Just before probation closes a command is made to “seal not the sayings of the prophecy of this book.”
Jis anvan tan gras la fèmen, yo bay lòd pou “pa sele pawòl pwofesi liv sa a.”
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Epi li di m: Pa sele pawòl pwofesi liv sa a, paske tan an pre. Moun ki enjis la, kite l rete enjis toujou; moun ki sal la, kite l rete sal toujou; e moun ki jis la, kite l rete jis toujou; moun ki sen an, kite l rete sen toujou. Revelasyon 22:10, 11.
In chapter five of Revelation, God the Father is seated upon His throne and He has a book in His hand that is sealed with seven seals.
Nan chapit senk nan Revelasyon, Bondye Papa a chita sou twòn Li, e Li gen yon liv nan men Li ki sele ak sèt sele.
And I saw in the right hand of him that sat on the throne a book written within and on the backside, sealed with seven seals. Revelation 5:1.
Apre sa, mwen wè nan men dwat Sila ki te chita sou twòn nan yon liv ekri anndan kou deyò, sele ak sèt sele. Revelasyon 5:1.
As the narrative from verse one, continues on through to chapter seven, we find that Jesus, represented as the Lion of the tribe of Judah is the One who takes the book from His Father’s hand and begins to progressively open the seals. When He opens the sixth seal and presents the message represented by the seal, chapter six ends. It ends with a question that leads into chapter seven, where we find the answer to the question raised in the last verse of chapter six.
Pandan rakonte a, depi vèsè premye a, k ap kontinye rive jouk nan chapit sèt la, nou wè Jezi, ki reprezante kòm Lyon tribi Jida a, se Li menm ki pran liv la nan men Papa Li epi ki kòmanse louvri so yo youn apre lòt. Lè Li louvri sizyèm so a epi Li prezante mesaj so sa a reprezante a, chapit sis la fini. Li fini avèk yon kesyon ki mennen nan chapit sèt la, kote nou jwenn repons pou kesyon ki leve nan dènye vèsè chapit sis la.
For the great day of his wrath is come; and who shall be able to stand? Revelation 6:17.
Paske gran jou kòlè li a rive; e kiyès ki va kapab kanpe? Revelasyon 6:17.
Chapter seven introduces the one hundred and forty-four thousand and the “great multitude.” After God’s people are presented in chapter seven, then we find the seventh and final of the seals being removed. The only other prophecy in the book of Revelation that has been sealed is the seven thunders of chapter ten. The simple point is that the only prophecy in the book of Revelation that is sealed up and can be unsealed before probation closes is the “seven thunders.”
Chapit sèt la prezante san karannkat mil yo ansanm ak “gwo foul la.” Apre pèp Bondye a fin prezante nan chapit sèt la, se lè sa a nou wè setyèm nan, e dènye nan sele yo, yo wete. Sèl lòt pwofesi nan liv Revelasyon an ki te sele se sèt loraj yo nan chapit dis la. Pwen an, senpleman, se ke sèl pwofesi nan liv Revelasyon an ki sele epi ki ka desele anvan tan gras la fèmen, se “sèt loraj yo.”
For years, if not decades Future for America has identified what the “seven thunders” represent. The “seven thunders” represent the history of the Millerite movement from August 11, 1840 through to October 22, 1844. Sister White confirms this fact and adds that the “seven thunders” also represent “future events that will be disclosed in their order.” A detailed presentation of these facts can be found in Habakkuk’s Tables, for any that are unfamiliar with these prophetic realities.
Pandan plizyè ane, si se pa pandan plizyè dizèn ane, Future for America te idantifye sa “sèt loraj” yo reprezante. “Sèt loraj” yo reprezante istwa mouvman Millerit la depi 11 dawout 1840 rive jouk 22 oktòb 1844. Sè White konfime reyalite sa a epi li ajoute ke “sèt loraj” yo reprezante tou “evènman nan lavni ki pral revele nan lòd yo.” Yon prezantasyon detaye sou reyalite sa yo ka jwenn nan Habakkuk’s Tables, pou nenpòt moun ki pa abitye ak reyalite pwofetik sa yo.
The truth of the seven thunders that has been presented in the past is still truth, but since August of this year the Lord has removed His hand from these subjects and more understanding has been revealed. We will begin with chapter ten of Revelation, then consider Sister White’s commentary on the chapter. Before we do this, we must identify two points unrelated to the consideration of the seven thunders.
Verite konsènan sèt loraj yo ki te prezante nan tan pase a toujou rete verite; men, depi mwa dawou ane sa a, Senyè a retire men Li sou sijè sa yo, e plis konpreyansyon te revele. N ap kòmanse ak chapit dis nan Revelasyon an, epi apre sa n ap konsidere kòmantè Sè White fè sou chapit la. Anvan nou fè sa, nou dwe idantifye de pwen ki pa gen rapò ak konsiderasyon sou sèt loraj yo.
The first point is that the identification of the truth of the seven thunders that is now opened up requires several lines of truth to put everything the seven thunders represent in place. Here I pray, is the patience of the saints. The second point connected with this is that the program that produces the audio presentation of these articles has a limitation on the amount of time it can read and speak. The articles must each fit within that period of time. From the outset of this study, I am informing you that it will require a few articles to establish the truth represented by the seven thunders. Now to chapter ten.
Premye pwen an se ke idantifikasyon verite sèt loray yo, ki kounye a ap vin louvri, mande plizyè liy verite pou mete nan plas yo tout sa sèt loray yo reprezante. Men isit la, m ap priye, se pasyans sen yo. Dezyèm pwen ki makònen ak sa a se ke pwogram ki pwodui prezantasyon odyo atik sa yo genyen yon limit sou kantite tan li ka li epi pale. Chak atik dwe antre nan peryòd tan sa a. Depi nan kòmansman etid sa a, m ap fè nou konnen ke li pral mande kèk atik pou tabli verite ki reprezante pa sèt loray yo. Kounye a, ann ale nan chapit dis.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. And the angel which I saw stand upon the sea and upon the earth lifted up his hand to heaven, And sware by him that liveth for ever and ever, who created heaven, and the things that therein are, and the earth, and the things that therein are, and the sea, and the things which are therein, that there should be time no longer: But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. And the voice which I heard from heaven spake unto me again, and said, Go and take the little book which is open in the hand of the angel which standeth upon the sea and upon the earth. And I went unto the angel, and said unto him, Give me the little book. And he said unto me, Take it, and eat it up; and it shall make thy belly bitter, but it shall be in thy mouth sweet as honey. And I took the little book out of the angel’s hand, and ate it up; and it was in my mouth sweet as honey: and as soon as I had eaten it, my belly was bitter. And he said unto me, Thou must prophesy again before many peoples, and nations, and tongues, and kings. Revelation 10:1–11.
Mwen wè yon lòt zanj pisan ki t ap desann soti nan syèl la, vlope ak yon nwaj; yon lakansyèl te sou tèt li, figi li te tankou solèy la, epi pye li yo te tankou kolòn dife. Li te gen nan men li yon ti liv ki te louvri; li mete pye dwat li sou lanmè a, ak pye goch li sou tè a, epi li rele byen fò, tankou lè yon lyon ap gwonde; e lè li te fin rele, sèt loraj fè tande vwa pa yo. Lè sèt loraj yo te fin fè tande vwa pa yo, mwen te prèt pou m ekri; men mwen tande yon vwa ki soti nan syèl la ki di mwen: Sele sa sèt loraj yo te di yo, epi pa ekri yo. Epi zanj mwen te wè a, ki te kanpe sou lanmè a ak sou tè a, leve men li anlè nan syèl la, epi li sèmante pa li menm ki viv pou tout tan tout tan an, ki kreye syèl la ak tout sa ki ladan li, tè a ak tout sa ki ladan li, lanmè a ak tout sa ki ladan li, ke pa t ap gen reta ankò; men nan jou vwa setyèm zanj lan, lè li pral kòmanse klewonnen, mistè Bondye a va rive nan akonplisman li, jan li te deklare sa bay sèvitè li yo, pwofèt yo. Epi vwa mwen te tande a soti nan syèl la pale avè m ankò, li di: Ale, pran ti liv ki louvri a nan men zanj ki kanpe sou lanmè a ak sou tè a. Mwen al jwenn zanj lan, epi mwen di li: Ban mwen ti liv la. Li di mwen: Pran li, epi manje l nèt; li pral rann vant ou anmè, men nan bouch ou l ap dous tankou siwo myèl. Mwen pran ti liv la nan men zanj lan, epi mwen manje l nèt; nan bouch mwen li te dous tankou siwo myèl; men depi m fin manje l, vant mwen vin anmè. Epi li di mwen: Fòk ou pwofetize ankò devan anpil pèp, ak nasyon, ak lang, ak wa. Revelasyon 10:1–11.
