We are currently addressing the prophetic symbol of 1863. We have been focusing our attention on the biblical Kadesh as the symbol on ancient Israel’s rebellion against the “rest” that brought about their death over a period that culminated at Kadesh, thus illustrating the rejection of Jeremiah’s “old paths” in 1863 when the “seven times” of Leviticus twenty-six was rejected.
N ap trete kounye a senbòl pwofetik 1863 la. Nou te konsantre atansyon nou sou Kadès biblik la kòm senbòl rebelyon ansyen Izrayèl la kont “repo” a, rebelyon ki te lakòz lanmò yo pandan yon peryòd ki te rive nan pwen final li nan Kadès; konsa li montre rejè “ansyen chemen” Jeremi yo an 1863, lè “sèt tan” Levitik ventisix la te rejte.
In pursuing the light associated with Kadesh and 1863, we have been identifying the ten tests that reached to Kadesh. We have identified the first three tests as the test of the manna. Those three steps can be represented as miracles or tests, and the Sabbath rest being the first of the ten tests corresponds to the tenth test, which is identified so clearly by Paul in Hebrews as the “rest.” The ten tests possess an alpha rest and an omega rest.
Nan pouswit limyè ki asosye ak Kadèch ak 1863, nou te idantifye dis eprèv ki te rive jouk Kadèch. Nou te idantifye twa premye eprèv yo kòm eprèv laman an. Twa etap sa yo ka reprezante kòm mirak oswa kòm eprèv, epi repo Saba a, ki se premye nan dis eprèv yo, koresponn ak dizyèm eprèv la, ke Pòl idantifye avèk anpil klète nan Ebre yo kòm “repo” a. Dis eprèv yo gen yon repo alfa ak yon repo omega.
It does not matter how a student of prophecy wishes to define “the rest” that the Hebrews rejected at Kadesh—for prophetically every “rest,” (line upon line) is referring to “the rest and the refreshing” that is the latter rain. Kadesh is a premier symbol of the rejection of the latter rain message and also the latter rain experience, for the sealing which is accomplished upon the one hundred and forty-four thousand at Kadesh is a settling into the truth both “intellectually and spiritually.”
Sa pa enpòtans kijan yon etidyan pwofesi ta vle defini “repo” Ebre yo te rejte a Kadès—paske, nan sans pwofetik, chak “repo” (liy sou liy) ap refere a “repo a ak rafrechisman an” ki se lapli dènye sezon an. Kadès se yon senbòl prensipal pou rejè mesaj lapli dènye sezon an, ansanm ak eksperyans lapli dènye sezon an tou; paske sele a ki akonpli sou san karannkat mil yo nan Kadès se yon etabli nan verite a ni “nan entèlijans” ni “nan lespri.”
“Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already; the judgments of God are now upon the land, to give us warning, that we may know what is coming.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.
“Menm jan ak le pèp Bondye a fin sele sou fwon yo—sa pa yon sele ni yon mak ki ka wè, men se yon byen tabli nan verite a, ni nan lespri ni nan lavi espirityèl, konsa yo pa ka brannen—menm jan ak le pèp Bondye a fin sele e pare pou soukous la, li pral vini. Vrèmanvre, li deja kòmanse; jijman Bondye yo deja sou peyi a kounye a, pou ban nou avètisman, afin ke nou ka konnen sa k ap vini.” The Seventh-day Adventist Bible Commentary, volume 4, 1161.
To settle “into the truth” “intellectually” represents the acceptance of the methodology of line upon line as the one and only sanctified approach in the study of God’s Word. This narrow approach was confirmed as the correct approach in August of 1840, when “multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement.” The “wonderful impetus,” represents the manifestation of the power of the Holy Spirit that sent the first angel’s message around the world in 1840.
Rete “nan verite a” “entelektyèlman” reprezante akseptasyon metodoloji liy sou liy la kòm sèl grenn apwòch ki sanktifye nan etid Pawòl Bondye a. Apwòch etwat sa a te konfime kòm apwòch ki kòrèk la nan mwa out 1840, lè “anpil moun te vin konvenki de kòrèkteman prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte yo, epi yo te bay mouvman adven an yon bèl elan.” “Bèl elan” sa a reprezante manifestasyon pouvwa Sentespri a ki te voye mesaj premye zanj lan atravè lemonn an nan 1840.
Those who participated in the work representing the “wonderful impetus” were empowered to do that very work by the power of the Holy Spirit. The Holy Spirit only manifested His power among those who had accepted the sacred methodology. The Holy Spirit only manifested His power within those who had accepted the sacred methodology.
Moun ki te patisipe nan travay ki te reprezante “bèl enpilsyon” an te resevwa pouvwa pou yo fè menm travay sa a pa pouvwa Sentespri a. Sentespri a te manifeste pouvwa Li sèlman pami moun ki te aksepte metodoloji sakre a. Sentespri a te manifeste pouvwa Li sèlman anndan moun ki te aksepte metodoloji sakre a.
Settling into the truth intellectually is the acceptance of the line upon line methodology and the ‘acceptance’ of the line upon line methodology is represented to a Laodicean as the opening of the heart-door for the entrance of the Messenger to Laodicea in the person of the Holy Spirit. The acceptance of the sacred methodology brings the power of the Holy Spirit into the mind of those settling into the truth intellectually. The acceptance of that methodology produces a spirituality that is represented as the combination of Divinity with humanity. The application of the biblical methodology of line upon line, when mixed with faith is represented as settling into the truth intellectually, and the truth (message) which is produced by the methodology, cannot be separated from Jesus, who is the Word. To accept the message of His Word is to accept the Holy Spirit into your mind. Thus, settling into the truth intellectual produces the spiritual experience that receives God’s seal of approval.
Se fixer intellectuellement dans la vérité, c’est accepter la méthodologie de « ligne sur ligne », et l’« acceptation » de la méthodologie de « ligne sur ligne » est représentée, pour un Laodicéen, comme l’ouverture de la porte du cœur afin de permettre l’entrée du Messager à Laodicée en la personne du Saint-Esprit. L’acceptation de la méthodologie sacrée fait entrer la puissance du Saint-Esprit dans l’esprit de ceux qui se fixent intellectuellement dans la vérité. L’acceptation de cette méthodologie produit une spiritualité qui est représentée comme l’union de la Divinité avec l’humanité. L’application de la méthodologie biblique de « ligne sur ligne », lorsqu’elle est mêlée à la foi, est représentée comme le fait de se fixer intellectuellement dans la vérité, et la vérité (le message) qui est produite par la méthodologie ne peut être séparée de Jésus, qui est la Parole. Accepter le message de Sa Parole, c’est accepter le Saint-Esprit dans votre esprit. Ainsi, se fixer intellectuellement dans la vérité produit l’expérience spirituelle qui reçoit le sceau d’approbation de Dieu.
