo te fikse, sele kont antre limyè a, paske yo te deside se te yon erè danjere k ap deplase ‘ansyen repè yo,’ alòske sa pa t deplase yon sèl pikèt nan ansyen repè yo, men yo te gen lide pèvèti sou sa ki te konstitiye ansyen repè yo.
“The passing of the time in 1844 was a period of great events, opening to our astonished eyes the cleansing of the sanctuary transpiring in heaven, and having decided relation to God’s people upon the earth, [also] the first and second angels’ messages and the third, unfurling the banner on which was inscribed, ‘The commandments of God and the faith of Jesus.’ One of the landmarks under this message was the temple of God, seen by His truth-loving people in heaven, and the ark containing the law of God. The light of the Sabbath of the fourth commandment flashed its strong rays in the pathway of the transgressors of God’s law. The nonimmortality of the wicked is an old landmark. I can call to mind nothing more that can come under the head of the old landmarks. All this cry about changing the old landmarks is all imaginary.” The 1888 Materials, 518.
« Le passage du temps en 1844 fut une période de grands événements, ouvrant à nos yeux étonnés la purification du sanctuaire qui s’accomplissait dans le ciel, et ayant un rapport décisif avec le peuple de Dieu sur la terre, [ainsi que] les messages du premier et du second ange, et du troisième, déployant la bannière sur laquelle était inscrit : “Les commandements de Dieu et la foi de Jésus.” L’un des repères sous ce message était le temple de Dieu, vu dans le ciel par son peuple ami de la vérité, et l’arche contenant la loi de Dieu. La lumière du sabbat du quatrième commandement fit jaillir ses puissants rayons sur le sentier des transgresseurs de la loi de Dieu. La non-immortalité des méchants est un ancien repère. Je ne puis me rappeler rien d’autre qui puisse entrer sous la rubrique des anciens repères. Tout ce tapage au sujet du changement des anciens repères n’est qu’imaginaire. » The 1888 Materials, 518.
On October 22, 1844 the third angel arrived with a message in his hand.
Nan dat 22 oktòb 1844 la, twazyèm zanj lan te rive ak yon mesaj nan men li.
“As the ministration of Jesus closed in the holy place, and He passed into the holiest, and stood before the ark containing the law of God, He sent another mighty angel with a third message to the world. A parchment was placed in the angel’s hand, and as he descended to the earth in power and majesty, he proclaimed a fearful warning, with the most terrible threatening ever borne to man.” Early Writings, 254.
“Jan sèvis Jezi a te fini nan kote ki sen an, epi Li te pase antre nan kote ki pi sen an, kote Li te kanpe devan lach la ki te gen lalwa Bondye a, Li te voye yon lòt zanj pwisan ak yon twazyèm mesaj bay lemonn. Yo te mete yon woulo ekri nan men zanj lan, epi pandan li t ap desann sou tè a avèk pouvwa ak majeste, li te pwoklame yon avètisman redoutab, avèk menas ki pi terib ki te janm pote bay lèzòm.” Early Writings, 254.
On October 22, 1844 an angel descended with a parchment in his hand that God’s people were to eat. The “landmarks” doctrines that are then identified are to either be eaten and accepted or rejected and not eaten. When the third angel arrived with the parchment in his hand, the message within the parchment represented six testing truths. Those six tests were identified as the “passing of time,” representing the twenty-three hundred year prophecy; the judgment, represented as “the cleansing of the sanctuary”; the three angel’s messages; “the law of God”; “the Sabbath”; and the state of the dead as represented as the “nonimmortality of the soul.”
Le 22 octobre 1844, un ange descendit avec dans sa main un rouleau que le peuple de Dieu devait manger. Les doctrines des « points de repère » qui sont alors identifiées devaient soit être mangées et acceptées, soit être rejetées et ne pas être mangées. Lorsque le troisième ange arriva avec le rouleau dans sa main, le message contenu dans le rouleau représentait six vérités d’épreuve. Ces six épreuves furent identifiées comme étant le « passage du temps », représentant la prophétie des deux mille trois cents ans ; le jugement, représenté comme « la purification du sanctuaire » ; les messages des trois anges ; « la loi de Dieu » ; « le sabbat » ; et l’état des morts, représenté comme la « non-immortalité de l’âme ».
