In 1844, the doctrine of the seventh-day Sabbath was unsealed and then emphasized to Sister White when she looked into the ark of the covenant. She also recorded that in the last days the doctrine of the incarnation possessed the same heavenly emphasis. The seventh-day Sabbath, represents the special light from the ark when the antitypical Day of Atonement began, and the seventh-year Sabbath represents the special light from the ark when the antitypical Day of Atonement reaches its conclusion.
Nan ane 1844, doktrin Saba setyèm jou a te desegele, epi apre sa li te mete anfaz sou li pou Sè White lè li te gade anndan lach alyans lan. Li te ekri tou ke, nan dènye jou yo, doktrin enkarnasyon an te pote menm anfaz selès la. Saba setyèm jou a reprezante limyè espesyal ki soti nan lach la lè Jou Ekspyasyon antitipik la te kòmanse, epi Saba setyèm ane a reprezante limyè espesyal ki soti nan lach la lè Jou Ekspyasyon antitipik la rive nan konklizyon li.
The doctrine of the incarnation is typified in the last holy convocation of Leviticus twenty-three; it is the omega to the seventh-day Sabbath, which is the first holy convocation at the beginning of Leviticus twenty-three. That first Sabbath represents God’s creative power and the last Sabbath represents His recreative power. That first Sabbath is represented by the number “23” and the last by the number “252.”
Doktrin enkarnasyon an tipifye nan dènye asanble sen Levitik venn-twa a; li se omega a parapò ak Saba setyèm jou a, ki se premye asanble sen an nan kòmansman Levitik venn-twa. Premye Saba sa a reprezante pouvwa kreyatè Bondye a, epi dènye Saba a reprezante pouvwa rekreyatè Li a. Premye Saba sa a reprezante pa nimewo “23” epi dènye a pa nimewo “252.”
Those two symbols are the bookends of Leviticus twenty-three and they are also the bookends for the Millerite history. 1798 was the fulfillment of the 2,520 years against the northern kingdom of Israel and the 2,300 years was fulfilled October 22, 1844. When Sister White was led into the sanctuary and gazed upon the Ten Commandments, she was typifying God’s latter-day people who follow Christ into the Most Holy Place when He is finishing His work of at-one-ment. The temple test is the test of following the Lamb whithersoever He goeth.
De senbòl sa yo se de sipò ki fèmen Levitik venn-twa a, e yo se tou de sipò ki fèmen istwa Millerit la. Ane 1798 la te akonplisman 2,520 ane yo kont wayòm nò Izrayèl la, e 2,300 ane yo te akonpli 22 oktòb 1844. Lè Sè White te kondwi antre nan tanp lan epi li te fikse je li sou Dis Kòmandman yo, li t ap tipifye pèp Bondye a nan dènye jou yo, ki suiv Kris la antre nan Kote ki Pi Sen an lè Li ap fini travay Li nan rekonsilyasyon an. Tès tanp lan se tès pou suiv Ti Mouton an kote Li ale.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Se sa yo ki pa t avili ak fanm; paske yo se vyèj. Se sa yo ki swiv Ti Mouton an nenpòt kote li ale. Se sa yo ki te rachte pami lèzòm, kòm premye fwi pou Bondye ak pou Ti Mouton an. Revelasyon 14:4.
Sister White, as a prophet was illustrating the faithful at the beginning who entered the Most Holy Place by faith, and in so doing she was providing an example of the faithful at the end who enter by faith into the Most Holy Place and then gaze into the ark. What they see illuminated there is the doctrine of the incarnation, the finishing of the at-one-ment. They see the two covering cherubs representing the two Sabbaths of creation and re-creation. They see the 252 on one side of the ark and the 23 on the other and recognize that in agreement with creation and re-creation; 23 represents the marriage of Divinity with humanity, and they see 252 as the symbol of a human’s transformation into a human that is combined with Divinity.
Sè White, antanke yon pwofèt, t ap ilistre fidèl yo nan kòmansman an ki te antre nan Trè Sen an pa lafwa; epi, nan fè sa, li t ap bay yon egzanp fidèl yo nan fen an ki antre pa lafwa nan Trè Sen an epi apre sa fikse je yo sou lach la. Sa yo wè la a, anba limyè a, se doktrin enkarnasyon an, akonplisman final at-one-ment lan. Yo wè de cheriben k ap kouvri yo ki reprezante de Saba yo: kreyasyon ak re-kreyasyon. Yo wè 252 sou yon bò lach la ak 23 sou lòt bò a, epi yo rekonèt ke, an akò avèk kreyasyon ak re-kreyasyon, 23 reprezante maryaj Divinite avèk limanite; epi yo wè 252 kòm senbòl transfòmasyon yon imen pou l vin yon imen ki ini avèk Divinite.
The mercy seat was not to be removed, so for Sister White to look inside was a special revelation, and prophetically the illustration is more for the latter days, than the days in which she lived. By beholding we are changed. The temple test is Christ leading His virgin people into His temple, step by step. Prophetic truths represent the steps along the path that is lightened by the message of the Midnight Cry.
Kouvèti gras la pa t dwe retire; konsa, pou Sè White te gade anndan an, sa te yon revelasyon espesyal; epi, nan sans pwofetik, ilistrasyon an konsène plis dènye jou yo pase jou kote li menm li te viv la. Lè nou gade, nou chanje. Tès tanp lan se Kris k ap mennen pèp vyèj Li a antre nan tanp Li a, pa pa. Verite pwofetik yo reprezante etap yo sou chemen an ke mesaj Kri Minwi a klere.
The Millerite temple of forty-six years is a step.
Tanp Millerit la ki gen karantsis an se yon etap.
The human temple of “23,” (male and female, He created them) is a step.
Tanp imen an ki se “23,” (gason ak fi, Li te kreye yo) se yon etap.
Christ raising His temple in three days is a step.
