The “Revelation of Jesus Christ” is opened up to God’s people when “the time is at hand.” The final warning message for mankind is given just before the close of human probation and that final message is represented in several prophetic lines in the Bible. In Revelation fourteen that final warning message is represented by three angels.
“Revelasyon Jezikri” a ouvri devan pèp Bondye a lè “tan an pre.” Dènye mesaj avètisman pou limanite a bay jis anvan fen tan gras lèzòm, e dènye mesaj sa a reprezante nan plizyè liy pwofetik nan Bib la. Nan Revelasyon katòz, dènye mesaj avètisman sa a reprezante pa twa zanj.
And I saw another angel fly in the midst of heaven, having the everlasting gospel to preach unto them that dwell on the earth, and to every nation, and kindred, and tongue, and people, Saying with a loud voice, Fear God, and give glory to him; for the hour of his judgment is come: and worship him that made heaven, and earth, and the sea, and the fountains of waters.
Epi mwen wè yon lòt zanj k ap vole nan mitan syèl la, ki te gen levanjil etènèl la pou l anonse bay moun ki rete sou tè a, ak tout nasyon, tout branch fanmi, tout lang, ak tout pèp, Li t ap di ak yon gwo vwa: Gen krentif pou Bondye, epi bay li glwa; paske lè jijman li a rive; epi adore sila a ki fè syèl la, tè a, lanmè a, ak sous dlo yo.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication.
Epi te gen yon lòt zanj ki te vini apre sa, li t ap di: Babilòn tonbe, li tonbe, gran vil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Here is the patience of the saints: here are they that keep the commandments of God, and the faith of Jesus. Revelation 14:6–12.
Epi twazyèm zanj lan swiv yo, li t ap di ak gwo vwa: Si yon moun adore bèt la ak imaj li a, epi li resevwa mak li sou fwon li oswa sou men li, menm moun sa a va bwè diven kòlè Bondye a, ki vide san melanj nan gode endiyasyon li a; epi yo va tòtire l ak dife ak souf nan prezans zanj ki sen yo, e nan prezans Ti Mouton an. E lafimen touman yo monte pou tout tan ak tout tan; epi yo pa gen repo ni lajounen ni lannuit, sa yo ki adore bèt la ak imaj li a, ansanm ak nenpòt moun ki resevwa mak non li. Men pasyans sen yo: men sila yo ki kenbe kòmandman Bondye yo ak lafwa Jezi. Revelasyon 14:6–12.
In chapter eighteen of Revelation the very same message announces the fall of Babylon.
Nan chapit dizwit Liv Revelasyon an, se menm mesaj sa a menm ki anonse tonbe Babilòn.
And after these things 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, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies. And I heard another voice 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 18:1–5.
Apre bagay sa yo, mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa; e tè a te klere ak laglwa li. Epi li rele avèk fòs, ak yon vwa pwisan, li di: Babilòn, gran vil la, tonbe, li tonbe; li vin tounen kay demon yo, refij tout move lespri, ak kaj tout zwazo ki pa pwòp e ki rayisab. Paske tout nasyon yo bwè diven kòlè fònikasyon li a; wa tè a fè fònikasyon avèk li; e machann tè a vin rich grasa abondans delika li yo. Epi mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo. Revelasyon 18:1–5.
The prophetic line of history, or we might say, the sequence of events represented by the angel that lightens the earth with his glory in chapter eighteen represents the events that lead to the close of judgment, the close of probation and the seven last plagues. The prophetic history represented in chapter eighteen runs “parallel” to the line of prophetic history represented by the three angels of chapter fourteen.
Liy pwofetik listwa a, oubyen nou ta ka di, sekans evènman yo ke zanj ki klere tè a avèk laglwa li nan chapit dizwit la reprezante, se evènman ki mennen nan fen jijman an, fen tan gras la, ak sèt dènye flewo yo. Istwa pwofetik ki reprezante nan chapit dizwit la mache “paralèl” ak liy istwa pwofetik twa zanj yo nan chapit katòz la reprezante.
“God has given the messages of Revelation 14 their place in the line of prophecy, and their work is not to cease till the close of this earth’s history. The first and second angel’s messages are still truth for this time, and are to run parallel with this which follows. The third angel proclaims his warning with a loud voice. ‘After these things,’ said John, ‘I saw another angel come down from heaven, having great power, and the earth was lightened with his glory.’ In this illumination, the light of all the three messages is combined.” The 1888 Materials, 803, 804.