Those six truths are of course interrelated, but they individually were identified as landmarks. Some may not wish to include the passing of time in this list, but obviously many rejected the truth that October 22, 1844 was a genuine fulfillment of prophecy. They failed that test, which of course prevented them from struggling with the tests that followed. God’s testing process has been repeatedly established as a progressive process that requires victory over the test you are first given, before you can be involved with the following test.
Sis verite sa yo, natirèlman, gen rapò youn ak lòt, men yo chak, separeman, te idantifye kòm pwen repè. Gen kèk ki ka pa swete mete pasaj tan an nan lis sa a, men sa klè anpil anpil moun te rejte verite ki di 22 oktòb 1844 te yon akonplisman pwofetik reyèl. Yo te echwe tès sa a, sa ki, natirèlman, te anpeche yo lite ak tès ki te vin apre yo. Pwosesis tès Bondye a te etabli repete kòm yon pwosesis pwogresif ki mande viktwa sou tès yo ba ou an premye a, anvan ou kapab patisipe nan tès ki vini apre a.
“When we began to present the light on the Sabbath question, we had no clearly defined idea of the third angel’s message of Revelation 14:9–12. The burden of our testimony as we came before the people was that the great second advent movement was of God, that the first and second messages had gone forth, and that the third was to be given. We saw that the third message closed with the words: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ And we as clearly saw as we now see that these prophetic words suggested a Sabbath reform; but as to what the worship of the beast mentioned in the message was, or what the image and the mark of the beast were, we had no defined position.
“Lè nou te kòmanse prezante limyè sou kestyon Saba a, nou pa t gen okenn lide byen defini sou mesaj twazyèm zanj lan nan Revelasyon 14:9–12. Chay temwayaj nou, lè nou te parèt devan pèp la, se te ke gran mouvman dezyèm avènman an te soti nan Bondye, ke premye ak dezyèm mesaj yo te deja pwoklame, e ke twazyèm nan te gen pou l bay. Nou te wè ke twazyèm mesaj la fini ak pawòl sa yo: ‘Men pasyans sen yo: men sila yo ki kenbe kòmandman Bondye yo ak lafwa Jezi.’ E nou te wè tou avèk menm klète nou wè kounye a ke pawòl pwofetik sa yo te endike yon refòm sou Saba a; men, konsènan sa adorasyon bèt la yo mansyone nan mesaj la te ye, oswa sa imaj la ak mak bèt la te ye, nou pa t gen okenn pozisyon defini.
“God by His Holy Spirit let light shine forth upon His servants, and the subject gradually opened to their minds. It required much study and anxious care to search it out, link after link. By care, anxiety, and incessant labor has the work moved on until the great truths of our message, a clear, connected, perfect whole, have been given to the world.
“Bondye, pa mwayen Sentespri Li, te fè limyè briye sou sèvitè Li yo, e sijè a te louvri piti piti devan lespri yo. Sa te mande anpil etid ak swen plen enkyetid pou fouye l, lyen apre lyen. Se avèk swen, enkyetid, ak travay san rete zèv la te avanse jiskaske gran verite mesaj nou an, yon antye klè, byen konekte, pafè, te bay lemonn.”
“I have already spoken of my acquaintance with Elder Bates. I found him to be a true Christian gentleman, courteous and kind. He treated me as tenderly as though I were his own child. The first time he heard me speak, he manifested deep interest. After I had ceased speaking, he arose and said: ‘I am a doubting Thomas. I do not believe in visions. But if I could believe that the testimony the sister has related tonight was indeed the voice of God to us, I should be the happiest man alive. My heart is deeply moved. I believe the speaker to be sincere, but cannot explain in regard to her being shown the wonderful things she has related to us.’
“Mwen deja pale de relasyon mwen te genyen avèk Ansynen Bates. Mwen te jwenn li yon vrè mesye kretyen, koutwa e janti. Li te trete m avèk yon tandrès tankou si m te pwòp pitit pa li. Premye fwa li te tande m pale, li te manifeste yon enterè pwofon. Apre m te fin sispann pale, li leve kanpe epi li di: ‘Mwen se yon Toma ki gen dout. Mwen pa kwè nan vizyon. Men, si m te ka kwè temwayaj sè a rakonte aswè a te vrèman vwa Bondye pou nou, mwen ta pi ere pase tout moun ki vivan. Kè m byen fon touche. Mwen kwè sila a k ap pale a sensè, men mwen pa ka esplike kijan yo fè montre li bèl bagay mèvèy sa yo li rakonte nou yo.’”
