We are identifying 1863 as the last testing point in a series of tests that were initiated at the great disappointment of 1844. Our first piece of logic is the fact that the Millerite movement ended when the Seventh-day Adventist church was legally registered with the government of the United States in that very year. The movement that began prophetically in 1798, ended in 1863.
N ap idantifye 1863 kòm dènye pwen eprèv la nan yon seri eprèv ki te kòmanse nan gwo desepsyon 1844 la. Premye eleman lojik nou an se lefèt ke mouvman Millerit la te fini lè Legliz Advantis Setyèm Jou a te anrejistre legalman devan gouvènman Etazini an nan menm ane sa a. Mouvman ki te kòmanse pwofetikman an 1798 la, te fini an 1863.
Inspiration informs us the when the mighty angel of Revelation eighteen descended on September 11, 2001, the event had been typified in the Millerite movement when the angel of Revelation ten descended. The Millerites’ movement began at the time of the end in 1798, when the vision of the Ulai river of Daniel chapters eight and nine was unsealed. The movement of the one hundred and forty-four thousand began at the time of the end in 1989, when the vision of the Hiddekel river of the last three chapters of Daniel was unsealed.
Enspirasyon an fè nou konnen ke lè zanj pwisan an nan Revelasyon dizwit la te desann nan dat 11 septanm 2001, evènman an te deja gen yon tip li nan mouvman Millerit la lè zanj Revelasyon dis la te desann. Mouvman Millerit yo te kòmanse nan tan lafen an an 1798, lè vizyon larivyè Oulayi a nan Danyèl chapit uit ak nèf yo te desegele. Mouvman san karannkat mil yo te kòmanse nan tan lafen an an 1989, lè vizyon larivyè Idèkèl la nan twa dènye chapit Danyèl yo te desegele.
Both time of the ends began a progressive separation of the former chosen people from those in the movement of their respective histories. When the primary rule of each history was publicly confirmed the angel of each respective history descended. The message, movement and messenger were the instruments the Lord employed in each respective history to demonstrate the former chosen people’s sin, for just as Christ taught of His work, if He had not come the quibbling Jews of history would have had no sin. The messenger, message and movement were the instruments of judgment that would hold the former chosen people accountable for rejecting the progressive light of their respective histories, and when the angel descended it marked that the judgment process of the former covenant people was under way. The instrument of judgment is identified when the prophets which illustrate that history eat the message delivered unto them by the Lord. When they eat the message, they then take the message to the former chosen people who are portrayed as a stiff-necked and rebellious people, who will not hear and be converted. Once the angel descends and the message is eaten, judgment of the rebellious people begins.
Tou de peryòd lafen yo te kòmanse yon separasyon pwogresif ansyen pèp chwazi a ak moun ki te nan mouvman istwa pa yo chak. Lè règ prensipal chak istwa te vin konfime piblikman, zanj chak istwa respektif te desann. Mesaj la, mouvman an ak mesaje a te zouti Senyè a te sèvi nan chak istwa respektif pou demontre peche ansyen pèp chwazi a; paske menm jan Kris te anseye konsènan travay pa Li, si Li pa t vini, Juif chikanè yo nan istwa a pa t ap gen peche. Mesaje a, mesaj la ak mouvman an te zouti jijman ki t ap rann ansyen pèp chwazi a responsab poutèt yo te rejte limyè pwogresif istwa pa yo respektif yo; e lè zanj lan te desann, sa te make ke pwosesis jijman an sou pèp ansyen alyans lan te deja an kou. Yo idantifye zouti jijman an lè pwofèt ki ilistre istwa sa a manje mesaj Senyè a delivre ba yo a. Lè yo manje mesaj la, yo al pote mesaj la bay ansyen pèp chwazi a, ki prezante kòm yon pèp kou rèd e rebèl, ki p ap tande ni konvèti. Depi zanj lan desann epi mesaj la fin manje, jijman sou pèp rebèl la kòmanse.
We are applying the judgment process of ancient Israel as illustrated in the book of Numbers to the history of the Millerite movement and ultimately, we will apply this testing process to the movement of the one hundred and forty-four thousand. The symbolism of the number ‘ten’ is to be determined by the context of the passage where it is employed.
N ap aplike pwosesis jijman ansyen Izrayèl la, jan sa montre nan liv Resansman an, sou istwa mouvman Millerit la; epi anfen, n ap aplike pwosesis eprèv sa a sou mouvman san karantkat mil yo. Senbòl nonb “dis” la dwe detèmine selon kontèks pasaj kote yo sèvi avè l la.
The sequence of ten tests begins at the disappointment, either at the Red Sea for ancient Israel or October 22, 1844 for the Millerites. Sister White identifies the “landmark” truths that were opened up at that time beginning with what she called “the passing of time.” The disappointment for the Hebrews was the threat of Pharaoh’s army. The lack of faith in God’s power for the Hebrews was manifested in response to their fear of the army of their enemies, just as it was at the tenth and final test. Jesus illustrates the end from the beginning, so the fear of the giants in the Promised Land which the ten spies identified was the same fear that had also produced their disappointment by the Red Sea. The tenth and final test for the Millerite movement would be a time prophecy, as was October 22, 1844.
