We ended the previous article with the question, “With these concepts in place the question may be asked how is it that at 9/11 the book of Joel became the message Peter identified at Pentecost?”

Nou te fini atik anvan an avèk kesyon sa a: “Avèk konsèp sa yo byen tabli, yo ka poze kesyon an: kijan sa fè, nan 9/11, liv Joèl la te vin tounen mesaj Pyè te idantifye nan Pannkòt la?”

Peter was identifying that Joel was being fulfilled on the day of Pentecost, which is a point in time marking the end of the Pentecostal season. In the Pentecostal season there was a manifestation of the Holy Spirit at the beginning, and then a greater manifestation of the Holy Spirit at the end. By faith understanding that both the Bible and Spirit of Prophecy apply Joel to the time of the latter rain we may know that the book of Joel became present truth at 9/11; and that every element of the book will speak directly of the prophetic history beginning at 9/11 on through to and including the seven last plagues, which Joel identifies as the “day of the Lord.”

Pyè t ap idantifye ke Joel t ap akonpli nan jou Pannkòt la, ki se yon pwen nan tan ki make fen sezon pentkotis la. Nan sezon pentkotis la te gen yon manifestasyon Lespri Sen an nan kòmansman an, epi apre sa yon manifestasyon Lespri Sen an ki pi gran nan fen an. Pa lafwa, lè nou konprann ke ni Bib la ni Lespri Pwofesi a aplike Joel ak tan lapli ta a, nou ka konnen ke liv Joel la te vin tounen verite prezan nan 9/11; e ke chak eleman nan liv la pral pale dirèkteman sou istwa pwofetik la ki kòmanse nan 9/11 epi k ap kontinye jiska, epi enkli, sèt dènye kalamite yo, ke Joel idantifye kòm “jou Senyè a.”

As typified by 1888, on 9/11 the presentation of the Laodicean message became present testing truth. Isaiah typifies that same message in chapter fifty-eight with the trumpet voice showing God’s people their transgressions. The “day” when Isaiah begins sounding his voice like a trumpet is the same day he sings the song of the vineyard.

Jan sa te prefigire pa 1888, nan 9/11 prezantasyon mesaj Laodise a te vin verite tès la pou tan prezan. Ezayi prefigire menm mesaj sa a nan chapit senkant-uit, kote vwa twonpèt la ap montre pèp Bondye a transgresyon yo. “Jou” kote Ezayi kòmanse fè tande vwa li tankou yon twonpèt la se menm jou a li chante chan jaden rezen an.

In that day sing ye unto her, A vineyard of red wine. I the Lord do keep it; I will water it every moment: lest any hurt it, I will keep it night and day. Fury is not in me: who would set the briers and thorns against me in battle? I would go through them, I would burn them together. Or let him take hold of my strength, that he may make peace with me; and he shall make peace with me. He shall cause them that come of Jacob to take root: Israel shall blossom and bud, and fill the face of the world with fruit. Isaiah 27:2–6.

Nan jou sa a, chante pou li: Yon jaden rezen diven wouj. Mwen menm, Seyè a, mwen veye sou li; m ap wouze li chak moman. Pou pesonn pa fè li okenn mal, m ap veye sou li lajounen kou lannuit. Kòlè pa nan mwen; ki moun ki ta mete pikan ak raje devan mwen nan lagè? Mwen ta pase nan mitan yo, mwen ta boule yo ansanm. Oswa, se pou l pran fòs mwen, pou l fè lapè avè m; e li va fè lapè avè m. Li pral fè sila yo ki soti nan Jakòb pran rasin; Izrayèl va fleri epi boujonnen, epi l ap ranpli figi lemonn ak fwi. Ezayi 27:2–6.

Modern spiritual “Israel shall blossom and bud, and fill the face of the world with fruit” during the period of the latter rain, for the early rain cause the budding and blossoming of a plant, and the latter rain produces the fruit. When the buildings of New York came down on 9/11 the mighty angel of Revelation eighteen descended and the latter rain began to sprinkle. At that time God’s watchmen were to blow the trumpet to the Laodicean church. Isaiah’s message identifying the sins of God’s people is also the song of the vineyard of red wine. The first chapter of Joel is that very message.

Izrayèl espirityèl modèn nan va fleri, li va boujonnen, epi li va ranpli fas lemonn ak fwi pandan peryòd lapli ta a; paske lapli bonè a fè yon plant boujonnen epi fleri, epi lapli ta a pwodui fwi a. Lè bilding New York yo te tonbe nan 9/11, zanj vanyan ki nan Revelasyon dizwit la te desann, epi lapli ta a te kòmanse ap tonbe dousman. Lè sa a, faksyonnè Bondye yo te dwe kònen twonpèt la bay legliz Lawodise a. Mesaj Ezayi a, ki idantifye peche pèp Bondye a, se tou chan jaden rezen diven wouj la. Premye chapit Joel la se mesaj sa a menm.

The word of the Lord that came to Joel the son of Pethuel.

Pawòl SENYÈ a ki te vin jwenn Joèl, pitit gason Petwèl.

Hear this, ye old men, and give ear, all ye inhabitants of the land. Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation.

Koute sa, nou menm granmoun yo, epi prete zòrèy, nou tout ki rete nan peyi a. Èske sa te rive nan tan pa nou, osinon menm nan tan zansèt nou yo? Rakonte pitit nou yo sa, epi se pou pitit nou yo rakonte pitit pa yo, e pitit pa yo yon lòt jenerasyon.

That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten.

Sa palmerworm la te kite a, sa krikèt la manje l; sa krikèt la te kite a, sa cankerworm lan manje l; epi sa cankerworm lan te kite a, sa caterpiller la manje l.

Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth.

Reveye nou, nou menm ki sou, epi kriye; rele ak tout fòs nou, nou tout k ap bwè diven yo, poutèt diven nouvo a, paske yo wete l nan bouch nou.

For a nation is come up upon my land, strong, and without number, whose teeth are the teeth of a lion, and he hath the cheek teeth of a great lion. He hath laid my vine waste, and barked my fig tree: he hath made it clean bare, and cast it away; the branches thereof are made white. Lament like a virgin girded with sackcloth for the husband of her youth. The meat offering and the drink offering is cut off from the house of the Lord; the priests, the Lord’s ministers, mourn. The field is wasted, the land mourneth; for the corn is wasted: the new wine is dried up, the oil languisheth.

Paske yon nasyon moute sou peyi mwen an, li fò e li san kantite; dan li se dan lyon, e li gen gwo dan machwè yon gran lyon. Li devaste pye rezen mwen an, li kale jape pye fig frans mwen an; li fè l toutouni nèt, li voye l jete; branch li yo vin blan. Fè lamantasyon tankou yon jenn fi mare ak twal sak pou mari jenès li. Ofrann manje a ak ofrann bwason an koupe nan kay Seyè a; prèt yo, sèvitè Seyè a, nan lapenn. Jaden an fin depafini, tè a nan dèy; paske ble a fin gate, diven nouvo a seche, lwil la ap febli.

Be ye ashamed, O ye husbandmen; howl, O ye vinedressers, for the wheat and for the barley; because the harvest of the field is perished. The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.

Se pou nou wont, nou menm kiltivatè yo; rele byen fò, nou menm moun k ap okipe jaden rezen yo, poutèt ble a ak lòj la; paske rekòt chan an peri. Pye rezen an cheche, epi pye fig frans lan ap deperi; pye grenad la, pye palmis la tou, ak pye pòm nan, wi, tout pyebwa nan chan yo, fennen: paske kè kontan fennen lwen pitit lèzòm yo.

Gird yourselves, and lament, ye priests: howl, ye ministers of the altar: come, lie all night in sackcloth, ye ministers of my God: for the meat offering and the drink offering is withholden from the house of your God. Sanctify ye a fast, call a solemn assembly, gather the elders and all the inhabitants of the land into the house of the Lord your God, and cry unto the Lord, Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come. Is not the meat cut off before our eyes, yea, joy and gladness from the house of our God? The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.

Mare senti nou, epi plenn, nou menm prèt yo; rele byen fò, nou menm k ap sèvi lotèl la; vini, pase tout nwit lan nan rad sak, nou menm k ap sèvi Bondye mwen an; paske ofrann manje a ak ofrann bwason an sispann nan kay Bondye nou an. Konsakre yon jèn, konvoke yon asanble solanèl, rasanble ansyen yo ak tout moun ki rete nan peyi a nan kay Seyè a, Bondye nou an, epi rele nan pye Seyè a: Malè pou jou a! paske jou Seyè a toupre, e l ap vini tankou yon destriksyon ki soti nan men Toupisan an. Èske manje a pa disparèt devan je nou? Wi, lajwa ak kè kontan disparèt nan kay Bondye nou an. Grenn yo pouri anba tè yo, depo yo vin dezole, granj yo kraze; paske rekòt la cheche. Ala jan bèt yo ap jemi! Bèf yo pa konn sa pou yo fè, paske yo pa gen patiraj; wi, twoupo mouton yo tou ap depafini.