“A few months after my marriage, I attended, with my husband, a Conference at Topsham, Maine, at which Elder Bates was present. He did not then fully believe that my visions were of God. That meeting was a season of much interest. The Spirit of God rested upon me; I was wrapped in a vision of God’s glory, and for the first time had a view of other planets. After I came out of vision, I related what I had seen. Elder B. then asked if I had studied astronomy. I told him I had no recollection of ever looking into an astronomy. Said he: ‘This is of the Lord.’ I never before saw him so free and happy. His countenance shone with the light of heaven, and he exhorted the church with power.” Testimonies, volume 1, 78–80.
“Kèk mwa apre maryaj mwen, mwen te asiste, ansanm ak mari mwen, yon Konferans nan Topsham, Maine, kote Elder Bates te prezan. Nan moman sa a, li pa t ankò kwè nèt ale ke vizyon mwen yo te soti nan Bondye. Reyinyon sa a te yon tan ki te chaje ak anpil enterè. Lespri Bondye te poze sou mwen; mwen te raptire nan yon vizyon sou glwa Bondye, e pou premye fwa mwen te resevwa yon vizyon sou lòt planèt yo. Apre mwen te sòti nan vizyon an, mwen te rakonte sa m te wè a. Lè sa a, Elder B. te mande m si mwen te etidye astwonomi. Mwen te di l mwen pa t sonje mwen te janm konsilte okenn liv astwonomi. Li di: ‘Sa a soti nan Senyè a.’ Mwen pa t janm wè l anvan sa tèlman lib e tèlman kontan. Vizaj li t ap klere ak limyè syèl la, e li te egzòte legliz la avèk pouvwa.” Testimonies, volume 1, 78–80.
Certainly, all these doctrinal tests are interconnected, but they are also tests that can be isolated, and they were progressively opened up to God’s servants. There are many churches who observe the seventh-day Sabbath, but who reject the message of the three angels. They reject the truth that judgment began on October 22, 1844, but still observe the Sabbath. These doctrinal tests are interconnected but represent six specific tests.
Sètènman, tout tès doktrinal sa yo gen yon lyen youn ak lòt; men yo se tou tès ki ka izole, e yo te revele pwogresivman bay sèvitè Bondye yo. Gen anpil legliz ki obsève Saba setyèm jou a, men ki rejte mesaj twa zanj yo. Yo rejte verite ki di jijman an te kòmanse 22 oktòb 1844, men yo kontinye obsève Saba a. Tès doktrinal sa yo konekte youn ak lòt, men yo reprezante sis tès espesifik.
As just illustrated by Joseph Bates, the sea captain that was fully familiar with astronomy accepted the Spirit of Prophecy, which he had previously rejected. In December of 1844, Ellen White received her first vision and the seventh test arrived in the movement.
Menm jan sa Jozèf Bates te fèk ilistre a, kapitèn lanmè a ki te byen familye ak astwonomi te aksepte Lespri Pwofesi a, sa li te deja rejte anvan. Nan mwa desanm 1844, Ellen White te resevwa premye vizyon li, epi setyèm tès la te rive nan mouvman an.
“The Bible must be your counselor. Study it and the testimonies God has given; for they never contradict his Word. If the Testimonies speak not according to the word of God, reject them. Christ and Belial cannot be united.” Selected Messages, book 3, 33.
“Bib la dwe konseye w. Etidye l ansanm ak temwayaj Bondye bay yo; paske yo pa janm kontredi Pawòl li. Si Temwayaj yo pa pale dapre Pawòl Bondye a, rejte yo. Kris ak Belyal pa ka ini.” Selected Messages, liv 3, 33.
Shortly after the great disappointment Sister White endorsed an article which identified Christ moving from the holy place into the Most Holy Place on October 22, 1844. She recommended the publication to “every saint.”
Yon ti tan apre gwo desepsyon an, Sè White te apwouve yon atik ki te idantifye Kris la kòm li te pase soti nan kote ki sen an pou antre nan Kote ki Trè Sen an, nan dat 22 oktòb 1844. Li te rekòmande piblikasyon an bay “chak sen.”
“I believe the Sanctuary, to be cleansed at the end of the 2300 days, is the New Jerusalem Temple, of which Christ is a minister. The Lord shew me in vision, more than one year ago, that Brother Crosier had the true light, on the cleansing of the Sanctuary, &c; and that it was his will, that Brother C. should write out the view which he gave us in the Day-Star, Extra, February 7, 1846. I feel fully authorized by the Lord, to recommend that Extra, to every saint.” A Word to the Little Flock, 12.
