In the previous two articles addressing the private interpretation that claims that the United States has been typified by the “robbers of thy people” who “establish the vision” in Daniel chapter eleven verse fourteen, we cited a passage from the pen of Ellen White which stated, “The members of the church will individually be tested and proved.” That proving, testing, and sifting process which is represented as the Messenger of the Covenant in Malachi chapter three, cleansing the silver and gold is now under way. In Malachi chapter three, it identifies a purging.
Nan de atik anvan yo ki t ap trete entèpretasyon prive ki pretann Etazini te prefigire pa “vòlè nan pèp ou a” ki “tabli vizyon an” nan Danyèl chapit onz vèsè katòz, nou te site yon pasaj ki soti anba plim Ellen White ki te deklare: “The members of the church will individually be tested and proved.” Kounye a, pwosesis pwèv, eprèv, ak tami sa a, ki reprezante kòm Mesaje Alyans lan nan Malachi chapit twa, k ap pirifye ajan ak lò a, deja an kou. Nan Malachi chapit twa, li idantifye yon pirifikasyon.
And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:3, 4.
L’ap chita tankou yon rafinè ak yon moun ki pirifye ajan; l’ap pirifye pitit Levi yo, l’ap netwaye yo tankou lò ak ajan, pou yo ka ofri bay Seyè a yon ofrann nan jistis. Lè sa a, ofrann Jida ak Jerizalèm lan va fè Seyè a plezi, menm jan nan tan lontan yo, tankou nan ane ki te pase yo. Malaki 3:3, 4.
Those who hold to the idea that the United States is the symbol which establishes the vision have been unable or unwilling to understand that the message that was unsealed in July of 2023 is what purges the candidates to be among the one hundred and forty-four thousand. In the synagogue at Capernaum the final purging of the one hundred and forty-four thousand was typified.
Moun ki kenbe lide ke Etazini se senbòl ki tabli vizyon an pa t kapab oswa pa t dispoze konprann ke mesaj ki te desele nan mwa Jiyè 2023 la se sa ki pirifye kandida yo pou yo pami san karant-kat mil yo. Nan sinagòg Kapènawòm nan, dènye pirifikasyon san karant-kat mil yo te tipifye.
“Jesus told them plainly, ‘There are some of you that believe not;’ adding, ‘Therefore said I unto you, that no man can come unto Me, except it were given unto him of My Father.’ He wished them to understand that if they were not drawn to Him it was because their hearts were not open to the Holy Spirit. ‘The natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned.’ 1 Corinthians 2:14. It is by faith that the soul beholds the glory of Jesus. This glory is hidden, until, through the Holy Spirit, faith is kindled in the soul.
Jezi te di yo aklè: “Gen kèk nan nou ki pa kwè;” epi li ajoute: “Se poutèt sa mwen te di nou, pèsonn pa ka vini jwenn Mwen, si sa pa t ba li pa Papa Mwen.” Li te vle yo konprann ke si yo pa t atire vin jwenn Li, se paske kè yo pa t ouvri pou Sentespri a. “Moun natirèl la pa resevwa bagay Lespri Bondye a; paske yo se bagay moun pran pou foli pou li; ni li pa ka konnen yo, paske se espirityèlman yo disène.” 1 Corinthians 2:14. Se pa lafwa nanm nan kontemple laglwa Jezi. Laglwa sa a kache, jiskaske, pa mwayen Sentespri a, lafwa limen nan nanm nan.
“By the public rebuke of their unbelief these disciples were still further alienated from Jesus. They were greatly displeased, and wishing to wound the Saviour and gratify the malice of the Pharisees, they turned their backs upon Him, and left Him with disdain. They had made their choice,—had taken the form without the spirit, the husk without the kernel. Their decision was never afterward reversed; for they walked no more with Jesus.
“Pa reprimand piblik li te fè yo poutèt enkredilite yo, disip sa yo te vin pi lwen toujou de Jezi. Yo te fache anpil, epi, paske yo te vle blese Sovè a epi satisfè mechanste Farizyen yo, yo te vire do bay Li, epi yo te kite Li avèk mepri. Yo te fè chwa pa yo a,—yo te pran fòm nan san lespri a, koki a san nwayo a. Desizyon yo a pa t janm anile apre sa; paske yo pa t mache ankò avèk Jezi.
“‘Whose fan is in His hand, and He will throughly purge His floor, and gather His wheat into the garner.’ Matthew 3:12. This was one of the times of purging. By the words of truth, the chaff was being separated from the wheat. Because they were too vain and self-righteous to receive reproof, too world-loving to accept a life of humility, many turned away from Jesus. Many are still doing the same thing. Souls are tested today as were those disciples in the synagogue at Capernaum. When truth is brought home to the heart, they see that their lives are not in accordance with the will of God. They see the need of an entire change in themselves; but they are not willing to take up the self-denying work. Therefore they are angry when their sins are discovered. They go away offended, even as the disciples left Jesus, murmuring, ‘This is an hard saying; who can hear it?’” The Desire of Ages, 392.
“‘Kiyès van li a nan men li, e li pral byen netwaye glasi li a nèt, epi l ap ranmase ble li a nan depo a.’ Matye 3:12. Sa a te youn nan tan pirifikasyon yo. Pa mwayen pawòl verite yo, pay la t ap separe ak ble a. Paske yo te twò vanite, twò pwòp tèt yo jist, pou yo resevwa repwòch; twò renmen mond lan pou yo aksepte yon lavi imilite, anpil moun te vire do bay Jezi. Anpil moun toujou ap fè menm bagay la. Jodi a, nanm yo ap pase anba eprèv menm jan ak disip sa yo nan sinagòg Kapènawòm nan. Lè verite a rive frape kè a, yo wè lavi yo pa ann amoni ak volonte Bondye. Yo wè nesesite pou gen yon chanjman total nan yo menm; men yo pa dispoze antre nan travay renonsyasyon tèt sa a. Se poutèt sa yo fache lè peche yo vin dekouvri. Yo ale, ofanse, menm jan disip yo te kite Jezi, y ap plenyen: ‘Pawòl sa a di; kiyès ki ka tande l?’” The Desire of Ages, 392.