Kadesh was the final test for ancient Israel. The two classes of wine drinkers in the book of Joel are separated and distinguished from each other based upon the rejection or acceptance of the latter rain message which Joel identifies as “new wine” in contrast with the fermented wine being consumed by the other class. Joel’s “new wine” is Paul’s “rest,” in Hebrews three and four. It is also what Isaiah’s “drunkards of Ephraim” refuse to “hear”—to “whom he said, ‘This is the rest wherewith ye may cause the weary to rest; and this is the refreshing’: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken.”
Kadèch te dènye tès pou ansyen Izrayèl. De kategori moun k ap bwè diven nan liv Joèl la separe epi distenge youn ak lòt selon yo rejte oswa yo aksepte mesaj lapli dèyè a, mesaj Joèl idantifye kòm “diven nouvo”, an kontrast ak diven fèrmante lòt kategori a ap bwè a. “Diven nouvo” Joèl la se “repo” Pòl la nan Ebre 3 ak 4. Se li menm tou sa “souyèf Efrayim” Ezayi yo refize “tande” a—sa “li te di yo: ‘Men repo a, kote nou ka fè moun ki bouke a repoze; e men rafrechisman an’: men yo pa t vle tande. Men pawòl Senyè a te vin pou yo kòmandman sou kòmandman, kòmandman sou kòmandman; liy sou liy, liy sou liy; isit la yon ti kras, la yon ti kras; pou yo ka ale, tonbe bak, kraze, pran nan pyèj, epi kaptire.”
We have identified that Aaron’s golden calf rebellion represents ‘two’ of the ten tests that conclude at Kadesh. The division of that test into two tests is in agreement with the testing period of the latter rain that is represented by the “image of the beast test,” which is the test that determines the destiny of God’s people. Revelation thirteen identifies ‘rebellion’ for the number ‘thirteen’ represents rebellion.
Nou te idantifye ke rebelyon ti towo bèf an lò Arawon an reprezante ‘de’ nan dis eprèv yo ki rive nan konklizyon yo nan Kadèch. Divizyon eprèv sa a an de eprèv ann akò avèk peryòd eprèv lapli dèyè a, ki reprezante pa “eprèv imaj bèt la,” eprèv ki detèmine desten pèp Bondye a. Revelasyon trèz idantifye ‘rebelyon,’ paske nimewo ‘trèz’ la reprezante rebelyon.
The chapter begins with the papal sea beast, premier symbol of rebellion upon earth as Daniel identifies it as the power that speaks great words against the Most High. That rebellion is followed by the rebellion of the earth beast, the United States, who then forces the entire world to follow their example of rebellion. The pattern for the third rebellion in the chapter is found in the first of the three rebellions, represented as the sea beast, the symbol of the Vatican. In verse eleven the United States speaks as a dragon and thus forms an image to the beast—image of the Vatican. Verse twelve onward the United States forces the world to do the same. Aaron’s rebellion is twofold representing the rebellion of the United States and then the rebellion of the entire world when the world image of the Vatican is enforced.
Chapit la kòmanse avèk bèt papal ki sòti nan lanmè a, premye senbòl rebelyon sou tè a, jan Danyèl idantifye li kòm pouvwa ki pale gwo pawòl kont Trèwo a. Rebelyon sa a suiv pa rebelyon bèt tè a, Etazini, ki apre sa fòse tout lemonn swiv egzanp rebelyon pa yo. Modèl pou twazyèm rebelyon an nan chapit la jwenn nan premye nan twa rebelyon yo, ki reprezante kòm bèt lanmè a, senbòl Vatikan an. Nan vèsè onz, Etazini pale tankou yon dragon e konsa li fòme yon imaj pou bèt la—imaj Vatikan an. Depi nan vèsè douz e annapre, Etazini fòse lemonn fè menm bagay la. Rebelyon Arawon an gen de aspè, li reprezante rebelyon Etazini an, epi apre sa rebelyon tout lemonn lè imaj mondyal Vatikan an vin enpoze.
Aaron’s rebellion identifies both periods, represented as idolatry when Moses was not there, followed by idolatry when Moses was there. Moses had been receiving the Law, and therefore represents the Law of God as the diving point in the rebellion. The test represented by Aaron’s golden image of a calf-beast is the test of 1863.
Rebelyon Arawon an idantifye toude peryòd yo, ki reprezante kòm idolatri lè Moyiz pa t la, epi apre sa idolatri lè Moyiz te la. Moyiz te nan resevwa Lalwa a, e se poutèt sa li reprezante Lalwa Bondye a kòm pwen divizyon an nan rebelyon an. Eprèv ki reprezante pa imaj an lò Arawon te fè a, yon estati yon ti towo bèf-bèt, se eprèv 1863 la.
It is the Sunday law test, representing a dividing line between life and death. It’s the dividing line between the Promised Land or death in the wilderness, the dividing line between the mark of the beast or the seal of God, the dividing line between the fate of Shebna the Laodicean or Eliakim the Philadelphian. The first three tests, represented by the manna symbolize the Sabbath or Sunday controversy, as does the tenth test. The dividing line in Aaron’s golden calf rebellion representing both the fifth and sixth tests—and is the Sunday law.
Se tès lwa dimanch lan, ki reprezante yon liy separasyon ant lavi ak lanmò. Se liy separasyon ant Tè Pwomiz la oswa lanmò nan dezè a, liy separasyon ant mak bèt la oswa so Bondye a, liy separasyon ant sò Chebna, Laodiseyen an, oswa Eliyakim, Filadèlfyen an. Twa premye tès yo, ke laman nan reprezante, senbolize konfli sou Saba a oswa dimanch lan, menm jan dizyèm tès la fè sa tou. Liy separasyon an nan rebelyon ti bèf an lò Arawon an, ki reprezante ni senkyèm ni sizyèm tès yo, se lwa dimanch lan.
The fourth test is the water at Massah, meaning ‘testing’ and ‘Meribah’ meaning the “ensign of Jehovah” and is located in Exodus 17:1–7, where it is directly identified as “testing the Lord”.
Katriyèm tès la se dlo a nan Masa, ki vle di “tès”, ak Meriba, ki vle di “ansèn Jewova”, e li twouve nan Egzòd 17:1–7, kote li idantifye dirèkteman kòm “tante Seyè a”.