Commenting on chapter ten, Sister White states:
Kòmantan sou chapit dis la, Sè White deklare:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Zanj pwisan an ki t ap bay Jan enstriksyon an pa t lòt moun pase Jezi Kris. Lefètke Li mete pye dwat Li sou lanmè a, epi pye gòch Li sou tè sèk la, sa montre wòl Li ap jwe nan dènye sèn gwo konfli a ak Satan. Pozisyon sa a endike pouvwa ak otorite siprèm Li sou tout tè a. Konfli a te vin pi fò e pi fèm de epòk an epòk, e li pral kontinye konsa jis rive nan dènye sèn yo, lè travay mètfini pisans fènwa yo pral rive nan pik li. Satan, ini ak mechan yo, pral twonpe tout lemonn ansanm ak legliz ki pa resevwa lanmou verite a. Men, zanj pwisan an egzije atansyon. Li rele ak yon vwa fò. Li gen pou montre pouvwa ak otorite vwa Li bay moun ki ini ak Satan pou opoze ak verite a.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Apre sèt loraj sa yo te fè tande vwa yo, enjonksyon an vini bay Jan menm jan li te vini bay Danyèl konsènan ti liv la: ‘Sele bagay sa yo sèt loraj yo te di yo.’ Sa yo gen rapò ak evènman k ap vini ki pral devwale nan lòd pa yo. Danyèl pral kanpe nan pòsyon pa l nan fen jou yo. Jan wè ti liv la ouvri. Lè sa a, pwofesi Danyèl yo pran plas apwopriye yo nan mesaj premye, dezyèm, ak twazyèm zanj yo ki dwe bay lemonn. Ouvèti ti liv la se te mesaj ki gen rapò ak tan an.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Liv Danyèl ak Liv Revelasyon an fè youn. Youn se yon pwofesi, lòt la se yon revelasyon; youn se yon liv sele, lòt la se yon liv louvri. Jan te tande mistè loraj yo te pwononse, men yo te ba li lòd pou l pa ekri yo.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work. This is represented by the angel standing with one foot on the sea, proclaiming with a most solemn oath that time should be no longer.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Limyè espesyal yo te bay Jan an, ki te eksprime nan sèt loraj yo, se te yon deskripsyon evènman ki t ap rive anba mesaj premye ak dezyèm zanj yo. Li pa t pi bon pou pèp la konnen bagay sa yo, paske lafwa yo te nesesèman dwe pase anba eprèv. Dapre lòd Bondye, verite ki pi mèvèy ak pi avanse yo te dwe pwoklame. Premye ak dezyèm mesaj zanj yo te dwe pwoklame, men pa t dwe gen okenn lòt limyè ki devwale anvan mesaj sa yo te fin akonpli travay espesifik pa yo. Sa a reprezante pa zanj lan ki kanpe ak yon pye sou lanmè a, pandan li pwoklame avèk yon sèman ki pi solanèl ke tan p ap la ankò.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
The “mighty angel” who descended on August 11, 1840 was Christ, and he had a message in his hand that John was told to eat. What John ate was a message, but it was distinctly a message that was to be taken to God’s people, and not the world. It is important to recognize who the target audience is in the passage, for even though Christ descended on August 11, 1840, marking the empowerment of the first angel’s message, and thus identifying when the first angel’s message would be carried to the entire world, the little book that John was to eat is identifying when Protestantism surrendered the mantle of Protestantism unto the Millerites. When Christ descended with the little book, He was terminating His covenant relationship with the church from the wilderness and simultaneously identifying the Millerite people as His new chosen covenant people. The Millerites were a people who had formerly not been the people of God. The prophets never contradict each other.
“zanj pwisan” ki te desann nan 11 out 1840 la se te Kris la, e li te gen yon mesaj nan men li ke yo te di Jan pou l manje. Sa Jan te manje a se te yon mesaj, men se te klèman yon mesaj ki te dwe pote bay pèp Bondye a, epi non pa bay lemonn. Li enpòtan pou rekonèt kiyès odyans pasaj la vize, paske menm si Kris la te desann nan 11 out 1840, sa ki te make ranfòsman mesaj premye zanj lan, e konsa sa te idantifye ki lè mesaj premye zanj lan t ap pote bay lemonn antye, ti liv Jan te dwe manje a ap idantifye ki lè Pwotestantis la te remèt manto Pwotestantis la bay Millerit yo. Lè Kris la te desann ak ti liv la, Li t ap mete fen nan relasyon alyans Li ak legliz ki soti nan dezè a, epi an menm tan Li t ap idantifye pèp Millerit la kòm nouvo pèp alyans Li chwazi a. Millerit yo te yon pèp ki anvan sa pa t pèp Bondye a. Pwofèt yo pa janm kontredi youn lòt.
And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. And he said unto me, Son of man, I send thee to the children of Israel, to a rebellious nation that hath rebelled against me: they and their fathers have transgressed against me, even unto this very day. For they are impudent children and stiffhearted. I do send thee unto them; and thou shalt say unto them, Thus saith the Lord God. And they, whether they will hear, or whether they will forbear, (for they are a rebellious house,) yet shall know that there hath been a prophet among them. And thou, son of man, be not afraid of them, neither be afraid of their words, though briers and thorns be with thee, and thou dost dwell among scorpions: be not afraid of their words, nor be dismayed at their looks, though they be a rebellious house. And thou shalt speak my words unto them, whether they will hear, or whether they will forbear: for they are most rebellious. But thou, son of man, hear what I say unto thee; Be not thou rebellious like that rebellious house: open thy mouth, and eat that I give thee. And when I looked, behold, an hand was sent unto me; and, lo, a roll of a book was therein; And he spread it before me; and it was written within and without: and there was written therein lamentations, and mourning, and woe. Moreover he said unto me, Son of man, eat that thou findest; eat this roll, and go speak unto the house of Israel. So I opened my mouth, and he caused me to eat that roll. And he said unto me, Son of man, cause thy belly to eat, and fill thy bowels with this roll that I give thee. Then did I eat it; and it was in my mouth as honey for sweetness. And he said unto me, Son of man, go, get thee unto the house of Israel, and speak with my words unto them. For thou art not sent to a people of a strange speech and of an hard language, but to the house of Israel; Not to many people of a strange speech and of an hard language, whose words thou canst not understand. Surely, had I sent thee to them, they would have hearkened unto thee. But the house of Israel will not hearken unto thee; for they will not hearken unto me: for all the house of Israel are impudent and hardhearted. Behold, I have made thy face strong against their faces, and thy forehead strong against their foreheads. As an adamant harder than flint have I made thy forehead: fear them not, neither be dismayed at their looks, though they be a rebellious house. Moreover he said unto me, Son of man, all my words that I shall speak unto thee receive in thine heart, and hear with thine ears. Ezekiel 2:1–3:10.