Kris la ap leve tanp li a nan twa jou se yon etap.
The storehouse is the temple of Malachi.
Magazen an se tanp Malachi a.
Nehemiah cleansed the storehouse from the profanation of Tobiah.
Neemi te pirifye depo a anba profanasyon Tobija a.
That temple was where the high priest Hilkiah discovered the writings of Moses during the revival of king Josiah.
Tanp sa a se kote granprèt Ilkija te dekouvri ekriti Moyiz yo pandan renesans wa Jozyas la.
The temple Nehemiah cleansed from profanation is the same temple Christ twice cleansed from it’s “sacrilegious profanation” as Sister White states.
Tanp lan Neemi te pirifye anba profanasyon an se menm tanp Kris la te pirifye de fwa anba “profanasyon sakrilèj” li a, jan Sè White deklare sa.
The casket of Miller’s dream was a step.
Bwat rèv Miller la te yon mach eskalye.
Once Christ has led His faithful in the Most Holy Place, He leads them, as represented by Sister White to the ark, raises the mercy seat and allows them to look inside. When they look inside they see both the doctrine of the incarnation and the seventh-day Sabbath is invested with a soft halo. Line upon line those who recognize the doctrines that are “invested with a soft radiance” align with Sister White entering the Most Holy Place by faith and looking into the ark.
Yon fwa Kris la fin mennen fidèl pa li yo antre nan Kote ki Pi Sen an, li mennen yo, jan Sè White te reprezante sa a, bò kote lach la, li leve kouvèti gras la epi li pèmèt yo gade andedan. Lè yo gade andedan, yo wè ni doktrin enkarnasyon an ni Saba setyèm jou a yo antoure ak yon limyè dou. Liy sou liy, moun ki rekonèt doktrin sa yo ki “antoure ak yon limyè dou” mete tèt yo ann amoni ak Sè White pandan y ap antre nan Kote ki Pi Sen an pa lafwa epi y ap gade andedan lach la.
The ancient prophets spoke more specifically for the latter days than the days in which they lived. When those ancient prophets themselves become part of the testimony, they represent God’s people in the latter days, and God’s people in the latter days are the one hundred and forty-four thousand. Sister White is perhaps the most important ancient prophet, for all her illustrations represent the alpha history of the omega history of the one hundred and forty-four thousand. All the prophets illustrate the remnant, but Sister White also represents a beginning history that is fulfilled in the ending history—to the very letter.
Ansyen pwofèt yo te pale pi espesifikman pou dènye jou yo pase pou jou kote yo te viv la. Lè ansyen pwofèt sa yo menm vin fè pati temwayaj la, yo reprezante pèp Bondye a nan dènye jou yo, epi pèp Bondye a nan dènye jou yo se san karannkat mil yo. Sè White se petèt pwofèt ansyen ki pi enpòtan an, paske tout ilistrasyon li yo reprezante istwa alfa a nan istwa omega san karannkat mil yo. Tout pwofèt yo ilistre rès la, men Sè White reprezante tou yon istwa kòmansman ki akonpli nan istwa fen an—jiska dènye lèt la.
In the alpha foundational history, Sister White in vision, is taken into the Most Holy Place of the heavenly sanctuary. Once there, the mercy seat upon the ark of the covenant, a seat that was not to be removed, was raised so that Sister White could gaze inside where she saw the Ten Commandments.
Nan istwa fondasyon alfa a, yo mennen Sè White, nan vizyon, antre nan Kote ki Pi Sen an nan tanp selès la. Lè li rive la, yo leve kouvèti padon an ki te sou lach kontra a, yon kouvèti yo pa t dwe retire, pou Sè White te kapab gade andedan, kote li te wè Dis Kòmandman yo.
“In the holiest I saw an ark; on the top and sides of it was purest gold. On each end of the ark was a lovely cherub, with its wings spread out over it. Their faces were turned toward each other, and they looked downward. Between the angels was a golden censer. Above the ark, where the angels stood, was an exceeding bright glory, that appeared like a throne where God dwelt. Jesus stood by the ark, and as the saints’ prayers came up to Him, the incense in the censer would smoke, and He would offer up their prayers with the smoke of the incense to His Father. In the ark was the golden pot of manna, Aaron’s rod that budded, and the tables of stone which folded together like a book. Jesus opened them, and I saw the Ten Commandments written on them with the finger of God. On one table were four, and on the other six. The four on the first table shone brighter than the other six. But the fourth, the Sabbath commandment, shone above them all; for the Sabbath was set apart to be kept in honor of God’s holy name. The holy Sabbath looked glorious—a halo of glory was all around it. I saw that the Sabbath commandment was not nailed to the cross. If it was, the other nine commandments were; and we are at liberty to break them all, as well as to break the fourth. I saw that God had not changed the Sabbath, for He never changes. But the pope had changed it from the seventh to the first day of the week; for he was to change times and laws.” Early Writings, 32.
“Nan kote ki pi sen an mwen te wè yon lach; sou tèt li ak sou kote li yo te gen lò ki pi pwòp la. Sou chak pwent lach la te gen yon bèl cheriben, ak zèl li yo lonje anlè li. Figi yo te vire youn fas ak lòt, epi yo t ap gade anba. Ant zanj yo te gen yon lansanwa an lò. Anwo lach la, kote zanj yo te kanpe, te gen yon glwa ki depase tout klète, ki te parèt tankou yon twòn kote Bondye te rete. Jezi te kanpe bò lach la, epi lè priyè sen yo t ap monte vin jwenn Li, lansan ki nan lansanwa a t ap fimen, epi Li t ap ofri priyè yo ansanm ak lafimen lansan an bay Papa Li. Nan lach la te gen po an lò ki te gen laman an, baton Arawon an ki te boujonnen an, ak tab wòch yo ki te pliye ansanm tankou yon liv. Jezi te louvri yo, epi mwen te wè Dis Kòmandman yo ekri sou yo avèk dwèt Bondye. Sou yon tab te gen kat, epi sou lòt la sis. Kat ki sou premye tab la te klere plis pase sis lòt yo. Men katriyèm nan, kòmandman Saba a, te klere pi wo pase yo tout; paske yo te mete Saba a apa pou yo obsève li an onè non sen Bondye a. Saba ki sen an te parèt gloriye—te gen yon wonn glwa toutotou li. Mwen te wè kòmandman Saba a pa t kloure sou kwa a. Si li te kloure, nèf lòt kòmandman yo te kloure tou; e nou ta gen libète pou nou vyole yo tout, menm jan nou ta vyole katriyèm nan. Mwen te wè Bondye pa t chanje Saba a, paske Li pa janm chanje. Men pap la te chanje li soti nan setyèm jou a pou mete l nan premye jou semèn nan; paske li te pou chanje tan ak lalwa.” Early Writings, 32.