“Mwen kwè Tanp lan, ki dwe pirifye nan fen 2300 jou yo, se Tanp Nouvo Jerizalèm nan, kote Kris la se yon minis. Senyè a te montre m nan vizyon, plis pase yon ane de sa, ke Frè Crosier te gen vrè limyè a sou pirifikasyon Tanp lan, elatriye; epi ke se te volonte li pou Frè C. te ekri opinyon li te ban nou nan Day-Star, Extra, 7 fevriye 1846 la. Mwen santi m konplètman otorize pa Senyè a pou m rekòmande Extra sa a bay chak sen.” A Word to the Little Flock, 12.
Her endorsement was of Crosier’s description of Christ’s movement to the Most Holy Place, but the article contained several erroneous teachings, including apostate Protestantism’s teaching that the “daily” in the book of Daniel represented Christ’s ministry. She therefore penned a clarification that first was published in 1850 and then later included in the book Early Writings. There she identified that “those who gave the judgment hour cry had the correct view of the ‘daily’.”
Apwobasyon li te konsène deskripsyon Crosier te fè sou deplasman Kris la pou antre nan Kote ki Pi Sen an, men atik la te gen plizyè ansèyman erone, pami yo ansèyman Pwotestantis apostazi a ki te di “chak jou a” nan liv Danyèl la te reprezante ministè Kris la. Se poutèt sa li te ekri yon klarifikasyon ki te pibliye an premye an 1850 epi pita te enkli nan liv Early Writings. Se la li te idantifye ke “moun ki te bay kri lè jijman an te gen bon konpreyansyon sou ‘chak jou a’.”
“Then I saw in relation to the ‘daily’ (Daniel 8:12) that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text, and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘daily’; but in the confusion since 1844, other views have been embraced, and darkness and confusion have followed.” Early Writings, 74.
“Lè sa a, mwen te wè konsènan ‘chak jou a’ (Danyèl 8:12) ke mo ‘sakrifis’ la se sajès lèzòm ki te ajoute li, e li pa fè pati tèks la, epi Senyè a te bay bon konpreyansyon sou sa a bay moun ki te bay kri lè jijman an rive. Lè inyon te egziste, anvan 1844, prèske tout moun te ini sou bon konpreyansyon de ‘chak jou a’; men nan konfizyon ki genyen depi 1844, lòt opinyon yo te adopte, epi fènwa ak konfizyon te swiv.” Early Writings, 74.
The subject of “the daily” in the book of Daniel became a symbol of Adventism’s return to the methodology of apostate Protestantism in the early part of the twentieth century, and today the correct Millerite understanding of “the daily” has been rejected by the theologians of Adventism. It has been rejected, in spite of Sister White clearly identifying that the Millerites were correct in identifying “the daily” as the satanic power of paganism. They rejected the truth of “the daily” not only in contradiction of her inspired endorsement that the Millerites understanding was correct, but also in direct contradiction of her straightly identifying that the false doctrine that teaches that “the daily” represents Christ’s sanctuary ministry was delivered by “angels that were expelled from heaven!”
Sijè “sakrifis toutan” nan liv Danyèl la te vin tounen yon senbòl retou Advantis yo nan metodoloji Pwotestantis apostazi a nan kòmansman ventyèm syèk la, e jodi a bonjan konpreyansyon Milerit yo sou “sakrifis toutan” lan te rejte pa teyolojyen Advantis yo. Yo te rejte li, malgre Sè White te idantifye klèman ke Milerit yo te gen rezon lè yo te idantifye “sakrifis toutan” lan kòm pouvwa satanik payenis la. Yo te rejte verite sou “sakrifis toutan” lan non sèlman an kontradiksyon ak apwobasyon enspire li te bay ki montre konpreyansyon Milerit yo te kòrèk, men tou an kontradiksyon dirèk ak fason li te idantifye san anbigwite fo doktrin ki anseye ke “sakrifis toutan” lan reprezante ministè Kris la nan sanktyè a kòm yon doktrin “zanj ki te chase soti nan syèl la” te pote!
“And there was Brother Daniells, whose mind the enemy was working; and your mind and Elder Prescott’s mind were being worked by the angels that were expelled from heaven.” Manuscript Releases, volume 20, 17.
“Epi te gen Frè Daniells, lespri lènmi an t ap enfliyanse; epi lespri pa ou ak lespri Ansyen Prescott t ap sibi enfliyans zanj ki te mete deyò nan syèl la.” Manuscript Releases, volim 20, 17.