Epi li di mwen: Pitit lòm, kanpe sou pye ou, epi m ap pale avè ou. Lespri a antre nan mwen lè li t ap pale avè m, li mete m kanpe sou pye m, konsa mwen tande sila a ki t ap pale avè m nan. Epi li di mwen: Pitit lòm, mwen voye ou bay pitit Izrayèl yo, bay yon nasyon rebèl ki leve kont mwen; ni yo menm ni zansèt yo peche kont mwen jouk jounen jodi a menm. Paske yo se pitit di, ak kè di. Mwen voye ou bò kote yo; epi w a di yo: Men sa Senyè Bondye a di. Epi yo menm, kit yo koute, kit yo refize koute, (paske yo se yon kay rebèl,) yo va konnen kanmenm te gen yon pwofèt nan mitan yo. Epi ou menm, pitit lòm, pa pè yo, ni pa pè pawòl yo, menm si pikan ak raje bò kote ou, e w ap viv nan mitan eskòpyon; pa pè pawòl yo, ni pa dekouraje devan figi yo, menm si yo se yon kay rebèl. W a pale pawòl mwen yo ba yo, kit yo koute, kit yo refize koute; paske yo rebèl nèt. Men ou menm, pitit lòm, tande sa m ap di ou; pa fè rebèl tankou kay rebèl sa a: louvri bouch ou, epi manje sa m ap ba ou a. Lè mwen gade, men yon men te lonje ban mwen; epi gade, te gen yon woulo liv ladan l. Li louvri l devan mwen; e li te ekri anndan kou deyò; e sa ki te ekri ladan l se te plenn, dèy, ak malè. Anplis, li di mwen: Pitit lòm, manje sa ou jwenn; manje woulo sa a, epi ale pale ak kay Izrayèl la. Konsa mwen louvri bouch mwen, e li fè m manje woulo sa a. Epi li di mwen: Pitit lòm, fè vant ou manje, epi plen zantray ou ak woulo sa a mwen ba ou a. Lè sa a mwen manje l; epi nan bouch mwen li te dous tankou siwo myèl. Epi li di mwen: Pitit lòm, ale, rann ou kay Izrayèl la, epi pale avèk pawòl mwen yo ba yo. Paske yo pa voye ou bay yon pèp ki pale yon lang etranj ak yon langaj difisil, men bay kay Izrayèl la; se pa bay anpil pèp ki pale yon lang etranj ak yon langaj difisil, moun ou pa ka konprann pawòl yo. Sètènman, si mwen te voye ou bay yo, yo t ap koute ou. Men kay Izrayèl la p ap koute ou; paske yo pa vle koute mwen: paske tout kay Izrayèl la gen figi di ak kè di. Gade, mwen fè figi ou di devan figi yo, ak fwon ou di devan fwon yo. Mwen fè fwon ou tankou dyaman, pi di pase wòch di; pa pè yo, ni pa dekouraje devan figi yo, menm si yo se yon kay rebèl. Anplis, li di mwen: Pitit lòm, resevwa nan kè ou tout pawòl mwen pral pale avè ou yo, epi tande yo ak zòrèy ou. Ezekyèl 2:1–3:10.
When Christ descended with the little book which John took and ate, it was in his “mouth as honey for sweetness.” John the Revelator and Ezekiel, both take a message from Christ’s “hand.” Ezekiel, and therefore John had a message to deliver to “the house of Israel,” not to those outside of Israel. If those outside Israel would have heard the message, they would have accepted it, but not Israel, for “all the house” of Israel “are impudent and hardhearted.” The complete house of Israel (all the house) was totally rebellious. Israel in 1840 was represented in Revelation chapter ten as the church in the wilderness. They had filled the cup of their probationary time.
Lè Kris te desann avèk ti liv la, Jan te pran l e li te manje l, li te nan “bouch” li “tankou siwo myèl pou dousè li.” Jan, moun ki resevwa Revelasyon an, ak Ezekyèl, toude resevwa yon mesaj nan “men” Kris la. Ezekyèl, e konsa Jan tou, te gen yon mesaj pou yo delivre bay “lakay Izrayèl,” pa bay moun ki andeyò Izrayèl. Si moun ki andeyò Izrayèl yo te tande mesaj la, yo ta aksepte li; men se pa Izrayèl, paske “tout lakay” Izrayèl “gen odas e kè di.” Tout kay Izrayèl la nèt (tout lakay la) te totalman rebèl. Izrayèl an 1840 te reprezante nan Revelasyon chapit dis kòm legliz la nan dezè a. Yo te ranpli koup tan pwobasyon yo.
Though the message would not be heard by Israel, the prophet was still commanded to take them the message of the little book, for the purpose of holding them accountable for rejecting the light of the first angel. In the books of judgment, they were to be held accountable for refusing to hear the message of the “prophet” that had been “among them.” Rejecting the prophet is to reject the message that had been given to the prophet by the angel Gabriel, who had himself received that message from Christ, who had received it from the Father. When Christ descended with the message of the little book in His hand it paralleled when the Holy Spirit descended at His baptism. That had been prefigured by Moses at the burning bush, and that very same waymark that exists in every reformatory movement.
Menm si pèp Izrayèl la pa t ap koute mesaj la, pwofèt la te toujou resevwa lòd pou pote yo mesaj ti liv la, nan bi pou yo rete responsab poutèt yo te rejte limyè premye zanj lan. Nan liv jijman yo, yo te dwe rete responsab poutèt yo te refize tande mesaj “pwofèt” ki te “nan mitan yo” a. Rejte pwofèt la, se rejte mesaj zanj Gabriyèl te bay pwofèt la, mesaj li menm li te resevwa nan men Kris la, ki te resevwa l nan men Papa a. Lè Kris te desann avèk mesaj ti liv la nan men Li, sa te mache ann akò ak lè Sentespri a te desann sou Li nan batèm Li. Sa te deja prefigire pa Moyiz nan touf bwa k ap boule a, e se menm makè sa a menm ki egziste nan chak mouvman refòm.
“The work of God in the earth presents, from age to age, a striking similarity in every great reformation or religious movement. The principles of God’s dealing with men are ever the same. The important movements of the present have their parallel in those of the past, and the experience of the church in former ages has lessons of great value for our own time.” The Great Controversy, 343.
“Travay Bondye sou latè a prezante, depi yon epòk rive nan yon lòt, yon resanblans frapan nan chak gwo refòm oswa mouvman relijye. Prensip fason Bondye aji avèk lèzòm yo toujou menm. Mouvman enpòtan yo nan epòk prezan an gen paralèl yo nan sa ki te pase nan tan lontan, e eksperyans legliz la nan ansyen epòk yo gen leson ki gen anpil valè pou pwòp tan pa nou an.” The Great Controversy, 343.
The demise of the Ottoman supremacy on August 11, 1840, (which is when John and Ezekiel ate the little book that was in Christ’s “hand,”) marks the “empowerment” of the first angel’s message that had “arrived” at the “time of the end” in 1798. It was “empowered” by the confirmation of the premier prophetic rule of the Millerites; the year for a day principle. Christ then began to erect the Millerite temple foundation, as He had done at His baptism.
Disparisyon sipremasi Otoman an, 11 dawou 1840, (ki se lè Jan ak Ezekyèl te manje ti liv la ki te nan “men” Kris la,) make “otorizasyon” mesaj premye zanj lan ki te “rive” nan “tan lafen an” an 1798. Li te “otorize” pa konfimasyon règ pwofetik prensipal Millerit yo a; prensip yon jou pou yon ane a. Lè sa a, Kris te kòmanse poze fondasyon tanp Millerit la, menm jan Li te fè sa lè Li te batize.
“Nathanael’s wavering faith was now strengthened, and he answered and said, ‘Rabbi, thou art the son of God; thou art the King of Israel. Jesus answered and said unto him, Because I said unto thee, I saw thee under the fig tree, believest thou? Thou shalt see greater things than these. And he saith unto him, Verily, verily, I say unto you, Hereafter ye shall see Heaven open, and the angels of God ascending and descending upon the Son of Man.’
“Lafwa Natanaèl ki t ap ezite a te vin ranfòse kounye a, epi li reponn, li di: ‘Rabi, ou se Pitit Bondye a; ou se Wa Izrayèl la.’ Jezi reponn, li di li: ‘Paske mwen te di ou mwen te wè ou anba pye fig frans lan, èske ou kwè? W ap wè bagay ki pi gran pase sa yo.’ Epi li di li: ‘Anverite, anverite, mwen di nou sa: Depi kounye a nou pral wè Syèl la louvri, ak zanj Bondye yo k ap monte, k ap desann sou Pitit Lòm nan.’”