Sekans dis tès yo kòmanse nan desepsyon an, swa bò Lanmè Wouj la pou ansyen Izrayèl la, oswa 22 Oktòb 1844 pou Millerit yo. Sè White idantifye verite “repè” yo ki te louvri nan epòk sa a, kòmanse ak sa li te rele “pase tan an.” Desepsyon an pou Ebre yo se te menas lame Farawon an. Mank lafwa nan pouvwa Bondye a lakay Ebre yo te parèt nan repons yo devan krent yo te genyen pou lame ènmi yo, menm jan sa te ye nan dizyèm ak dènye tès la. Jezi montre fen an depi nan kòmansman an; konsa, krent yo te genyen pou jeyan yo nan Tè Pwomiz la, ke dis espyon yo te idantifye, se te menm krent ki te lakòz desepsyon yo tou bò Lanmè Wouj la. Dizyèm ak dènye tès la pou mouvman Millerit la t ap yon pwofesi tan, menm jan 22 Oktòb 1844 te ye.
The great disappointment in the progressive testing of Millerite history marked the beginning of a history that had been clearly typified by ancient Israel’s deliverance from Egypt. Beginning at the Red Sea there was a series of ten tests, and the last test would reflect the first test. The “passing of time” at the great disappointment was produced by a misunderstanding of a time prophecy. The last of the testing process for spiritual Israel would be the same as the first. In 1863, the leaders of literal Israel chose to return to the biblical methodology of those they had just identified as daughters of Rome, and rejected, or you might say, misunderstood the longest time prophecy in the Bible. The end of the ten tests in both literal and spiritual Israel was represented by the beginning. And the end, in both instances the rebels manifested a desire to return to the place that they had just been delivered from.
Gran desepsyon an nan tès pwogresif istwa Milerit la te make kòmansman yon istwa ki te deja byen tipifye pa delivrans ansyen Izrayèl soti ann Ejip. Kòmanse nan Lanmè Wouj la, te gen yon seri dis tès, e dènye tès la t ap reflete premye tès la. “Pase tan an” nan gran desepsyon an te pwodui pa yon move konprann yon pwofesi tan. Dènye etap pwosesis tès la pou Izrayèl espirityèl t ap menm jan ak premye a. An 1863, dirijan Izrayèl literal la te chwazi retounen nan metodoloji biblik sila yo yo te fèk idantifye kòm pitit fi Wòm yo, epi yo te rejte, oswa ou ta ka di, yo te mal konprann pi long pwofesi tan ki nan Bib la. Fen dis tès yo, ni nan Izrayèl literal ni nan Izrayèl espirityèl, te reprezante pa kòmansman an. E nan fen an, nan toude ka yo, rebèl yo te manifeste yon dezi pou retounen nan plas kote yo te fèk delivre yo a.
By rejecting the seven times of Leviticus twenty-six Laodicean Adventism created a prophetic dilemma that they had not foreseen. To this day they have not been able to resolve the dilemma, though they offer up a variety of dishes of fables in an attempt to do so. The dilemma is in the verse that Sister White identifies as the foundation and central pillar of Adventism.
Lè Adventis Lawodiseyen yo te rejte sèt tan yo nan Levitik vennsis, yo te kreye yon dilèm pwofetik yo pa t prevwa. Jouk jounen jodi a, yo poko rive rezoud dilèm sa a, byenke yo prezante yon varyete plat fab pou eseye fè sa. Dilèm nan twouve li nan vèsè Sè White idantifye kòm fondasyon ak poto santral Adventis la.
“The scripture which above all others had been both the foundation and central pillar of the Advent faith was the declaration, ‘Unto two thousand and three hundred days; then shall the sanctuary be cleansed.’ [Daniel 8:14.]” The Great Controversy, 409.
“Ekriti ki, pami tout lòt yo, ki te sèvi ansanm kòm fondasyon ak poto mitan lafwa Advantis la se te deklarasyon sa a: ‘Jis de mil twa san jou; apre sa, yo va netwaye sanktyè a.’ [Daniel 8:14.]” The Great Controversy, 409.
Adventism has much to say about verse fourteen, but they never address the very first observation that should be made about the verse. That observation is that verse fourteen is an “answer.” An answer is meaningless, if it does not include the question that elicits the answer. Verse thirteen cannot logically, grammatically or reasonably be separated from verse fourteen, for verse thirteen is the question and verse fourteen is the answer.
Advantis yo gen anpil bagay pou yo di sou vèsè katòz la, men yo pa janm abòde premye obsèvasyon menm ki ta dwe fèt konsènan vèsè a. Obsèvasyon sa a se ke vèsè katòz la se yon “repons.” Yon repons pa gen okenn sans, si li pa enkli kesyon ki pwovoke repons lan. Vèsè trèz la pa ka, ni lojikman, ni gramatikalman, ni rezonabman, separe ak vèsè katòz la, paske vèsè trèz la se kesyon an epi vèsè katòz la se repons lan.