Her profound rejection of what Adventism now uses as one of its “dishes of fables” was so severe, because Daniells and Prescott took a symbol of satanic power (paganism) and assigned that symbol to Christ’s (His sanctuary ministry). This makes eight doctrinal tests.
Rejè pwofon li te fè kont sa Advantis la kounye a sèvi kòm youn nan “plat fab” li yo te tèlman sevè, paske Daniells ak Prescott te pran yon senbòl pouvwa satanik (paganis) epi yo te atribye senbòl sa a bay Kris la (ministri Li nan tanp lan). Sa fè uit tès doktrinal.
The ninth test in the history leading to 1863 is the production of the second table of Habakkuk in 1850. The 1843 pioneer chart was produced in 1842, and is only called the 1843 chart because it predicted Christ’s return in 1843. The command to produce a second table of Habakkuk was given to Sister White in 1850. The production of Habakkuk’s two tables link the history of the first and second angels to the history of the third. In her grandson’s biography of her life and work, he provides an overview of the events that led to the production of the 1850 chart. He does so by selecting relevant comments of Sister White and adds his commentary in the overview.
Nevyèm tès nan istwa ki mennen rive 1863 la se pwodiksyon dezyèm tabak Abakouk la an 1850. Premye tablo pyonye 1843 la te fèt an 1842, e yo rele l sèlman tablo 1843 la paske li te anonse retou Kris la an 1843. Lòd pou pwodui yon dezyèm tabak Abakouk te bay Sè White an 1850. Pwodiksyon de tabak Abakouk yo lye istwa premye ak dezyèm zanj yo ak istwa twazyèm lan. Nan biyografi pitit pitit li a te ekri sou lavi ak travay li, li bay yon apèsi sou evènman ki te mennen nan pwodiksyon tablo 1850 la. Li fè sa lè li chwazi kòmantè ki enpòtan nan men Sè White epi li ajoute pwòp kòmantè pa li nan apèsi a.
“On our return to Brother Nichols’ the Lord gave me a vision and showed me that the truth must be made plain upon tables and it would cause many to decide for the truth by the third angel’s message, with the two former being made plain upon tables.—Letter 28, 1850.
“Lè nou te retounen lakay Frè Nichols, Senyè a te ban m yon vizyon, epi li te montre m verite a dwe fè klè sou tablo, e sa t ap fè anpil moun pran desizyon pou verite a pa mwayen mesaj twazyèm zanj lan, pandan de premye yo t ap vin klè sou tablo yo.—Lèt 28, 1850.
“In this vision she was also shown that which would give James White courage to continue publishing:
“Nan vizyon sa a yo te montre li tou sa ki t ap bay James White kouraj pou l kontinye pibliye:
“I also saw it was as necessary for the paper to be published as for the messengers to go, for the messengers need a paper to carry with them containing present truth to put in the hands of those that hear, and then the truth would not fade from the mind. And that the paper would go where the messengers could not go.—Ibid.
“Mwen te wè tou li te nesesè pou jounal la pibliye menm jan li te nesesè pou mesaje yo ale, paske mesaje yo bezwen yon jounal pou pote avè yo ki gen verite pou tan prezan an, pou mete nan men moun k ap tande yo, epi konsa verite a pa t ap efase nan lespri yo. Epi jounal la t ap ale kote mesaje yo pa t kapab ale.—Ibid.
“Work on the new chart was begun at once, and opportunity was given to tell the brethren about it in the issue of Present Truth that James got out the next month:
Yo te kòmanse travay sou nouvo tablo a tousuit, e yo te jwenn opòtinite pou fè frè yo konnen sa nan nimewo Present Truth ke James te pibliye mwa apre a:
“The Chart. A chronological chart of the visions of Daniel and John, calculated to illustrate clearly the present truth, is now being lithographed under the care of Brother Otis Nichols, of Dorchester, Massachusetts. Those who teach the present truth will be greatly aided by it. Further notice of the chart will be given hereafter.—Present Truth, November, 1850.
“Tablo a. Yon tablo kwonolojik sou vizyon Danyèl ak Jan an, ki fèt pou montre verite prezan an avèk klète, ap kounye a enprime pa litografi anba sipèvizyon Frè Otis Nichols, ki soti Dorchester, Massachusetts. Moun ki anseye verite prezan an pral jwenn anpil èd nan li. Y ap bay plis avi sou tablo a pita.” —Present Truth, Novanm, 1850.