“Bondye bay mesaj Revelasyon 14 yo plas pa yo nan liy pwofesi a, e travay yo pa dwe sispann jouk nan fen istwa tè sa a. Premye ak dezyèm mesaj zanj lan se toujou verite pou tan sa a, e yo dwe mache paralèl ak sila a ki vini apre a. Twazyèm zanj lan pwoklame avètisman li a ak yon vwa fò. ‘Apre bagay sa yo,’ Jan te di, ‘mwen wè yon lòt zanj desann soti nan syèl la, li te gen gwo pouvwa, e tè a te klere ak glwa li.’ Nan liminasyon sa a, limyè tout twa mesaj yo ini ansanm.” The 1888 Materials, 803, 804.
The three angels of chapter fourteen flying in the midst of heaven, symbolizes a worldwide message that concludes with the mark of the beast and the close of probation. In chapter eighteen the entire earth is lightened by the glory of the angel whose message also concludes with the close of probation.
Twa zanj nan chapit katòz yo k ap vole nan mitan syèl la senbolize yon mesaj mondyal ki fini ak mak bèt la ak fèmti tan gras la. Nan chapit dizwit la, tout tè a klere ak laglwa zanj la, e mesaj li a tou fini ak fèmti tan gras la.
The message that is symbolically represented by three angels in chapter fourteen and that is also represented by the angel that descends in chapter eighteen are two illustrations of the same warning message. There is nothing redundant in the Bible, nothing wasted. The fact that the very same message is identified more than once by John is an emphasis on the importance of the message and it illustrates the divine method of teaching that is a biblical rule called “repeat and enlarge.” Bringing two lines of prophetic history together reveals truths that would not be recognized in either line when considered apart from the other line. Today if you brought two witnesses of the same event into court to testify, they might very well give opposite reports based upon their political or social ideology. This is not the case with Bible witnesses, they always agree, and if it appears to you that they don’t agree, then you are looking at something incorrectly.
Mesaj ki reprezante senbolikman pa twa zanj yo nan chapit katòz la, epi ki reprezante tou pa zanj ki desann nan chapit dizwit la, se de ilistrasyon menm mesaj avètisman an. Pa gen anyen ki redondan nan Bib la, pa gen anyen ki gaspiye. Lefètke Jan idantifye egzakteman menm mesaj la plis pase yon fwa, sa mete aksan sou enpòtans mesaj la, epi li ilistre metòd ansèyman diven an ki se yon règ biblik yo rele “repete epi elaji.” Lè yo mete de liy istwa pwofetik ansanm, sa revele verite ki pa t ap rekonèt nan youn oswa nan lòt liy la lè yo konsidere yo separeman. Jodi a, si ou ta mennen de temwen menm evènman an nan tribinal pou temwaye, yo ta ka byen bay rapò opoze selon ideyoloji politik oswa sosyal yo. Men, sa pa konsa pou temwen biblik yo; yo toujou dakò, epi si sa sanble pou ou tankou yo pa dakò, se ou menm ki ap gade yon bagay yon fason ki pa kòrèk.
The two illustrations we are considering are the very same warning message that the book of Malachi represents as the return of Elijah the prophet. All three of the messages arrive in advance of the close of probation—for the warning message contained in all three lines of prophecy are not simply given in advance of the close of probation, but the close of probation is the very point of reference, the subject if you will, of each of those warning messages. In fact, if any warning message is proclaimed or illustrated by any prophet, it’s the same warning as Revelation fourteen, eighteen and Malachi’s Elijah prophecy.
De ilistrasyon nou ap konsidere yo se egzakteman menm mesaj avètisman liv Malachi a prezante kòm retou Eli, pwofèt la. Twa mesaj sa yo tout rive davans anvan fen tan gras la—paske mesaj avètisman ki nan tout twa liy pwofesi sa yo pa sèlman bay davans anvan fen tan gras la, men fen tan gras la se pwen referans la menm, sijè a si nou vle, pou chak nan mesaj avètisman sa yo. Anfèt, nenpòt mesaj avètisman nenpòt pwofèt pwoklame oswa ilistre, se menm avètisman ak Revelasyon katòz, dizuit, ak pwofesi Eli nan Malachi a.
These three lines of prophecy can easily be shown to run parallel to each other. That being said there are two primary sources of information in biblical prophecy. One is the identification of the sequence of events that unfold at the end of the world. The other source of information is the illustration of the prophets’ activities connected with the message outlining the future events.
Twa liy pwòfesi sa yo ka fasilman montre kòm yo mache an paralèl youn ak lòt. Sa di, gen de sous prensipal enfòmasyon nan pwòfesi biblik. Youn se idantifikasyon sekans evènman yo ki dewoule nan fen mond lan. Lòt sous enfòmasyon an se ilistrasyon aktivite pwofèt yo ki makònen ak mesaj ki trase avni evènman yo.