The question, when rightly and fairly represented produces a very different meaning to verse fourteen than what Adventism teaches. This does not mean that verse fourteen is not “the foundation and central pillar of the Advent faith,” for it is. It means that when Adventism misunderstood and set aside the seven times in 1863, they were unable to fully define what verse fourteen truly means. In the Scriptures, a half truth is not truth. Rightly understood the question of verse thirteen demands a recognition of the prophecy that marks the cleansing of the sanctuary that had been tread down, and also a recognition of the prophecy that marks the treading down of the host. The twenty-three hundred year prophecy addresses the ‘sanctuary’ and the twenty-five hundred and twenty year prophecy addresses the ‘host’.
Kesyon an, lè yo reprezante l kòmsadwa e avèk jistis, bay yon sans pou vèsè katòz ki trè diferan de sa Advantis la anseye. Sa pa vle di ke vèsè katòz pa “fondasyon ak poto santral lafwa Advantis la,” paske se sa li ye. Sa vle di ke lè Advantis la te mal konprann epi te mete sou kote sèt tan yo an 1863, yo pa t kapab defini nèt ale sa vèsè katòz la vle di an verite. Nan Ekriti yo, yon demi-verite se pa verite. Lè yo konprann li kòmsadwa, kestyon vèsè trèz la egzije pou yo rekonèt pwofesi ki make pirifikasyon sanktyè a ki te fin foule anba pye, epi tou pou yo rekonèt pwofesi ki make foule anba pye lame a. Pwofesi de mil twa san ane a pale de “sanktyè” a, epi pwofesi de mil senk san ven ane a pale de “lame” a.
To address the relationship of the two verses requires a lengthy study, which I do not intend to do at this point in these articles. These points have repeatedly been addressed through the years and can be found in the series Habakkuk’s Tables. I am still addressing the symbolism of Elijah and wish to finish those truths first.
Pou trete relasyon ki genyen ant de vèsè sa yo mande yon etid long, sa mwen pa gen entansyon fè nan moman sa a nan atik sa yo. Pwen sa yo te trete repete pandan ane yo e yo ka jwenn nan seri Habakkuk’s Tables. Mwen toujou ap trete senbolis Eli a e mwen swete fini ak verite sa yo anvan.
William Miller was the Elijah of the beginning of Adventism and his first discovery was the seven times of Leviticus twenty-six, so the rejection of that truth in 1863 was a rejection of the Elijah message. At this point I am addressing the characteristic of Alpha and Omega that identifies the end with the beginning. The final test for ancient Israel was represented in the first test. Both tests represent fear that the heathen nations were more powerful than God. The tenth test being the same in principle was much more rebellious than the first test, for the history of the victory of God in the first test should have produced a settled confidence in the rebels. They manifested their rejection of God in spite of much more evidence of His power than they had at the Red Sea. Millerite Adventism by 1863 was already explaining why the great disappointment was a powerful work of God, but they still decided to pick a captain and return to Egypt and reject the message that Daniel calls the “oath” of Moses that had been represented by Elijah.
William Miller te Eliya nan kòmansman Adventis la, epi premye dekouvèt li se te sèt tan yo nan Levitik vennsis; konsa, rejè verite sa a an 1863 te yon rejè mesaj Eliya a. Nan pwen sa a, m ap adrese karakteristik Alfa ak Omega ki idantifye fen an ak kòmansman an. Dènye tès pou ansyen Izrayèl la te reprezante nan premye tès la. Toude tès yo reprezante yon laperèz ke nasyon payen yo te pi pwisan pase Bondye. Dizyèm tès la, etan menm nan prensip, te anpil plis rebèl pase premye tès la, paske istwa viktwa Bondye nan premye tès la ta dwe te pwodui yon konfyans byen tabli nan rebèl yo. Yo te manifeste rejè yo kont Bondye malgre yo te gen anpil plis prèv sou pouvwa Li pase sa yo te genyen bò Lanmè Wouj la. Nan ane 1863, Adventis milerit la te deja ap eksplike poukisa gwo desepsyon an te yon gwo zèv Bondye, men yo te toujou deside chwazi yon kapitèn epi retounen ann Ejip epi rejte mesaj Daniel rele “sèman” Moyiz la, ki te reprezante pa Eliya.
Rather than taking the time to set forth the proofs of the validity of the seven times as a time prophecy, I intend to use some simple logic to prove its validity in another way. For the movement that began in 1798, the final test of 1863 would also represent the final test for the movement of the mighty angel of Revelation eighteen. Inspiration has been very clear what the last test is for both movements.
Olye pou m pran tan pou m prezante prèv ki montre validite sèt tan yo kòm yon pwofesi tan, mwen gen entansyon sèvi ak kèk lojik senp pou pwouve validite li yon lòt fason. Paske pou mouvman ki te kòmanse an 1798 la, dènye eprèv 1863 la ta reprezante tou dènye eprèv pou mouvman zanj pwisan ki nan Revelasyon dizwit la. Enspirasyon an te trè klè sou sa ki dènye eprèv la ye pou toude mouvman yo.