O Lord, to thee will I cry: for the fire hath devoured the pastures of the wilderness, and the flame hath burned all the trees of the field. The beasts of the field cry also unto thee: for the rivers of waters are dried up, and the fire hath devoured the pastures of the wilderness. Joel 1:1–20.

Seyè, se nan pye ou m ap rele; paske dife a devore patiraj dezè yo, e flanm nan boule tout pyebwa nan jaden yo. Bèt nan jaden yo menm tou ap rele nan pye ou; paske rivyè dlo yo cheche, e dife a devore patiraj dezè yo. Joèl 1:1–20.

The first chapter of Joel is addressing the destruction of God’s vineyard. Isaiah establishes “that day” as the day when the latter rain begins, for the plants on that day begin to blossom and bud. The fact that Isaiah informs us that God’s people will “take root,” “blossom and bud” and fill the earth with “fruit” is illustrating a progressive history of three steps. A plant takes “root” in the ground. To “take root” therefore means to stand upon the ground, which is the ground floor or the foundation. Those who “come out of Jacob” “take root” and then they are called “Israel.” Those who come out of the Laodicean experience are then called Philadelphians, though to retain that experience requires victory in a testing process that ends at the Sunday law.

Premye chapit Joel la ap pale sou destriksyon jaden rezen Bondye a. Ezayi etabli “jou sa a” kòm jou kote dènye lapli a kòmanse, paske nan jou sa a plant yo kòmanse fleri e pouse boujon. Lefèt ke Ezayi fè nou konnen pèp Bondye a pral “pran rasin,” “fleri e pouse boujon,” epi ranpli tè a ak “fwi,” sa montre yon istwa pwogresif ki gen twa etap. Yon plant pran “rasin” nan tè a. Kidonk, “pran rasin” vle di kanpe sou tè a, ki se nivo tè a oubyen fondasyon an. Moun ki “soti nan Jakòb” yo “pran rasin,” epi apre sa yo rele yo “Izrayèl.” Moun ki soti nan eksperyans Laodise a, apre sa yo rele Filadèlfyen, byenke pou konsève eksperyans sa a sa mande viktwa nan yon pwosesis eprèv ki fini nan lwa dimanch la.

The prophetic relationship of Jacob, (the supplanter) and Israel, (the overcomer) is identifying that at 9/11 those who “take root” by returning to the foundations, there and then enter into a covenant relationship. Prophetically a change of name is a symbol of a covenant, as represented by Abram to Abraham, Sarai to Sarah, Jacob to Israel and others. In the verse those who returned to the old foundational truths at 9/11 entered into a covenant relationship as the rain began to produce blossoms and buds. At the Sunday law the whole world will be filled with “fruit” as the rain is then poured out without measure.

Relasyon pwofetik ki egziste ant Jakòb, (moun k ap pran plas lòt la) ak Izrayèl, (moun ki genyen batay la) idantifye ke nan 9/11, sila yo ki “pran rasin” lè yo retounen sou fondasyon yo, se la epi se lè sa a yo antre nan yon relasyon alyans. Nan sans pwofetik, yon chanjman non se yon senbòl alyans, jan sa parèt nan Abram ki vin Abraram, Sarai ki vin Sara, Jakòb ki vin Izrayèl, ak lòt ankò. Nan vèsè a, sila yo ki te retounen sou ansyen verite fondamantal yo nan 9/11 te antre nan yon relasyon alyans pandan lapli a te kòmanse pwodui flè ak boujon. Nan lwa dimanch lan, lemonn antye pral ranpli ak “fwi,” paske lè sa a lapli a pral vide san mezi.

Isaiah must agree with Isaiah, and of course all the other prophets, but Isaiah is to lift up his voice like a trumpet and show Laodicean Seventh-day Adventists their sins in the context of the song of the vineyard. That song was sung by Jesus in the parable of the vineyard. The vineyard caused him to weep as He for the last time before the cross looked out over Jerusalem; knowing ancient Israel had reached the end of their probationary period and were being passed by as God’s covenant people. Simultaneously Christ was entering into a covenant with a people who would bring forth the appropriate fruits from God’s vineyard. Whether the vineyard story of Joshua at the beginning or of Jesus at the end those who became the new covenant people typified the one hundred and forty-four thousand.

Ezayi dwe dakò ak Ezayi, e natirèlman ak tout lòt pwofèt yo tou; men, Ezayi dwe leve vwa li tankou yon twonpèt, epi montre Advantis Setyèm Jou Laodiseyen yo peche yo nan kontèks chante jaden rezen an. Chante sa a se Jezi ki te chante l nan parabòl jaden rezen an. Jaden rezen an te fè l kriye lè Li, pou dènye fwa anvan kwa a, te gade deyò sou Jerizalèm; paske Li te konnen ansyen Izrayèl te rive nan fen tan pwobasyon yo e yo t ap mete yo sou kote kòm pèp alyans Bondye a. An menm tan an, Kris te antre nan yon alyans ak yon pèp ki t ap pwodui fwi ki apwopriye yo nan jaden rezen Bondye a. Kit se istwa jaden rezen an nan Jozye nan kòmansman an, oswa nan Jezi nan fen an, sila yo ki te vin tounen pèp nouvo alyans lan te tipifye san karant-kat mil yo.

Christ spoke of Isaiah’s vineyard prophecy, as does Sister White.

Kris te pale de pwofesi Ezayi sou jaden rezen an, menm jan ak Sè White.

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ Object Lessons, 296.

«Parabòl jaden rezen an pa aplike sèlman ak nasyon jwif la. Li gen yon leson pou nou. Legliz la nan jenerasyon sa a resevwa nan men Bondye gwo privilèj ak benediksyon, epi Li espere retou ki koresponn ak sa.» Christ’s Object Lessons, 296.

It is instructive to read the passage which leads to the last statement from the Spirit of Prophecy.

Li enstriktif pou nou li pasaj ki mennen nan dènye deklarasyon ki soti nan Lespri Pwofesi a.

“Chapter 23—The Lord’s Vineyard

«Chapit 23 — Jaden Senyè a»

“The Jewish Nation

“La Nation juive”

“The parable of the two sons was followed by the parable of the vineyard. In the one, Christ had set before the Jewish teachers the importance of obedience. In the other, He pointed to the rich blessings bestowed upon Israel, and in these showed God’s claim to their obedience. He set before them the glory of God’s purpose, which through obedience they might have fulfilled. Withdrawing the veil from the future, He showed how, by failure to fulfill His purpose, the whole nation was forfeiting His blessing, and bringing ruin upon itself.

Parabòl de pitit gason yo te swiv pa parabòl jaden rezen an. Nan youn nan yo, Kris la te mete devan anseyan jwif yo enpòtans obeyisans lan. Nan lòt la, Li te montre gwo benediksyon ki te akòde pèp Izrayèl la, e nan sa yo Li te demontre dwa Bondye genyen sou obeyisans yo. Li te mete devan yo glwa objektif Bondye a, ke pa mwayen obeyisans yo te kapab akonpli. Lè Li te wete vwal la sou lavni an, Li te montre kijan, poutèt echèk yo te fè nan akonpli objektif Li a, tout nasyon an t ap pèdi benediksyon Li a, e t ap rale destriksyon sou tèt li.

“‘There was a certain householder,’ Christ said, ‘which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country.’

“Te gen yon mèt kay,” Kris te di, “ki te plante yon jaden rezen, li fè yon kloti toutotou l, li fouye yon basen pou peze rezen ladan l, li bati yon gwo kay won, li lwe li bay kiltivatè, epi li pati pou ale nan yon peyi byen lwen.”

“A description of this vineyard is given by the prophet Isaiah: ‘Now will I sing to my wellbeloved a song of my beloved touching His vineyard. My wellbeloved hath a vineyard in a very fruitful hill; and He fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein; and He looked that it should bring forth grapes.’ Isaiah 5:1, 2.

Yon deskripsyon sou jaden rezen sa a bay pa pwofèt Ezayi: “Koulye a, m ap chante pou Byenneme mwen an yon chante sou Byenneme mwen an konsènan jaden rezen Li a. Byenneme mwen an gen yon jaden rezen sou yon ti mòn ki trè pwodiktif; li te antoure l ak yon kloti, li te wete wòch ki ladan l yo, epi li te plante l ak pi bon pye rezen yo; li te bati yon gwo fò won nan mitan li, epi li te fè yon pressoir ladan l tou; epi li te tann pou l bay rezen.” Ezayi 5:1, 2.

“The husbandman chooses a piece of land from the wilderness; he fences, clears, and tills it, and plants it with choice vines, expecting a rich harvest. This plot of ground, in its superiority to the uncultivated waste, he expects to do him honor by showing the results of his care and toil in its cultivation. So God had chosen a people from the world to be trained and educated by Christ. The prophet says, ‘The vineyard of the Lord of hosts is the house of Israel, and the men of Judah His pleasant plant.’ Isaiah 5:7. Upon this people God had bestowed great privileges, blessing them richly from His abundant goodness. He looked for them to honor Him by yielding fruit. They were to reveal the principles of His kingdom. In the midst of a fallen, wicked world they were to represent the character of God.