By “words of truth” the gold and silver of Malachi’s illustration of the final temple cleansing of the one hundred and forty-four thousand was represented.
Pa “pawòl verite” yo, lò ak ajan nan ilistrasyon Malachi a konsènan dènye pirifikasyon tanp lan pou san karannkat mil yo te reprezante.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap. Malachi 3:1, 2.
Gade, m ap voye mesaje m nan, e li va pare chemen an devan mwen; epi Seyè a, sila nou ap chèche a, pral vini toudenkou nan tanp li a, wi, mesaje alyans lan, sila nou pran plezi nan li a: gade, li pral vini, se Seyè ki gen tout lame yo ki di sa. Men, ki moun ki ka sipòte jou vini li a? e ki moun ki va kanpe lè li parèt? paske li tankou dife moun k ap rafine a, e tankou savon moun k ap blanchi twal yo. Malachi 3:1, 2.
All the prophets, including Malachi are identifying the last days. In the first of these articles we cited, The 1888 Materials, page 403, where we are informed, “He who rests satisfied with his own present imperfect knowledge of the Scriptures, thinking this sufficient for his salvation, is resting in a fatal deception. There are many who are not thoroughly furnished with Scriptural arguments, that they may be able to discern error, and condemn all the tradition and superstition that has been palmed off as truth.” Those identified in the same passage “are not close Bible students,” who have “not studied to a purpose” the “passages of Scripture” where there exists “differences of opinion.” Those being addressed “do not read the Bible [in order] to appropriate the marrow and fatness to their own souls. They do not feel that it is the voice of God speaking to them. But, if we would understand the way of salvation, if we would see the beams of the Sun of righteousness,” they “must study the Scriptures for a purpose.”
Tout pwofèt yo, enkli Malachi, ap idantifye dènye jou yo. Nan premye nan atik sa yo nou te site, The 1888 Materials, paj 403, kote yo fè nou konnen: “Moun ki repoze, satisfè, nan pwòp konesans li genyen kounye a sou Ekriti yo, menm si li enpafè, pandan li panse sa sifi pou delivrans li, ap repoze nan yon twonpri ki mennen nan lanmò. Gen anpil moun ki pa byen ekipe ak agiman ki soti nan Ekriti yo, pou yo kapab disène erè, epi kondane tout tradisyon ak sipèstisyon yo te fè pase kòm verite.” Moun yo idantifye nan menm pasaj la “se pa etidyan Labib ki serye,” ki “pa etidye avèk yon objektif” “pasaj ki nan Ekriti yo” kote genyen “diferans opinyon.” Moun yo ap pale avèk yo “pa li Labib [pou yo] ka pran mwèl ak grès li pou pwòp nanm yo. Yo pa santi se vwa Bondye k ap pale avèk yo. Men, si nou ta vle konprann chemen delivrans lan, si nou ta vle wè reyon Solèy ladwati a,” yo “dwe etidye Ekriti yo avèk yon objektif.”
The first article identified that one of the pieces of their misguided prophetic model is the passage from The Great Controversy, which records, “Romanism in the Old World and apostate Protestantism in the New will pursue a similar course toward those who honor all the divine precepts.” The Great Controversy, 615. Their private interpretation claims this sentence is identifying “Romanism” as past history and “apostate Protestantism” as the modern world. After the grammatical evidence that the application they make on this sentence has been wrested from its correct meaning, they exhibited no public retraction of the false application. In fact they used the very passage to advertise their next zoom meeting. Yet we are informed that “We ought to impress upon all the necessity of inquiring diligently into divine truth, that they may know that they do know what is truth.” There was no effort to retract the false claim, which appears to be evidence that those promoting this false application are not “inquiring diligently” to “know what is truth.”
Premye atik la te idantifye ke youn nan eleman modèl pwofetik egare yo a se pasaj ki soti nan The Great Controversy a, ki ekri: “Romanis nan Ansyen Monn nan ak Pwotestantis aposta nan Nouvo Monn nan pral suiv yon kou ki sanble anvè sila yo ki onore tout presèp diven yo.” The Great Controversy, 615. Entèpretasyon prive yo a fè konnen ke fraz sa a ap idantifye “Romanis” kòm listwa pase epi “Pwotestantis aposta” kòm monn modèn nan. Apre prèv gramatikal yo te montre ke aplikasyon yo fè sou fraz sa a te detounen soti nan sans kòrèk li, yo pa t fè okenn retraksyon piblik konsènan aplikasyon fo a. Anfèt, yo te sèvi ak menm pasaj la pou fè piblisite pou pwochen reyinyon zoom yo a. Men, nou resevwa enfòmasyon sa a: “Nou dwe enpresyone sou tout moun nesesite pou yo chèche verite diven an avèk dilijans, pou yo kapab konnen ke yo konnen sa ki verite.” Pa t gen okenn efò pou yo retrakte deklarasyon fo a, sa ki sanble se prèv ke sila yo k ap ankouraje aplikasyon fo sa a pa “chèche avèk dilijans” pou yo “konnen sa ki verite.”
From the beginning of this controversy, we have approached it as if it was more than simply a disagreement between truth and error over who the robbers of thy people represent, and I still hold that position. The articles on the book of Daniel had reached a point by number two hundred where the significance of verses thirteen to fifteen of Daniel eleven had been soundly set forth. The verses represent the history from 1989 unto the soon-coming Sunday law that exists in verse forty of Daniel eleven.