“Satan is . . . constantly pressing in the spurious—to lead away from the truth. The very last deception of Satan will be to make of none effect the testimony of the Spirit of God. ‘Where there is no vision, the people perish’ (Proverbs 29:18).” Selected Messages, book 1, 48.
«Satan an... ap pouse san rete sa ki fo a — pou detounen moun yo de verite a. Dènye desepsyon Satan an menm va fè temwayaj Lespri Bondye a vin san okenn efè. “Kote pa gen vizyon, pèp la peri” (Pwovèb 29:18).» Selected Messages, liv 1, 48.
There is no honest way to take the writings of Ellen White and suggest that she did not fully endorse the seven times of Leviticus twenty-six. Sister White, as we have previously identified in these articles and is well documented in the series titled Habakkuk’s Tables directly informs us that God directed both the 1843 and 1850 charts. She directly teaches that those two tables were a fulfillment of Habakkuk chapter two. Both charts identify the seven times of Leviticus twenty-six as the center point of their respective graphical layout. In both charts the line of the seven times has the cross of Christ as the center of the prophetic line of the seven times.
Pa gen okenn fason onèt pou pran ekriti Ellen White yo epi fè konprann ke li pa t bay tout apwobasyon li pou sèt fwa Levitik vennsis yo. Sè White, jan nou te deja montre nan atik sa yo e jan sa byen dokimante nan seri ki rele Tablo Abakouk yo, fè nou konnen dirèkteman ke Bondye te dirije ni tablo 1843 a ni tablo 1850 la. Li anseye dirèkteman ke de tablo sa yo te yon akonplisman chapit de nan Abakouk. Toude tablo yo idantifye sèt fwa Levitik vennsis yo kòm pwen santral pwòp konpozisyon grafik pa yo. Nan toude tablo yo, liy sèt fwa yo gen kwa Kris la kòm sant liy pwofetik sèt fwa yo.
Along with her endorsements of Habakkuk’s two tables, she has recorded multiple times that we are to continue to present the message that was presented from 1840 through 1844, and every Adventist historian that addresses how the Millerites promoted the message they proclaimed, identifies that they employed the 1843 chart. Not only does she endorse the messages represented upon the charts, and counsel God’s people to continue to present the very same messages that were presented in that history, she also provides multiple passages where she warns that those messages would be attacked throughout the history of God’s remnant people. When she warns of those attacks, she repeatedly identifies that it is the work of God’s watchmen to defend those very truths.
Anplis apwobasyon li bay de tabak Abakik yo, li te ekri plizyè fwa ke nou dwe kontinye prezante mesaj ki te prezante soti 1840 rive 1844, e chak istoryen Advantis ki trete fason Millerit yo te fè pwomosyon mesaj yo t ap pwoklame a, idantifye ke yo te sèvi ak tablo 1843 a. Non sèlman li apwouve mesaj yo ki te reprezante sou tablo yo, epi li konseye pèp Bondye a pou yo kontinye prezante menm mesaj egzak yo ki te prezante nan istwa sa a, men li bay tou plizyè pasaj kote li avèti ke mesaj sa yo t ap sibi atak pandan tout istwa pèp rès Bondye a. Lè li avèti konsènan atak sa yo, li idantifye repete ke se travay gad yo Bondye a pou yo defann menm verite sa yo.
If the charts are incorrect, then the messages they graphically represent are incorrect. If the message the Millerites proclaimed from 1840 through 1844 was incorrect, then Ellen White’s repeated identification that the Millerite message was the foundation is also incorrect. If those messages were incorrect her repeated commands to continue to present those very same truths is false counsel. If the message of the Millerites does not represent the foundations that were to be preserved and guarded from satanic attacks, then those counsels are also erroneous. To reach the conclusion that all these issues associated with the Elijah message of that history is erroneous, would clearly demonstrate that Ellen White was a false prophet.
Si les tableaux sont incorrects, alors les messages qu’ils représentent graphiquement sont incorrects. Si le message que les millérites ont proclamé de 1840 à 1844 était incorrect, alors l’identification répétée par Ellen White selon laquelle le message millérite constituait le fondement est elle aussi incorrecte. Si ces messages étaient incorrects, ses injonctions répétées à continuer de présenter ces mêmes vérités constituent un faux conseil. Si le message des millérites ne représente pas les fondements qui devaient être préservés et gardés contre les attaques sataniques, alors ces conseils sont eux aussi erronés. Parvenir à la conclusion que toutes ces questions associées au message d’Élie de cette histoire sont erronées démontrerait clairement qu’Ellen White était un faux prophète.
Modern Adventism still teaches at their Revelation Seminars that the remnant church would possess the Spirit of Prophecy, which is the testimony of Jesus, but they certainly don’t tell those who they are seeking to draw into church membership that they fully reject Ellen White’s endorsement and warnings connected with those early foundational truths and history. What does the following passage mean to you?