“Kiltivatè a chwazi yon moso tè nan mitan savann lan; li klotire li, li netwaye li, li travay li, epi li plante l avèk pye rezen ki pi chwazi yo, pandan l ap tann yon rekòt abondan. Moso tè sa a, nan siperyorite li sou tè sovaj ki pa kiltive a, li espere l ap fè l onè lè li montre rezilta swen ak travay li nan kiltivasyon li. Konsa, Bondye te chwazi yon pèp soti nan mitan lemonn pou Kris te fòme epi enstwi li. Pwofèt la di: ‘Jaden rezen Senyè a, Seyè ki gen tout lame yo, se kay Izrayèl la, e mesye Jida yo se plant li pran plezi nan yo.’ Ezayi 5:7. Sou pèp sa a Bondye te vide gwo privilèj, li te beni yo anpil grasa bonte li ki san mezi. Li te tann pou yo onore li lè yo ta bay fwi. Yo te dwe revele prensip wayòm li an. Nan mitan yon lemonn tonbe e mechan, yo te dwe reprezante karaktè Bondye.”

“As the Lord’s vineyard they were to produce fruit altogether different from that of the heathen nations. These idolatrous peoples had given themselves up to work wickedness. Violence and crime, greed, oppression, and the most corrupt practices, were indulged without restraint. Iniquity, degradation, and misery were the fruits of the corrupt tree. In marked contrast was to be the fruit borne on the vine of God’s planting.

“Antanke jaden rezen Seyè a, yo te dwe pote fwi ki nèt ale diferan de sa nasyon payen yo te pote. Pèp idolatr sa yo te lage kò yo nèt nan fè mechanste. Vyolans ak krim, avaris, opresyon, ansanm ak pratik ki pi kowonpi yo, yo t ap pratike yo san okenn fren. Inikite, degradasyon, ak mizè se te fwi pyebwa gate a. An gwo kontrast, se konsa fwi ki te dwe parèt sou pye rezen Bondye te plante a te dwe ye.”

“It was the privilege of the Jewish nation to represent the character of God as it had been revealed to Moses. In answer to the prayer of Moses, ‘Show me Thy glory,’ the Lord promised, ‘I will make all My goodness pass before thee.’ Exodus 33:18, 19. ‘And the Lord passed by before him, and proclaimed, The Lord, the Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, keeping mercy for thousands, forgiving iniquity and transgression and sin.’ Exodus 34:6, 7. This was the fruit that God desired from His people. In the purity of their characters, in the holiness of their lives, in their mercy and loving-kindness and compassion, they were to show that ‘the law of the Lord is perfect, converting the soul.’ Psalm 19:7.

“Se te privilèj nasyon jwif la pou reprezante karaktè Bondye jan li te revele bay Moyiz. An repons a lapriyè Moyiz la, ‘Montre m glwa Ou,’ Senyè a te pwomèt, ‘M ap fè tout bonte Mwen pase devan ou.’ Egzòd 33:18, 19. ‘Epi Senyè a pase devan li, epi Li pwoklame, Senyè a, Senyè Bondye a, mizèrikòdye e plen gras, ki pran anpil tan pou fache, e ki gen anpil bonte ak verite, ki konsève mizèrikòd pou dè milye, ki padonnen inikite, transgresyon, ak peche.’ Egzòd 34:6, 7. Se te fwi sa a Bondye te vle nan men pèp Li a. Nan pite karaktè yo, nan sentete lavi yo, nan mizèrikòd yo, nan bonte plen lanmou yo, ak nan konpasyon yo, yo te dwe montre ke ‘lalwa Senyè a pafè, li konvèti nanm nan.’ Sòm 19:7.”

“Through the Jewish nation it was God’s purpose to impart rich blessings to all peoples. Through Israel the way was to be prepared for the diffusion of His light to the whole world. The nations of the world, through following corrupt practices, had lost the knowledge of God. Yet in His mercy God did not blot them out of existence. He purposed to give them opportunity for becoming acquainted with Him through His church. He designed that the principles revealed through His people should be the means of restoring the moral image of God in man.

“Atravè nasyon jwif la, se te plan Bondye pou l bay tout pèp yo benediksyon rich. Atravè Izrayèl, chemen an te dwe prepare pou limyè Li a gaye sou tout lemonn. Nasyon lemonn yo, poutèt yo te swiv pratik kòripsyon, te pèdi konesans Bondye. Men, nan mizèrikòd Li, Bondye pa t efase yo nèt nan egzistans. Li te gen pou objektif bay yo okazyon pou yo vin konnen Li atravè legliz Li a. Li te fikse pou prensip ki te revele atravè pèp Li a sèvi kòm mwayen pou retabli imaj moral Bondye nan lòm.”

“It was for the accomplishment of this purpose that God called Abraham out from his idolatrous kindred and bade him dwell in the land of Canaan. ‘I will make of thee a great nation,’ He said, ‘and I will bless thee, and make thy name great; and thou shalt be a blessing.’ Genesis 12:2.

“Se pou akonplisman objektif sa a Bondye te rele Abraram pou l soti nan mitan fanmi li ki te nan idolatri, epi Li te ba li lòd pou l rete nan peyi Kanaran. ‘M ap fè ou tounen yon gwo nasyon,’ Li te di, ‘epi m ap beni ou, m ap fè non ou vin gran; epi ou pral yon benediksyon.’ Jenèz 12:2.”

“The descendants of Abraham, Jacob and his posterity, were brought down to Egypt that in the midst of that great and wicked nation they might reveal the principles of God’s kingdom. The integrity of Joseph and his wonderful work in preserving the lives of the whole Egyptian people were a representation of the life of Christ. Moses and many others were witnesses for God.

“Desandan Abraram yo, Jakòb ak desandans li yo, te desann ann Ejip pou, nan mitan gwo nasyon mechan sa a, yo te kapab revele prensip wayòm Bondye a. Entegrite Jozèf ansanm ak bèl travay li te fè pou prezève lavi tout pèp Ejipsyen an, te yon reprezantasyon lavi Kris la. Moyiz ak anpil lòt ankò te temwen pou Bondye.

“In bringing forth Israel from Egypt, the Lord again manifested His power and His mercy. His wonderful works in their deliverance from bondage and His dealings with them in their travels through the wilderness were not for their benefit alone. These were to be as an object lesson to the surrounding nations. The Lord revealed Himself as a God above all human authority and greatness. The signs and wonders He wrought in behalf of His people showed His power over nature and over the greatest of those who worshiped nature. God went through the proud land of Egypt as He will go through the earth in the last days. With fire and tempest, earthquake and death, the great I AM redeemed His people. He took them out of the land of bondage. He led them through the ‘great and terrible wilderness, wherein were fiery serpents, and scorpions, and drought.’ Deuteronomy 8:15. He brought them forth water out of ‘the rock of flint,’ and fed them with ‘the corn of heaven.’ Psalm 78:24. ‘For,’ said Moses, ‘the Lord’s portion is His people; Jacob is the lot of His inheritance. He found him in a desert land, and in the waste howling wilderness; He led him about, He instructed him, He kept him as the apple of His eye. As an eagle stirreth up her nest, fluttereth over her young, spreadeth abroad her wings, taketh them, beareth them on her wings: so the Lord alone did lead him, and there was no strange God with him.’ Deuteronomy 32:9–12. Thus He brought them unto Himself, that they might dwell as under the shadow of the Most High.

“Lè Senyè a te fè Izrayèl soti kite peyi Lejip, Li te manifeste ankò pouvwa Li ak mizèrikòd Li. Zèv mèvèy Li te fè pou delivre yo anba esklavaj la ak fason Li te aji avèk yo pandan vwayaj yo nan dezè a pa t pou byen pa yo sèlman. Bagay sa yo te dwe sèvi kòm yon leson vizib pou nasyon ki te antoure yo. Senyè a te revele tèt Li kòm yon Bondye ki anlè tout otorite ak tout grandè lèzòm. Siy ak mèvèy Li te fè an favè pèp Li a te montre pouvwa Li sou lanati ak sou pi gran nan moun ki t ap adore lanati. Bondye te pase nan mitan peyi Lejip la ki te plen lògèy, menm jan Li pral pase sou tè a nan dènye jou yo. Se avèk dife, tanpèt, tranblemanntè ak lanmò, gran MWEN MENM LAN te delivre pèp Li a. Li te fè yo soti nan peyi esklavaj la. Li te mennen yo nan ‘gwo dezè terib la, kote ki te gen sèpan dife, eskòpyon, ak sechrès.’ Detewonòm 8:15. Li te fè dlo soti pou yo nan ‘wòch di a,’ epi Li te ba yo manje ak ‘ble syèl la.’ Sòm 78:24. ‘Paske,’ Moyiz te di, ‘pòsyon Senyè a se pèp Li a; Jakòb se pati eritaj Li. Li te jwenn li nan yon tè dezè, ak nan yon dezè sovaj k ap ranni; Li te mennen li toupatou, Li te enstwi li, Li te veye sou li tankou grenn je Li. Menm jan malfini souke nich li, vole anlè pitit li yo, louvri zèl li yo, pran yo, pote yo sou zèl li yo, konsa se Senyè a sèl ki te mennen li, e pa t gen okenn dye etranje avè l.’ Detewonòm 32:9–12. Se konsa Li te mennen yo vin jwenn Li menm, pou yo te ka rete anba lonbraj Trèwo a.”