“In these first few disciples the foundation of the Christian church was being laid by individual effort. John first directed two of his disciples to Christ. Then one of these finds a brother, and brings him to Christ. He then calls Philip to follow him, and he went in search of Nathanael.” Spirit of Prophecy, volume 2, 66.
“Nan premye kèk disip sa yo, fondasyon legliz kretyen an t ap poze pa efò endividyèl. Jan te premye dirije de nan disip li yo bay Kris. Apre sa, youn nan yo jwenn yon frè, epi li mennen l bay Kris. Lè sa a, Li rele Filip pou swiv li, epi li ale chèche Natanayèl.” Spirit of Prophecy, volume 2, 66.
When Christ descended on August 11, 1840 with the little book open in His hand, it had been prefigured in the reform movement of Christ’s earthly history, for every reform movement possesses the identical waymarks. Moses and the reformatory movement he led out in had the same waymark. The experience of Moses at the burning bush typified the Holy Spirit descending at Christ baptism, that in turn typified 1840, which in turn typifies September 11, 2001 when the mighty angel of Revelation eighteen descended.
Lè Kris la te desann nan dat 11 out 1840 avèk ti liv la louvri nan men Li, sa te deja prefigire nan mouvman refòm nan istwa Kris sou tè a, paske chak mouvman refòm genyen menm mak chemen yo. Moyiz ak mouvman refòmatè li te mennen an te gen menm mak chemen sa a. Eksperyans Moyiz nan touf bwa ki t ap boule a te tipifye Sentespri a k ap desann nan batèm Kris la, e sa, apre sa, te tipifye 1840, ki li menm tipifye 11 septanm 2001, lè zanj pisan an nan Revelasyon dizwit la te desann.
The “arrival” of the first angel’s message, and the “arrival” of the second angel’s message and the “arrival” of the third angel’s message are all represented by angels. The first angel has a little book in his hand, the second had a writing in his hand and the third had a parchment in his hand. Upon the testimony of two or three a truth is established. All three angels, whether at their arrival or empowerment have a message in their hand.
“Vini” mesaj premye zanj lan, “vini” mesaj dezyèm zanj lan, ak “vini” mesaj twazyèm zanj lan, yo tout reprezante pa zanj yo. Premye zanj lan gen yon ti liv nan men li, dezyèm nan te gen yon ekriti nan men li, epi twazyèm nan te gen yon maniskri nan men li. Sou temwayaj de oswa twa, yon verite tabli. Tout twa zanj yo, kit se lè yo vini oubyen lè yo resevwa puisans, gen yon mesaj nan men yo.
John and Ezekiel represent those that ate the message when the first angel’s message was “empowered,” which is a different historical waymark than when the first angel’s message “arrived” in 1798.
Jan ak Ezekyèl reprezante moun ki te manje mesaj la lè mesaj premye zanj lan te “resevwa puisans”, sa ki se yon repè istorik diferan de lè mesaj premye zanj lan te “rive” an 1798.
The difference between the “arrival” of a message and its “empowerment” is an extremely important distinction to note. As we consider the following passage take note that the purpose of the first angel is identical to the purpose of the angel in Revelation eighteen that lightens the earth with his glory. Also note that each message causes a division producing two classes of worshippers.
Diferans ki genyen ant “rivyè” yon mesaj ak “pouvwa” li resevwa a se yon distenksyon ki ekstrèmman enpòtan pou remake. Pandan n ap konsidere pasaj sa a ki vin apre a, remake byen ke objektif premye zanj lan se menm objektif ak sa zanj ki nan Revelasyon dizwityèm nan genyen an, li menm ki klere tè a ak glwa li. Remake tou ke chak mesaj lakòz yon separasyon, e konsa li pwodui de kategori adoratè.
“I was shown the interest which all heaven had taken in the work going on upon the earth. Jesus commissioned a mighty angel [the first 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. Multitudes received the light. Some of these seemed to be very solemn, while others were joyful and enraptured. All who received the light turned their faces toward heaven and glorified God. Though it was shed upon all, some merely came under its influence, but did not heartily receive it. Many were filled with great wrath. Ministers and people united with the vile and stoutly resisted the light shed by the mighty angel. But all who received it withdrew from the world and were closely united with one another.
“Mwen te wè enterè tout syèl la te pran nan travay k ap fèt sou tè a. Jezi te bay yon zanj pisan [premye zanj lan] misyon pou desann avèti moun ki rete sou tè a pou yo prepare pou dezyèm aparisyon Li. Lè zanj lan te kite prezans Jezi nan syèl la, yon limyè ki te depase tout mezi nan klète ak laglwa t ap mache devan li. Yo te di m misyon li se te klere tè a ak laglwa li epi avèti lèzòm konsènan kòlè Bondye ki pral vini an. Yon foul moun te resevwa limyè a. Kèk ladan yo te parèt trè serye, tandiske lòt yo te plen jwa e yo te ravaje nan kontantman. Tout moun ki te resevwa limyè a te leve figi yo anlè nan direksyon syèl la e yo te bay Bondye glwa. Byenke limyè a te gaye sou tout moun, kèk te sèlman vin anba enfliyans li, men yo pa t resevwa li ak tout kè yo. Anpil te ranpli ak yon gwo kòlè. Pastè yo ak pèp la te mete tèt yo ansanm ak mechan yo e yo te opoze avèk fòs ak limyè zanj pisan an te gaye a. Men tout moun ki te resevwa li te separe tèt yo ak lemonn e yo te ini byen sere youn ak lòt.”
“Satan and his angels were busily engaged in seeking to attract the minds of as many as possible from the light. The company who rejected it were left in darkness. I saw the angel of God watching with the deepest interest His professed people, to record the character which they developed as the message of heavenly origin was presented to them. And as very many who professed love for Jesus turned from the heavenly message with scorn, derision, and hatred, an angel with a parchment in his hand made the shameful record. All heaven was filled with indignation that Jesus should be thus slighted by His professed followers.
“សាតាំង និងទេវតារបស់វា បានមមាញឹកយ៉ាងខ្លាំងក្នុងការខិតខំទាក់ទាញគំនិតរបស់មនុស្សឲ្យបានច្រើនតាមដែលអាចធ្វើទៅបាន ឲ្យឆ្ងាយចេញពីពន្លឺ។ ក្រុមអ្នកដែលបានបដិសេធពន្លឺនោះ ត្រូវបានទុកឲ្យស្ថិតនៅក្នុងសេចក្តីងងឹត។ ខ្ញុំបានឃើញទេវតារបស់ព្រះកំពុងឃ្លាំមើលដោយចំណាប់អារម្មណ៍ដ៏ជ្រាលជ្រៅបំផុតលើប្រជារាស្ត្ររបស់ទ្រង់ដែលអះអាងថាជារបស់ទ្រង់ ដើម្បីកត់ត្រាលក្ខណៈដែលពួកគេបានបង្ហាញឡើង នៅពេលសារដែលមានប្រភពពីស្ថានសួគ៌ត្រូវបានបង្ហាញដល់ពួកគេ។ ហើយខណៈដែលមនុស្សជាច្រើនណាស់ដែលអះអាងថាស្រឡាញ់ព្រះយេស៊ូវ បានបែរចេញពីសារស្ថានសួគ៌ដោយការមើលងាយ ការចំអក និងសេចក្តីស្អប់ខ្ពើម នោះទេវតាមួយរូបដែលកាន់សន្លឹករមូរមួយនៅក្នុងដៃ បានកត់ត្រាទុកនូវកំណត់ត្រាដ៏គួរឲ្យអាម៉ាស់នោះ។ ស្ថានសួគ៌ទាំងមូលពោរពេញទៅដោយសេចក្តីខឹងសម្បារពីព្រោះព្រះយេស៊ូវត្រូវបានមើលស្រាលយ៉ាងដូច្នេះ ដោយពួកអ្នកដើរតាមរបស់ទ្រង់ដែលអះអាងថាជារបស់ទ្រង់។”
“I saw the disappointment of the trusting ones, as they did not see their Lord at the expected time. It had been God’s purpose to conceal the future and to bring His people to a point of decision. Without the preaching of definite time for the coming of Christ, the work designed of God would not have been accomplished. Satan was leading very many to look far in the future for the great events connected with the judgment and the end of probation. It was necessary that the people be brought to seek earnestly for a present preparation.