Depi nan kòmansman konfli sa a, nou te apwoche li kòm si li te plis pase senpleman yon dezakò ant verite ak erè konsènan kiyès vòlè pèp ou a reprezante, e mwen toujou kenbe pozisyon sa a. Atik yo sou liv Danyèl la te rive nan yon pwen, nan nimewo de san, kote siyifikasyon vèsè trèz rive kenz nan Danyèl onz te deja byen tabli. Vèsè sa yo reprezante listwa depi 1989 rive jouk lwa dimanch ki prèt pou vini an, ki parèt nan vèsè karant nan Danyèl onz la.
We have been identifying that history as the hidden history of verse forty. We have also identified that when Sister Whites states “the book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days,” that the hidden history of Daniel chapter eleven verse forty is “that portion of the prophecy of Daniel.” Verses thirteen through fifteen represent the prophetic truth which is unsealed in the last days. Those three verses are therefore also represented as both the “Revelation of Jesus Christ” and the “Seven Thunders” in the book of Revelation that is unsealed just prior to the close of probation. When Sister White refers to that “portion of the book of Daniel,” the passage where the statement is located states:
Nou te idantifye istwa sa a kòm istwa kache vèsè karant lan. Nou te idantifye tou ke lè Sè White deklare: “liv ki te sele a se pa Revelasyon an, men se pati sa a nan pwofesi Danyèl la ki gen rapò ak dènye jou yo,” istwa kache Danyèl chapit onz vèsè karant lan se “pati sa a nan pwofesi Danyèl la.” Vèsè trèz rive kenz yo reprezante verite pwofetik ki deseale nan dènye jou yo. Se poutèt sa, twa vèsè sa yo tou reprezante toude “Revelasyon Jezi Kris la” ak “Sèt Loraj yo” nan liv Revelasyon an, ki deseale jis anvan fen tan gras la. Lè Sè White fè referans ak “pati sa a nan liv Danyèl la,” pasaj kote deklarasyon an chita a deklare:
“Let none think, because they cannot explain the meaning of every symbol in the Revelation, that it is useless for them to search this book in an effort to know the meaning of the truth it contains. The One who revealed these mysteries to John will give to the diligent searcher for truth a foretaste of heavenly things. Those whose hearts are open to the reception of truth will be enabled to understand its teachings, and will be granted the blessing promised to those who ‘hear the words of this prophecy, and keep those things which are written therein.’
“Se pou pèsonn pa panse, paske yo pa kapab eksplike sans chak senbòl nan Revelasyon an, li pa sèvi yo anyen pou yo fouye liv sa a nan efò pou yo konnen sans verite li genyen an. Sila a ki te revele mistè sa yo bay Jan ap bay moun k ap chèche verite avèk dilijans lan yon avangou bagay ki nan syèl la. Moun ki gen kè yo ouvè pou resevwa verite a va vin kapab konprann ansèyman li yo, epi benediksyon yo te pwomèt pou sila yo ki ‘tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo’ va akòde yo.”
“In the Revelation all the books of the Bible meet and end. Here is the complement of the book of Daniel. One is a prophecy; the other a revelation. The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 584, 585.
“Nan Liv Revelasyon an, tout liv Labib yo rankontre epi yo fini. Isit la se konpleman liv Dànyèl la. Youn se yon pwofesi; lòt la se yon revelasyon. Liv ki te sele a se pa Revelasyon an, men se pati sa a nan pwofesi Dànyèl la ki gen rapò ak dènye jou yo. Zanj lan te bay lòd sa a: ‘Men ou menm, O Dànyèl, fèmen pawòl yo, epi sele liv la, jouk nan tan lafen an.’ Dànyèl 12:4.” Travay Apot yo, 584, 585.
The word “complement” means to bring to perfection. The portion of the book of Daniel that relates to the last days, which is unsealed at the time of the end, is made perfect when combined, “line upon line” with the “Revelation of Jesus Christ,” and “the Seven Thunders.” Those three representations are the message which is unsealed, and therefore represents the “words of truth” that are employed to “purge” the one hundred and forty four thousand in the final temple cleansing of Malachi, as represented in verses thirteen to fifteen of Daniel eleven. The verse in the middle is the verse where the current controversy is represented, and as such represents the identical controversy that confronted the Millerites in their prophetic history.
Mo “konpleman” an vle di mennen nan pèfeksyon. Pati nan liv Dànyèl la ki gen rapò ak dènye jou yo, ki devwale nan tan lafen an, vin pafè lè yo mete l ansanm, “liy sou liy,” ak “Revelasyon Jezikri a,” epi ak “Sèt Loraj yo.” Twa reprezantasyon sa yo se mesaj ki devwale a, e poutèt sa li reprezante “pawòl verite yo” yo sèvi avè yo pou “pirifye” san karantkat mil yo nan dènye netwayaj tanp Malachi a, jan sa reprezante nan vèsè trèz rive kenz nan Dànyèl onz. Vèsè ki nan mitan an se vèsè kote konfli aktyèl la reprezante, e konsa li reprezante menm konfli a menm ki te konfwonte Millerit yo nan istwa pwofetik yo.
To claim the “robbers of thy people” in verse fourteen is the United States is a perfect parallel to the Protestants of Millerite history claiming that the robbers represented Antiochus Epiphanes. The controversy will purge the dross from the gold and silver, but the more important issue is that the controversy has been allowed to lead those represented by the Levites of Malachi chapter three to study more deeply than ever before God’s prophetic Word. The “dirt brush Man” of William Miller’s dream is now sweeping the counterfeit coins and jewels out of the room, in advance of His work in reassembling the genuine jewels into a perfect order which shines ten times brighter than the sun.
Pretann ke « vòlè pèp ou a » nan vèsè katòz la se Etazini, se yon paralèl pafè ak Pwotestan yo nan istwa Milerit la ki te pretann vòlè yo te reprezante Antyòchis Epifan. Kontwovès la ap netwaye salte a nan lò ak ajan an, men kestyon ki pi enpòtan an se ke yo pèmèt kontwovès la mennen sila yo Malachi chapit twa reprezante pa Levit yo pou etidye Pawòl pwofetik Bondye a pi pwofondman pase tout tan anvan. « Nonm bwòs pousyè a » nan rèv William Miller la ap bale pyès monnen ak bijou kontrefè yo soti nan chanm nan kounye a, anvan travay Li pou rasanble bijou otantik yo ankò nan yon lòd pafè ki klere dis fwa pi plis pase solèy la.