“Christ was the leader of the children of Israel in their wilderness wanderings. Enshrouded in the pillar of cloud by day and the pillar of fire by night, He led and guided them. He preserved them from the perils of the wilderness, He brought them into the land of promise, and in the sight of all the nations that acknowledged not God He established Israel as His own chosen possession, the Lord’s vineyard.

«Kris la te dirijan pèp Izrayèl la pandan yo t ap moute desann nan dezè a. Vlope nan poto nyaj la lajounen ak poto dife a lannuit, Li te mennen yo e Li te gide yo. Li te pwoteje yo kont danje dezè a, Li te fè yo antre nan peyi pwomès la, epi devan je tout nasyon ki pa t rekonèt Bondye yo, Li te tabli Izrayèl kòm byen pa Li menm te chwazi a, jaden rezen Senyè a.

“To this people were committed the oracles of God. They were hedged about by the precepts of His law, the everlasting principles of truth, justice, and purity. Obedience to these principles was to be their protection, for it would save them from destroying themselves by sinful practices. And as the tower in the vineyard, God placed in the midst of the land His holy temple.

“Se ak pèp sa a yo te konfye pawòl Bondye yo. Yo te antoure yo avèk prensip lalwa Li a, prensip etènèl verite, jistis, ak pite. Obeyisans anvè prensip sa yo te dwe pwoteksyon yo, paske li t ap sove yo pou yo pa detwi tèt yo pa pratik peche. Epi, tankou gwo fò won ki nan jaden rezen an, Bondye te mete tanp sen Li a nan mitan peyi a.

“Christ was their instructor. As He had been with them in the wilderness, so He was still to be their teacher and guide. In the tabernacle and the temple His glory dwelt in the holy shekinah above the mercy seat. In their behalf He constantly manifested the riches of His love and patience.

“Kris la te enstriktè yo. Menm jan Li te avèk yo nan dezè a, konsa tou Li te toujou pou rete pwofesè ak gid yo. Nan tant reyinyon an ak nan tanp lan, glwa Li te abite nan shekinah ki sen an, anlè fotèy lagras la. An favè yo, Li te san rete manifeste richès lanmou Li ak pasyans Li.”

“God desired to make of His people Israel a praise and a glory. Every spiritual advantage was given them. God withheld from them nothing favorable to the formation of character that would make them representatives of Himself.

“Bondye te vle fè pèp li a, Izrayèl, tounen yon louwanj ak yon glwa. Yo te resevwa tout avantaj espirityèl. Bondye pa t refize yo anyen ki te favorab pou fòmasyon karaktè ki t ap fè yo reprezantan li.”

“Their obedience to the law of God would make them marvels of prosperity before the nations of the world. He who could give them wisdom and skill in all cunning work would continue to be their teacher, and would ennoble and elevate them through obedience to His laws. If obedient, they would be preserved from the diseases that afflicted other nations, and would be blessed with vigor of intellect. The glory of God, His majesty and power, were to be revealed in all their prosperity. They were to be a kingdom of priests and princes. God furnished them with every facility for becoming the greatest nation on the earth.

“Obeyisans yo anvè lalwa Bondye a t ap fè yo tounen yon mèvèy pwosperite devan nasyon lemonn yo. Sila a ki te kapab ba yo sajès ak ladrès nan tout kalite travay byen fèt t ap kontinye rete Pwofesè yo, epi li t ap bay yo diyite ak leve yo pi wo grasa obeyisans yo anvè lwa Li yo. Si yo te obeyisan, yo t ap pwoteje kont maladi ki t ap frape lòt nasyon yo, epi yo t ap beni ak fòs entèlijans. Glwa Bondye a, grandè Li ak pisans Li, te dwe revele nan tout pwosperite yo. Yo te dwe yon wayòm prèt ak chèf. Bondye te ba yo tout mwayen pou yo te kapab vin pi gwo nasyon sou tè a.”

“In the most definite manner Christ through Moses had set before them God’s purpose, and had made plain the terms of their prosperity. ‘Thou art an holy people unto the Lord thy God,’ He said; ‘the Lord thy God hath chosen thee to be a special people unto Himself, above all people that are upon the face of the earth…. Know therefore that the Lord thy God, He is God, the faithful God, which keepeth covenant and mercy with them that love Him and keep His commandments to a thousand generations…. Thou shalt therefore keep the commandments, and the statutes, and the judgments, which I command thee this day, to do them. Wherefore it shall come to pass, if ye hearken to these judgments, and keep, and do them, that the Lord thy God shall keep unto thee the covenant and the mercy which He sware unto thy fathers; and He will love thee, and bless thee, and multiply thee: He will also bless the fruit of thy womb, and the fruit of thy land, thy corn, and thy wine, and thine oil, the increase of thy kine, and the flocks of thy sheep, in the land which He sware unto thy fathers to give thee. Thou shalt be blessed above all people…. And the Lord will take away from thee all sickness, and will put none of the evil diseases of Egypt, which thou knowest, upon thee.’ Deuteronomy 7:6, 9, 11–15.

“Nan fason ki pi klè a, Kris la te mete devan yo, pa mwayen Moyiz, objektif Bondye, e Li te fè kondisyon pwosperite yo parèt aklè. Li te di: ‘Ou se yon pèp sen pou Seyè a, Bondye ou la; Seyè a, Bondye ou la, chwazi ou pou ou vin yon pèp espesyal pou Li menm, pi wo pase tout pèp ki sou latè a…. Konnen, donk, Seyè a, Bondye ou la, se Bondye; Bondye fidèl la, ki kenbe alyans ak mizèrikòd avèk moun ki renmen Li epi ki respekte kòmandman Li yo jouk nan mil jenerasyon…. Se poutèt sa, w ap respekte kòmandman yo, ak lwa yo, ak jijman yo, mwen kòmande ou jodi a pou ou fè yo. Konsa, sa pral rive, si nou koute jijman sa yo, si nou kenbe yo, epi nou fè yo, Seyè a, Bondye ou la, va kenbe pou ou alyans ak mizèrikòd Li te sèmante bay zansèt ou yo; Li va renmen ou, Li va beni ou, epi Li va fè nou anpil anpil: Li va beni fwi vant ou, ak fwi tè ou, ble ou, diven ou, ak lwil ou, kantite bèf ou yo, ak bann mouton ou yo, nan peyi Li te sèmante bay zansèt ou yo pou Li ba ou. W ap beni plis pase tout lòt pèp…. Epi Seyè a va wete tout maladi sou ou, e Li p ap mete sou ou okenn nan move maladi Lejip yo, ke ou konnen.’ Detewonòm 7:6, 9, 11–15.”

“If they would keep His commandments, God promised to give them the finest of the wheat, and bring them honey out of the rock. With long life would He satisfy them, and show them His salvation.

“Si yo ta kenbe kòmandman Li yo, Bondye te pwomèt pou l ba yo pi bon ble a, e pou l fè soti siwo myèl pou yo nan wòch la. Li ta satisfè yo ak yon lavi ki long, e li ta montre yo delivrans Li.”

“Through disobedience to God, Adam and Eve had lost Eden, and because of sin the whole earth was cursed. But if God’s people followed His instruction, their land would be restored to fertility and beauty. God Himself gave them directions in regard to the culture of the soil, and they were to co-operate with Him in its restoration. Thus the whole land, under God’s control, would become an object lesson of spiritual truth. As in obedience to His natural laws the earth should produce its treasures, so in obedience to His moral law the hearts of the people were to reflect the attributes of His character. Even the heathen would recognize the superiority of those who served and worshiped the living God.

“Pa dezobeyisans anvè Bondye, Adan ak Èv te pèdi Edenn, epi poutèt peche tout tè a te tonbe anba madichon. Men, si pèp Bondye a te suiv enstriksyon Li yo, peyi yo t ap retabli nan fètilite ak bote. Bondye Li menm te ba yo direktiv konsènan kiltivasyon tè a, epi yo te dwe kolabore avèk Li nan retablisman li. Konsa, tout peyi a, anba kontwòl Bondye, t ap tounen yon leson vizib sou verite espirityèl. Menm jan, nan obeyisans ak lwa natirèl Li yo, tè a ta dwe pwodui richès li yo, konsa tou, nan obeyisans ak lwa moral Li a, kè pèp la te dwe reflete atribi karaktè Li. Menm nasyon payen yo t ap rekonèt siperyorite moun ki t ap sèvi ak adore Bondye vivan an.”

“‘Behold,’ said Moses, ‘I have taught you statutes and judgments, even as the Lord my God commanded me, that ye should do so in the land whither ye go to possess it. Keep therefore and do them; for this is your wisdom and your understanding in the sight of the nations, which shall hear all these statutes, and say, Surely this great nation is a wise and understanding people. For what nation is there so great, who hath God so nigh unto them, as the Lord our God is in all things that we call upon Him for? And what nation is there so great, that hath statutes and judgments so righteous as all this law, which I set before you this day?’ Deuteronomy 4:5–8.