“Mwen te wè desepsyon moun ki te gen konfyans yo, paske yo pa t wè Seyè yo a nan tan yo te espere a. Se te plan Bondye pou kache lavni an epi pou mennen pèp Li a rive nan yon pwen desizyon. San predikasyon yon tan presi pou vini Kris la, travay Bondye te gen entansyon fè a pa t ap akonpli. Satan t ap mennen anpil anpil moun pou yo gade byen lwen nan lavni an pou gwo evènman ki gen rapò ak jijman an ak fen tan gras la. Li te nesesè pou yo te mennen pèp la pou chèche ak tout kè yon preparasyon pou kounye a.”
“As the time passed, those who had not fully received the light of the angel united with those who had despised the message, and they turned upon the disappointed ones with ridicule. Angels marked the situation of Christ’s professed followers. The passing of the definite time had tested and proved them, and very many were weighed in the balance and found wanting. They loudly claimed to be Christians, yet in almost every particular failed to follow Christ. Satan exulted at the state of the professed followers of Jesus.
“Pandan tan an t ap pase, sila yo ki pa t resevwa limyè zanj lan nèt te mete tèt yo ansanm ak sila yo ki te meprize mesaj la, epi yo te vire sou moun ki te dezapwente yo avèk rizib. Zanj yo te make kondisyon sila yo ki t ap deklare yo se disip Kris la. Pase tan ki te fikse a te teste yo e li te pwouve sa yo te ye, e anpil anpil ladan yo te peze nan balans lan epi yo te jwenn yo manke. Yo te byen fò deklare yo se kretyen, men prèske nan tout bagay yo te manke swiv Kris la. Satan te rejwi poutèt eta sila yo ki t ap fè pwoklamasyon yo se disip Jezi yo.”
“He had them in his snare. He had led the majority to leave the straight path, and they were attempting to climb up to heaven some other way. Angels saw the pure and holy mixed up with sinners in Zion and with world-loving hypocrites. They had watched over the true disciples of Jesus; but the corrupt were affecting the holy. Those whose hearts burned with an intense desire to see Jesus were forbidden by their professed brethren to speak of His coming. Angels viewed the scene and sympathized with the remnant who loved the appearing of their Lord.
“Li te kenbe yo nan pèlen li. Li te mennen majorite a pou kite chemen dwat la, e yo t ap eseye monte nan syèl la pa yon lòt chemen. Zanj yo te wè sa ki pi ak sa ki sen melanje ak pechè nan Siyon ansanm ak ipokrit ki renmen lemonn. Yo te veye sou vrè disip Jezi yo; men moun ki kòwonpi yo t ap enfliyanse moun ki sen yo. Moun sa yo ki te gen kè yo limen ak yon dezi entans pou wè Jezi te jwenn entèdiksyon nan men frè yo ki t ap fè deklarasyon lafwa pou yo pa pale sou vini Li a. Zanj yo te gade sèn nan e yo te gen konpasyon pou rès la ki te renmen aparisyon Seyè yo a.”
“Another mighty angel [the second angel] was commissioned to descend to earth. Jesus placed in his hand a writing, and as he came to the earth, he cried, ‘Babylon is fallen, is fallen.’ Then I saw the disappointed ones again raise their eyes to heaven, looking with faith and hope for their Lord’s appearing. But many seemed to remain in a stupid state, as if asleep; yet I could see the trace of deep sorrow upon their countenances. The disappointed ones saw from the Scriptures that they were in the tarrying time, and that they must patiently wait the fulfillment of the vision. The same evidence which led them to look for their Lord in 1843, led them to expect Him in 1844. Yet I saw that the majority did not possess that energy which marked their faith in 1843. Their disappointment had dampened their faith.
“Yon lòt zanj pisan [dezyèm zanj lan] te resevwa misyon pou desann sou tè a. Jezi te mete yon ekriti nan men li, epi lè li te vini sou tè a, li te rele byen fò: ‘Babilòn tonbe, li tonbe.’ Lè sa a, mwen wè moun ki te desi yo ankò leve je yo anlè nan syèl la, ap gade avèk lafwa ak espwa pou parèt Seyè yo a. Men, anpil te sanble rete nan yon eta sòt, tankou si yo t ap dòmi; poutan mwen te kapab wè mak yon gwo lapenn sou figi yo. Moun ki te desi yo te wè nan Ekriti yo ke yo te nan tan reta a, e ke yo dwe tann avèk pasyans akonplisman vizyon an. Menm prèv ki te mennen yo pou yo tann Seyè yo an 1843, te mennen yo pou yo espere Li an 1844. Men, mwen wè ke majorite a pa t posede enèji sa a ki te make lafwa yo an 1843. Desepsyon yo te afebli lafwa yo.”
“As the people of God united in the cry of the second angel, the heavenly host marked with the deepest interest the effect of the message. They saw many who bore the name of Christians turn with scorn and derision upon those who had been disappointed. As the words fell from mocking lips, ‘You have not gone up yet!’ an angel wrote them. Said the angel, ‘They mock God.’ I was pointed back to a similar sin committed in ancient times. Elijah had been translated to heaven, and his mantle had fallen upon Elisha. Then wicked youth, who had learned from their parents to despise the man of God, followed Elisha, and mockingly cried, ‘Go up, thou bald head; go up, thou bald head.’ In thus insulting His servant, they insulted God and met their punishment then and there. In like manner, those who have scoffed and mocked at the idea of the saints’ going up, will be visited with the wrath of God, and will be made to feel that it is not a light thing to trifle with their Maker.
“Kòm pèp Bondye a te ini nan rèl dezyèm zanj lan, lame syèl la te obsève avèk enterè ki pi pwofon efè mesaj la. Yo te wè anpil moun ki te pote non kretyen yo vire avèk mepri ak rizib kont moun ki te desi yo. Pandan pawòl sa yo t ap soti nan bouch k ap pase moun nan betiz: ‘Nou poko monte toujou!’ yon zanj te ekri yo. Zanj lan te di: ‘Yo ap pase Bondye nan betiz.’ Yo te fè m retounen sou yon peche ki sanble ak sa, ki te fèt nan tan lontan. Eli te monte nan syèl la, e manto li te tonbe sou Elize. Lè sa a, jèn mechan, ki te aprann nan men paran yo meprize nonm Bondye a, te swiv Elize, epi avèk rizib yo t ap rele: ‘Moute, tèt chòv; moute, tèt chòv.’ Konsa, lè yo te joure sèvitè Li a, yo te joure Bondye, e yo te resevwa pinisyon yo touswit, la menm. Menm jan an tou, sila yo ki te pase nan betiz e ki te fè rizib sou lide sen yo k ap monte a, y ap sibi kòlè Bondye, e y ap fè yo santi se pa yon bagay lejè pou yo jwe ak Kreyatè yo.”
“Jesus commissioned other angels to fly quickly to revive and strengthen the drooping faith of His people and prepare them to understand the message of the second angel and the important move which was soon to be made in heaven. I saw these angels receive great power and light from Jesus and fly quickly to earth to fulfill their commission to aid the second angel in his work. A great light shone upon the people of God as the angels cried, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ Then I saw these disappointed ones rise and in harmony with the second angel proclaim, ‘Behold, the Bridegroom cometh; go ye out to meet Him.’ The light from the angels penetrated the darkness everywhere. Satan and his angels sought to hinder this light from spreading and having its designed effect. They contended with the angels from heaven, telling them that God had deceived the people, and that with all their light and power they could not make the world believe that Christ was coming. But notwithstanding Satan strove to hedge up the way and draw the minds of the people from the light, the angels of God continued their work….