And all the congregation of the children of Israel journeyed from the wilderness of Sin, after their journeys, according to the commandment of the Lord, and pitched in Rephidim: and there was no water for the people to drink. Wherefore the people did chide with Moses, and said, Give us water that we may drink. And Moses said unto them, Why chide ye with me? wherefore do ye tempt the Lord? And the people thirsted there for water; and the people murmured against Moses, and said, Wherefore is this that thou hast brought us up out of Egypt, to kill us and our children and our cattle with thirst?
Epi tout kongregasyon bann zanfan Izrayel ti kit dezè Sin, selon zot bann etap vwayaj, dapre lòd Seyè a, epi yo te tabli kan yo nan Refidim; men pa t gen dlo pou pèp la bwè. Se poutèt sa pèp la te konteste avèk Moyiz, e yo di: Ban nou dlo pou nou bwè. E Moyiz di yo: Poukisa nou konteste avè m? Poukisa nou tante Seyè a? E pèp la te swaf dlo la; epi pèp la t ap plenyen kont Moyiz, e yo di: Poukisa ou fè nou monte soti ann Ejip, pou touye nou, pitit nou yo ak bèt nou yo ak swaf?
And Moses cried unto the Lord, saying, What shall I do unto this people? they be almost ready to stone me.
Moyiz te rele nan pye Seyè a, li di: Kisa m pral fè ak pèp sa a? Yo prèske pare pou kalonnen m ak wòch.
And the Lord said unto Moses, Go on before the people, and take with thee of the elders of Israel; and thy rod, wherewith thou smotest the river, take in thine hand, and go. Behold, I will stand before thee there upon the rock in Horeb; and thou shalt smite the rock, and there shall come water out of it, that the people may drink. And Moses did so in the sight of the elders of Israel.
Seyè a di Moyiz: Pase devan pèp la, epi pran kèk nan ansyen pèp Izrayèl yo avè w; epi baton ou te sèvi pou frape larivyè a, pran li nan men ou, epi ale. Gade, m ap kanpe devan ou la, sou wòch la nan Orèb; epi ou va frape wòch la, e dlo va soti ladan l, pou pèp la ka bwè. Epi Moyiz te fè sa devan je ansyen pèp Izrayèl yo.
And he called the name of the place Massah, and Meribah, because of the chiding of the children of Israel, and because they tempted the Lord, saying, Is the Lord among us, or not? Exodus 17:1–7.
Epi li rele non kote a Masa ak Meriba, poutèt kontestasyon pitit Izrayèl yo, e poutèt yo te tante Seyè a, lè yo t ap di: Èske Seyè a nan mitan nou, oswa non? Egzòd 17:1–7.
The testing represented by “Massah,” and the ensign represented by “Meribah” are a prophetic alpha that meets its prophetic omega when Moses strikes the same Rock a second time. This means the fourth of the ten provocations is represented at Kadesh, for the second Kadesh is where Moses strikes the Rock in rebellion. This identifies that Kadesh, as a symbol, includes the test of water which produces an ensign.
Eprèv yo reprezante pa “Massa”, ak drapo a reprezante pa “Meriba”, se yon alfa pwofetik ki rankontre omega pwofetik li lè Moyiz frape menm Wòch la yon dezyèm fwa. Sa vle di katriyèm nan dis pwovokasyon yo reprezante nan Kadèch, paske se nan dezyèm Kadèch la Moyiz frape Wòch la nan rebelyon. Sa idantifye Kadèch la, kòm yon senbòl, kòm ladan li genyen eprèv dlo a ki pwodui yon drapo.
The test of water which produces the ensign is the test of the latter rain message. 1863 was where the ensign was supposed to have been lifted up, but alas; 1863 was only the first Kadesh, and the second Kadesh is at the soon coming Sunday law. Massah and Meribah represent the final test for the one hundred and forty-four thousand just before they are lifted up as an ensign at the Sunday law. It was not the authority of Rome, or the authority of the Jews that arranged the death of Christ. That authority was authorized in the counsel of Heaven ages before the cross. Moses used his rod, the rod anointed by God Himself to strike the Rock— but only one time. That Rock according to inspiration is represented by the messages of 1840 to 1844, which are the old foundational truths that represent the path of the just. In the testing represented by Massah the water that saves, is the water which comes out of the Rock of the old paths. That water tests and produces two classes; one for the mark of the beast and the other for the seal of God, as is represented by the seal of God upon those lifted up as an ensign, as represented by Meribah.
Tès dlo ki pwodui drapo a se tès mesaj lapli ta a. Se an 1863 drapo a te sipoze leve, men malerezman, 1863 te sèlman premye Kadès la, epi dezyèm Kadès la se nan lwa dimanch k ap vini byento a. Masa ak Meriba reprezante tès final la pou san karannkat mil yo, jis anvan yo leve yo kòm yon drapo nan lwa dimanch la. Se pa t otorite Wòm nan, ni otorite Jwif yo, ki te òganize lanmò Kris la. Otorite sa a te otorize nan konsèy Syèl la plizyè laj anvan kwa a. Moyiz te sèvi ak baton li, baton Bondye menm te wen an, pou frape Wòch la—men yon sèl fwa sèlman. Wòch sa a, dapre enspirasyon an, reprezante pa mesaj 1840 rive 1844 yo, ki se ansyen verite fondamantal yo ki reprezante chemen moun ki jis la. Nan tès ki reprezante pa Masa a, dlo ki sove a se dlo ki soti nan Wòch ansyen santye yo. Dlo sa a teste epi pwodui de kategori; youn pou mak bèt la epi lòt la pou sele Bondye a, jan sa reprezante pa sele Bondye a sou sila yo ki leve kòm yon drapo, jan sa reprezante pa Meriba.
The temple was finished before the third decree of Artaxerxes, establishing that the Millerite temple which Christ raised up in 46 years from 1798 unto 1844, was finished before the third angel, represented by the arrival of the third decree. The one hundred and forty-four thousand are sealed just before the Sunday law where they are then lifted up as an ensign offering of the first fruits of Pentecost, as in days of old. Massa and Meribah identify the water test represented by the message of the Midnight Cry in the history of the first and third angels.
Tanp lan te fini anvan twazyèm dekrè Atagzès la, sa ki tabli ke tanp Milerit la, ke Kris te leve nan karant-sis ane depi 1798 rive 1844, te fini anvan twazyèm zanj lan, ki reprezante pa rive twazyèm dekrè a. San karant-kat mil yo sele jis anvan lwa dimanch lan, kote apre sa yo leve yo kòm yon drapo, yon ofrann premye fwi Pannkot la, tankou nan tan lontan. Masa ak Meriba idantifye tès dlo a, ki reprezante pa mesaj Rèl Minwi a nan istwa premye ak twazyèm zanj yo.