The controversy was allowed to take place to accomplish that very work, for we have been informed that, “God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth.”
Yo te pèmèt konfli a fèt pou akonpli travay sa a menm, paske nou resevwa avètisman sa a: “Bondye pral leve pèp Li a; si lòt mwayen echwe, erezi pral antre nan mitan yo, e sa pral pase yo nan Van an, pou separe pay la ak ble a. Senyè a rele tout moun ki kwè pawòl Li a pou yo reveye soti nan dòmi. Yon limyè presye vini, ki apwopriye pou tan sa a. Se verite Bib la, k ap montre danje ki deja sou tèt nou. Limyè sa a ta dwe mennen nou nan yon etid dilijan de Ekriti yo ak nan yon egzamen ki pi sevè sou pozisyon nou soutni yo. Bondye ta vle pou tout aspè ak tout pozisyon verite yo fouye byen fon epi avèk pèseverans, ak lapriyè ak jèn. Moun k ap kwè yo pa dwe repoze nan sipozisyon ak nan lide vag sou sa ki konstitiye verite.”
The “heresies” He allows and employs to arouse His sleeping saints are “old controversies.”
“Erezi” li pèmèt epi li sèvi avè yo pou reveye sen li yo ki t ap dòmi yo se “ansyen konfli.”
“In history and prophecy the Word of God portrays the long continued conflict between truth and error. That conflict is yet in progress. Those things which have been, will be repeated. Old controversies will be revived, and new theories will be continually arising. But God’s people, who in their belief and fulfillment of prophecy have acted a part in the proclamation of the first, second, and third angels’ messages, know where they stand. They have an experience that is more precious than fine gold. They are to stand firm as a rock, holding the beginning of their confidence steadfast unto the end.” Selected Messages, book 2, 109.
“Nan listwa ak nan pwofesi, Pawòl Bondye a montre konfli ki dire lontan ant verite ak erè a. Konfli sa a toujou ap kontinye. Bagay ki te rive deja yo ap repete ankò. Ansyen polemik yo pral resisite, epi nouvo teyori pral leve san rete. Men, pèp Bondye a, ki nan kwayans yo ak nan akonplisman pwofesi a te jwe yon pati nan pwoklamasyon mesaj premye, dezyèm, ak twazyèm zanj yo, konnen kote yo kanpe. Yo gen yon eksperyans ki pi presye pase bon lò. Yo dwe rete fèm tankou yon wòch, kenbe kòmansman konfyans yo byen fèm jouk nan fen an.” Selected Messages, book 2, 109.
The controversy over the “robbers of thy people” is an old controversy from the Millerite history, which is the “beginning of their confidence” that they are told to hold “steadfast to the end.” The “beginning of” the one hundred and forty-four thousand’s “confidence” is the foundational truths which are represented upon the 1843 and 1850 pioneer charts.
Kontwovès konsènan “vòlè pami pèp ou a” se yon ansyen kontwovès ki soti nan istwa Milerit la; se li menm ki “kòmansman konfyans yo,” yo menm yo resevwa lòd pou yo kenbe “fèm jouk nan lafen.” “Kòmansman” “konfyans” san karant-kat mil yo se verite fondamantal yo, ki reprezante sou tablo pyonye 1843 ak 1850 yo.
“The enemy is seeking to divert the minds of our brethren and sisters from the work of preparing a people to stand in these last days. His sophistries are designed to lead minds away from the perils and duties of the hour. They estimate as nothing the light that Christ came from heaven to give John for his people. They teach that the scenes just before us are not of sufficient importance to receive special attention. They make of no effect the truth of heavenly origin, and rob the people of God of their past experience, giving them instead a false science.
“Lènmi an ap chèche detounen lespri frè ak sè nou yo anba travay preparasyon yon pèp pou kanpe fèm nan dènye jou sa yo. Sofis li yo fèt pou mennen lespri yo lwen danje ak devwa lè n ap viv la. Yo pa konsidere ditou limyè Kris la te soti nan syèl la pou vin bay Jan pou pèp li a. Yo anseye ke sèn ki jis devan nou yo pa gen ase enpòtans pou yo ta resevwa yon atansyon espesyal. Yo rann verite ki soti nan syèl la san efè, epi yo vòlè pèp Bondye a eksperyans li te fè nan tan pase a, pou yo ba li yon fo syans nan plas li.”
“‘Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein.’
“Men sa Seyè a di konsa: Kanpe nan chemen yo, gade byen, epi mande pou ansyen santye yo, kote bon chemen an ye, epi mache ladan li.”
“Let none seek to tear away the foundations of our faith,—the foundations that were laid at the beginning of our work, by prayerful study of the Word and by revelation. Upon these foundations we have been building for the last fifty years. Men may suppose that they have found a new way, and that they can lay a stronger foundation than that which has been laid. But this is a great deception. Other foundation can no man lay than that which has been laid.
“Pa kite pèsonn chèche rache fondasyon lafwa nou an,—fondasyon ki te poze nan kòmansman travay nou an, pa etidye Pawòl la avèk lapriyè ansanm ak pa revelasyon. Se sou fondasyon sa yo nou ap bati depi senkant dènye ane yo. Moun ka sipoze yo jwenn yon nouvo chemen, epi yo ka poze yon fondasyon ki pi solid pase sa ki deja poze a. Men sa se yon gwo twonpri. Pèsonn pa ka poze yon lòt fondasyon pase sa ki deja poze a.”
“In the past many have undertaken the building of a new faith, the establishment of new principles. But how long did their building stand?—It soon fell; for it was not founded upon the Rock.