The doctrine of the seventh-day Sabbath was the alpha doctrine of the foundational history of the Millerite movement that began as the Philadelphian Millerite movement, then transformed unto the Laodicean Millerite movement in 1856, and then unto the Laodicean Seventh-day Adventist Church in 1863. Sister White also identifies the omega doctrine in the history of the latter days, when the Laodicean movement of the one hundred and forty-four thousand transforms into the Philadelphian movement of the one hundred and forty-four thousand. The alpha and omega lights are represented by the doctrine of the seventh-day Sabbath and the doctrine of the incarnation.
Doktrin Saba setyèm jou a te doktrin alfa nan istwa fondamantal mouvman Millerit la, ki te kòmanse kòm mouvman Millerit Filadèlfyen an, apre sa li te transfòme an mouvman Millerit Lawodiseyen an an 1856, epi apre sa an Legliz Advantis Setyèm Jou Lawodiseyen an an 1863. Sè White idantifye tou doktrin omega a nan istwa dènye jou yo, lè mouvman Lawodiseyen san karannkat mil yo transfòme an mouvman Filadèlfyen san karannkat mil yo. Limyè alfa ak omega yo reprezante pa doktrin Saba setyèm jou a ak doktrin enkarnasyon an.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Moun ki gen kominyon ak Bondye mache nan limyè Solèy Jistis la. Yo pa dezonore Redanmtè yo lè yo gate chemen yo devan Bondye. Limyè syèl la klere sou yo. Pandan yo ap pwoche bò fen istwa tè sa a, konesans yo genyen sou Kris la, ak sou pwofesi ki konsène li yo, ogmante anpil. Yo gen yon valè enfini nan je Bondye; paske yo ini ak Pitit li a. Pou yo, pawòl Bondye a gen yon bote ak yon cham ki depase tout bagay. Yo wè enpòtans li. Verite a devwale devan yo. Doktrin enkarnasyon an antoure ak yon douser klere byenfèzan. Yo wè ke Lekriti a se kle ki louvri tout mistè epi ki rezoud tout difikilte. Moun ki pa t vle resevwa limyè a epi mache nan limyè a p ap kapab konprann mistè pyete a; men moun ki pa t ezite pran kwa a epi suiv Jezi, yo va wè limyè nan limyè Bondye.” The Southern Watchman, 4 avril 1905.
The “doctrine of the incarnation” is also called the “mystery of godliness.”
Yo rele “doktrin enkarnasyon an” tou “mistè lakrentif pou Bondye a.”
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Epi san kontestasyon, mistè pyete a se yon gran bagay: Bondye te parèt nan lachè, yo te jistifye li nan Lespri a, zanj yo te wè li, yo te preche li bay Janti yo, yo te kwè nan li nan lemonn, yo te resevwa li anlè nan laglwa. 1 Timote 3:16.
The “mystery” is hidden until the final generation, when the faithful see that the doctrine of the incarnation is the omega of the seventh-day Sabbath.
“mistè a” rete kache jouk nan dènye jenerasyon an, lè moun fidèl yo wè ke doktrin sou enkarnasyon an se omega saba setyèm jou a.
Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory. Colossians 1:26, 27.
Menm mistè ki te kache depi tout tan ak tout jenerasyon yo, men ki kounye a vin parèt aklè pou sen li yo; se yo menm Bondye te vle fè konnen ki sa richès glwa mistè sa a ye pami moun lòt nasyon yo; sa vle di Kris la nan nou, espwa glwa a. Kolosyen 1:26, 27.
It is fitting that it is Colossians 1:26 that speaks of a “mystery” that “hath been hid,” but that mystery is “made manifest” in the latter days. Prophetic light is made manifest when prophecy is unsealed, as represented in Daniel twelve where at the end of 1,260 days, at the time of the end a prophecy is unsealed. The prophecy that has been hid for generations is unsealed, and the prophecy is the truth which when unsealed is the “glory” that is made known unto the Gentiles at the Sunday law. That mystery is Christ in you the hope of glory, which is accomplished in the days of the sounding of the seventh trumpet.
Li apwopriye pou se Kolosyen 1:26 ki pale de yon “mistè” ki “te kache,” men mistè sa a “vin parèt aklè” nan dènye jou yo. Limyè pwofetik vin parèt aklè lè pwofesi a dezsele, jan sa reprezante nan Danyèl douz kote, nan fen 1,260 jou yo, nan tan lafen an, yon pwofesi dezsele. Pwofesi ki te kache pandan plizyè jenerasyon yo dezsele, epi pwofesi a se verite a ki, lè li dezsele, se “laglwa” ki fè konnen bay moun lòt nasyon yo nan lwa dimanch la. Mistè sa a se Kris la nan nou, espwa laglwa a, ki akonpli nan jou kote setyèm twonpèt la ap sonnen.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Men nan jou vwa setyèm zanj lan, lè l pral kòmanse sonnen twonpèt la, mistè Bondye a dwe rive nan akonplisman li, jan li te fè konnen sa bay sèvitè li yo, pwofèt yo. Revelasyon 10:7.