Advantis modèn nan toujou ap anseye nan seminè yo sou Revelasyon an ke legliz rès la t ap posede Lespri Pwofesi a, ki se temwayaj Jezi a; men sètènman yo pa di moun yo ap chèche mennen vin manm legliz la ke yo rejte nèt apwobasyon ak avètisman Ellen White yo ki gen rapò ak verite fondamantal premye yo ak istwa sa a. Kisa pasaj ki vin apre a vle di pou ou?
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Nou pa gen anyen pou nou pè konsènan lavni, eksepte si nou ta bliye fason Senyè a te mennen nou, ansanm ak ansèyman Li nan istwa pase nou an.” Life Sketches, 196.
In 1863, the Millerite movement reached a conclusion and registered as a legal entity with the government that would ultimately form an image to the papacy, which by Ellen White’s definition is the combination of the church with the state.
Nan ane 1863, mouvman Millerit la te rive nan yon konklizyon epi li te anrejistre kòm yon antite legal devan gouvènman an, ki alafen t ap fòme yon imaj ak papote a, sa ki, selon definisyon Ellen White bay la, se konbinezon legliz la ak leta.
“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.
“Nan mouvman k ap fèt kounye a Ozetazini pou asire enstitisyon ak pratik legliz la jwenn sipò leta, Pwotestan yo ap mache sou tras papis yo. Pi plis toujou, yo ap louvri pòt la pou Papote a reprann nan Amerik pwotestan an sipremasi li te pèdi nan Ansyen Monn nan.” The Great Controversy, 573.
Under the premise that the legal association with the government was part of the necessity for organization, in a time when the youth of the nation were being drafted into the blood bath known as the Civil War, the movement of the Millerites ended. In 1863, both with a printed article and a new chart, the Seventh-day Adventist church rejected the prophecy of slavery which Daniel calls the oath of Moses. In 1850, the Lord had directed His people to make the second table of Habakkuk, and correct the error that He had held his hand over on the 1843 table. The chart ordered in 1850 fully accomplished its purpose, for Ellen White said that she saw “that God was in the publishment of the chart,” while also identifying that the 1850 chart was identified in Habakkuk chapter two.
Sou baz ke asosyasyon legal avèk gouvènman an te fè pati nesesite pou òganizasyon, nan yon epòk kote jèn nasyon an t ap rekrite pou yo antre nan beny san yo rele Lagè Sivil la, mouvman Millerit yo te fini. An 1863, ni pa mwayen yon atik enprime ni pa mwayen yon nouvo tablo, legliz Advantis Setyèm Jou a te rejte pwofesi esklavaj la ke Danyèl rele sèman Moyiz la. An 1850, Senyè a te dirije pèp Li a pou fè dezyèm tablo Abakik la, epi korije erè Li te kenbe men Li sou li a sou tablo 1843 a. Tablo ki te òdone an 1850 a te akonpli objektif li nèt, paske Ellen White te di li te wè “that God was in the publishment of the chart,” pandan li te idantifye tou ke tablo 1850 a te idantifye nan chapit de nan Abakik.
The purpose of the 1850 chart was the same as the 1843 chart. It was to be the evangelistic tool used to present the message of the third angel to a dying world. In 1863, that message was discarded. The testing process that is typified by the testing process that began at the Red Sea, began with the time prophecy identifying the sanctuary that was to be tread down in verse thirteen of Daniel eight, and the testing process ended with the time prophecy identifying the host that was to be tread down in verse thirteen of Daniel eight.
Objektif tablo 1850 la te menm ak tablo 1843 a. Se te zouti evanjelizasyon ki te dwe sèvi pou prezante mesaj twazyèm zanj lan bay yon lemonn k ap mouri. An 1863, mesaj sa a te rejte. Pwosesis eprèv la, ki se yon tip pwosesis eprèv ki te kòmanse nan Lanmè Wouj la, te kòmanse avèk pwofesi tan ki te idantifye sanktyè ki te dwe pilonnen anba pye a nan vèsè trèz nan Danyèl uit, epi pwosesis eprèv la te fini avèk pwofesi tan ki te idantifye lame a ki te dwe pilonnen anba pye a nan vèsè trèz nan Danyèl uit.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Lè sa a, mwen tande yon sen k ap pale; epi yon lòt sen di ak sen sa a ki t ap pale a: Jiska kilè vizyon an va dire konsènan sakrifis kontinyèl la, ak peche dezolasyon an, pou yo lage ni sanktyè a ni lame a pou yo foule yo anba pye? Epi li di mwen: Jiska de mil twa san jou; lè sa a sanktyè a va pirifye. Daniel 8:13, 14.
The testing process that began on October 22, 1844, has the signature of Alpha and Omega. The beginning of that testing process was a time prophecy that represented the sanctuary that was to be trampled down. It was a prophecy that produced great light when fulfilled. The testing process that ended in 1863, has the signature of Alpha and Omega. The ending of that testing process was a time prophecy that represented the host that was to be trampled down. It was a prophecy that was designed to produced great light when fulfilled. It was a time prophecy presented by the Elijah of that history, and when it was rejected and set aside, it produced great darkness.