“Nan tan pase yo, anpil moun te pran sou yo pou bati yon nouvo lafwa, pou tabli nouvo prensip. Men konbyen tan konstriksyon yo a te kanpe?—Li pa t pran tan pou l tonbe; paske li pa t fonde sou Wòch la.
“Did not the first disciples have to meet the sayings of men? Did they not have to listen to false theories, and then, having done all, to stand firm, saying, ‘Other foundation can no man lay than that is laid’?
“Èske premye disip yo pa t oblije fè fas ak pawòl lèzòm? Èske yo pa t oblije koute fo teyori, epi answit, apre yo te fin fè tout bagay, rete fèm, pandan yo t ap di: ‘Pèsonn pa ka poze yon lòt fondasyon pase sa ki deja poze a’?”
“So we are to hold the beginning of our confidence steadfast unto the end. Words of power have been sent by God and by Christ to this people, bringing them out from the world, point by point, into the clear light of present truth. With lips touched with holy fire, God’s servants have proclaimed the message. The divine utterance has set its seal to the genuineness of the truth proclaimed.” Review and Herald, March 3, 1904.
“Se konsa, nou dwe kenbe kòmansman asirans nou an fèm jouk sa kaba. Pawòl ki gen pouvwa yo te voye pa Bondye ak pa Kris bay pèp sa a, pou fè yo soti nan mond lan, pwen pa pwen, pou antre yo nan limyè klè verite prezan an. Avèk bouch yo touche ak dife sen, sèvitè Bondye yo te pwoklame mesaj la. Pawòl diven an mete sele li sou otantisite verite yo te pwoklame a.” Review and Herald, 3 mas 1904.
Jeremiah’s “old paths,” are the “foundations that were laid at the beginning of our work.” Those truths were founded “upon the Rock,” and in the Millerite history those foundational truths were the “present truth” message that was proclaimed in 1842, 1843 and 1844.
“Ansyen chemen” Jeremi yo se “fondasyon ki te poze nan kòmansman travay nou an.” Verite sa yo te tabli “sou Wòch la,” e nan istwa Millerit la, verite fondamantal sa yo te mesaj “verite prezan” ki te pwoklame an 1842, 1843 ak 1844.
“May God help you to receive the words that I have spoken. Let those who stand as God’s watchmen on the walls of Zion be men who can see the dangers before the people,—men who can distinguish between truth and error, righteousness and unrighteousness.
“Se pou Bondye ede nou resevwa pawòl mwen te pale yo. Se pou moun ki kanpe kòm veyatè Bondye sou miray Siyon yo se moun ki kapab wè danje yo anvan pèp la,—moun ki kapab fè diferans ant verite ak erè, jistis ak enjistis.
“The warning has come: Nothing is to be allowed to come in that will disturb the foundation of the faith upon which we have been building ever since the message came in 1842, 1843, and 1844. I was in this message, and ever since I have been standing before the world, true to the light that God has given us. We do not propose to take our feet off the platform on which they were placed as day by day we sought the Lord with earnest prayer, seeking for light. Do you think that I could give up the light that God has given me? It is to be as the Rock of Ages. It has been guiding me ever since it was given. Brethren and sisters, God lives and reigns and works today. His hand is on the wheel, and in his providence he is turning the wheel in accordance with his own will. Let not men fasten themselves to documents, saying what they will do, and what they will not do. Let them fasten themselves to the Lord God of heaven. Then the light of heaven will shine into the soul-temple, and we shall see the salvation of God.” Review and Herald, April 14, 1903.
“Avètisman an vini: yo pa dwe pèmèt anyen antre ki ta boulvèse fondasyon lafwa a sou ki nou ap bati depi lè mesaj la te vini an 1842, 1843, ak 1844. Mwen te nan mesaj sa a, e depi lè sa a mwen te kanpe devan lemonn, fidèl ak limyè Bondye te ban nou an. Nou pa gen entansyon retire pye nou sou platfòm kote yo te mete yo a pandan, chak jou, nou t ap chèche Senyè a avèk lapriyè sensè, nan rechèch limyè. Èske nou panse mwen ta ka abandone limyè Bondye ban mwen an? Li dwe tankou Wòch Etènèl la. Li te gide m depi lè yo te ban mwen li. Frè ak sè m yo, Bondye vivan, li ap gouvènen, e li ap travay jodi a. Men li sou volan an, e nan pwovidans li li ap vire volan an ann akò ak pwòp volonte pa li. Pa kite lèzòm mare tèt yo ak dokiman, pandan y ap di sa yo pral fè, ak sa yo pa pral fè. Se pou yo mare tèt yo ak Senyè Bondye syèl la. Lè sa a, limyè syèl la va klere nan tanp nanm nan, epi n ap wè delivrans Bondye.” Review and Herald, 14 avril 1903.
The message that was proclaimed “in 1842, 1843, and 1844” is the message represented upon the 1843 pioneer chart. In May of 1842, three hundred 1843 charts were printed. Ellen White and the pioneers all gave testimony that the chart was a fulfillment of Habakkuk chapter two’s command to write the vision and make it plain upon tables. In that very history there were three hundred Millerite preachers, and SDA historians testify to the fact that they all employed the 1843 chart.
Mesaj ki te pwoklame “an 1842, 1843, ak 1844” la se mesaj ki reprezante sou tablo pyonye 1843 a. Nan mwa me 1842, yo te enprime twasan tablo 1843. Ellen White ak tout pyonye yo te rann temwayaj ke tablo a te yon akonplisman lòd ki nan Habakuk chapit de a pou ekri vizyon an epi fè l klè sou tab. Nan menm istwa sa a te gen twasan predikatè Millerit, e istoryen SDA yo rann temwayaj sou lefèt ke yo tout te sèvi ak tablo 1843 a.
What would possess a person to claim that the pioneer identification of Rome as the robbers of thy people, as represented upon the chart, is erroneous? What would possess someone to receive that claim? Yet, what possesses those of us that claim to accept the pioneer understanding that Rome is symbolized with the expression, “robbers of thy people,” and yet in reality not be able to defend that understanding for themselves?