It is only fitting that the voice of the seventh angel began to sound on the tenth day of the seventh month as represented in Revelation 10:7. The seventh angel is also represented as the third woe, and the first two woes were Islam, thus providing two witnesses that the third woe is Islam. The mystery of God is finished when the trumpet of Islam is blowing.
Li jis apwopriye pou vwa setyèm zanj lan te kòmanse sonnen sou dizyèm jou setyèm mwa a, jan sa reprezante nan Revelasyon 10:7. Setyèm zanj lan reprezante tou twazyèm malè a, epi de premye malè yo se te Islam; konsa sa bay de temwen ki montre twazyèm malè a se Islam. Mistè Bondye a fini lè twonpèt Islam lan ap sonnen.
In the history of the seventh trumpet the doctrine of the incarnation, which is the mystery of Christ in you, or the combination of Divinity with humanity, as represented by Christ when He took upon Himself human flesh; the candidates to be among the one hundred and forty-four thousand will be tested as to whether they have the necessary oil and faith to enter into the Most Holy Place. If they hesitate darkness falls upon them, if they follow the Lamb withersoever He goeth, they will be led to look into the ark. In the ark they will find the doctrines of the seventh-day Sabbath and the doctrine of the incarnation.
Nan istwa setyèm twonpèt la, doktrin enkarnasyon an, ki se mistè Kris la nan nou, oubyen inyon Divinite ak limanite a, jan Kris te reprezante l lè Li te pran sou Li chè imen an; kandida ki dwe fè pati santkarankatmil yo pral pase anba eprèv pou wè si yo gen lwil ak lafwa ki nesesè pou antre nan Kote ki Trè Sen an. Si yo ezite, fènwa tonbe sou yo; si yo swiv Ti Mouton an nenpòt kote Li ale, y ap dirije pou gade anndan lach la. Nan lach la yo pral jwenn doktrin Saba setyèm jou a ak doktrin enkarnasyon an.
As significant as these two doctrines are, what I am focusing on is not the alpha and omega lights, but that the prophetess illustrated God’s people entering into the heavenly sanctuary and looking into the ark of the covenant. There must be a point in the history of the one hundred and forty-four thousand, during the latter days, where the one hundred and forty-four thousand are taken into the Most Holy Place to gaze upon the opened ark.
Menm jan de doktrin sa yo enpòtan anpil, sa m ap mete anfaz sou li se pa limyè alfa ak omega yo, men lefèt ke pwofetès la te ilistre pèp Bondye a k ap antre nan sanktyè selès la epi k ap gade anndan lach alyans lan. Fòk genyen yon moman nan istwa san karantkat mil yo, pandan dènye jou yo, kote san karantkat mil yo mennen antre nan Kote ki Trè Sen an pou yo gade lach la ki louvri a.
If you possess the faith to believe the prophets illustrate God’s people in the latter days, along with the faith that Sister White was as much inspired, in every way, as every other prophet in the Bible—then the application I just set forth must be accepted as true. The one hundred and forty-four thousand must follow Christ, by faith into the Most Holy Place, as Sister White says the faithful did on October 22, 1844. There were then two classes manifested, those who refused to enter in by faith, and those who entered in.
Si vous possédez la foi de croire que les prophètes représentent le peuple de Dieu dans les derniers jours, ainsi que la foi que Sœur White était tout aussi inspirée, à tous égards, que tous les autres prophètes de la Bible, alors l’application que je viens d’exposer doit être acceptée comme vraie. Les cent quarante-quatre mille doivent suivre Christ, par la foi, dans le Très Saint Lieu, comme Sœur White dit que les fidèles l’ont fait le 22 octobre 1844. Il y eut alors deux classes manifestées : ceux qui refusèrent d’y entrer par la foi, et ceux qui y entrèrent.
“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.
“Mwen te mennen tounen sou pwoklamasyon premye avènman Kris la. Jan te voye nan lespri ak pouvwa Eli pou prepare chemen Jezi. Moun ki te rejte temwayaj Jan an pa t resevwa okenn benefis nan ansèyman Jezi yo. Opozisyon yo kont mesaj ki te anonse davans vini Li a te mete yo nan yon pozisyon kote yo pa t kapab fasilman resevwa prèv ki pi fò yo ke Li te Mesi a. Satan te pouse moun ki te rejte mesaj Jan an pou yo ale pi lwen toujou, pou yo rejte Kris la epi kloure L sou kwa. Lè yo te fè sa, yo te mete tèt yo nan yon pozisyon kote yo pa t kapab resevwa benediksyon jou Pannkòt la, ki ta moutre yo chemen an pou antre nan sanktyè selès la. Chire rido tanp lan te montre ke sakrifis ak òdonans jwif yo pa t ap resevwa ankò. Gran Sakrifis la te fin ofri epi yo te aksepte l, e Sentespri a ki te desann jou Pannkòt la te mennen lespri disip yo soti nan sanktyè tè a pou rive nan sanktyè selès la, kote Jezi te antre ak pwòp san pa Li, pou vide sou disip Li yo benefis ekspyasyon Li an. Men jwif yo te rete nan fènwa total. Yo te pèdi tout limyè yo ta kapab genyen sou plan sali a, epi yo te kontinye mete konfyans yo nan sakrifis ak ofrann initil yo. Sanktyè selès la te pran plas sanktyè tè a, men yo pa t gen okenn konesans sou chanjman an. Se poutèt sa yo pa t kapab resevwa okenn benefis nan medyasyon Kris la nan kote ki sen an.
“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare.” Early Writings, 259–261.