The work of combining Divinity with humanity is also represented as the combining of two temples. It also represented as marriage where a man and a woman, or a female temple and a male temple are joined and become one flesh. Christ erected the Millerite temple for the purpose of leading them into His Heavenly temple where they would find “rest,” represented in the history of 1844 by the seventh-day Sabbath.
Travay pou ini Divinite ak limanite a reprezante tou kòm inyon de tanp. Li reprezante tou kòm maryaj, kote yon gason ak yon fanm, oswa yon tanp fi ak yon tanp gason, ini epi vin yon sèl chè. Kris la te bati tanp Millerit la nan bi pou mennen yo antre nan tanp Selès Li a, kote yo t ap jwenn “repo,” jan sa te reprezante nan istwa 1844 la pa jou repo setyèm jou a.
When this understanding of Massa and Meribah, as the fourth test, is applied between an opening test which also represents three tests, and which is then followed by the Sunday law of the fifth and sixth tests—you can then see, but only if you are willing to see, that the threefold manna test is the first test, followed by a test that proceeds the third twofold test of Aaron’s golden calf. Massa and Meribah are represented together, for it is only in the second angel’s message that a prophetic “doubling,” is located. The first three tests of the manna are the first angel’s message. The test of Massa and Meribah is the second angel’s message and Aaron’s rebellion is the third angel’s message.
Lè yo aplike konpreyansyon sa a sou Massa ak Meriba, kòm katriyèm tès la, ant yon tès ouvèti ki reprezante tou twa tès, epi apre sa lwa dimanch senkyèm ak sizyèm tès yo swiv li—ou kapab wè lè sa a, men sèlman si ou dispoze wè, ke tès laman an ki gen twa aspè se premye tès la, epi li swiv pa yon tès ki vini anvan twazyèm tès la ki gen de aspè, sètadi ti towo an lò Arawon an. Massa ak Meriba reprezante ansanm, paske se sèlman nan mesaj dezyèm zanj lan yo jwenn yon “doubleman” pwofetik. Premye twa tès laman yo se mesaj premye zanj lan. Tès Massa ak Meriba a se mesaj dezyèm zanj lan, epi rebelyon Arawon an se mesaj twazyèm zanj lan.
The fifth test is the test of Aaron’s golden calf which begins with a manifestation of idolatry when the rebels thought their naked rebellion was concealed from God.
Senkyèm tès la se tès ti towo bèf an lò Arawon an, ki kòmanse avèk yon manifestasyon idolatri lè rebèl yo te panse rebelyon toutouni yo a te kache pou Bondye.
And when the people saw that Moses delayed to come down out of the mount, the people gathered themselves together unto Aaron, and said unto him, Up, make us gods, which shall go before us; for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And Aaron said unto them, Break off the golden earrings, which are in the ears of your wives, of your sons, and of your daughters, and bring them unto me. And all the people brake off the golden earrings which were in their ears, and brought them unto Aaron. And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord.
Lè pèp la wè Moyiz te pran reta pou l desann soti sou mòn nan, pèp la rasanble bò kote Arawon, epi yo di li: Leve, fè dye pou nou, ki va mache devan nou; paske, konsènan Moyiz sa a, nonm ki te fè nou soti nan peyi Lejip la, nou pa konnen sa ki rive l. Arawon di yo: Wete zanno an lò ki nan zòrèy madanm nou, pitit gason nou yo ak pitit fi nou yo, epi pote yo ban mwen. Tout pèp la wete zanno an lò ki te nan zòrèy yo, epi yo pote yo bay Arawon. Li resevwa yo nan men yo, li fè yon estati ak yon zouti pou grave, apre li fin fè yon ti towo bèf an metal fonn; epi yo di: Men dye pa w yo, O Izrayèl, ki te fè w soti nan peyi Lejip la. Lè Arawon wè sa, li bati yon lotèl devan l; epi Arawon fè yon pwoklamasyon, li di: Demen va gen yon fèt pou Seyè a.
And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:1–6.
Yo leve granmaten nan denmen an, yo ofri ofrann nèt pou boule, epi yo pote ofrann lapè; pèp la chita pou yo manje ak bwè, epi yo leve pou yo pran plezi. Egzòd 32:1–6.
The sixth test is the second part of the golden calf rebellion, when Moses returns from receiving the Ten Commandments. Moses asks, “Who is on the Lord’s side?” the majority remained passive or aligned with idolaters, manifesting the same rebellion openly in the mediator’s presence.
Sizyèm tès la se dezyèm pati rebelyon ti towo bèf an lò a, lè Moyiz retounen apre li fin resevwa Dis Kòmandman yo. Moyiz mande: “Kilès ki pou bò kote SENYÈ a?” majorite a te rete pasif oswa te mete tèt yo ansanm ak moun k ap adore zidòl yo, konsa yo te manifeste menm rebelyon an aklè devan prezans medyatè a.
The fifth and sixth tests clearly typify and align with the Sunday law. Elijah on Mount Carmel asks a similar question as Moses did. Choose this day who you will serve, points to the test of the Sunday law. The symbolism of the image of the beast test points to the Sunday law. The division of the Levites in Aaron’s story and the division of the twelve tribes in the story of Jeroboam’s two golden calves, identify the division of the wise and foolish at the Sunday law. The Laodiceans are the foolish virgins, as testified to by Sister White, and therefore the division of the virgins at the Sunday law is the division of Laodiceans and Philadelphians. The fifth and sixth tests, which are one twofold test, align with the Sunday law, which means they align with 1863, and Kadesh.
Senkyèm ak sizyèm eprèv yo klèman reprezante, pa tipoloji, epi yo ann amoni ak lwa dimanch lan. Eli sou Mòn Kamèl poze yon kestyon ki sanble ak kestyon Moyiz te poze a. Chwazi jodi a kiyès nou va sèvi, sa montre eprèv lwa dimanch lan. Senbolis eprèv imaj bèt la montre lwa dimanch lan. Separasyon Levit yo nan istwa Arawon an, ansanm ak separasyon douz tribi yo nan istwa de ti towo an lò Jewoboram yo, idantifye separasyon saj yo ak moun sòt yo nan lwa dimanch lan. Laodiseyen yo se vyèj sòt yo, jan Sè White rann temwayaj sou sa, e kidonk separasyon vyèj yo nan lwa dimanch lan se separasyon Laodiseyen yo ak Filadèlfiyen yo. Senkyèm ak sizyèm eprèv yo, ki fòme yon sèl eprèv an de pati, ann amoni ak lwa dimanch lan, sa ki vle di yo ann amoni ak 1863, ak Kadèch.