Pwosesis tès la ki te kòmanse 22 oktòb 1844 la pote siyati Alfa ak Omega. Kòmansman pwosesis tès sa a se te yon pwofesi tan ki te reprezante tanp sanktyè a ki te dwe pilonnen anba pye. Se te yon pwofesi ki te pwodui gwo limyè lè li te akonpli. Pwosesis tès la ki te fini an 1863 la pote siyati Alfa ak Omega. Fen pwosesis tès sa a se te yon pwofesi tan ki te reprezante lame a ki te dwe pilonnen anba pye. Se te yon pwofesi ki te fèt pou pwodui gwo limyè lè li te akonpli. Se te yon pwofesi tan Eli nan istwa sa a te prezante, e lè yo te rejte li epi mete l sou kote, li te pwodui gwo fènwa.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. John 3:19.
Men kondanasyon an: limyè a vini nan mond lan, e lèzòm pito renmen fènwa pase limyè, paske zèv yo te mechan. Jan 3:19.
The logic that I intend to finish this article with is what I have already noted. Did God through Ellen White endorse the 1843 and 1850 charts?
Lojik mwen gen entansyon fini atik sa a avèk la se sa m te deja remake. Èske Bondye, pa mwayen Ellen White, te andose tablo 1843 ak 1850 yo?
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not 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.” Early Writings, 74.
“Mwen te wè ke tablo 1843 la te dirije pa men Senyè a, e ke li pa t dwe chanje; ke chif yo te jan Li te vle yo; ke men pa Li te sou li e li te kache yon erè nan kèk nan chif yo, pou pèsonn pa t kapab wè li, jiskaske men pa Li te retire.” Early Writings, 74.
“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.” Manuscript Releases, number 13, 359; 1853.
“Mwen te wè ke Bondye te nan pibliye tablo a pa Frè Nichols. Mwen te wè ke 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 tou, e si youn te bezwen yon nouvo tablo pentire sou yon echèl pi gwo, tout moun bezwen li menm jan an.” Manuscript Releases, nimewo 13, 359; 1853.
Did God through Ellen White endorse the message the Millerites presented during the history of 1840 through 1844?
Èske Bondye, atravè Ellen White, te bay apwobasyon li pou mesaj Millerit yo te prezante pandan peryòd istwa 1840 rive 1844 la?
“God is not giving us a new message. We are to proclaim the message that in 1843 and 1844 brought us out of the other churches.” Review and Herald, January 19, 1905.
“Bondye pa ban nou yon nouvo mesaj. Nou dwe pwoklame mesaj ki, an 1843 ak 1844, te fè nou soti nan lòt legliz yo.” Review and Herald, 19 janvye 1905.
“God bids us give our time and strength to the work of preaching to the people the messages that stirred men and women in 1843 and 1844.” Manuscript Release, Number 760.
“Bondye mande nou pou nou bay tan nou ak fòs nou nan travay pou n preche pèp la mesaj ki te souke gason ak fi yo an 1843 ak 1844.” Manuscript Release, Number 760.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Tout mesaj yo te bay soti nan 1840–1844 yo dwe vin gen fòs kounye a, paske gen anpil moun ki pèdi direksyon yo. Mesaj yo dwe ale nan tout legliz yo.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
Kris te di: “Byennere je nou yo, paske yo wè; ak zòrèy nou yo, paske yo tande. Paske anverite mwen di nou sa, anpil pwofèt ak moun jis te anvi wè bagay sa yo nou wè yo, epi yo pa t wè yo; epi tande bagay sa yo nou tande yo, epi yo pa t tande yo” [Matye 13:16, 17]. Byennere je ki te wè bagay yo ki te parèt an 1843 ak 1844.
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Mesaj la te bay. Epi pa ta dwe gen okenn reta nan repete mesaj la, paske siy tan yo ap akonpli; travay final la dwe fèt. Yon gwo travay pral fèt nan yon ti tan. Talè konsa, dapre desizyon Bondye, yon mesaj pral bay ki pral vin tounen yon gwo rèl. Lè sa a, Danyèl pral kanpe nan plas pa li, pou l bay temwayaj li.” Manuscript Releases, volume 21, 437.
“The truths that we received in 1841, ‘42, ‘43, and ‘44 are now to be studied and proclaimed. The messages of the first, second, and third angels will in the future be proclaimed with a loud voice. They will be given with earnest determination and in the power of the Spirit.” Manuscript Releases, volume 15, 371.
“Verite nou te resevwa an 1841, 1842, 1843, ak 1844 yo dwe kounye a etidye epi pwoklame. Mesaj premye, dezyèm, ak twazyèm zanj yo pral, nan tan k ap vini an, pwoklame avèk yon gwo vwa. Yo pral bay yo avèk yon detèminasyon sensè e nan pouvwa Lespri a.” Manuscript Releases, volume 15, 371.
“We understand the present feebleness and smallness of the work. We have had an experience. In doing the work God has given us, we may go trustingly forward, assured that He will be our efficiency. He will be with us in 1906, as He was with us in 1841, 1842, 1843, and 1844.” Loma Linda Messages, 156.