“By late January, 1851, the chart was ready and advertised for $2. James White was much pleased with it and offered it free to ‘those whom God has called to give the message of the third angel’ (Review and Herald, January, 1851). Some generous donations had helped meet the expense of publication.” Arthur White, Ellen G. White: The Early Years, volume 1, 185.
“Nan fen mwa janvye 1851, tablo a te pare epi yo te anonse li pou 2 dola. James White te byen kontan avè l e li te ofri li gratis bay ‘moun Bondye rele pou bay mesaj twazyèm zanj lan’ (Review and Herald, January, 1851). Kèk don jenere te ede kouvri depans piblikasyon an.” Arthur White, Ellen G. White: The Early Years, volim 1, 185.
Speaking of the 1843 chart Sister White recorded that it had been directed by God.
Konsènan tablo 1843 la, Sè White te ekri ke Bondye te dirije li.
“The Lord showed me that the 1843 chart was directed by his hand, and that no part of it should be altered; that the figures were as he wanted them. That his hand was over and hid a mistake in some of the figures, so that none could see it, until his hand was removed.” Review and Herald, November 1, 1850.
“Seyè a te montre m ke tablo 1843 la te dirije pa men li, e ke okenn pati ladan li pa t dwe chanje; ke chif yo te jan li te vle yo ye a. Ke men li te sou li epi li te kache yon erè nan kèk nan chif yo, pou pèsonn pa t kapab wè li, jiskaske men li te retire.” Review and Herald, 1 novanm 1850.
When recording the light associated with the command to produce another chart in 1850, she provided the same divine endorsement of the 1850 chart as was given concerning the 1843 chart, while also identifying that other charts that were then being produced were not acceptable to the Lord. The command to produce a new chart was incorporated with a command to print a new publication.
Lè l t ap mete sou papye limyè ki te asosye ak lòd pou pwodui yon lòt tablo an 1850, li te bay menm apwobasyon diven pou tablo 1850 la jan sa te bay konsènan tablo 1843 la, pandan li te idantifye tou ke lòt tablo yo t ap pwodui nan epòk sa a pa t akseptab devan Seyè a. Lòd pou pwodui yon nouvo tablo a te enkòpore ansanm ak yon lòd pou enprime yon nouvo piblikasyon.
“I saw the chart-making business was all wrong. It originated with Brother Rhodes and was followed out by Brother Case. Means has been spent in making charts and forming uncouth disgusting images to represent angels and the glorious Jesus. Such things I saw were displeasing to God. I saw that God was in the publishment of the chart by Brother Nichols. I saw that there was a prophecy of this chart in the Bible, and if this chart is designed for God’s people, if it [is] sufficient for one it is for another, and if one needed a new chart painted on a larger scale, all need it just as much.
“Mwen te wè biznis fè tablo yo te totalman mal. Li te soti nan men Frè Rhodes epi Frè Case te kontinye l. Yo te depanse mwayen pou fè tablo epi fòme imaj brit, degoutan, pou reprezante zanj yo ak Jezi gloriye a. Mwen te wè bagay konsa te pa fè Bondye plezi. Mwen te wè Bondye te nan piblikasyon tablo Frè Nichols la. Mwen te wè te gen yon pwofesi sou tablo sa a nan Bib la, e si tablo sa a fèt pou pèp Bondye a, si li sifi pou youn, li sifi pou yon lòt; epi si youn te bezwen yon nouvo tablo pentire sou yon echèl ki pi laj, tout moun bezwen li menm jan an tou.
“I saw that it was a restless, uneasy, unsatisfied, ungrateful feeling in Brother Case that desired another chart. I saw that these painted charts had a bad effect upon the congregation. It caused a light, chaffy spirit of ridicule to be in the meeting.
“Mwen te wè se te yon santiman ajite, malalèz, ensatisfè, engra nan Frè Case ki te fè l anvi yon lòt tablo. Mwen te wè tablo sa yo ki te pentire yo te gen yon move efè sou kongregasyon an. Sa te fè yon lespri lejè, frivòl, ak mokri antre nan reyinyon an. ”
“I saw that the charts ordered by God struck the mind favorably, even without an explanation. There is something light, lovely, and heavenly in the representation of the angels on the charts. The mind is almost imperceptibly led to God and heaven. But the other charts that have been gotten up disgust the mind, and cause the mind to dwell more on earth than heaven. Images representing angels look more like fiends than beings of heaven. I saw that the charts had for days and weeks occupied Brother Case’s mind when he should have been seeking heavenly wisdom from God, and should have been growing in graces of the Spirit and the knowledge of the truth.