Chapters thirty-two and thirty-three of Exodus are fulfilled on the very same day, just hours apart, and that day typifies 1863 and Kadesh. In chapter thirty-three Moses asks to see God’s glory. Therefore, we see Moses in the fifth and sixth provocations being transformed into the one hundred and forty-four thousand. That same Moses is also at Kadesh striking the Rock a second time, thus representing a class that are crushed by the Rock which they refused to fall upon. That Rock is a message, and there are therefore two symbols of Moses at Kadesh, one manifesting God’s glory and the other rejecting the Rock.
Chapit trant-de ak trant-twa nan Egzòd yo akonpli nan menm jou a menm, sèlman kèk èdtan youn apre lòt, e jou sa a se yon tip 1863 ak Kadèch. Nan chapit trant-twa, Moyiz mande pou l wè laglwa Bondye. Se poutèt sa, nou wè Moyiz, nan senkyèm ak sizyèm pwovokasyon yo, ap transfòme an san karannkat mil yo. Menm Moyiz sa a tou nan Kadèch ap frape Wòch la yon dezyèm fwa, konsa li reprezante yon klas yo kraze pa Wòch la, Wòch yo te refize tonbe sou li a. Wòch sa a se yon mesaj, e konsa gen de senbòl Moyiz nan Kadèch: youn k ap manifeste laglwa Bondye, e lòt la k ap rejte Wòch la.
“Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Se pou sila yo ki kanpe kòm gad Bondye yo sou miray Siyon yo, yo dwe gason ki ka wè danje yo anvan pèp la,—gason ki ka fè diferans ant verite ak erè, jistis ak enjistis.
“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: Anyen pa dwe pèmèt antre ki ta vin boulvèse fondasyon lafwa a sou ki nou ap bati depi lè mesaj la te vini an 1842, 1843, ak 1844. Mwen te nan mesaj sa a, e depi lè sa a mwen kanpe devan lemonn, fidèl ak limyè Bondye ban nou an. Nou pa gen entansyon retire pye nou sou platfòm kote yo te poze yo a, pandan jou apre jou nou t ap chèche Senyè a ak priyè sensè, ap chèche limyè. Èske nou panse mwen ta ka abandone limyè Bondye ban mwen an? Li dwe tankou Wòch Laj yo. Li te ap gide m depi lè yo te ban mwen li.” Review and Herald, 14 avril 1903.
One of the symbols of ‘Moses at Kadesh’ strikes the Rock with a rod, a symbol of authority. The first time it was God’s authority and the second time it was man’s authority. The class represented by Moses at the second Kadesh are represented as the drunkards of Ephraim, who use their theological authority (rod) to attack the message of the latter rain, which is the message of the old paths of 1840 to 1844.
Youn nan senbòl «Moyiz nan Kadès» yo frape Wòch la ak yon baton, yon senbòl otorite. Premye fwa a, se te otorite Bondye; dezyèm fwa a, se te otorite lèzòm. Klas Moyiz la reprezante nan dezyèm Kadès la prezante kòm bwadchenn Efrayim yo, ki sèvi ak otorite teyolojik yo (baton an) pou atake mesaj lapli ta a, ki se mesaj ansyen chemen yo soti 1840 rive 1844.
“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 1840–1844 yo dwe prezante avèk 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 sa m ap di nou an verite, se ke 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 sa 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. E 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, yon mesaj pral bay selon òdonans Bondye, e li pral vin ogmante pou l tounen yon gwo rèl. Lè sa a, Danyèl pral kanpe nan pòsyon pa l la, pou l bay temwayaj li.” Manuscript Releases, volume 21, 437.
The first test of manna is three tests. The last of the ten tests is the test of the third angel. Both first and last represent “rest” as a symbol of the test. The first test is three tests, representing the first angel that is followed by the second angel, but the fourth test, where the sealing and lifting up as an ensign, is represented by Massa and Meribah. The third angel, represented by the fifth and sixth tests, is the third test, which followed the second test of Massa and Meribah, and the first test of manna.
Premye tès laman nan se twa tès. Dènye nan dis tès yo se tès twazyèm zanj lan. Ni premye a ni dènye a reprezante «repo» kòm yon senbòl tès la. Premye tès la se twa tès, ki reprezante premye zanj lan, ke dezyèm zanj lan swiv; men katriyèm tès la, kote sele a ak leve anwo tankou yon drapo, reprezante pa Massa ak Meriba. Twazyèm zanj lan, ki reprezante pa senkyèm ak sizyèm tès yo, se twazyèm tès la, ki te swiv dezyèm tès Massa ak Meriba a, ak premye tès laman nan.
The provocation at Taberah set forth in Numbers 11:1–3 is the seventh test. The verses that introduce the fiery trial of faith represented by “Taberah,” which means ‘a burning place’ are preceded with verses identifying the movement of God’s people through the wilderness. The impatience manifested in chapter ten is contrasted with the one hundred and forty-four thousand who follow the Lamb whithersoever He goeth. These are those who have the patience of the saints, but ancient Israel was manifesting impatience in chapter ten that leads to their fiery ordeal in chapter eleven.
Pwovokasyon an nan Tabera, jan yo prezante l nan Resansman 11:1–3, se setyèm tès la. Vèsè ki entwodui eprèv dife lafwa a, ki reprezante pa “Tabera,” sa ki vle di “yon kote k ap boule,” vini apre vèsè ki idantifye deplasman pèp Bondye a atravè dezè a. Enpasyans ki te parèt nan chapit dis la mete an kontrast ak san karannkat mil yo ki swiv Ti Mouton an nenpòt kote Li ale. Se yo menm ki gen pasyans sen yo; men ansyen Izrayèl t ap manifeste enpasyans nan chapit dis la, sa ki mennen yo nan eprèv dife yo a nan chapit onz la.
And they departed from the mount of the Lord three days’ journey: and the ark of the covenant of the Lord went before them in the three days’ journey, to search out a resting place for them. And the cloud of the Lord was upon them by day, when they went out of the camp. And it came to pass, when the ark set forward, that Moses said, Rise up, Lord, and let thine enemies be scattered; and let them that hate thee flee before thee. And when it rested, he said, Return, O Lord, unto the many thousands of Israel. Numbers 10:33–36.