«Gade,» Moïse te di, «mwen te anseye nou lwa ak jijman yo, jan Seyè a, Bondye mwen an, te kòmande m, pou nou fè konsa nan peyi kote nou prale pou nou pran posesyon li. Se poutèt sa, kenbe yo epi pratike yo; paske se sa ki va sajès nou ak entèlijans nou devan je nasyon yo, ki pral tande tout lwa sa yo, epi ki pral di: Sètènman, gwo nasyon sa a se yon pèp ki saj e ki gen entèlijans. Paske ki nasyon ki gran konsa, ki gen Bondye toupre yo, menm jan Seyè a, Bondye nou an, toupre nou nan tout bagay nou rele sou Li pou yo? Epi ki nasyon ki gran konsa, ki gen lwa ak jijman ki tèlman jis tankou tout lalwa sa a, ke m mete devan nou jodi a?» Detewonòm 4:5–8.

“The children of Israel were to occupy all the territory which God appointed them. Those nations that rejected the worship and service of the true God were to be dispossessed. But it was God’s purpose that by the revelation of His character through Israel men should be drawn unto Him. To all the world the gospel invitation was to be given. Through the teaching of the sacrificial service Christ was to be uplifted before the nations, and all who would look unto Him should live. All who, like Rahab the Canaanite, and Ruth the Moabitess, turned from idolatry to the worship of the true God, were to unite themselves with His chosen people. As the numbers of Israel increased they were to enlarge their borders, until their kingdom should embrace the world.

“Pitit Izrayèl yo te dwe okipe tout teritwa Bondye te ba yo a. Nasyon sa yo ki te rejte adorasyon ak sèvis vrè Bondye a, yo te dwe depouye yo de posesyon yo. Men, se te objektif Bondye pou, grasa revelasyon karaktè Li atravè Izrayèl, moun yo ta vin atire jwenn Li. Envite levanjil la te dwe bay tout lemonn. Pa mwayen ansèyman sèvis sakrifisyèl la, Kris la te dwe leve devan nasyon yo, e tout moun ki ta gade sou Li ta viv. Tout moun ki, tankou Rahab, Kananeyèn nan, ak Rit, Mowabitès la, te vire do bay idolatri pou adore vrè Bondye a, yo te dwe mete tèt yo ansanm ak pèp Li te chwazi a. Tank kantite Izrayèl la t ap ogmante, yo te dwe elaji fwontyè yo, jouk wayòm yo a ta anbrase lemonn.”

“God desired to bring all peoples under His merciful rule. He desired that the earth should be filled with joy and peace. He created man for happiness, and He longs to fill human hearts with the peace of heaven. He desires that the families below shall be a symbol of the great family above.

“Bondye te vle mete tout pèp yo anba dominasyon mizèrikòd li. Li te vle pou tè a ranpli ak lajwa ak lapè. Li te kreye lèzòm pou bonè, epi li swaf pou l ranpli kè moun ak lapè syèl la. Li vle pou fanmi ki anba yo vin yon senbòl gwo fanmi ki anwo a.

“But Israel did not fulfill God’s purpose. The Lord declared, ‘I had planted thee a noble vine, wholly a right seed: how then art thou turned into the degenerate plant of a strange vine unto Me?’ Jeremiah 2:21. ‘Israel is an empty vine, he bringeth forth fruit unto himself.’ Hosea 10:1. ‘And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt Me and My vineyard. What could have been done more to My vineyard, that I have not done in it? Wherefore when I looked that it should bring forth grapes, brought it forth wild grapes? And now go to; I will tell you what I will do to My vineyard: I will take away the hedge thereof, and it shall be eaten up; and break down the wall thereof, and it shall be trodden down: and I will lay it waste; it shall not be pruned nor digged; but there shall come up briers and thorns: I will also command the clouds that they rain no rain upon it. For … He looked for judgment, but behold oppression; for righteousness, but behold a cry.’ Isaiah 5:3–7.

“Men, Izrayèl pa t akonpli bi Bondye a. Senyè a te deklare: ‘Mwen te plante ou tankou yon pye rezen ekselan, nèt ale yon bon semans; kijan, alò, ou vin tounen devan Mwen yon pye rezen etranje ki dejenere?’ Jeremi 2:21. ‘Izrayèl se yon pye rezen vid; li donnen fwi pou tèt pa li.’ Oze 10:1. ‘Epi kounye a, nou menm, abitan Jerizalèm yo, ak gason Jida yo, tanpri, jije ant Mwen menm ak jaden rezen Mwen an. Ki sa ankò ki te ka fèt pou jaden rezen Mwen an, ke Mwen pa t fè ladan li? Poukisa, lè Mwen te espere li ta donnen rezen, li donnen rezen sovaj? Epi kounye a, vini non; Mwen pral fè nou konnen sa M ap fè ak jaden rezen Mwen an: M ap retire kloti li a, epi y ap devore li; M ap kraze miray li a, epi y ap pile li anba pye; M ap fè l tounen yon dezolasyon; yo p ap taye l ni fouye l; men pikan ak raje va pouse ladan li: M ap bay nwaj yo lòd tou pou yo pa vide lapli sou li. Paske … Li te chèche jistis, men gade, se te opresyon; pou ladwati, men gade, se te yon rèl.’ Ezayi 5:3–7.”

“The Lord had through Moses set before His people the result of unfaithfulness. By refusing to keep His covenant, they would cut themselves off from the life of God, and His blessing could not come upon them. ‘Beware,’ said Moses, ‘that thou forget not the Lord thy God, in not keeping His commandments, and His judgments, and His statutes, which I command thee this day: lest when thou hast eaten and art full, and hast built goodly houses, and dwelt therein; and when thy herds and thy flocks multiply, and thy silver and thy gold is multiplied, and all that thou hast is multiplied; then thine heart be lifted up, and thou forget the Lord thy God…. And thou say in thine heart, My power and the might of mine hand hath gotten me this wealth…. And it shall be, if thou do at all forget the Lord thy God, and walk after other gods, and serve them, and worship them, I testify against you this day that ye shall surely perish. As the nations which the Lord destroyeth before your face, so shall ye perish; because ye would not be obedient unto the voice of the Lord your God.’ Deuteronomy 8:11–14, 17, 19, 20.

Seyè a te, pa mwayen Moyiz, mete devan pèp Li a konsekans enfidelite. Lè yo ta refize kenbe alyans Li a, yo t ap koupe tèt yo ak lavi Bondye, epi benediksyon Li pa t ap ka vini sou yo. “Pran prekosyon,” Moyiz te di, “pou ou pa bliye Seyè a, Bondye ou la, lè ou pa kenbe kòmandman Li yo, jijman Li yo, ak lwa Li yo, mwen kòmande ou jodi a; pou sa pa rive, lè ou fin manje epi ou plen, lè ou fin bati bèl kay epi ou rete ladan yo; lè bèf ou yo ak mouton ou yo fin miltipliye, lè ajan ou ak lò ou fin miltipliye, epi tout sa ou genyen fin miltipliye; lè sa a kè ou leve wo, epi ou bliye Seyè a, Bondye ou la…. Epi ou di nan kè ou, Se fòs pa m ak pouvwa men pa m ki fè m jwenn richès sa a…. Epi sa pral rive, si ou rive bliye Seyè a, Bondye ou la nèt, epi ou mache dèyè lòt dye, ou sèvi yo, epi ou adore yo, mwen rann temwayaj kont nou jodi a ke san mank n ap peri. Menm jan ak nasyon Seyè a ap detwi devan figi nou yo, konsa n ap peri; paske nou pa t vle obeyi vwa Seyè a, Bondye nou an.” Detewonòm 8:11–14, 17, 19, 20.

“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.

“Avertisman an pa t pran an konsiderasyon pa pèp jwif la. Yo te bliye Bondye, epi yo te pèdi devan je yo gwo privilèj yo kòm reprezantan Li. Benediksyon yo te resevwa yo pa t pote okenn benediksyon pou mond lan. Yo te pran tout avantaj yo pou pwòp glorifikasyon pa yo. Yo te vòlè Bondye sèvis Li te mande nan men yo, epi yo te vòlè pwochen yo direksyon relijye ak yon egzanp sen. Menm jan ak moun ki t ap viv nan mond anvan delij la, yo te swiv tout imajinasyon move kè yo. Konsa yo te fè bagay sakre yo parèt tankou yon rizib, lè yo t ap di: ‘Tanp Seyè a, tanp Seyè a, se sa yo ye’ (Jeremi 7:4), pandan menm tan an yo t ap bay yon fo reprezantasyon sou karaktè Bondye, yo t ap dezonore non Li, epi yo t ap sal tanp Li.”

“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.