“Mwen te wè ke tablo Bondye te òdone yo te frape lespri a avèk favè, menm san eksplikasyon. Gen yon bagay ki klere, bèl, e selès nan reprezantasyon zanj yo sou tablo yo. Lespri a prèske san li pa remake sa, mennen bò kote Bondye ak syèl la. Men lòt tablo yo yo te prepare yo fè lespri a pran degoutans, e yo fè lespri a rete plis sou tè a pase sou syèl la. Imaj ki reprezante zanj yo sanble plis ak move lespri pase ak èt ki soti nan syèl la. Mwen te wè ke tablo sa yo te pandan plizyè jou ak plizyè semèn okipe lespri Frè Case, lè li te dwe ap chèche sajès selès ki soti nan Bondye, e li te dwe ap grandi nan gras Lespri a ak nan konesans verite a.
“I saw that if the means that has been wasted in getting out charts had been spent in getting out the truth clear before the brethren in publishing tracts, etc., it would have done much good and saved souls. I saw that the chart-making business has spread like the fever.” Manuscript Releases, number 13, 359; 1853.
“Mwen te wè ke si mwayen ki te gaspiye pou fè soti tablo yo te itilize pito pou fè verite a parèt klè devan frè yo nan pibliye ti liv, elatriye, sa ta fè anpil byen e sa ta sove nanm. Mwen te wè ke zafè fè tablo yo gaye tankou lafyèv.” Manuscript Releases, nimewo 13, 359; 1853.
She plainly states that “God was in the publishment of the [1850] chart by Brother Nichols,” and that there was “a prophecy [Habakkuk two] of this chart in the Bible.” She also identified that “the charts” [plural; 1843 and 1850] that were “ordered by God struck the mind favorably, even without an explanation.” Habakkuk two commanded the Millerites to make the vision plain upon tables, (in the plural), that he that read the two charts could run to and fro in God’s Word. The divine charts needed no added explanations, as was the case with Uriah Smith’s 1863 counterfeit chart.
Li deklare klèman ke “Bondye te nan piblikasyon tablo [1850] a pa Frè Nichols,” e ke te gen “yon pwofesi [Abakik de] sou tablo sa a nan Bib la.” Li te idantifye tou ke “tablo yo” [pliryèl; 1843 ak 1850] ki te “òdone pa Bondye te frape lespri a yon fason favorab, menm san okenn eksplikasyon.” Abakik de te bay Milerit yo lòd pou yo fè vizyon an vin klè sou tab yo, (nan pliryèl), pou sila ki li de tablo yo te kapab kouri ale vini nan Pawòl Bondye a. Tablo diven yo pa t bezwen okenn eksplikasyon anplis, kontrèman ak sa ki te ka a pou fo tablo Uriah Smith te fè an 1863 la.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Epi Senyè a reponn mwen, li di m: Ekri vizyon an, epi fè l klè sou tab yo, pou moun k ap li l la ka kouri. Habakik 2:2.
The tenth test is the focus of this article. With the ten tests referenced by Moses in Numbers chapter fourteen the Hebrew scholars and other theologians produce a variation of guesses at which events in the history from the Red Sea deliverance to the rebellion of the ten spies might represent. The rebellion of that history provides a few variations to choose from, but it is certain the tenth test marks the beginning of forty years of death by attrition in the wilderness until all the rebels that were of the age of accountability were dead.
Dizyèm eprèv la se pwen santral atik sa a. Konsènan dis eprèv Moyiz fè referans ak yo nan Resansman chapit katòz la, espesyalis ebre yo ansanm ak lòt teyolojyen yo pwopoze divès ipotèz sou ki evènman nan istwa a, depi delivrans nan Lanmè Wouj la rive jouk rebelyon dis espyon yo, eprèv sa yo ta ka reprezante. Rebelyon ki make peryòd sa a ofri kèk varyasyon pami yo pou chwazi, men sa ki sèten se ke dizyèm eprèv la make kòmansman karant ane lanmò pa attrisyon nan dezè a, jouk tout rebèl ki te rive nan laj responsablite yo te mouri.
In like manner some may protest over my selection of these ten doctrinal tests, for there may be variations that seem better than what I am here setting forth. That being said, the tenth and final test is as clear as was the rebellion of the ten spies. It was the rejection of the seven times of Leviticus twenty-six. There are several prophetic proofs to uphold this identification.