Epi yo pati kite mòn Seyè a pou yon chemen twa jou; epi lach alyans Seyè a t ap mache devan yo pandan chemen twa jou a, pou chèche yon kote repo pou yo. Epi nwaj Seyè a te sou yo lajounen, lè yo te sòti kite kan an. Epi sa te rive, lè lach la t ap avanse, Moyiz te di: Leve non, Seyè, epi se pou lènmi ou yo gaye; epi se pou moun ki rayi ou yo kouri devan ou. Epi lè li te poze, li te di: Tounen, O Seyè, bò kote plizyè milye Izrayèl yo. Resansman 10:33–36.
The next verse introduces the rebellion of Taberah.
Vèsè ki vin apre a prezante rebelyon Tabera a.
And when the people complained, it displeased the Lord: and the Lord heard it; and his anger was kindled; and the fire of the Lord burnt among them, and consumed them that were in the uttermost parts of the camp. And the people cried unto Moses; and when Moses prayed unto the Lord, the fire was quenched. And he called the name of the place Taberah: because the fire of the Lord burnt among them. Numbers 11:1–3.
Epi lè pèp la t ap plenyen, sa te fè Senyè a pa kontan; epi Senyè a te tande sa; epi kòlè li te limen; epi dife Senyè a te pran nan mitan yo, e li te boule sa yo ki te nan bout kan an. Epi pèp la te rele nan pye Moyiz; epi lè Moyiz te lapriyè Senyè a, dife a te etenn. Epi li te rele non kote a Tabera, paske dife Senyè a te boule nan mitan yo. Resansman 11:1–3.
The provocation which followed the manifestation of fire, was the longing for flesh food and is the eighth test. This is located in Numbers 11:4–34. The complaining in Taberah represents a corrupted higher nature, a lack of patience, and the rebellion of the lust for the fleshpots of Egypt represents the lower nature. The fire represents purification by fire of the Messenger of the Covenant in Malachi chapter three, for prophetically Taberah means a burning place and the burning place in God’s prophetic Word is located in Malachi three where fire produces an impatient class destined to be purged and a patient class who are purified as an offering that is lifted up.
Pwovokasyon ki te swiv manifestasyon dife a, se te dezi pou manje vyann, e sa a se wityèm eprèv la. Sa jwenn plas li nan Nonb 11:4–34. Plent ki te fèt nan Tabera a reprezante yon nati siperyè ki fin gate, yon mank pasyans; epi rebelyon dezi a pou chodyè vyann peyi Lejip yo reprezante nati enferyè a. Dife a reprezante pirifikasyon pa dife Mesaje Alyans lan nan Malachi chapit twa a, paske sou plan pwofetik Tabera vle di yon kote k ap boule, epi kote k ap boule a nan Pawòl pwofetik Bondye a twouve l nan Malachi twa, kote dife a pwodui yon klas enpasyan ki rezève pou yo pirifye, ak yon klas pasyan ki pirifye tankou yon ofrann yo leve anlè.
Those represented by Moses in the twofold test of Taberah’s higher and lower nature are the one hundred and forty-four thousand who have settled into the truth both intellectually and also spiritually. The intellect identifies the higher nature and spiritually represents the combination of Divinity with humanity. Divinity can only be combined with humanity when the lower nature is crucified and dead. To be settled into the truth intellectually and spiritually represents the experience of the being sealed. The fires of Taberah represent the final separation of wheat and tares in the work of Christ raising the temple of the one hundred and forty-four thousand.
Moun yo reprezante pa Moyiz nan tès doub nati siperyè ak nati enferyè Tabera a se san karannkat mil yo, ki fin etabli nan laverite ni entelektyèlman ni espirityèlman. Entèlijans la idantifye nati siperyè a epi, espirityèlman, li reprezante konbinezon Divinite ak limanite. Divinite ka sèlman ini ak limanite lè nati enferyè a kloure sou kwa epi li mouri. Lè yon moun fin tabli nan laverite entelektyèlman ak espirityèlman, sa reprezante eksperyans pou l resevwa sele a. Dife Tabera yo reprezante separasyon final ble ak move zèb yo nan travay Kris la k ap leve tanp san karannkat mil yo.
The ninth test is the rebellion of Miriam and Aaron found in Numbers 12. The provocation was not unlike the provocation of Korah, Dathan and Abiram or Minneapolis, in 1888. The issue was not simply the rejection of God’s message, but the rejection of God’s choice of leadership.
Tès nevyèm nan se rebelyon Miryam ak Arawon yo jwenn nan Resansman 12. Pwovokasyon an pa t diferan anpil de pwovokasyon Kora, Datan ak Abiram, oswa Minneapolis, an 1888. Kesyon an pa t senpleman rejè mesaj Bondye a, men rejè chwa Bondye te fè pou dirijan an.
The condemnation of leaders who reject not only the message, but also the messenger precedes the tenth test. The leadership manifest as apostates just before the Sunday law, which is the tenth test. The Sunday law aligns with the cross, and on the way to the cross, which is the Sunday law, the leadership chose Barabbas, a false Christ, for “bar” means ‘son of’ an “abba” means ‘father.’ Approaching the cross (the Sunday law) or Kadesh, the leadership manifests full blown apostasy choosing a counterfeit Christ and also expressing directly to the civil authorities that they have no king, but Caesar.
Kondanasyon lidè yo, ki rejte non sèlman mesaj la, men tou mesaje a, vini anvan dizyèm tès la. Lidèchip la manifeste tèt li kòm aposta jis anvan lwa dimanch lan, ki se dizyèm tès la. Lwa dimanch lan aliyen ak kwa a, e sou chemen ki mennen nan kwa a, ki se lwa dimanch lan, lidèchip la te chwazi Barabas, yon fo Kris, paske “bar” vle di ‘pitit gason yon’, epi “abba” vle di ‘papa’. Pandan y ap pwoche bò kwa a (lwa dimanch lan) oswa Kadès, lidèchip la manifeste yon apostazi totalman devlope, li chwazi yon Kris kontrefè epi li eksprime dirèkteman bay otorite sivil yo ke yo pa gen okenn wa, eksepte Seza.
The seventh, eighth and ninth test are identifying the sealing process, but the illustration is of the foolish virgins. The tenth of those tests was the first rebellion of Kadesh, typifying 1863. From 1846 the Hebrews were brought to Sinai to receive the Law. The two tables of the Ten Commandments are the symbol of God’s covenant relationship to ancient literal Israel, and the two tables of Habakkuk are the symbol of modern spiritual Israel’s covenant relationship. The second table was set forth in 1850, and just as ancient Israel vowed to keep the Law, by 1856 a final test was brought, as typified by spies visiting the Promised Land. The majority opinion that was reached over the seven years from 1856 unto 1863 was that the Laodicean wilderness is where they wished to die.