“Viticulteur yo ki te resevwa responsablite pou jaden rezen Seyè a pa t fidèl ak konfyans yo te resevwa a. Prèt yo ak anseyan yo pa t enstriktè fidèl pou pèp la. Yo pa t mete devan je pèp la bonte ak mizèrikòd Bondye ansanm ak dwa Li genyen sou lanmou ak sèvis yo. Viticulteur sa yo t ap chèche pwòp glwa pa yo. Yo te anvi pran pou tèt pa yo fwi jaden rezen an. Tout etid yo, tout efò yo, se te pou atire atansyon ak omaj sou pwòp tèt pa yo.”

“The guilt of these leaders in Israel was not like the guilt of the ordinary sinner. These men stood under the most solemn obligation to God. They had pledged themselves to teach a ‘Thus saith the Lord’ and to bring strict obedience into their practical life. Instead of doing this they were perverting the Scriptures. They laid heavy burdens upon men, enforcing ceremonies that reached to every step in life. The people lived in continual unrest, for they could not fulfill the requirements laid down by the rabbis. As they saw the impossibility of keeping man-made commandments, they became careless in regard to the commandments of God.

“Fòt dirijan sa yo nan pèp Izrayèl la pa t menm jan ak fòt pechè òdinè a. Mesye sa yo te kanpe anba obligasyon ki pi solanèl devan Bondye. Yo te angaje tèt yo pou yo anseye yon ‘Men sa Seyè a di’ epi pou yo mete yon obeyisans sevè an pratik nan lavi yo. Olye yo te fè sa, yo t ap tòde Ekriti yo. Yo te mete chay lou sou moun, yo te fòse yo swiv seremoni ki te rive jouk nan chak pa nan lavi a. Pèp la t ap viv nan yon ajitasyon san rete, paske yo pa t kapab akonpli egzijans raben yo te tabli. Lè yo te wè li enposib pou yo kenbe kòmandman lèzòm te fè, yo te vin neglijan konsènan kòmandman Bondye yo.

“The Lord had instructed His people that He was the owner of the vineyard, and that all their possessions were given them in trust to be used for Him. But the priests and teachers did not perform the work of their sacred office as if they were handling the property of God. They were systematically robbing Him of the means and facilities entrusted to them for the advancement of His work. Their covetousness and greed caused them to be despised even by the heathen. Thus the Gentile world was given occasion to misinterpret the character of God and the laws of His kingdom.

Senyè a te enstwi pèp Li a ke se Li menm ki te mèt jaden rezen an, e ke tout byen yo te resevwa yo te konfye yo kòm yon depo pou yo sèvi avè l pou Li. Men, prèt yo ak anseyan yo pa t akonpli travay fonksyon sakre yo a tankou moun k ap jere pwopriyete Bondye. Yo t ap vòlè Li, yon fason sistematik, mwayen ak resous ki te konfye yo pou avansman travay Li. Anvi yo pou genyen ak avaris yo te fè menm payen yo meprize yo. Konsa, monn Janti a te jwenn okazyon pou li mal entèprete karaktè Bondye ak lwa wayòm Li an.

“With a father’s heart, God bore with His people. He pleaded with them by mercies given and mercies withdrawn. Patiently He set their sins before them, and in forbearance waited for their acknowledgment. Prophets and messengers were sent to urge God’s claim upon the husbandmen; but instead of being welcomed, they were treated as enemies. The husbandmen persecuted and killed them. God sent still other messengers, but they received the same treatment as the first, only that the husbandmen showed still more determined hatred.

“Ak yon kè papa, Bondye te sipòte pèp Li a. Li te sipliye yo pa mwayen mizèrikòd Li te bay ak mizèrikòd Li te retire. Avèk pasyans Li te mete peche yo devan yo, e nan longanimite Li te tann yo rekonèt yo. Yo te voye pwofèt ak mesaje pou fè valwa dwa Bondye sou kiltivatè yo; men, olye yo te resevwa yo avèk byenveyans, yo te trete yo tankou lènmi. Kiltivatè yo te pèsekite yo epi yo te touye yo. Bondye te voye lòt mesaje ankò, men yo te resevwa menm tretman ak premye yo, eksepte kiltivatè yo te montre yon rayisman ki te pi fèm toujou.”

“As a last resource, God sent His Son, saying, ‘They will reverence My Son.’ But their resistance had made them vindictive, and they said among themselves, ‘This is the heir; come, let us kill Him, and let us seize on His inheritance.’ We shall then be left to enjoy the vineyard, and to do as we please with the fruit.

“Kòm dènye rekou, Bondye voye Pitit li a, li di: ‘Y ap gen respè pou Pitit mwen an.’ Men rezistans yo te fè yo vin ranpli ak lespri vanjans, epi yo di nan mitan yo: ‘Men eritye a; vini, annou touye l, epi annou pran eritaj li a.’ Lè sa a, n ap rete pou nou jwi jaden rezen an, epi fè ak fwi a jan nou vle.”

“The Jewish rulers did not love God; therefore they cut themselves away from Him, and rejected all His overtures for a just settlement. Christ, the Beloved of God, came to assert the claims of the Owner of the vineyard; but the husbandmen treated Him with marked contempt, saying, We will not have this man to rule over us. They envied Christ’s beauty of character. His manner of teaching was far superior to theirs, and they dreaded His success. He remonstrated with them, unveiling their hypocrisy, and showing them the sure results of their course of action. This stirred them to madness. They smarted under the rebukes they could not silence. They hated the high standard of righteousness which Christ continually presented. They saw that His teaching was placing them where their selfishness would be uncloaked, and they determined to kill Him. They hated His example of truthfulness and piety and the elevated spirituality revealed in all He did. His whole life was a reproof to their selfishness, and when the final test came, the test which meant obedience unto eternal life or disobedience unto eternal death, they rejected the Holy One of Israel. When they were asked to choose between Christ and Barabbas, they cried out, ‘Release unto us Barabbas!’ Luke 23:18. And when Pilate asked, ‘What shall I do then with Jesus?’ they cried fiercely, ‘Let Him be crucified.’ Matthew 27:22. ‘Shall I crucify your King?’ Pilate asked, and from the priests and rulers came the answer, ‘We have no king but Caesar.’ John 19:15. When Pilate washed his hands, saying, ‘I am innocent of the blood of this just person,’ the priests joined with the ignorant mob in declaring passionately, ‘His blood be on us, and on our children.’ Matthew 27:24, 25.

“Chèf jwif yo pa t renmen Bondye; se poutèt sa yo te koupe tèt yo lwen Li, epi yo te rejte tout demach Li te fè pou yon regleman ki jis. Kris la, Byenneme Bondye a, te vini pou fè valwa dwa Pwopriyetè jaden rezen an; men kiltivatè yo te trete L ak yon mepri ki te byen make, yo t ap di: Nou pa vle nonm sa a gouvène sou nou. Yo te anvye bèlte karaktè Kris la. Fason Li te konn anseye a te anpil fwa siperyè ak pa yo, e yo te pè siksè Li. Li te fè remonstrans avèk yo, li te devwale ipokrizi yo, epi li te montre yo rezilta sèten chemen yo t ap suiv la. Sa te pouse yo rive nan foli. Yo te soufri anba reprimand yo pa t kapab fè moun sispann. Yo te rayi wo nivo lajistis Kris la te toujou prezante a. Yo te wè ansèyman Li t ap mete yo nan yon pozisyon kote egoyis yo t ap vin dekouvri, e yo te deside touye Li. Yo te rayi egzanp Li nan laverite ak nan pyete, ansanm ak espirityalite elve ki te parèt nan tout sa Li te fè. Tout lavi Li te yon repwòch kont egoyis yo, e lè dènye tès la te vini, tès ki te vle di obeyisans pou lavi etènèl oswa dezobeyisans pou lanmò etènèl, yo te rejte Sen Izrayèl la. Lè yo te mande yo pou yo chwazi ant Kris ak Barabas, yo te rele byen fò: ‘Lage Barabas ban nou!’ Luke 23:18. E lè Pilat te mande: ‘Kisa pou m fè, alò, ak Jezi?’ yo te rele ak raj: ‘Krisifye L.’ Matthew 27:22. ‘Èske m dwe krisifye Wa nou an?’ Pilat te mande, e nan mitan prèt yo ak chèf yo te soti repons lan: ‘Nou pa gen okenn wa, si se pa Seza.’ John 19:15. Lè Pilat te lave men li, li t ap di: ‘Mwen inosan de san moun jis sa a,’ prèt yo te mete ansanm ak foul inyoran an pou yo deklare avèk pasyon: ‘Se pou san Li tonbe sou nou, ak sou pitit nou yo.’ Matthew 27:24, 25.”

“Thus the Jewish leaders made their choice. Their decision was registered in the book which John saw in the hand of Him that sat upon the throne, the book which no man could open. In all its vindictiveness this decision will appear before them in the day when this book is unsealed by the Lion of the tribe of Judah.

“Konsa, lidè jwif yo te fè chwa pa yo. Desizyon yo te anrejistre nan liv Jan te wè a nan men Sila ki te chita sou twòn nan, liv okenn moun pa t kapab louvri a. Nan tout move lespri vanjans li, desizyon sa a pral parèt devan yo nan jou kote liv sa a va dezsele pa Lyon tribi Jida a.