Menm jan an tou, kèk moun ka leve pwotestasyon kont chwa mwen fè pou dis tès doktrinal sa yo, paske ka gen kèk varyasyon ki parèt pi bon pase sa m ap prezante isit la. Sa fin di, dizyèm ak dènye tès la klè menm jan rebelyon dis espyon yo te klè. Se te rejè sèt fwa yo nan Levitik vennde. Gen plizyè prèv pwofetik pou soutni idantifikasyon sa a.
In the next article we will begin to identify those prophetic witnesses that uphold the identification that the seven times of Leviticus twenty-six is the tenth and final failure of Laodicean Adventism.
Nan pwochen atik la nou pral kòmanse idantifye temwen pwofetik sa yo ki soutni idantifikasyon an, sètadi ke sèt tan yo nan Levitik vennsis la se dizyèm e dènye echèk Advantis Lawodise a.
“When the power of God testifies as to what is truth, that truth is to stand forever as the truth. No aftersuppositions, contrary to the light God has given are to be entertained. Men will arise with interpretations of Scripture which are to them truth, but which are not truth. The truth for this time, God has given us as a foundation for our faith. He Himself has taught us what is truth. One will arise, and still another, with new light which contradicts the light that God has given under the demonstration of His Holy Spirit.
“Lè pouvwa Bondye rann temwayaj sou sa ki se verite a, verite sa a dwe rete pou tout tan kòm verite a. Pa dwe aksepte okenn sipozisyon ki vini apre, ki kontrè ak limyè Bondye bay la. Moun pral leve ak entèpretasyon sou Ekriti yo ki, pou yo menm, se verite, men ki pa verite. Bondye ban nou verite pou tan sa a kòm yon fondman pou lafwa nou. Se Li menm ki anseye nou sa ki se verite. Yonn pral leve, epi yon lòt ankò, ak yon nouvo limyè ki kontredi limyè Bondye te bay anba demonstrasyon Lespri Sen Li a.
“A few are still alive who passed through the experience gained in the establishment of this truth. God has graciously spared their lives to repeat and repeat till the close of their lives, the experience through which they passed even as did John the apostle till the very close of his life. And the standard-bearers who have fallen in death, are to speak through the reprinting of their writings. I am instructed that thus their voices are to be heard. They are to bear their testimony as to what constitutes the truth for this time.
“Yon ti kantite moun toujou vivan ki te pase atravè eksperyans yo te jwenn nan tablisman verite sa a. Bondye, nan gras li, konsève lavi yo pou yo repete, epi repete ankò, jouk nan fen lavi yo, eksperyans yo te pase ladan l, menm jan Jan apot la te fè sa jouk nan dènye moman lavi li. E moun ki te pote drapo a, ki tonbe nan lanmò, dwe pale atravè re-enpresyon ekriti yo. Mwen resevwa enstriksyon ke se konsa vwa yo dwe tande. Yo dwe rann temwayaj yo konsènan sa ki konstitye verite pou tan sa a.
“We are not to receive the words of those who come with a message that contradicts the special points of our faith. They gather together a mass of Scripture, and pile it as proof around their asserted theories. This has been done over and over again during the past fifty years. And while the Scriptures are God’s word, and are to be respected, the application of them, if such application moves one pillar from the foundation that God has sustained these fifty years, is a great mistake. He who makes such an application knows not the wonderful demonstration of the Holy Spirit that gave power and force to the past messages that have come to the people of God.” Selected Messages, book 1, 161.
“Nou pa dwe resevwa pawòl moun ki vini ak yon mesaj ki kontredi pwen espesyal lafwa nou yo. Yo rasanble yon gwo kantite Ekriti, epi yo anpile yo kòm prèv toutotou teyori yo ap avanse yo. Sa fèt ankò e ankò pandan senkant dènye ane yo. E pandan Ekriti yo se pawòl Bondye, e yo dwe respekte yo, fason yo aplike yo, si yon aplikasyon konsa deplase yon sèl poto nan fondasyon Bondye te soutni pandan senkant ane sa yo, se yon gwo erè. Moun ki fè yon aplikasyon konsa pa konnen demonstrasyon mèvèye Sentespri a ki te bay puisans ak fòs mesaj pase yo ki te rive jwenn pèp Bondye a.” Selected Messages, liv 1, 161.