“Anpil moun gade ak laterè sou konduit Jwif yo nan rejte ak kloure Kris sou kwa; epi lè yo li istwa move tretman wontan yo te fè l sibi a, yo panse yo renmen li, epi yo pa t ap demanti li tankou Pyè te fè a, ni kloure li sou kwa tankou Jwif yo te fè a. Men Bondye, ki li kè tout moun, mete lanmou sa a pou Jezi yo te deklare yo te santi a anba eprèv. Tout syèl la t ap suiv avèk enterè ki pi pwofon kijan yo te resevwa mesaj premye zanj lan. Men anpil moun ki te deklare yo renmen Jezi, e ki te koule dlo nan je lè yo t ap li istwa kwa a, te pase bon nouvèl vini li a nan rizib. Olye yo te resevwa mesaj la avèk lajwa, yo te deklare se te yon ilizyon. Yo te rayi sila yo ki te renmen aparisyon li, epi yo te mete yo deyò nan legliz yo. Moun ki te rejte premye mesaj la pa t kapab resevwa okenn byenfè nan dezyèm nan; ni yo pa t resevwa okenn byenfè nan kri a minwi a, ki te dwe prepare yo pou yo antre avèk Jezi pa lafwa nan kote ki sen anpil nan tanp sanktyè selès la. Epi, lè yo te rejte de premye mesaj yo, yo te tèlman fènwa konpreyansyon pa yo, yo pa kapab wè okenn limyè nan mesaj twazyèm zanj lan, ki montre chemen pou antre nan kote ki sen anpil la. Mwen te wè ke menm jan Jwif yo te kloure Jezi sou kwa, se konsa legliz nominal yo te kloure mesaj sa yo sou kwa; se poutèt sa yo pa gen okenn konesans sou chemen ki mennen nan kote ki sen anpil la, epi yo pa kapab resevwa okenn byenfè nan entèsesyon Jezi ap fè la a. Menm jan ak Jwif yo, ki te ofri sakrifis initil yo, yo ofri priyè initil pa yo moute nan apatman Jezi te kite a; epi Satan, ki pran plezi nan desepsyon an, pran yon aparans relijye, epi li mennen lespri kretyen sa yo ki fè pwofesyon lafwa a vin jwenn li menm, pandan l ap aji avèk pouvwa pa li, siy pa li yo, ak mèvèy mansonjè yo, pou l mare yo nan pyèj li.” Early Writings, 259–261.
Sister White identifies the progressive testing process of John the Baptist and Christ’s history that ended with the Jews being in total darkness in order to illustrate the same history in the time of the Millerites, which is the alpha history of Sister White; the ancient prophetess of the latter days. The life-or-death test in the beginning was over entering into the Most Holy Place or refusing to do so. To refuse to do so produced the same darkness upon the rebels of Millerite history that had come upon the rebellious Jews in the history of Christ.
Sè White idantifye pwosesis eprèv pwogresif nan listwa Jan Batis ak Kris la, ki te fini avèk Jwif yo plonje nan fènwa total, pou l ilistre menm listwa sa a nan tan Millerit yo, ki se listwa alfa Sè White; ansyen pwofetès dènye jou yo. Eprèv lavi-oswa-lanmò nan kòmansman an te konsène antre nan Kote ki Pi Sen an oswa refize fè sa. Refize fè sa te pote menm fènwa sou rebèl yo nan listwa Millerit la, menm jan li te vin sou Jwif rebèl yo nan listwa Kris la.
Jesus always illustrates the end of a thing, with the beginning of a thing; so, when Sister White was taken into the Most Holy Place and gazed upon the open ark, in connection with the test of October 22, 1844, it identifies that the one hundred and forty-four thousand will be tested upon following the Lamb into the Most Holy Place or going into perfect eternal darkness. This fact is premised upon a faith that understands the ancient prophets are illustrating God’s latter-day people when they themselves become part of the recorded testimony. Sister White illustrates both classes.
Jezi toujou montre fen yon bagay ansanm ak kòmansman li; konsa, lè yo te mennen Sè White nan Kote ki Pi Sen an epi li te gade bwat kontra a ki te louvri a, an rapò ak tès 22 Oktòb 1844 la, sa idantifye ke san karannkat mil yo pral sibi yon tès sou kesyon si yo suiv Ti Mouton an antre nan Kote ki Pi Sen an, oswa si yo antre nan fènwa pafè etènèl. Reyalite sa a chita sou yon lafwa ki konprann ke pwofèt ansyen yo ap ilistre pèp Bondye a nan dènye jou yo lè yo menm tou yo vin fè pati temwayaj ki ekri a. Sè White ilistre toude klas yo.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Pandan m te nan eta dekourajman sa a, mwen te fè yon rèv ki te fè yon enpresyon pwofon sou lespri m. Mwen te reve mwen wè yon tanp kote anpil moun t ap kouri vin antre. Se sèlman moun ki te pran refij nan tanp sa a ki t ap sove lè tan an ta fèmen. Tout moun ki te rete deyò yo t ap pèdi pou tout tan. Foul moun ki te deyò yo, pandan yo t ap suiv divès chemen pa yo, t ap pase moun ki t ap antre nan tanp lan nan rizib, yo t ap moke yo, epi yo t ap di yo plan sekirite sa a se te yon twonpri malen, e ke an reyalite pa t gen okenn danje ditou pou yo evite. Yo menm te mete men sou kèk ladan yo pou anpeche yo prese antre anndan miray yo.”
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Paske m te pè pou yo pa pase m nan betiz, mwen te panse li te pi bon pou m tann jiskaske foul la gaye, oswa jiskaske m te kapab antre san yo pa remake m. Men, kantite moun yo t ap ogmante olye yo t ap diminye; e, paske m te pè pou m pa rive twò ta, mwen kite lakay mwen prese, epi mwen fòse chemen m nan mitan foul la. Nan enkyetid mwen pou m rive nan tanp lan, mwen pa t remake ni pran ka foul moun ki t ap antoure m nan. Lè m antre nan batiman an, mwen wè gwo tanp sa a te soutni pa yon sèl poto imans, epi sou li te mare yon ti mouton ki te dechire tout kote e ki t ap senyen. Nou menm ki te la yo te sanble konnen ke ti mouton sa a te chire e te blese poutèt nou. Tout moun ki te antre nan tanp lan te dwe vini devan li epi konfese peche yo.