“The Jewish people cherished the idea that they were the favorites of heaven, and that they were always to be exalted as the church of God. They were the children of Abraham, they declared, and so firm did the foundation of their prosperity seem to them that they defied earth and heaven to dispossess them of their rights. But by lives of unfaithfulness they were preparing for the condemnation of heaven and for separation from God.

“Pèp Jwif la te apresye anpil lide ke yo te favori syèl la, e ke yo te toujou dwe leve anlè kòm legliz Bondye a. Yo te pitit Abraram, yo te deklare, e fondasyon pwosperite yo te parèt tèlman solid devan yo, yo te defye tè ak syèl pou retire yo nan dwa yo. Men, pa lavi enfidelite yo, yo t ap prepare tèt yo pou kondanasyon syèl la ak pou separasyon ak Bondye.

“In the parable of the vineyard, after Christ had portrayed before the priests their crowning act of wickedness, He put to them the question, ‘When the Lord therefore of the vineyard cometh, what will he do unto those husbandmen?’ The priests had been following the narrative with deep interest, and without considering the relation of the subject to themselves they joined with the people in answering, ‘He will miserably destroy those wicked men, and will let out His vineyard unto other husbandmen, which shall render Him the fruits in their seasons.’

“Nan parabòl jaden rezen an, apre Kris te fin mete devan prèt yo pi gwo zak mechanste yo a, Li te poze yo kesyon sa a: ‘Lè Mèt jaden rezen an va vini, kisa l ap fè moun k ap travay nan jaden rezen sa yo?’ Prèt yo t ap suiv rakonte a avèk yon enterè pwofon, epi san yo pa t konsidere rapò sijè a te genyen ak tèt yo, yo te mete ansanm ak pèp la pou yo reponn: ‘L ap detwi move moun sa yo nèt ale, epi l ap bay jaden rezen li an bay lòt moun k ap travay ladan l, ki va rann li fwi yo nan sezon pa yo.’”

“Unwittingly they had pronounced their own doom. Jesus looked upon them, and under His searching gaze they knew that He read the secrets of their hearts. His divinity flashed out before them with unmistakable power. They saw in the husbandmen a picture of themselves, and they involuntarily exclaimed, ‘God forbid!’

“San yo pa t menm rann yo kont, yo te pwononse pwòp kondanasyon pa yo. Jezi gade yo, e anba gade pénétran li a yo te konnen li t ap li sekrè kè yo. Divinite li te klere devan yo avèk yon pouvwa yo pa t kapab pran pou lòt bagay. Yo te wè nan kiltivatè yo yon imaj de pwòp tèt pa yo, epi san yo pa t vle yo te rele: ‘Bondye pa vle sa!’”

“Solemnly and regretfully Christ asked, ‘Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner; this is the Lord’s doing, and it is marvelous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken; but on whomsoever it shall fall, it will grind him to powder.’

Avèk solanite e avèk anpil lapenn, Kris la te mande: “Èske nou pa t janm li nan Ekriti yo: Wòch moun k ap bati yo te rejte a, se li menm ki vin tounen tèt kwen an; sa se zèv Senyè a, e li se yon mèvèy nan je nou? Se poutèt sa mwen di nou: Yo pral wete wayòm Bondye a nan men nou, e yo pral bay li a yon nasyon k ap pote fwi li yo. E nenpòt moun ki tonbe sou wòch sa a ap kraze; men nenpòt moun li menm wòch la tonbe sou li, li pral moulen l jouk li tounen poud.”

“Christ would have averted the doom of the Jewish nation if the people had received Him. But envy and jealousy made them implacable. They determined that they would not receive Jesus of Nazareth as the Messiah. They rejected the Light of the world, and thenceforth their lives were surrounded with darkness as the darkness of midnight. The doom foretold came upon the Jewish nation. Their own fierce passions, uncontrolled, wrought their ruin. In their blind rage they destroyed one another. Their rebellious, stubborn pride brought upon them the wrath of their Roman conquerors. Jerusalem was destroyed, the temple laid in ruins, and its site plowed like a field. The children of Judah perished by the most horrible forms of death. Millions were sold, to serve as bondmen in heathen lands.

“Kris t ap detounen kondanasyon nasyon jwif la si pèp la te resevwa Li. Men, anvì ak jalouzi te rann yo san pitye. Yo te deside yo pa t ap resevwa Jezi, moun Nazarèt la, kòm Mesi a. Yo te rejte Limyè mond lan, e depi lè sa a lavi yo te antoure ak tenèb tankou tenèb minwi. Kondanasyon ki te predi a te tonbe sou nasyon jwif la. Se pwòp pasyon brital pa yo, san kontwòl, ki te lakòz yo tonbe nan destriksyon. Nan kòlè avèg yo, yo te detwi youn lòt. Ògèy rebèl ak tèt di yo te rale sou yo kòlè konkeran women yo. Jerizalèm te detwi, tanp lan te vin tounen kraze, epi yo te raboure kote li te ye a tankou yon jaden. Pitit Jida yo te peri anba fòm lanmò ki pi terib yo. Yo te vann plizyè milyon, pou sèvi kòm esklav nan peyi payen yo.”

“As a people the Jews had failed of fulfilling God’s purpose, and the vineyard was taken from them. The privileges they had abused, the work they had slighted, was entrusted to others.

“Kòm yon pèp, Jwif yo te echwe nan akonpli objektif Bondye; e yo te wete jaden rezen an nan men yo. Privilèj yo te maltrete yo, ak travay yo te meprize a, yo te konfye yo bay lòt moun.”

“The parable of the vineyard applies not alone to the Jewish nation. It has a lesson for us. The church in this generation has been endowed by God with great privileges and blessings, and He expects corresponding returns.” Christ’s Object Lessons. 284–296.

«Parabòl jaden rezen an pa aplike sèlman ak nasyon jwif la. Li gen yon leson pou nou. Legliz la nan jenerasyon sa a resevwa nan men Bondye gwo privilèj ak benediksyon, e Li espere retou ki koresponn ak sa.» Leson Kris la bay nan parabòl yo, 284–296.

The book of Joel identifies the history of the latter rain at the end of the world. The latter rain is God’s final warning message of the third angel of Revelation fourteen. Although the latter rain represents the message of the third angel, it also represents the communication process between Divinity and humanity as symbolized by Zechariah’s golden oil, the early and latter rains, the fire from the altar and other representations. The latter rain is not only a message, and the communication process between God and man, but it is also the only sanctified “methodology” of Bible study sustained in God’s Word. That methodology is Isaiah’s “line upon line” found in chapter twenty-eight.

Liv Joèl la idantifye istwa lapli dènyè a nan fen mond lan. Lapli dènyè a se dènye mesaj avètisman Bondye a, sa ki soti nan twazyèm zanj la nan Revelasyon katòz. Byenke lapli dènyè a reprezante mesaj twazyèm zanj la, li reprezante tou pwosesis kominikasyon ant Divinite ak limanite, jan sa senbolize pa luil an lò Zakari a, lapli bonè ak lapli dènyè a, dife ki soti sou lotèl la, ak lòt reprezantasyon ankò. Lapli dènyè a pa sèlman yon mesaj, ni pwosesis kominikasyon ant Bondye ak lèzòm, men li se tou sèl “metodoloji” etid Bib la ki sanktifye e ki soutni nan Pawòl Bondye a. Metodoloji sa a se “liy sou liy” Ezayi a, jan yo jwenn li nan chapit vennuit.

At the beginning of ancient and also modern Israel, God, “the husbandman” brought Israel “from the wilderness.” Whether the captivity of four hundred and thirty years captivity in Egypt or the captivity of the Dark Ages from 538 unto 1798, Israel was taken out of “the wilderness,” for a “wilderness” is a symbol of slavery and captivity. Whether ancient literal Israel or modern spiritual Israel God delivered them out of a wilderness captivity and “established” them “as His own chosen possession, the Lord’s vineyard” called to be priests and princes who “were committed” with the privilege of representing “the oracles of God.” The “oracles” for ancient Israel being the Law and to modern Israel being both the Law and the prophecies.

Nan kòmansman Izrayèl ansyen an epi tou Izrayèl modèn nan, Bondye, “kiltivatè a”, te mennen Izrayèl “soti nan dezè a.” Kit se kaptivite kat san trant ane nan peyi Lejip, oswa kaptivite Mwayennaj fènwa yo depi 538 rive 1798, Izrayèl te sòti nan “dezè a,” paske yon “dezè” se yon senbòl esklavaj ak kaptivite. Kit se Izrayèl ansyen literal la oswa Izrayèl modèn espirityèl la, Bondye te delivre yo anba yon kaptivite nan dezè epi Li te “etabli” yo “kòm pwòp posesyon li te chwazi a, jaden rezen Senyè a,” rele pou yo vin prèt ak prens, e yo “te resevwa konfyans” ak privilèj pou reprezante “pawòl Bondye yo.” “Pawòl” sa yo, pou Izrayèl ansyen an, se te Lalwa a; epi pou Izrayèl modèn nan, se ni Lalwa a ni pwofesi yo.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth.” Testimonies, volume 5, 455.