Setyèm, uityèm ak nevyèm tès la ap idantifye pwosesis sele a, men ilistrasyon an se sou vyèj san konprann yo. Dizyèm nan tès sa yo te premye rebelyon Kadès la, ki se tipifikasyon ane 1863. Depi 1846, yo te mennen Ebre yo Sinai pou yo resevwa Lalwa. De tab Dis Kòmandman yo se senbòl relasyon alyans Bondye avèk ansyen Izrayèl literal la, epi de tab Habakik yo se senbòl relasyon alyans Izrayèl espirityèl modèn nan. Dezyèm tab la te prezante an 1850, epi menm jan ansyen Izrayèl te fè sèman pou yo kenbe Lalwa, rive an 1856 yon dènye tès te vini, jan sa te tipifye pa espyon ki te vizite Tè Pwomiz la. Opinyon majorite a, ki te fòme pandan sèt ane yo depi 1856 rive 1863, se te ke dezè Lawodise a se kote yo te swete mouri.
The period of 1844 to 1863 is typified by the period that begins with baptism at the Red Sea which ended with another baptism at the Jordan River, in the identical location which Jesus would become the Christ, when He was later baptized by John. The baptism at the Red Sea identified a covenant relationship with ancient Israel. That relationship began with a marriage that simultaneously instigated a ten-step testing process. They were then brought to Sinai and promised to keep His law, but didn’t, and then failed the tenth and final test at the first rebellion of Kadesh. After the forty years, and the second and greater rebellion at Kadesh they entered the Promised Land by being baptized into the Jordan River.
Peryòd 1844 rive 1863 la se yon tip peryòd ki kòmanse avèk batèm nan Lanmè Wouj la, epi ki fini avèk yon lòt batèm nan Rivyè Jouden an, nan menm kote egzak kote Jezi t ap vin Kris la, lè pita Jan te batize Li. Batèm nan Lanmè Wouj la te idantifye yon relasyon alyans avèk ansyen Izrayèl la. Relasyon sa a te kòmanse avèk yon maryaj ki, an menm tan, te lanse yon pwosesis eprèv an dis etap. Apre sa yo te mennen yo Sinayi, epi yo te pwomèt pou yo kenbe lalwa Li a, men yo pa t fè sa; epi apre sa yo te echwe nan dizyèm e dènye eprèv la, nan premye rebelyon Kadès la. Apre karant ane yo, epi apre dezyèm ak pi gwo rebelyon an nan Kadès, yo te antre nan Tè Pwomiz la lè yo te batize nan Rivyè Jouden an.
All the waymarks of baptism are tied together with the covenant. The history of the omega and second Kadesh, align with the history of the first an alpha Kadesh. Moses’ omega rebellion was far greater than the rebellion of an entire nation in the alpha rebellion of Kadesh. The omega is always greater. Both rebellions together represent the rebellion of Isaiah’s learned and unlearned who refuse to enter into the rest of the latter rain message.
Tout repè batèm yo mare ansanm avèk alyans lan. Istwa omega a ak dezyèm Kadèch la aliyen avèk istwa premye Kadèch alfa a. Rebelyon omega Moyiz la te byen lwen pi gwo pase rebelyon yon nasyon antye nan rebelyon alfa Kadèch la. Omega a toujou pi gran. Toude rebelyon yo ansanm reprezante rebelyon moun save ak moun ki pa save Ezayi yo, ki refize antre nan repo mesaj lapli dèyè a.
Three baptisms (Red Sea, Jordan River and Jordan River), the first of Moses and the last of Christ, thus Moses is the alpha and Christ the omega. The letter between the first and the twenty-second letters of the Hebrew alphabet, the thirteenth letter, when attached and following the first letter that is then attached to the last and twenty-second letter creates the Hebrew word “truth.” The middle baptism was the Jordan River and Kadesh. The first baptism at the Red Sea, was followed by the baptism at the Jordan. But the first baptism at the Jordan was put off for forty years until the second visit to Kadesh and the actual baptism of the Jordan. The third baptism, representing the time of visitation for the Jews had arrived as Christ began His work of confirming the covenant for one week in fulfillment of Daniel nine and verse twenty-seven and it was the hour of judgment for ancient Israel.
Twa batèm (Lanmè Wouj, Rivyè Jouden, ak Rivyè Jouden), premye a se pa Moyiz e dènye a se pa Kris; konsa Moyiz se alfa a epi Kris se omega a. Lèt ki ant premye lèt la ak venndezyèm lèt alfabè ebre a, sètadi trèzyèm lèt la, lè yo mete l ansanm epi li swiv premye lèt la, ki apre sa mete ansanm ak dènye lèt la, venndezyèm lan, sa fòme mo ebre ki vle di “verite.” Batèm ki nan mitan an te Rivyè Jouden ak Kadès. Premye batèm nan Lanmè Wouj la te swiv pa batèm nan Jouden an. Men premye batèm nan Jouden an te ranvwaye pandan karant ane jouk dezyèm vizit la nan Kadès ak batèm reyèl la nan Jouden an. Twazyèm batèm nan, ki te reprezante tan vizitasyon an pou Jwif yo, te rive lè Kris te kòmanse travay Li pou konfime alyans lan pandan yon senmenn, nan akonplisman Danyèl nèf, vèsè vennsèt, e se te lè jijman an pou Izrayèl nan tan lontan.
The first baptism at the Red Sea is the first angel’s message, and the two visits to Kadesh represent a “doubling”, for the first visit to Kadesh and the Jordan River is where the rebellion of God’s covenant people is represented and at the second Kadesh the rebellion of the leadership is manifested. Kadesh and the two visits represent a doubling of the second angel’s message where two classes are manifested, and both classes are represented with citizens and also leadership. The baptism of Christ is the third angel’s message when the wheat and tares are separated as was ancient Israel from the Christian bride Christ married in the hour of ancient Israel’s judgment.
Premye batèm nan Lanmè Wouj la se mesaj premye zanj lan, epi de vizit yo nan Kadèch reprezante yon “doublman”, paske se nan premye vizit la nan Kadèch ak bò larivyè Jouden an yo reprezante rebelyon pèp alyans Bondye a, epi nan dezyèm Kadèch la rebelyon dirijan yo vin parèt aklè. Kadèch ak de vizit yo reprezante yon doublman mesaj dezyèm zanj lan kote de klas yo manifeste, epi toude klas yo reprezante ni ak sitwayen yo ni ak dirijan yo. Batèm Kris la se mesaj twazyèm zanj lan lè ble a ak move zèb yo separe, menm jan ansyen Izrayèl te separe ak lamarye kretyèn Kris te marye avè l nan lè jijman ansyen Izrayèl la.