“Nou konprann feblès ak ti dimansyon travay la kounye a. Nou te fè yon eksperyans. Nan akonpli travay Bondye ban nou an, nou ka avanse avèk konfyans, sèten ke Li pral efikasite nou. Li pral avèk nou an 1906, menm jan Li te avèk nou an 1841, 1842, 1843, ak 1844.” Loma Linda Messages, 156.
“Those who stand as teachers and leaders in our institutions are to be sound in the faith and in the principles of the third angel’s message. God wants His people to know that we have the message as He gave it to us in 1843 and 1844.” General Conference Bulletin, April 1, 1903.
“Moun ki kanpe kòm anseyan ak dirijan nan enstitisyon nou yo dwe fèm nan lafwa ak nan prensip mesaj twazyèm zanj lan. Bondye vle pèp Li a konnen ke nou genyen mesaj la jan Li te ban nou li an 1843 ak 1844.” General Conference Bulletin, 1ye avril 1903.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given.” Review and Herald, April 14, 1903.
“Avètisman an rive: pa gen anyen ki dwe pèmèt antre ki ta deranje fondasyon lafwa a sou ki nou ap bati depi mesaj la te vini an 1842, 1843, ak 1844. Mwen te nan mesaj sa a, e depi lè sa a mwen te kanpe devan lemonn, fidèl a limyè Bondye ban nou an. Nou pa gen entansyon retire pye nou sou platfòm kote yo te mete yo a, pandan chak jou nou t ap chèche Senyè a ak lapriyè sensè, ap chèche limyè. Èske nou panse mwen ta ka abandone limyè Bondye ban mwen an? Li dwe tankou Wòch tout tan yo. Li te ap gide m depi lè li te ban mwen an.” Review and Herald, 14 avril 1903.
Did God through Ellen White warn His people to defend against attacks that would undermine the truths of the Millerite history?
Èske Bondye, atravè Ellen White, te avèti pèp Li a pou yo pran defans kont atak ki t ap febli verite ki nan istwa Millerit la?
“The great waymarks of truth, showing us our bearings in prophetic history, are to be carefully guarded, lest they be torn down, and replaced with theories that would bring confusion rather than genuine light.” Selected Messages, book 2, 101, 102.
“Gwo siy prensipal verite yo, ki montre nou oryantasyon nou nan listwa pwofetik la, dwe pwoteje ak anpil swen, pou yo pa demoli yo, epi ranplase yo ak teyori ki ta pote konfizyon olye de vrè limyè.” Selected Messages, liv 2, 101, 102.
“Today Satan is seeking opportunities to tear down the waymarks of truth,—the monuments that have been raised up along the way; and we need the experience of the aged workers who have built their house upon the solid rock, who through evil report as well as good report have been steadfast to the truth.” Gospel Workers, 104.
“Jodi a, Satan ap chèche okazyon pou kraze poto mak verite yo,—moniman ki te leve sou chemen an; e nou bezwen eksperyans travayè ki gen laj yo, ki te bati kay yo sou wòch solid la, ki, nan move rapò menm jan ak nan bon rapò, te rete fèm nan verite a.” Gospel Workers, 104.
“God never leaves the world without men who can discern between good and evil, righteousness and unrighteousness. God has men whom he has appointed to stand in the forefront of the battle in times of emergency. In a crisis, he will raise up men as he did in ancient times. Young men will be bidden to link up with the aged standard-bearers, that they may be strengthened and taught by the experience of these faithful ones, who have passed through so many conflicts, and to whom, through the testimonies of his Spirit, God has so often spoken, pointing out the right way and condemning the wrong way. When perils arise, which try the faith of God’s people, these pioneer workers are to recount the experiences of the past, when just such crises came, when the truth was questioned, when strange sentiments, proceeding not from God, were brought in.
“Bondye pa janm kite mond lan san moun ki kapab fè diferans ant byen ak mal, ant jistis ak enjistis. Bondye gen moun li nonmen pou yo kanpe nan premye liy batay la nan tan ijans. Nan yon kriz, li va leve moun, menm jan li te fè sa nan tan lontan. Yo va rele jèn gason yo pou yo ini ak ansyen pòt-drapo yo, pou yo ka vin fòtifye epi enstwi pa eksperyans fidèl sa yo, ki te pase atravè anpil konfli, e ak ki, pa mwayen temwayaj Lespri li a, Bondye te pale anpil fwa, lè l t ap montre chemen dwat la epi kondane move chemen an. Lè danje leve, ki mete lafwa pèp Bondye a sou eprèv, ouvriye pyonye sa yo dwe rakonte eksperyans tan lontan yo, lè menm kalite kriz sa yo te rive, lè yo te mete verite a an kestyon, lè yo te entwodui santiman etranj ki pa t soti nan Bondye.”
“The experience of those aged workers is needed now; for Satan is watching every opportunity to make of no account the old waymarks,—the monuments that have been raised up along the way.” Review and Herald, November 19, 1903.
“Eksperyans travayè ki gen laj sa yo nesesè kounye a; paske Satan ap veye chak okazyon pou l fè ansyen repè yo vin san valè,—moniman yo ki te leve sou tout chemen an.” Review and Herald, 19 novanm 1903.