Ki sa ki ta pouse yon moun deklare ke idantifikasyon pyonye yo te bay Wòm kòm “vòlè pèp ou a,” jan sa reprezante sou tablo a, se yon erè? Ki sa ki ta pouse yon moun aksepte deklarasyon sa a? Men, ki sa ki pouse nou menm ki pretann nou aksepte konpreyansyon pyonye yo, selon ki Wòm senbolize pa ekspresyon an, “vòlè pèp ou a,” epi poutan, an reyalite, nou pa kapab defann konpreyansyon sa a pou tèt nou?
In the first article we cited the following passage:
Nan premye atik la nou te site pasaj sa a:
“Whatever may be man’s intellectual advancement, let him not for a moment think that there is no need of thorough and continuous searching of the Scriptures for greater light. As a people we are called individually to be students of prophecy. We must watch with earnestness that we may discern any ray of light which God shall present to us.” Testimonies, volume 5, 708.
“Kèlkeswa pwogrè entelektyèl lèzòm ka rive fè, li pa dwe panse menm pou yon ti moman pa gen nesesite pou yon rechèch pwofon ak kontinyèl nan Ekriti yo pou jwenn yon pi gwo limyè. Antanke yon pèp, nou resevwa apèl la, chak moun pèsonèlman, pou nou etidyan pwofesi. Nou dwe veye avèk anpil seryezite pou nou ka disène nenpòt reyon limyè Bondye va prezante nou.” Testimonies, volim 5, 708.
I claim the “light which God” is now presenting “to us” is that we have not fully awakened to our responsibility to personally understand the first fifteen verses of Daniel eleven, and that we have not understood that verses thirteen to fifteen of that same chapter represents the truths that accomplish the final purging and sealing of the one hundred and forty-four thousand. If there were no heresies introduced in this very history it would provide evidence that we are wide awake. But this controversy proves otherwise.
Mwen soutni ke “limyè Bondye” ap prezante kounye a “ban nou” se lefètke nou poko fin reveye nèt sou responsablite nou pou nou konprann pèsonèlman premye kenz vèsè Danyèl onz la, e ke nou pa t konprann vèsè trèz rive kenz nan menm chapit sa a reprezante verite ki akonpli dènye pirifikasyon ak seleman san karannkat mil yo. Si pa t gen okenn erezi ki ta antre nan istwa sa a menm, sa ta bay prèv ke nou byen reveye. Men konfli sa a pwouve kontrè a.
“The fact that there is no controversy or agitation among God’s people should not be regarded as conclusive evidence that they are holding fast to sound doctrine. There is reason to fear that they may not be clearly discriminating between truth and error. When no new questions are started by investigation of the Scriptures, when no difference of opinion arises which will set men to searching the Bible for themselves to make sure that they have the truth, there will be many now, as in ancient times, who will hold to tradition and worship they know not what. . ..
“Fètke pa gen okenn konfli ni okenn ajitasyon pami pèp Bondye a pa ta dwe konsidere kòm prèv final ke yo kenbe fèm nan bon doktrin. Gen rezon pou nou pè ke yo ka pa ap fè yon distenksyon klè ant verite ak erè. Lè pa gen okenn nouvo kestyon ki leve atravè rechèch nan Ekriti yo, lè pa gen okenn diferans opinyon ki parèt ki ta pouse moun fouye Labib la pou tèt pa yo afin yo asire yo ke yo gen verite a, pral gen anpil moun kounye a, menm jan ak nan tan lontan, ki pral kenbe tradisyon epi adore sa yo pa konnen....”
“God will arouse His people; if other means fail, heresies will come in among them, which will sift them, separating the chaff from the wheat. The Lord calls upon all who believe His word to awake out of sleep. Precious light has come, appropriate for this time. It is Bible truth, showing the perils that are right upon us. This light should lead us to a diligent study of the Scriptures and a most critical examination of the positions which we hold. God would have all the bearings and positions of truth thoroughly and perseveringly searched, with prayer and fasting. Believers are not to rest in suppositions and ill-defined ideas of what constitutes truth. Their faith must be firmly founded upon the word of God so that when the testing time shall come and they are brought before councils to answer for their faith they may be able to give a reason for the hope that is in them, with meekness and fear.
Bondye ap leve pèp Li a; si lòt mwayen yo echwe, erezi ap antre nan mitan yo, e sa ap pase yo nan Van, pou separe pay la ak ble a. Seyè a rele tout moun ki kwè pawòl Li pou yo reveye soti nan dòmi. Yon limyè presye vini, ki apwopriye pou tan sa a. Se verite Bib la, ki montre danje ki deja sou nou. Limyè sa a dwe mennen nou nan yon etid dilijan sou Ekriti yo ak nan yon egzamen ki pi sevè sou pozisyon nou kenbe yo. Bondye vle pou tout aspè ak tout pozisyon verite a fouye nèt ale, avèk pèseverans, avèk lapriyè ak jèn. Kwayan yo pa dwe repoze yo sou sipozisyon ak lide ki pa byen defini konsènan sa ki konstitiye verite a. Lafwa yo dwe byen fèm chita sou pawòl Bondye, pou lè tan eprèv la va rive epi yo mennen yo devan konsèy pou yo reponn konsènan lafwa yo, yo kapab bay rezon espwa ki nan yo a, avèk dousè ak krentif.
“Agitate, agitate, agitate. The subjects which we present to the world must be to us a living reality. It is important that in defending the doctrines which we consider fundamental articles of faith we should never allow ourselves to employ arguments that are not wholly sound.” Testimonies, volume 5, 708.
“Ajite, ajite, ajite. Sijè nou prezante devan lemonn yo dwe yon reyalite vivan pou nou. Li enpòtan pou, nan defann doktrin nou konsidere kòm atik fondamantal lafwa yo, nou pa janm pèmèt tèt nou sèvi ak agiman ki pa nèt ale solid.” Testimonies, volim 5, 708.