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Menm devan Ti Mouton an te gen chèz ki te wo, e sou yo te chita yon gwoup moun ki te parèt trè kontan. Limyè syèl la te sanble klere sou figi yo, epi yo t ap fè lwanj Bondye e yo t ap chante kantik rekonesans ak lajwa ki te sonnen tankou mizik zanj yo. Se te sila yo ki te vini devan Ti Mouton an, ki te konfese peche yo, ki te resevwa padon, epi kounye a yo t ap tann avèk kè kontan, nan yon espwa vivan, yon evènman ki plen lajwa.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.
“Menm apre mwen te fin antre nan bilding lan, yon laperèz te anvayi m, ansanm ak yon santiman wont dèske m te dwe imilye tèt mwen devan moun sa yo. Men, mwen te sanble fòse pou m kontinye vanse, e m t ap fè wout mwen dousman alantou poto a pou m te ka fè fas ak ti mouton an, lè yon twonpèt sonnen, tanp lan tranble, rèl viktwa leve soti nan mitan sen yo ki te rasanble yo, yon klète terib klere bilding lan, apre sa tout bagay vin tonbe nan yon fènwa pwisan. Tout moun kè kontan yo te disparèt ansanm ak klète a, epi mwen te rete pou kont mwen nan laterè silansye lannuit la. Mwen leve ak lespri m nan agoni, e mwen te prèske pa kapab konvenk tèt mwen ke se te yon rèv mwen te fè. Sa te parèt klè pou mwen ke sò mwen te fikse, ke Lespri Senyè a te kite m, pou l pa janm retounen ankò.”
“Soon after this I had another dream. I seemed to be sitting in abject despair with my face in my hands, reflecting like this: If Jesus were upon earth, I would go to Him, throw myself at His feet, and tell Him all my sufferings. He would not turn away from me, He would have mercy upon me, and I would love and serve Him always. Just then the door opened, and a person of beautiful form and countenance entered. He looked upon me pitifully and said: ‘Do you wish to see Jesus? He is here, and you can see Him if you desire it. Take everything you possess and follow me.’
“Talè konsa, mwen te fè yon lòt rèv ankò. Mwen te sanble chita nan yon dezespwa pwofon, ak figi m kache nan men m, pandan m t ap reflechi konsa: Si Jezi te sou tè a, mwen ta ale bò kote Li, mwen ta lage tèt mwen nan pye Li, epi mwen ta rakonte Li tout soufrans mwen yo. Li pa t ap vire do bay mwen, Li t ap gen mizèrikòd pou mwen, e mwen ta renmen Li epi sèvi Li tout tan. Menm lè sa a, pòt la louvri, epi yon moun ki te gen yon bèl fòm ak yon bèl figi antre. Li gade m avèk konpasyon epi li di: ‘Èske ou vle wè Jezi? Li la a, epi ou kapab wè Li si ou vle sa. Pran tout sa ou genyen epi swiv mwen.’”
“I heard this with unspeakable joy, and gladly gathered up all my little possessions, every treasured trinket, and followed my guide. He led me to a steep and apparently frail stairway. As I commenced to ascend the steps, he cautioned me to keep my eyes fixed upward, lest I should grow dizzy and fall. Many others who were climbing the steep ascent fell before gaining the top.
“Mwen te tande sa avèk yon lajwa ki depase tout pawòl, epi avèk kè kontan mwen ranmase tout ti byen mwen yo, chak ti bagay presye mwen te sere, epi mwen swiv gid mwen an. Li mennen m devan yon mach eskalye ki te apik e ki te sanble fèb anpil. Lè mwen te kòmanse monte mach yo, li avèti m pou m kenbe je m fikse anlè, pou m pa vin tèt vire epi tonbe. Anpil lòt moun ki t ap monte pant apik sa a te tonbe anvan yo te rive sou tèt la.”
“Finally we reached the last step, and stood before a door. Here my guide directed me to leave all the things that I had brought with me. I cheerfully laid them down; he then opened the door and bade me enter. In a moment I stood before Jesus. There was no mistaking that beautiful countenance. That expression of benevolence and majesty could belong to no other. As His gaze rested upon me, I knew at once that He was acquainted with every circumstance of my life and all my inner thoughts and feelings.
“Anfen nou rive nan dènye etap la, epi nou te kanpe devan yon pòt. La a, gid mwen an te ban m direktiv pou m kite tout bagay mwen te pote avè m yo. Mwen te depoze yo ak kè kontan; apre sa, li louvri pòt la epi li envite m antre. Nan yon moman, mwen te kanpe devan Jezi. Pa t gen okenn fason pou yo ta konfonn bèl vizaj sa a. Ekspresyon bonte ak majeste sa a pa t ka pou okenn lòt. Lè gade Li te poze sou mwen, mwen te konnen tousuit ke Li te konnen chak sikonstans nan lavi mwen ansanm ak tout panse ak santiman ki te anndan mwen.”
“I tried to shield myself from His gaze, feeling unable to endure His searching eyes, but He drew near with a smile, and, laying His hand upon my head, said: ‘Fear not.’ The sound of His sweet voice thrilled my heart with a happiness it had never before experienced. I was too joyful to utter a word, but, overcome with emotion, sank prostrate at His feet. While I was lying helpless there, scenes of beauty and glory passed before me, and I seemed to have reached the safety and peace of heaven. At length my strength returned, and I arose. The loving eyes of Jesus were still upon me, and His smile filled my soul with gladness. His presence filled me with a holy reverence and an inexpressible love.