In 1863 the Millerite movement ended by rejecting the first truth the Elijah of that history had been led to understand. Its final test was based upon the two verses in Daniel eight that identify the trampling down of the sanctuary and the host. The light of the sanctuary was opened at the first of ten tests and darkness was brought upon the host at the last of ten tests.
An 1863, mouvman Millerit la te fini pa rejte premye verite Eli listwa sa a te jwenn direksyon pou l konprann. Tès final li a te baze sou de vèsè yo nan Danyèl uit ki idantifye pilonnen anba pye tanp lan ak lame a. Limyè tanp lan te louvri nan premye nan dis tès yo, epi fènwa te vini sou lame a nan dènye nan dis tès yo.
“One thing is certain: those Seventh-day Adventists who take their stand under Satan’s banner will first give up their faith in the warnings and reproofs contained in the Testimonies of God’s spirit.
“Yon sèl bagay sèten: Advantis setyèm jou sa yo ki pran pozisyon yo anba banyè Satan an pral an premye abandone lafwa yo nan avètisman ak repwòch ki genyen nan Temwayaj Lespri Bondye a.
“The call to greater consecration and holier service is being made, and will continue to be made. Some who are now voicing Satan’s suggestions will come to their senses. There are those in important positions of trust who do not understand the truth for this time. To them the message must be given. If they receive it, Christ will accept them, and will make them workers together with him. But if they refuse to hear the message, they will take their stand under the black banner of the Prince of Darkness.
“Apèl pou yon konsakrasyon ki pi pwofon ak yon sèvis ki pi sen ap fèt, e l ap kontinye fèt. Gen kèk ki kounye a ap repete sijesyon Satan yo ki pral reprann bon sans yo. Gen moun ki okipe pozisyon enpòtan konfyans ki pa konprann verite pou tan sa a. Se pou yo mesaj la dwe bay. Si yo resevwa li, Kris la va aksepte yo, e l ap fè yo travayè ansanm avè l. Men si yo refize tande mesaj la, yo pral pran pozisyon yo anba banyè nwa Chèf Tenèb la.
“I am instructed to say that the precious truth for this time is open more and more clearly to human minds. In a special sense men and women are to eat of Christ’s flesh and drink of his blood. There will be a development of the understanding, for the truth is capable of constant expansion. The divine originator of truth will come into closer and still closer communion with those who follow on to know him. As God’s people receive his word as the bread of heaven, they will know that his goings forth are prepared as the morning. They will receive spiritual strength, as the body receives physical strength when food is eaten.
“Mwen resevwa enstriksyon pou m di ke verite presye pou tan sa a ap vin louvri pi plis toujou, e pi klè, devan lespri lèzòm. Nan yon sans espesyal, gason ak fanm dwe manje chè Kris la epi bwè san li. Va gen yon devlopman nan konpreyansyon an, paske verite a kapab elaji san rete. Otor diven verite a va vini nan yon kominyon pi pwòch e toujou pi pwòch ak moun ki kontinye chèche konnen li. Lè pèp Bondye a resevwa pawòl li kòm pen syèl la, yo va konnen ke sòti li yo prepare tankou dimaten an. Yo va resevwa fòs espirityèl, menm jan kò a resevwa fòs fizik lè yo manje manje.
“We do not half understand the Lord’s plan in taking the children of Israel from Egyptian bondage, and leading them through the wilderness into Canaan.
“Nou pa konprann a mwatye plan Senyè a lè Li te pran pitit Izrayèl yo soti nan esklavaj peyi Lejip, epi Li te mennen yo atravè dezè a pou antre nan Kanaran.
“As we gather up the divine rays shining from the gospel, we shall have a clearer insight into the Jewish economy, and a deeper appreciation of its important truths. Our exploration of truth is yet incomplete. We have gathered up only a few rays of light. Those who are not daily students of the Word will not solve the problems of the Jewish economy. They will not understand the truths taught by the temple service. The work of God is hindered by a worldly understanding of his great plan. The future life will unfold the meaning of the laws that Christ, enshrouded in the pillar of cloud, gave to his people.” Spalding and Magan, 305, 306.
“Pandan n ap rasanble reyon diven k ap briye soti nan levanjil la, n ap vin gen yon konpreyansyon pi klè sou sistèm jwif la, epi yon apresyasyon pi pwofon pou verite enpòtan li yo. Eksplorasyon nou nan verite a poko fini. Nou rasanble sèlman kèk reyon limyè. Moun ki pa etidyan Pawòl la chak jou p ap rezoud pwoblèm sistèm jwif la. Yo p ap konprann verite yo anseye nan sèvis tanp lan. Travay Bondye a anpeche pa yon konpreyansyon monn lan genyen sou gran plan li a. Lavi k ap vini an pral devwale sans lwa yo Kris la, antoure nan poto nwaj la, te bay pèp li a.” Spalding and Magan, 305, 306.
We will continue our consideration of the symbolism of Elijah in connection with 1863 in the next article.
Na atik ki vin apre a, n ap kontinye egzamen nou sou senbolis Eli a an rapò ak 1863.