“Jezikri te bay lòt zanj misyon pou yo vole byen vit afin yo ravive epi fòtifye lafwa pèp Li a ki t ap febli, epi prepare yo pou yo konprann mesaj dezyèm zanj lan ak mouvman enpòtan ki t apral fèt byento nan syèl la. Mwen te wè zanj sa yo resevwa gwo pouvwa ak limyè nan men Jezi, epi yo vole byen vit sou tè a pou akonpli misyon yo, pou ede dezyèm zanj lan nan travay li. Yon gwo limyè te klere sou pèp Bondye a pandan zanj yo t ap kriye: ‘Men Veteren an ap vini; soti al kontre Li.’ Lè sa a, mwen te wè moun sa yo ki te desi leve kanpe epi, annamoni ak dezyèm zanj lan, pwoklame: ‘Men Veteren an ap vini; soti al kontre Li.’ Limyè ki soti nan zanj yo te penetre fènwa a toupatou. Satan ak zanj pa l yo te chèche anpeche limyè sa a gaye epi pwodui efè li te fèt pou l pwodui a. Yo te lite ak zanj ki soti nan syèl la, yo t ap di yo Bondye te twonpe pèp la, e ke ak tout limyè ak pouvwa yo, yo pa t kapab fè lemonn kwè Kris la t ap vini. Men, malgre Satan te fè tout efò pou bouche chemen an epi detounen lespri pèp la lwen limyè a, zanj Bondye yo te kontinye travay yo….”
“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. This message was designed to put the children of God upon their guard, by showing them the hour of temptation and anguish that was before them. Said the angel, ‘They will be brought into close combat with the beast and his image. Their only hope of eternal life is to remain steadfast. Although their lives are at stake, they must hold fast the truth.’ The third angel closes his message thus: ‘Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus.’ As he repeated these words, he pointed to the heavenly sanctuary. The minds of all who embrace this message are directed to the most holy place, where Jesus stands before the ark, making His final intercession for all those for whom mercy still lingers and for those who have ignorantly broken the law of God. This atonement is made for the righteous dead as well as for the righteous living. It includes all who died trusting in Christ, but who, not having received the light upon God’s commandments, had sinned ignorantly in transgressing its precepts.” Early Writings, 245–254.
“Pandan sèvis Jezi a te fini nan kote ki sen an, epi Li te antre nan kote ki pi sen an, e Li te kanpe devan lach ki te gen lalwa Bondye a, Li te voye yon lòt zanj pisan ak yon twazyèm mesaj bay lemonn. Yo te mete yon woulo nan men zanj lan, epi pandan li t ap desann sou tè a avèk pouvwa ak majeste, li te pwoklame yon avètisman redoutab, ak menas ki pi terib ki janm pote bay lèzòm. Mesaj sa a te fèt pou mete pitit Bondye yo sou gad yo, lè li montre yo lè tantasyon ak kè sere ki te devan yo. Zanj lan te di: ‘Y ap mennen yo nan yon konba sere ak bèt la ak estati li a. Sèl espwa yo pou lavi etènèl se rete fèm. Malgre lavi yo an danje, yo dwe kenbe laverite a byen fèm.’ Twazyèm zanj lan fini mesaj li konsa: ‘Men pasyans sen yo: men moun ki kenbe kòmandman Bondye yo, ak lafwa Jezi.’ Pandan li t ap repete pawòl sa yo, li te lonje dwèt sou tanp ki nan syèl la. Lespri tout moun ki asepte mesaj sa a yo dirije sou kote ki pi sen an, kote Jezi kanpe devan lach la, ap fè dènye entèsesyon Li pou tout moun sila yo pou mizèrikòd la poko retire, epi pou moun ki te kraze lalwa Bondye a nan inyorans. Ekspyasyon sa a fèt ni pou moun ki mouri jis yo ni pou moun ki vivan jis yo. Li gen ladan li tout moun ki te mouri pandan yo t ap mete konfyans yo nan Kris la, men ki, paske yo pa t resevwa limyè sou kòmandman Bondye yo, te peche nan inyorans lè yo te vyole prensip li yo.” Early Writings, 245–254.
A few pages later in the same book, addressing the same concepts just referred to, Sister White identifies that the rejection of the three messages in Millerite history had been typified in the history of Christ. She there provides two witnesses that identify a progressive testing process that requires victory at each test in order to proceed to the next test.
Kèk paj pi lwen nan menm liv la, pandan l ap pale sou menm konsèp yo ki sot mansyone yo, Sè White fè konnen rejè twa mesaj yo nan istwa Millerit la te deja prefigire nan istwa Kris la. La a li prezante de temwen ki idantifye yon pwosesis eprèv pwogresif ki mande viktwa nan chak eprèv pou yon moun ka pase nan eprèv ki vin apre a.
“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.
“Mwen te wè yon gwoup moun ki te kanpe byen pwoteje e fèm, san yo pa bay okenn ankourajman a moun ki ta vle boulvèse lafwa ki tabli nan kò a. Bondye te gade sou yo avèk apwobasyon. Yo te montre m twa etap yo—premye, dezyèm, ak twazyèm mesaj zanj yo. Zanj ki t ap akonpaye m nan te di: ‘Malè pou sila ki va deplase yon blòk oswa bouje yon peny nan mesaj sa yo. Vrè konpreyansyon mesaj sa yo gen yon enpòtans vital. Destine nanm yo depann de fason yo resevwa yo.’ Yo te mennen m desann ankò atravè mesaj sa yo, e mwen te wè konbyen chè pèp Bondye a te achte eksperyans pa yo a. Yo te jwenn li atravè anpil soufrans ak gwo konfli sevè. Bondye te dirije yo etap pa etap, jiskaske Li te mete yo sou yon platfòm solid, ki pa ka bouje. Mwen te wè kèk moun pwoche bò platfòm la epi egzaminen fondasyon an. Gen ladan yo ki, avèk lajwa, te imedyatman monte sou li. Gen lòt ki te kòmanse kritike fondasyon an. Yo te vle pou yo fè amelyorasyon, epi konsa platfòm la t ap vin pi pafè, e pèp la t ap vin pi kontan anpil. Kèk te desann sou platfòm la pou egzamine li e yo te deklare yo te poze li mal. Men mwen te wè ke prèske tout te rete fèm sou platfòm la e yo te egzòte sila yo ki te desann yo pou yo sispann plent yo; paske Bondye se te Mèt Batisè a, e yo t ap goumen kont Li. Yo te rakonte bèl travay Bondye a, ki te mennen yo rive sou platfòm fèm nan, epi ansanm yo te leve je yo anlè nan syèl la, e avèk yon vwa fò yo te bay Bondye laglwa. Sa te touche kèk nan moun sa yo ki te plenyen e ki te kite platfòm la, e yo menm tou, avèk yon aparans enb, yo te monte sou li ankò.”
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah [typifying the first angel’s message] to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus [typifying the second angel’s message]. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ [typifying the third angel’s message]. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, [typifying the angel of Revelation eighteen] which would have taught them the way into the heavenly sanctuary. The rending of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Mwen te dirije pou m tounen sou pwoklamasyon premye avènman Kris la. Jan te voye nan lespri ak puisans Eli a [ki se tip mesaj premye zanj lan] pou prepare chemen Jezi. Moun ki te rejte temwayaj Jan an pa t resevwa okenn benefis nan ansèyman Jezi yo [ki se tip mesaj dezyèm zanj lan]. Opozisyon yo kont mesaj ki te anonse vini Li a te mete yo nan yon pozisyon kote yo pa t kapab fasilman resevwa prèv ki pi fò yo ke Li te Mesi a. Satan te pouse moun ki te rejte mesaj Jan an pou yo ale pi lwen toujou, pou yo rejte epi kloure Kris sou kwa a [ki se tip mesaj twazyèm zanj lan]. Lè yo te fè sa, yo te mete tèt yo kote yo pa t kapab resevwa benediksyon jou Pannkòt la [ki se tip zanj Revelasyon dizwityèm lan], ki t ap anseye yo chemen pou antre nan tanp ki nan syèl la. Chire rido tanp lan te montre ke sakrifis ak òdonans jwif yo pa t ap resevwa ankò. Gwo Sakrifis la te ofri, epi yo te aksepte Li, e Sentespri a ki te desann nan jou Pannkòt la te pote lespri disip yo soti nan tanp tèren an pou rive nan tanp selès la, kote Jezi te antre avèk pwòp san pa Li, pou vide sou disip Li yo benefis ekspyasyon Li a. Men jwif yo te rete nan fènwa total. Yo te pèdi tout limyè yo te kapab genyen sou plan delivrans lan, epi yo te kontinye mete konfyans yo nan sakrifis ak ofrann initil yo. Tanp selès la te pran plas tanp tèren an, men yo pa t gen okenn konesans sou chanjman an. Se poutèt sa yo pa t kapab resevwa benefis nan medyasyon Kris la nan kote ki sen an.”