The period of 1844 to 1863 is the Red Sea to the first rebellion at Kadesh. 1844 is the Red Sea crossing, 1846 is the manna, symbol of the Sabbath test which the Whites passed in 1846 when they were married. In 1849 the Lord stretched forth his hand a second time to gather His people. He had gathered them during the first angel’s message when the first of Habakkuk’s tables arrived in history, and the second table was designed for the same purpose.
Peryòd 1844 rive 1863 la se Lanmè Wouj la rive nan premye rebelyon an Kadèch. Ane 1844 la se travèse Lanmè Wouj la; 1846 se laman an, senbòl tès Saba a, tès ke White yo te pase an 1846 lè yo te marye. An 1849, Senyè a lonje men li yon dezyèm fwa pou rasanble pèp Li a. Li te rasanble yo pandan mesaj premye zanj lan lè premye tab Habakuk yo te rive nan listwa, e dezyèm tab la te fèt pou menm objektif la.
The omega 1850 table was to gather and test, for that is what the alpha 1843 table did. The first angel had a table, and the third angel also had a table, for the first is the alpha and the third is the omega. The “two tables” are waymarks of the first and third angel’s—not the second. The prophetic period of the “tables” begins with a table with error and ends with a table with no error. The history between the two tables is the history of the second angel, where the chart is set aside until 1850.
Tablo omega 1850 la te dwe rasanble epi teste, paske se sa tablo alfa 1843 la te fè. Premye zanj lan te gen yon tablo, epi twazyèm zanj lan tou te gen yon tablo, paske premye a se alfa a epi twazyèm nan se omega a. “De tablo yo” se repè premye ak twazyèm zanj lan—pa dezyèm nan. Peryòd pwofetik “tablo yo” kòmanse avèk yon tablo ki gen erè epi li fini avèk yon tablo ki pa gen okenn erè. Istwa ki ant de tablo yo se istwa dezyèm zanj lan, kote yo mete tablo a sou kote jouk an 1850.
After the year 1843 ended on April 19, 1844, the 1843 chart was set aside for it then erroneously predicted the year 1843. From April 19, 1844 unto 1850 there is no Habakkuk’s table. In the history of the second angel, there was no chart and—Babylon fell. The alpha is a table the omega is a table and the middle is the fall of Babylon; a symbol of rebellion which is associated with the period when there was no table. The historical period of Habakkuk’s tables bears the signature of truth.
Apre ane 1843 la te fini nan 19 avril 1844, tablo 1843 a te mete sou kote, paske li te lè sa a anonse ane 1843 a pa erè. Depi 19 avril 1844 jouk rive 1850 pa t gen okenn tablo Abakouk. Nan istwa dezyèm zanj lan, pa t gen okenn tablo, epi—Babilòn tonbe. Alfa a se yon tablo, omega a se yon tablo, epi mitan an se tonbe Babilòn; yon senbòl rebelyon ki asosye ak peryòd kote pa t gen okenn tablo. Peryòd istorik tablo Abakouk yo pote siyati verite a.
1850 was typified by Sinai and the giving of the Law. That event was commemorated with Pentecost, when two wave loaves were lifted up. The process of lifting up the wave loaves is represented by the printing and promotion of the table in May of 1842, and the history of 1849 when the second chart was prepared and 1850 when it was available. The period is represented in the line of Christ as the fifty days from His resurrection unto Pentecost, a period divided into forty days followed by ten.
1850 te reprezante pa Sinayi ak don Lalwa a. Evènman sa a te komemore avèk Pannkòt, lè yo te leve de pen balanse yo. Pwosesis leve pen balanse yo reprezante pa enpresyon ak pwomosyon tablo a nan mwa me 1842, ansanm ak istwa 1849 la lè dezyèm tablo a te prepare, ak 1850 lè li te disponib. Peryòd sa a reprezante sou liy Kris la kòm senkant jou depi rezirèksyon Li jouk rive Pannkòt, yon peryòd ki divize an karant jou, epi apre sa dis jou.
In 1849 Christ was stretching forth his hand a second time, and in 1850 Habakkuk’s second table was available and the testing process leading to Kadesh moved forward. In 1856 the last of ancient Israel’s ten tests arrived when new light on Miller’s foundational prophetic revelation was published in the movement’s periodical. For twenty-five hundred and twenty prophetic days, from 1856 unto 1863, the spies went in to search the land. In 1863 they chose a new leader to take them back to Egypt.
Nan ane 1849, Kris t ap lonje men li yon dezyèm fwa, epi an 1850 dezyèm tablo Abakik la te disponib, e pwosesis eprèv ki mennen rive Kadèch la te kontinye avanse. An 1856, dènye nan dis eprèv ansyen Izrayèl yo te rive lè yo te pibliye nan peryodik mouvman an yon nouvo limyè sou revelasyon pwofetik fondamantal Miller la. Pandan de mil senk san venn jou pwofetik, depi 1856 rive 1863, espyon yo te antre pou egzamine peyi a. An 1863, yo te chwazi yon nouvo chèf pou mennen yo tounen ann Ejip.
We will continue these truths in the next article.
N ap kontinye verite sa yo nan atik kap vini an.
“In a vision given me at Bordoville, Vermont, December 10, 1871, I was shown that the position of my husband has been a very difficult one. A pressure of care and labor has been upon him. His brethren in the ministry have not had these burdens to bear, and they have not appreciated his labors. The constant pressure upon him has taxed him mentally and physically. I was shown that his relation to the people of God was similar, in some respects, to that of Moses to Israel. There were murmurers against Moses, when in adverse circumstances, and there have been murmurers against him.” Testimonies, volume 3, 85.
“Nann yon vizyon yo te ban m nan Bordoville, Vermont, 10 Desanm 1871, yo te montre m ke pozisyon mari m te okipe a te yon pozisyon ki te trè difisil. Yon gwo chay swen ak travay te peze sou li. Frè li yo nan ministè a pa t gen chay sa yo pou pote, e yo pa t apresye travay li yo. Presyon san rete ki te sou li a te mete l anba gwo fatig ni nan lespri ni nan kò. Yo te montre m ke relasyon li avèk pèp Bondye a te sanble, nan kèk aspè, ak relasyon Moyiz te genyen ak pèp Izrayèl la. Te gen moun k ap plenyen kont Moyiz lè sikonstans yo te kontrè, e te gen moun k ap plenyen kont li tou.” Testimonies, volume 3, 85.