“Mwen te eseye pwoteje tèt mwen kont gade Li, paske m te santi mwen pa t kapab sipòte je Li k ap fouye tout bagay; men Li pwoche avèk yon souri, epi, pandan Li te poze men Li sou tèt mwen, Li di: ‘Nou pa bezwen pè.’ Son dou vwa Li a te fè kè m tranble avèk yon kè kontan li pa t janm konnen anvan. Mwen te twò kontan pou m te ka pwononse yon sèl mo; men, anba gwo emosyon an, mwen tonbe fas atè nan pye Li. Pandan m t ap kouche la san fòs, vizyon bote ak laglwa t ap pase devan mwen, epi li te sanble m mwen te rive nan sekirite ak lapè syèl la. Finalman fòs mwen te retounen, epi mwen leve. Je Jezi yo, plen lanmou, te toujou fikse sou mwen, epi souri Li te ranpli nanm mwen ak lajwa. Prezans Li te ranpli m ak yon reverans sen ak yon lanmou ki pa ka esplike.”
“My guide now opened the door, and we both passed out. He bade me take up again all the things I had left without. This done, he handed me a green cord coiled up closely. This he directed me to place next my heart, and when I wished to see Jesus, take it from my bosom and stretch it to the utmost. He cautioned me not to let it remain coiled for any length of time, lest it should become knotted and difficult to straighten. I placed the cord near my heart and joyfully descended the narrow stairs, praising the Lord and telling all whom I met where they could find Jesus. This dream gave me hope. The green cord represented faith to my mind, and the beauty and simplicity of trusting in God began to dawn upon my soul.” Testimonies, volume 1, 27–29.
“Gid mwen an ouvri pòt la kounye a, epi nou toude sòti deyò. Li mande m pou m reprann tout bagay mwen te kite deyò yo. Lè sa a te fin fèt, li lonje ban mwen yon kòd vèt byen vlope sere. Li enstwi m pou m mete l toupre kè mwen, epi lè m ta vle wè Jezi, pou m retire l nan pwatrin mwen epi lonje l rive jis nan limit li. Li avèti m pou m pa kite l rete vlope pandan twòp tan, pou sa pa ta fè li neye epi vin difisil pou dwate. Mwen mete kòd la toupre kè mwen epi mwen desann mach eskalye etwat yo ak kè kontan, pandan m t ap fè lwanj Seyè a epi m t ap di tout moun mwen te rankontre kote yo te kapab jwenn Jezi. Rèv sa a te ban m espwa. Kòd vèt la te reprezante lafwa nan lespri mwen, epi bote ak senplisite mete konfyans nan Bondye a te kòmanse klere sou nanm mwen.” Testimonies, volume 1, 27–29.
From the end of the Exeter camp meeting on August 17 unto October 22 in 1844 was sixty-six days. Those sixty-six days represent the period of the proclamation of the Midnight Cry, and in the context of the parable of the ten virgins those that then proclaimed the message represent those who had oil, and those who did not then proclaim the message had no oil.
Depi fen reyinyon kan Exeter la, 17 dawou 1844, rive jouk 22 oktòb 1844, te gen swasant-sis jou. Swasant-sis jou sa yo reprezante peryòd pwoklamasyon Rèl Mitan Lannwit la, epi nan kontèks parabòl dis vyèj yo, sila yo ki te pwoklame mesaj la lè sa a reprezante moun ki te gen lwil, tandiske sila yo ki pa t pwoklame mesaj la lè sa a pa t gen lwil.
In the parable, the marriage took place at the beginning of the tarrying time. The legal marriage took place and then everyone went home and waited until the groom’s father decided if it was acceptable to consummate the marriage. Infidelity between the first marriage and the second ceremony at midnight was considered adultery. The tarrying time was based upon the father of the groom waiting to see what happened to the bride over a period of time. Was she pregnant?
Nan parabòl la, maryaj la te fèt nan kòmansman tan reta a. Maryaj legal la te fèt, epi apre sa tout moun te retounen lakay yo e yo te tann jiskaske papa mesye marye a deside si li te akseptab pou maryaj la konsome. Enfidèlite ant premye maryaj la ak dezyèm seremoni an a minwi te konsidere kòm adiltè. Tan reta a te depann de papa mesye marye a, ki t ap tann pou wè sa ki t ap rive lamarye a pandan yon sèten peryòd tan. Èske li te ansent?
When the father decided all was well, the midnight procession began, and it began at night to avoid the oppressive heat in the daytime of Palestine. For this reason, the bride’s attendants, the virgins of the parable, were required to have their own lantern and supply of oil waiting for the midnight cry announcing that the procession to the marriage was under way, for it was to take place at night. At Exeter the midnight cry arrived and you either had enough oil ready for the procession or you didn’t.
Lè papa a te deside ke tout bagay te anfòm, pwosesyon minwi a te kòmanse, e li te kòmanse nan lannuit pou evite chalè lou ki te genyen nan lajounen ann Palestin. Se poutèt sa, moun ki t ap sèvi lamarye a, vyèj parabòl la pale de yo, te oblije gen pwòp lantèn pa yo ak rezèv lwil pa yo pare, ap tann rèl minwi a ki t ap anonse ke pwosesyon pou maryaj la te deja sou wout, paske li te dwe fèt nan lannuit. Nan Exeter, rèl minwi a te rive, e swa ou te gen ase lwil pare pou pwosesyon an, swa ou pa t genyen.
When they left Exeter with the message they were illustrating a people who were sealed. Some had enough oil to make into the marriage on October 22, 1844, and some didn’t. Those sixty-six-days represent a period of time when God’s people are sealed unto the closed door of the Sunday law. If they had the proper amount of oil they entered by faith into the Most Holy Place. Sister White illustrated God’s people entering into the Most Holy Place in the latter days, and in her alpha history it was a life-or-death test that was involved with entering into the Most Holy Place by faith. In the latter days the one hundred and forty-four thousand will be tested as to whether they will enter into the Most Holy Place by faith. It is once again a life-or-death test.