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 258–261.
“Anpil moun gade avèk laterè sou konduit Jwif yo lè yo te rejte epi kloure Kris sou kwa; epi pandan y ap li istwa move tretman wontan yo te fè Li sibi a, yo panse yo renmen Li, e yo pa t ap nye Li jan Pyè te fè a, ni kloure Li sou kwa jan Jwif yo te fè a. Men Bondye, ki li kè tout moun, mete lanmou sa a pou Jezi yo te deklare yo te santi a sou eprèv. Tout syèl la te suiv avèk enterè ki pi pwofon fason yo te resevwa mesaj premye zanj lan. Men anpil ladan yo ki te deklare yo renmen Jezi, epi ki te koule dlo nan je pandan yo t ap li istwa kwa a, te pase bon nouvèl sou vini Li a nan rizib. Olye yo te resevwa mesaj la avèk lajwa, yo te deklare se te yon twonpri. Yo te rayi moun ki te renmen aparisyon Li a, epi yo te mete yo deyò nan legliz yo. Moun ki te rejte premye mesaj la pa t kapab resevwa okenn byenfè nan dezyèm nan; ni yo pa t resevwa okenn byenfè nan rèl minwi a, ki te dwe prepare yo pou yo antre ansanm ak Jezi, pa lafwa, nan kote ki pi sen an nan tanp Bondye ki nan syèl la. Epi lè yo te rejte de premye mesaj yo, yo te tèlman fènwa konpreyansyon yo, yo pa kapab wè okenn limyè nan mesaj twazyèm zanj lan, ki montre chemen pou antre nan kote ki pi sen an. Mwen te wè ke menm jan Jwif yo te kloure Jezi sou kwa, se konsa legliz nominal yo te kloure mesaj sa yo sou kwa; se poutèt sa yo pa gen okenn konesans sou chemen ki mennen nan kote ki pi sen an, epi yo pa kapab resevwa okenn byenfè nan entèsesyon Jezi fè la. Menm jan ak Jwif yo, ki t ap ofri sakrifis initil yo, yo menm tou yo leve priyè initil yo voye nan apatman Jezi te kite a; epi Satan, ki kontan ak twonpri sa a, pran yon aparans relijye, epi li mennen lespri moun sa yo ki deklare yo se kretyen yo vin jwenn li menm, pandan li ap aji avèk pouvwa li, ak siy li yo, ak mèvèy mansonjè li yo, pou l mare yo sere nan pyèj li.” Early Writings, 258–261.
The passages from the book Early Writings have been repeatedly taught through the ministry of Future for America. But there are truths these passages illustrate that have been unnoticed.
Pawòl sa yo ki soti nan liv Early Writings yo te anseye repete atravè ministè Future for America. Men, gen verite pasaj sa yo ilistre ki pa t remake.
The waymarks of the history of the Millerite movement are established upon several reformatory movements in the Bible. Without some familiarity with the waymarks found in every reformatory movement, it is fairly improbable that someone would understand the significance of the distinction of when a message “arrives” and when it is “empowered.” It is also probable that many of those who are familiar with the parallel reformatory movements have missed some very important attributes of the various waymarks of reformatory movements.
Pwen repè istwa mouvman Millerit la etabli sou plizyè mouvman refòm nan Bib la. San yon sèten konesans sou pwen repè yo jwenn nan chak mouvman refòm, li prèske enpwobab pou yon moun konprann enpòtans distenksyon ki genyen ant lè yon mesaj “rive” ak lè li “resevwa pouvwa.” Li posib tou pou anpil nan moun ki familye ak mouvman refòm paralèl yo rate kèk atribi trè enpòtan nan divès pwen repè mouvman refòm yo.
The “seven thunders” which represent the events at the beginning of Adventism and the events at the end of Adventism, is the light that is unsealed just before probation closes. We are informed that the “seven thunders” represents both “a delineation of events which would transpire under the first and second angels’ messages,” and “future events which will be disclosed in their order.” The “seven thunders” contain the signature of Alpha and Omega.
“sèt loraj” yo, ki reprezante evènman ki te fèt nan kòmansman Advantis la ak evènman ki pral fèt nan fen Advantis la, se limyè ki devwale jis anvan tan gras la fèmen. Yo fè nou konnen ke “sèt loraj” yo reprezante ni “yon deskripsyon evènman ki t ap rive anba mesaj premye ak dezyèm zanj yo,” ni “evènman lavni ki pral devwale nan lòd yo.” “sèt loraj” yo pote siyati Alfa ak Omega.
The “delineation of events” that transpired “under the first and second angels’ messages,” typify the events that transpire under the third angel’s message. When John was commanded to write not what the seven thunders uttered, the command had been typified by the command that was given to Daniel to seal up his book, for we are informed that after the “seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’”
“Deskripsyon evènman” ki te rive “anba mesaj premye ak dezyèm zanj yo,” sèvi kòm tip evènman ki rive anba mesaj twazyèm zanj lan. Lè yo te bay Jan lòd pou l pa ekri sa sèt loraj yo te pwononse, lòd sa a te deja prefigure pa lòd yo te bay Dànyèl pou l sele liv li a; paske nou resevwa enfòmasyon ke apre “sèt loraj yo te fè tande vwa yo, enjonksyon an vin jwenn Jan menm jan ak Dànyèl konsènan ti liv la: ‘Sele bagay sa yo ke sèt loraj yo te pwononse.’”
Ezekiel and John both illustrate God’s people eating the message at the empowerment of the first angel in 1840, and the prophet Jeremiah illustrates the disappointment that took place among God’s people when the first angel’s message appeared to fail.
Ezèkye ak Jan toude montre pèp Bondye a ap manje mesaj la lè premye zanj lan te bay pisans li an 1840, epi pwofèt Jeremi montre desepsyon ki te fèt nan mitan pèp Bondye a lè mesaj premye zanj lan te sanble echwe.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Yo te jwenn pawòl ou yo, e mwen manje yo; epi pawòl ou te pou mwen kè kontan ak lajwa nan kè mwen; paske yo rele m pa non ou, O SENYÈ, Bondye dèzame yo. Mwen pa t chita nan reyinyon moun k ap pase moun nan betiz yo, ni mwen pa t rejwi; mwen te chita pou kont mwen poutèt men ou; paske ou te ranpli mwen ak endiyasyon. Poukisa doulè mwen p ap janm fini, epi blesi mwen an pa ka geri, li refize geri? Èske ou ta vle pou mwen tankou yon mantè nèt, tankou dlo ki disparèt? Se poutèt sa, men sa SENYÈ a di: Si ou tounen, lè sa a m ap fè ou retounen, e ou va kanpe devan mwen; e si ou retire sa ki gen valè a nan sa ki pa vo anyen an, ou va tankou bouch mwen; se pou yo tounen vin jwenn ou; men ou menm, pa tounen vin jwenn yo. E m ap fè ou pou pèp sa a tankou yon miray an bwonz ki byen ranfòse; e yo va goumen kont ou, men yo p ap genyen sou ou; paske mwen avèk ou pou sove ou epi delivre ou, se sa SENYÈ a di. E m ap delivre ou anba men mechan yo, e m ap rachte ou anba men moun terib yo. Jeremi 15:16–21.