Bondye rele legliz Li a nan tan sa a, menm jan Li te rele Izrayèl lontan an, pou kanpe kòm yon limyè sou latè. Pa gwo kouto pwisan verite a, mesaj premye, dezyèm, ak twazyèm zanj yo, Li separe yo ak legliz yo ansanm ak mond lan pou mennen yo nan yon pwoksimite sakre avèk Li menm. Li fè yo tounen depozitè lalwa Li a, e Li konfye yo gwo verite pwofesi yo pou tan sa a. Menm jan ak pawòl sakre yo ki te konfye bay Izrayèl lontan an, sa yo se yon depo sakre ki dwe kominike bay lemonn. Twa zanj nan Revelasyon 14 yo reprezante pèp ki aksepte limyè mesaj Bondye yo epi ki soti kòm ajan Li yo pou fè avètisman an sonnen nan tout longè ak lajè tè a.” Testimonies, volim 5, 455.

Modern Israel was ordained to proclaim the loud cry of the third angel under the power of the latter rain, while manifesting the character of Christ in their personal experience under the power of the Holy Spirit. The loud cry of the third angel is fulfilled during the outpouring of the latter rain, during a time when a false peace and safety latter rain message is being promoted by a class of men who are drunken with the wine of Babylon. These are Isaiah’s drunkards of Ephraim and Joel’s drinkers of wine who have the new wine cut off from their mouths. Those receiving the true latter rain message are represented by Daniel, Mishael, Hananiah and Azariah who rejected the Babylonian food for heavenly fare. These are the one hundred and forty-four thousand who sing the song of Moses and the Lamb, but also of the vineyard, for the vineyard parable was fulfilled in the history of Moses in the beginning of ancient Israel’s covenant relationship, and it was fulfilled again at the end of ancient Israel’s covenant relationship in the history of the Lamb.

Izrayèl modèn te òdone pou pwoklame gran rèl twazyèm zanj lan anba pouvwa lapli dènye a, pandan yo t ap manifeste karaktè Kris la nan eksperyans pèsonèl yo anba pouvwa Sentespri a. Gran rèl twazyèm zanj lan akonpli pandan vide-desann lapli dènye a, nan yon tan kote yon fo mesaj lapli dènye sou lapè ak sekirite ap pwomouvwa pa yon klas gason ki sou avèk diven Babilòn nan. Sa yo se tafyatè Efrayim Ezayi yo ak moun k ap bwè diven Joel yo, moun yo te koupe diven nouvo a devan bouch yo. Moun k ap resevwa vrè mesaj lapli dènye a yo reprezante pa Danyèl, Mishaèl, Ananya ak Azarya, ki te rejte manje Babilòn nan pou manje ki soti nan syèl la. Se sa yo ki san karannkat mil yo ki chante kantik Moyiz la ak Ti Mouton an, men tou, kantik jaden rezen an, paske parabòl jaden rezen an te akonpli nan listwa Moyiz nan kòmansman relasyon alyans Izrayèl ansyen an, epi li te akonpli ankò nan fen relasyon alyans Izrayèl ansyen an nan listwa Ti Mouton an.

The song of the vineyard concludes with a former covenant people being passed by when a new covenant people are being married to the Lord. The Lord passed by those who died in the forty-year wilderness wandering and entered into covenant with Joshua at the very same time he was divorcing those who would die. The Lord was divorcing ancient Israel at the very same time He was marrying the Christian church. The alpha or beginning history is represented by Moses and the omega is represented by the Lamb. The history they both represent is the history of the vineyard parable, thus Isaiah’s song of the vineyard is John the Revelator’s song of Moses and the Lamb.

Chante jaden rezen an fini ak yon ansyen pèp alyans yo kite pase lè yon nouvo pèp alyans ap marye ak Seyè a. Seyè a te pase bò kote sila yo ki te mouri pandan karant ane pèlerinaj nan dezè a, epi li te antre nan alyans ak Jozye nan menm moman li t ap divòse sila yo ki t apral mouri yo. Seyè a t ap divòse ansyen Izrayèl la nan menm moman li t ap marye Legliz kretyèn nan. Alfa a, oswa kòmansman listwa a, reprezante pa Moyiz, epi omega a reprezante pa Ti Mouton an. Listwa yo toude reprezante a se listwa parabòl jaden rezen an; konsa, chante jaden rezen Ezayi a se chante Moyiz ak Ti Mouton Jan Revelatè a.

We will continue these thoughts in the next article.

Nou pral kontinye panse sa yo nan atik kap vini an.

“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.

“Sa yo se pa pawòl Sè White, men pawòl Senyè a, e mesajè Li a ban m yo pou m ba nou yo. Bondye rele nou pou nou pa kontinye travay an opozisyon ak Li. Yo te bay anpil enstriksyon konsènan moun k ap deklare yo se kretyen alòske yo ap revele atribi Satan, yo ap anpeche avansman verite a nan lespri, nan pawòl, ak nan aksyon, e se avèk sèten yo ap swiv chemen kote Satan ap mennen yo. Nan dite kè yo, yo sezi yon otorite ki pa fè pati yo ditou, e yo pa ta dwe egzèse l. Gran Anseyan an di: ‘M ap chavire, chavire, chavire.’ Moun yo di nan Battle Creek: ‘Tanp Senyè a, tanp Senyè a, se nou menm’; men yo ap sèvi ak dife komen. Kè yo pa dous ni soumèt anba gras Bondye a.” Manuscript Releases, volim 13, 222.

“The patience of God has an object, but you are defeating it. He is allowing a state of things to come that you would fain see counteracted by and by, but it will be too late. God commanded Elijah to anoint the cruel and deceitful Hazael king over Syria, that he might be a scourge to idolatrous Israel. Who knows whether God will not give you up to the deceptions you love? Who knows but that the preachers who are faithful, firm, and true may be the last who shall offer the gospel of peace to our unthankful churches? It may be that the destroyers are already training under the hand of Satan and only wait the departure of a few more standard-bearers to take their places, and with the voice of the false prophet cry, ‘Peace, peace,’ when the Lord hath not spoken peace. I seldom weep, but now I find my eyes blinded with tears; they are falling upon my paper as I write. It may be that erelong all prophesyings among us will be at an end, and the voice which has stirred the people may no longer disturb their carnal slumbers.

“Pasyans Bondye gen yon objektif, men nou menm nou ap anpeche l rive. Li ap pèmèt yon eta de bagay vini sou nou ke nou ta renmen wè yo anpeche pita, men lè sa a, li va twò ta. Bondye te bay Eli lòd pou l te onksyone Azayèl, mechan e twonpè a, kòm wa sou Siri, pou l te yon fwèt sou Izrayèl idolatri a. Ki moun ki konnen si Bondye p ap lage nou nan twonpri nou renmen yo? Ki moun ki konnen si predikatè ki fidèl, fèm, e veridik yo pa ka dènye moun ki va ofri levanjil lapè a bay legliz engra nou yo? Li kapab byen konsa ke moun destriksyon yo deja ap resevwa fòmasyon anba men Satan, e yo sèlman ap tann depa kèk lòt moun ankò ki pote drapo a pou pran plas yo, epi ak vwa fo pwofèt la kriye: ‘Lapè, lapè,’ lè Seyè a pa t pale lapè. Mwen raman kriye, men kounye a mwen santi je m bouche ak dlo; dlo sa yo ap tonbe sou papye mwen pandan m ap ekri. Li ka rive byento ke tout pwofetizasyon nan mitan nou va fini, e vwa ki te souke pèp la p ap deranje dòmi lachè yo ankò.”

“When God shall work His strange work on the earth, when holy hands bear the ark no longer, woe will be upon the people. Oh, that thou hadst known, even thou, in this thy day, the things that belong unto thy peace! Oh, that our people may, as did Nineveh, repent with all their might and believe with all their heart, that God may turn away His fierce anger from them.” Testimonies, volume 5, 77.

«Lè Bondye pral fè travay etranj Li sou tè a, lè men ki sen yo p ap pote lach la ankò, malè pral tonbe sou pèp la. O, si ou menm te konnen, wi, ou menm, nan jou pa w sa a, bagay ki pou lapè ou! O, se pou pèp nou an, menm jan ak Niniv, repanti ak tout fòs yo epi kwè ak tout kè yo, pou Bondye ka detounen kòlè sevè Li a lwen yo.» Testimonies, volume 5, 77.

“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.

“Si vous entretenez l’obstination du cœur et que, par orgueil et propre justice, vous ne confessiez pas vos fautes, vous serez abandonné aux tentations de Satan. Si, lorsque le Seigneur vous révèle vos erreurs, vous ne vous repentez pas et n’en faites pas confession, sa providence vous fera repasser encore et encore par le même terrain. Vous serez laissés à commettre des fautes de caractère semblable, vous continuerez à manquer de sagesse, et vous appellerez le péché justice, et la justice péché. La multitude de séductions qui prévaudront dans ces derniers jours vous environnera, et vous changerez de chef, sans savoir que vous l’avez fait.” Review and Herald, 16 décembre 1890.