Lè yo te kite Exeter avèk mesaj la, yo t ap ilistre yon pèp ki te sele. Genyen ki te gen ase lwil pou yo te antre nan maryaj la 22 oktòb 1844, e genyen ki pa t genyen. Swasantsis jou sa yo reprezante yon peryòd tan kote pèp Bondye a sele pou pòt fèmen lwa dimanch lan. Si yo te gen kantite lwil ki apwopriye a, yo te antre pa lafwa nan Kote ki Pi Sen an. Sè White te ilistre pèp Bondye a k ap antre nan Kote ki Pi Sen an nan dènye jou yo, e nan istwa alfa li a, se te yon tès lavi-oswa-lanmò ki te asosye ak antre nan Kote ki Pi Sen an pa lafwa. Nan dènye jou yo, san karannkat mil yo pral sibi yon tès pou wè si yo pral antre nan Kote ki Pi Sen an pa lafwa. Yon lòt fwa ankò, se yon tès lavi-oswa-lanmò.
We will continue these things in the next article.
N ap kontinye bagay sa yo nan atik k ap vini an.
“In the cleansing of the temple, Jesus was announcing His mission as the Messiah, and entering upon His work. That temple, erected for the abode of the divine Presence, was designed to be an object lesson for Israel and for the world. From eternal ages it was God’s purpose that every created being, from the bright and holy seraph to man, should be a temple for the indwelling of the Creator. Because of sin, humanity ceased to be a temple for God. Darkened and defiled by evil, the heart of man no longer revealed the glory of the Divine One. But by the incarnation of the Son of God, the purpose of Heaven is fulfilled. God dwells in humanity, and through saving grace the heart of man becomes again His temple. God designed that the temple at Jerusalem should be a continual witness to the high destiny open to every soul. But the Jews had not understood the significance of the building they regarded with so much pride. They did not yield themselves as holy temples for the Divine Spirit. The courts of the temple at Jerusalem, filled with the tumult of unholy traffic, represented all too truly the temple of the heart, defiled by the presence of sensual passion and unholy thoughts.
“Nan netwayaj tanp lan, Jezi t ap anonse misyon Li kòm Mesi a, e Li t ap antre nan travay Li. Tanp sa a, ki te bati pou l sèvi kòm kote Prezans diven an rete, te fèt pou l vin yon leson vivan pou Izrayèl ak pou lemonn. Depi nan letènite, se te volonte Bondye pou chak èt ki kreye, depi sou serafen ki klere e ki sen yo jouk rive sou moun, ta dwe yon tanp pou Kreyatè a abite ladan l. Poutèt peche, limanite sispann vin yon tanp pou Bondye. Fè nwa e sal anba sa ki mal, kè moun pa t revele glwa Sila ki Diven an ankò. Men, pa mwayen enkarnasyon Pitit Bondye a, volonte Syèl la akonpli. Bondye rete nan limanite, e grasa lagras ki sove a, kè moun vin tounen tanp Li ankò. Bondye te fè lide pou tanp Jerizalèm nan ta yon temwayaj san rete konsènan gwo destin ki louvri devan chak nanm. Men, Jwif yo pa t konprann siyifikasyon batiman yo te konsidere avèk anpil lògèy la. Yo pa t livre tèt yo kòm tanp sen pou Lespri Diven an. Lakou tanp Jerizalèm nan, ki te chaje ak dezòd komès ki pa sen, te reprezante, twò fidèlman vre, tanp kè a, ki te sal pa prezans pasyon sansyèl ak panse ki pa sen.”
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Nan pirifye tanp lan anba men achtè ak vandè mond lan, Jezi te anonse misyon Li pou pirifye kè a anba salte peche a,—anba dezi tè a, anba konvoitiz egoyis yo, anba move abitid yo, ki gate nanm nan. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“The prophet says, ‘I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils’ (Revelation 18:1, 2). This is the same message that was given by the second angel. Babylon is fallen, ‘because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). What is that wine?—Her false doctrines. She has given to the world a false sabbath instead of the Sabbath of the fourth commandment, and has repeated the falsehood that Satan first told Eve in Eden—the natural immortality of the soul. Many kindred errors she has spread far and wide, ‘teaching for doctrines the commandments of men’ (Matthew 15:9).
“Pwofèt la di: ‘Mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e latè a te klere ak glwa li. E li rele avèk fòs, ak yon vwa pwisan, li di: Babilòn, gwo vil la, tonbe, li tonbe, e li vin tounen kote move lespri yo rete’ (Revelation 18:1, 2). Se menm mesaj sa a dezyèm zanj lan te bay la. Babilòn tonbe, ‘paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Ki diven sa a ye?—Fo doktrin li yo. Li bay lemonn yon fo saba olye de Saba katriyèm kòmandman an, e li repete manti Satan te premye di Èv nan Jaden Edenn nan—imòtalite natirèl nanm nan. Li gaye anpil lòt erè ki menm jan toupatou, ‘l ap anseye kòm doktrin kòmandman lèzòm’ (Matthew 15:9).”
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Lè Jezi te kòmanse ministè piblik Li, Li te netwaye Tanp lan anba pwofanasyon sakrilèj li t ap sibi a. Pami dènye zak ministè Li yo, te gen dezyèm netwayaj Tanp lan. Konsa tou, nan dènye travay pou avètisman mond lan, yo fè de apèl diferan bay legliz yo. Mesaj dezyèm zanj lan se: ‘Babilòn tonbe, li tonbe, gwo lavil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Epi, nan gran rèl mesaj twazyèm zanj lan, yo tande yon vwa soti nan syèl la k ap di: ‘Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan flewo li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.