As we move forward in this consideration of the robbers of God’s people we will demonstrate that the argument upon verse fourteen of Daniel eleven between the Protestants and the Millerites is identical to the argument between the new and private interpretation that the United States, and not Rome, establishes the vision. The position that The Great Controversy uses the expression, “old world” to identify past history is a “supposition and ill-defined idea” and it is an illustration of an “argument that is not wholly sound.”
Pandan n ap avanse nan konsiderasyon sa a sou vòlè pèp Bondye a, nou pral demontre ke agiman sou vèsè katòz nan Danyèl onz ant Pwotestan yo ak Millerit yo idantik ak agiman ant nouvo entèpretasyon prive a ak entèpretasyon ki soutni ke se Etazini, epi non pa Wòm, ki tabli vizyon an. Pozisyon ki fè konnen The Great Controversy sèvi ak ekspresyon “ansyen mond lan” pou idantifye istwa pase a se yon “sipozisyon ak lide mal defini”, epi li se yon ilistrasyon yon “agiman ki pa totalman solid.”
Those who have used the passage to uphold their supposition that the Millerites were incorrect in identifying Rome as the robbers of thy people, should fulfill their Christian obligation and publicly retract their claim, for it is unsustainable grammatically and historically. For those sitting on the side-lines of this controversy, you are responsible to rightly divide the word of truth, for you have been called to be an individual who is a student of prophecy, not a follower of a man’s idea.
Moun ki sèvi ak pasaj sa a pou soutni sipozisyon yo ke Milerit yo te nan erè lè yo te idantifye Wòm kòm piyajè pèp ou a, ta dwe akonpli obligasyon kretyen yo epi retrakte deklarasyon yo an piblik, paske li pa soutnab ni gramatikalman ni istorikman. Pou sila yo ki chita sou kote nan konfli sa a, nou gen responsablite pou nou byen separe pawòl verite a, paske yo rele nou pou nou vin moun ki etidyan pwofesi, pa disip lide yon moun.
Men wrest the Scriptures to their own destruction.
Moun tòde Ekriti yo pou pwòp destriksyon pa yo.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. But grow in grace, and in the knowledge of our Lord and Saviour Jesus Christ. To him be glory both now and forever. Amen. 2 Peter 3:15–18.
Epi konsidere pasyans Senyè nou an kòm delivrans; menm jan frè nou renmen anpil la, Pòl, dapre sajès ki te ba li a, te ekri nou tou; menm jan li fè sa nan tout lèt li yo, lè li pale nan yo sou bagay sa yo; pami yo gen kèk bagay ki difisil pou konprann, bagay moun ki pa gen enstriksyon e ki enstab yo tòde, menm jan yo fè sa tou ak lòt Ekriti yo, pou pwòp destriksyon pa yo. Se poutèt sa, nou menm, byenneme, paske nou konnen bagay sa yo davans, veye pou nou pa kite nou mennen ale nan erè mechan yo, epi pou nou pa tonbe kite pwòp fèmte nou. Men, grandi nan gras, ak nan konesans Senyè nou ak Sovè nou Jezikri. Se pou li glwa, ni kounye a ni pou tout tan. Amèn. 2 Pyè 3:15–18.
Peter states that it is the “unlearned and unstable” who “wrest” the Scriptures “unto their own destruction.” In agreement with that fact is Sister White’s repeated warnings to us to study for ourselves. If we are not fulfilling our responsibility to be students of prophecy, we are determining our own destruction.
Pyè deklare se “moun ki pa gen konesans e ki pa estab” yo ki “tòde” Ekriti yo “pou pwòp destriksyon pa yo.” An akò ak reyalite sa a, gen avètisman Sè White repete ban nou pou nou etidye pou tèt pa nou. Si nou pa ap akonpli responsablite nou pou nou vin etidyan pwofesi, se pwòp destriksyon pa nou nou ap detèmine.
It is the robbers of thy people who establish the vision, and Solomon identifies that where there is no vision the people perish.
Se vòlè pami pèp ou a ki tabli vizyon an, e Salomon idantifye ke kote pa gen vizyon, pèp la peri.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Lè pa gen vizyon, pèp la peri; men, moun ki kenbe lalwa a, li ere. Pwovèb 29:18.
One of the definitions of “perish” is to be made naked. Where there is an incorrect understanding of the vision, it is based upon the fact that the symbol that establishes the vision is not understood, or incorrectly understood. To be among those who perish in Solomon’s warning is to secure the nakedness represented by the Laodiceans who are spewed out of the mouth of the Lord at the soon coming Sunday law. Why would we accept an idea that misrepresents the clear meaning of Sister White’s comments upon the old and new world, and that rejects the Millerite identification that it is Rome who establishes the vision, which was directly represented upon the 1843 chart, which represents the foundational truths of Adventism, and which is Christ, the Rock of Ages that is represented by all sacred illustration of the foundations?
Youn nan definisyon mo “peri” a se vin tounen toutouni. Kote gen yon konpreyansyon ki pa kòrèk sou vizyon an, sa baze sou lefèt ke senbòl ki tabli vizyon an swa pa konprann, swa konprann mal. Pou w pami sila yo ki peri nan avètisman Salomon an, se asire toutouni a ki reprezante pa Laodiseyen yo, yo menm Seyè a pral vomi soti nan bouch li lè lwa dimanch la, ki pral vini byento a, rive. Poukisa nou ta aksepte yon lide ki denature sans klè kòmantè Sè White yo sou ansyen ak nouvo mond lan, epi ki rejte idantifikasyon Millerit la, selon sa se Wòm ki tabli vizyon an, sa ki te dirèkteman reprezante sou tablo 1843 a, ki reprezante verite fondamantal Adventis yo, e ki se Kris la, Wòch Laj yo, ki reprezante nan tout ilistrasyon sakre sou fondasyon yo?