Jeremiah had found the words of the little book as had John and Ezekiel, and he too had eaten the message, but the message had become a message (water) that had failed. It was as if God had lied, which is of course impossible, but the accusation of a “lie” provides the key to locate Jeremiah at the first Millerite disappointment that was represented in Habakkuk.
Jeremi te jwenn pawòl ti liv la menm jan Jan ak Ezekyèl te jwenn yo, e li menm tou li te manje mesaj la; men mesaj la te vin tounen yon mesaj (dlo) ki te manke. Se te tankou si Bondye te bay manti, sa ki, natirèlman, enposib; men akizasyon yon “manti” bay kle a pou mete Jeremi nan premye dezapwentman Millerit la ki te reprezante nan Abakouk.
I will stand upon my watch, and set me upon the tower, and will watch to see what he will say unto me, and what I shall answer when I am reproved. And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Habakkuk 2:1–3.
M ap rete kanpe sou fòs vijilans mwen, m ap pran pozisyon mwen sou gwo kay won an; m ap veye pou m wè sa l ap di m, ak sa m ap reponn lè yo reprann mwen. Epi Senyè a reponn mwen, li di: Ekri vizyon an, epi fè l klè sou tablèt yo, pou moun k ap li l la ka kouri. Paske vizyon an se toujou pou yon tan ki fikse; men nan fen an li va pale, li p ap bay manti. Menm si li ta pran reta, tann li; paske li gen pou l vini sètènman, li p ap pran reta. Habakouk 2:1–3.
The vision of the first angel’s message was written on the 1843 pioneer chart which was directed by the “hand” of God.
Vizyon mesaj premye zanj lan te ekri sou tablo pyonye 1843 a, ki te dirije pa “men” Bondye a.
“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 wè ke tablo 1843 a te dirije pa men Senyè a, e li pa t dwe chanje; ke chif yo te jan Li te vle yo; ke men Li te sou yo e li te kache yon erè nan kèk nan chif yo, pou pèsonn pa t ka wè li, jiskaske men Li te retire.” Early Writings, 74.
The “appointed time” of 1843 was represented upon the chart, and that is why it is called the 1843 chart. It was published in 1842, in fulfillment of the command in Habakkuk to “write the vision, and make it plain upon tables.” The vision was to be made plain upon “tables,” in the plural, thus identifying that after the Lord removed His hand from the mistake on the 1843 chart it would be corrected upon the 1850 pioneer chart. The mistake produced the first disappointment and Jeremiah represents those who had eaten the little book on August 11, 1840 and were disappointed when the appointed time of 1843 failed.
“tan ki fikse a” nan ane 1843 te reprezante sou tablo a, e se poutèt sa yo rele l tablo 1843 la. Li te pibliye an 1842, an akonplisman kòmandman ki nan Abakik la pou “ekri vizyon an, epi fè l klè sou tab.” Vizyon an te dwe fèt klè sou “tab,” nan pliryèl, konsa sa idantifye ke apre Senyè a te retire men Li sou erè ki te sou tablo 1843 a, yo t ap korije l sou tablo pyonye 1850 a. Erè a te pwodui premye dezapwentman an, epi Jeremi reprezante sila yo ki te manje ti liv la nan 11 dawou 1840 epi ki te dezapwente lè tan ki fikse a nan ane 1843 te echwe.
When Jeremiah had eaten the little book in 1840 it was “the joy and rejoicing” of his heart, but when the disappointment arrived, he no longer “rejoiced,” and he “sat alone because of” God’s “hand.” God’s hand had covered “a mistake in some of the figures,” thus causing Jeremiah to consider the possibility that God had lied. The promise given to Jeremiah was that if he would “return,” from his despondency, God would make Jeremiah as God’s “mouth.” If Jeremiah would return to God from his disappointment and recognize that he was in the tarrying time of the parable of the ten virgins, God would use him to be the mouthpiece that would identify exactly when the vision should arrive and no longer tarry.
Lè Jeremi te fin manje ti liv la an 1840, sa te vin tounen “lajwa ak kè kontan” kè li; men lè desepsyon an te rive, li pa t “rejwi” ankò, e li te “chita pou kont li poutèt” “men” Bondye. Men Bondye te kouvri “yon erè nan kèk nan chif yo,” konsa sa te fè Jeremi konsidere posiblite ke Bondye te bay manti. Pwomès yo te bay Jeremi an se te ke si li ta “tounen,” soti nan dekourajman li, Bondye t ap fè Jeremi vin “bouch” pa Li. Si Jeremi ta retounen jwenn Bondye apre desepsyon li, epi li ta rekonèt ke li te nan tan reta parabòl dis vyèj yo, Bondye t ap sèvi avè l kòm pòtpawòl ki t ap idantifye avèk presizyon egzakteman kilè vizyon an ta dwe rive epi li pa t ap retade ankò.
The purpose of laying these facts out here, is to establish that with all the angel’s messages, their “arrivals” and “empowerments” present a life-or-death message that produces two classes of worshippers. The three angels are three steps of a progressive testing process. More important to our intended point is that even though the understanding of the seven thunders was recognized shortly after the arrival of the “time of the end” in 1989 when the last six verses of Daniel were unsealed announcing the close of the judgment, there is another unsealing of the seven thunders at the end of history of the third angel.
Objektif pou mete tout reyalite sa yo la a, se pou etabli ke avèk tout mesaj zanj yo, “rive” yo ak “ranfòsman” yo prezante yon mesaj lavi-oswa-lanmò ki pwodui de kategori adoratè. Twa zanj yo se twa etap nan yon pwosesis eprèv pwogresif. Sa ki pi enpòtan pou pwen nou vize a, se ke menm si konpreyansyon sou sèt loray yo te rekonèt yon ti tan apre rive “tan lafen an” an 1989, lè sis dènye vèsè Danyèl yo te deseley pou anonse fen jijman an, gen yon lòt deseleyman sèt loray yo nan fen istwa twazyèm zanj lan.
The history of the beginning of Adventism starts at the unsealing of the first angel in 1798, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He thereafter removed His hand (unsealed), and revealed the message of the tarrying time.
Istwa kòmansman Advantis la kòmanse ak devwale premye zanj lan an 1798, epi li fini ak devwale yon verite Senyè a te kenbe men Li sou li pou pwodui yon desepsyon. Apre sa, Li retire men Li (devwale l), epi Li revele mesaj tan reta a.
The history of the ending of Adventism starts at the unsealing of the third angel’s message in 1989, and it ends with the unsealing of a truth the Lord held his hand over in order to produce a disappointment. He is now removing His hand, and thus unsealing the message of the first disappointment and tarrying time. He is unsealing the purpose of July 18, 2020.
Istwa fenisman Adventis la kòmanse ak devwale mesaj twazyèm zanj lan an 1989, epi li fini ak devwale yon verite Senyè a te kenbe men Li sou li pou pwodui yon desepsyon. Kounye a, Li ap retire men Li, konsa Li ap devwale mesaj premye desepsyon an ak tan reta a. Li ap devwale bi 18 jiyè 2020 la.
Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brasen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:19–21.
Se poutèt sa, men sa Senyè a di: Si ou tounen, m ap fè ou retounen ankò, epi w ap kanpe devan mwen; epi si ou separe sa ki gen valè a ak sa ki san valè a, w ap tankou bouch mwen. Se pou yo tounen vin jwenn ou; men ou menm, pa tounen al jwenn yo. M ap fè ou tounen pou pèp sa a tankou yon miray an bwonz ki byen ranfòse; yo pral goumen kont ou, men yo p ap genyen batay la sou ou; paske mwen avèk ou pou m sove ou epi pou m delivre ou, se Senyè a ki di sa. M ap delivre ou anba men mechan yo, epi m ap rachte ou anba men moun terib yo. Jeremi 15:19–21.