“But every building erected on other foundation than God’s word will fall. He who, like the Jews in Christ’s day, builds on the foundation of human ideas and opinions, of forms and ceremonies of man’s invention, or on any works that he can do independently of the grace of Christ, is erecting his structure of character upon the shifting sand. The fierce tempests of temptation will sweep away the sandy foundation and leave his house a wreck on the shores of time.
“Men, tout bilding yo leve sou okenn lòt fondasyon pase Pawòl Bondye a va tonbe. Moun ki, tankou Jwif yo nan epòk Kris la, bati sou fondasyon lide ak opinyon lèzòm, sou fòm ak seremoni envansyon lèzòm, oswa sou nenpòt zèv li kapab fè endepandamman de gras Kris la, ap leve estrikti karaktè li sou sab k ap glise. Tanpèt feròs tantasyon yo va baleye fondasyon sab la, epi yo va kite kay li tounen yon debri sou rivaj tan an.
“‘“Therefore thus saith the Lord God, … Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place.’ Isaiah 28:16, 17.
“‘“Se poutèt sa, men sa Senyè Bondye a di, … M ap mete jijman sou liy lan, ak jistis sou plon an; lagrèl la va bale refij manti yo, epi dlo yo va debòde sou kote yo kache a.” Ezayi 28:16, 17.
“But today mercy pleads with the sinner. ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked; but that the wicked turn from his way and live: turn ye, turn ye from your evil ways; for why will ye die?’ Ezekiel 33:11. The voice that speaks to the impenitent today is the voice of Him who in heart anguish exclaimed as He beheld the city of His love: ‘O Jerusalem, Jerusalem, which killeth the prophets, and stoneth them that are sent unto her! how often would I have gathered thy children together, even as a hen gathereth her own brood under her wings, and ye would not! Behold, your house is left unto you desolate.’ Luke 13:34, 35 , R.V. In Jerusalem, Jesus beheld a symbol of the world that had rejected and despised His grace. He was weeping, O stubborn heart, for you! Even when Jesus’ tears were shed upon the mount, Jerusalem might yet have repented, and escaped her doom. For a little space the Gift of heaven still waited her acceptance. So, O heart, to you Christ is still speaking in accents of love: ‘Behold, I stand at the door, and knock: if any man hear My voice, and open the door, I will come in to him, and will sup with him, and he with Me.’ ‘Now is the accepted time; behold, now is the day of salvation.’ Revelation 3:20; 2 Corinthians 6:2.
“Men, jodi a, mizèrikòd ap sipliye pechè a. ‘Menm jan m ap viv la, se sa Senyè Bondye a di, mwen pa pran plezi nan lanmò mechan an; men pito pou mechan an vire do bay chemen li, pou l viv: vire tounen, vire tounen kite move chemen nou yo; paske poukisa nou ta mouri?’ Ezekiel 33:11. Vwa k ap pale ak sila yo ki pa repanti jodi a, se vwa Moun sa a ki te rele nan doulè kè pandan Li t ap gade vil Li te renmen an: ‘O Jerizalèm, Jerizalèm, ou menm ki touye pwofèt yo, epi ki kalonnen ak wòch moun yo voye ba ou yo! konbyen fwa mwen te vle rasanble pitit ou yo ansanm, menm jan yon poul rasanble ti poul pa li yo anba zèl li, men nou pa t vle! Men, kay nou an kite pou nou, li vin tounen yon dezè.’ Luke 13:34, 35, R.V. Nan Jerizalèm, Jezi te wè yon senbòl mond lan ki te rejte epi meprize gras Li a. Li t ap kriye, O kè tèt di, pou ou! Menm lè dlo nan je Jezi yo te koule sou mòn nan, Jerizalèm te ka toujou repanti, epi chape anba kondanasyon li. Pandan yon ti tan ankò, Don syèl la t ap tann pou li aksepte Li. Konsa, O kè, Kris la toujou ap pale avèk ou nan ton lanmou: ‘Men, mwen kanpe devan pòt la, e mwen frape: si yon moun tande vwa Mwen, epi louvri pòt la, m ap antre lakay li, m ap soupe avèk li, e li menm avè m.’ ‘Koulye a se tan ki akseptab la; men, koulye a se jou delivrans lan.’ Revelation 3:20; 2 Corinthians 6:2.”
“You who are resting your hope on self are building on the sand. But it is not yet too late to escape the impending ruin. Before the tempest breaks, flee to the sure foundation. ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, of sure foundation: he that believeth shall not make haste.’ ‘Look unto Me, and be ye saved, all the ends of the earth: for I am God, and there is none else.’ ‘Fear thou not; for I am with thee: be not dismayed; for I am thy God: I will strengthen thee; yea, I will help thee; yea, I will uphold thee with the right hand of My righteousness.’ ‘Ye shall not be ashamed nor confounded world without end.’ Isaiah 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
“Nou menm k ap mete espwa nou sou pwòp tèt nou, n ap bati sou sab la. Men li poko twò ta pou nou chape anba destriksyon k ap vini an. Anvan tanpèt la pete, kouri al jwenn fondasyon ki sèten an. ‘Men sa Senyè Bondye a di: Gade, m ap mete nan Siyon yon wòch kòm fondasyon, yon wòch éprouve, yon pyè ang presye, yon fondasyon ki fèm: moun ki kwè a p ap prese.’ ‘Vire je nou sou Mwen, epi n a sove, nou tout ki nan dènye bout tè a; paske se Mwen menm ki Bondye, pa gen okenn lòt.’ ‘Ou pa bezwen pè, paske Mwen avèk ou; pa dekouraje, paske se Mwen menm ki Bondye ou; M ap fòtifye ou; wi, M ap ede ou; wi, M ap soutni ou avèk men dwat jistis Mwen an.’ ‘Nou p ap wont ni nou p ap konfonn pou tout tan.’ Ezayi 28:16, R.V.; 45:22; 41:10; 45:17.” Thoughts from the Mount of Blessing, 150–152.
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.