There are two rules worth considering in connection with these ideas. The first is that all the prophets speak about the end of the world, which is where probation closes.
Gen de règ ki vo konsidere an rapò ak ide sa yo. Premye a se ke tout pwofèt yo pale konsènan fen mond lan, ki se kote tan gras la fini.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Chak nan ansyen pwofèt yo te pale mwens pou pwòp tan pa yo pase pou pa nou, konsa pwofesi yo rete an vigè pou nou. ‘Koulye a, tout bagay sa yo te rive yo kòm egzanp; epi yo te ekri yo pou avètisman nou menm, sou ki fen mond lan rive.’ 1 Korentyen 10:11. ‘Se pa t pou tèt pa yo, men se te pou nou yo t ap sèvi nan bagay sa yo, ki kounye a yo fè nou konnen pa mwayen sila yo ki te anonse nou levanjil la avèk Sentespri a ki te voye desann soti nan syèl la; bagay sa yo menm zanj yo anvi gade byen fon ladan yo.’ 1 Pyè 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bib la te rasanble epi mare ansanm trezò li yo pou dènye jenerasyon sa a. Tout gwo evènman yo ak tout zak solanèl nan istwa Ansyen Testaman an te repete, e yo ap repete ankò, nan legliz la nan dènye jou sa yo.” Selected Messages, liv 3, 338, 339.
All the prophetic messages of the Bible are “in force for us” “upon whom the ends of the world are come.” That rule, in conjunction with another rule that identifies “matters” which the Holy Spirit has “shaped,” “both in the giving of the prophecy and” also “in the events portrayed” add strength to the claim that prophetic events at the beginning of a prophecy typify and run parallel to the prophetic events at the end of any given prophecy.
Tout mesaj pwofetik ki nan Bib la “an fòs pou nou” “sou nou menm fen mond lan rive.” Règ sa a, ansanm ak yon lòt règ ki idantifye “zafè” Sentespri a te “fòme,” “ni nan bay pwofesi a” epi tou “nan evènman yo prezante yo,” bay plis fòs a deklarasyon an ke evènman pwofetik ki nan kòmansman yon pwofesi sèvi kòm tip epi yo mache an paralèl ak evènman pwofetik ki nan fen nenpòt pwofesi yo bay.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Gen yon nesesite pou fè yon etid ki pi sere anpil sou pawòl Bondye a; sitou, Danyèl ak Revelasyon an ta dwe resevwa yon atansyon janm pa t bay anvan sa nan istwa travay nou an. Nou ka gen mwens bagay pou nou di sou kèk aspè konsènan pouvwa women an ak papote a; men nou dwe atire atansyon sou sa pwofèt yo ak apot yo te ekri anba enspirasyon Sentespri Bondye a. Sentespri a te ranje bagay yo konsa, ni nan fason pwofesi a te bay, ni nan evènman yo dekri yo, pou anseye ke ajan imen an dwe rete deyò je moun, kache nan Kris la, epi pou Senyè Bondye syèl la ak lalwa Li a leve byen wo. Li liv Danyèl la. Fè vini nan memwa, pwen pa pwen, istwa wayòm yo ki reprezante ladan l yo.” Testimonies to Ministers, 112.
The “Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed.” In “giving of the prophecy and in the events portrayed” “matters” have been “so shaped” by “the Holy Spirit” that both “the giving of the prophecy” and “the events portrayed,” are to be recognized as inspired and applied to the prophetic illustration of the end of the world.
« Les faits ont été ainsi disposés par le Saint-Esprit, tant dans le don de la prophétie que dans les événements dépeints. » Dans « le don de la prophétie et les événements dépeints », les « faits » ont été « ainsi disposés » par « le Saint-Esprit », de sorte que tant « le don de la prophétie » que « les événements dépeints » doivent être reconnus comme inspirés et appliqués à l’illustration prophétique de la fin du monde.
John was given the prophecy from Gabriel and told to write it in a book and send it to the churches. He was then being persecuted by Rome; he was exiled in a fashion that would parallel what in the world today would call a black-site. In that history John was as isolated from mankind as is any prisoner at Guantanamo Bay.
Jan te resevwa pwofesi a nan men Gabriyèl, epi yo te di l pou l ekri li nan yon liv epi voye l bay legliz yo. Lè sa a, Wòm t ap pèsekite l; yo te egzile l yon fason ki ta koresponn ak sa yo ta rele jodi a nan mond lan yon sit sekrè detansyon. Nan istwa sa a, Jan te izole ak limanite menm jan ak nenpòt prizonye nan Guantanamo Bay.
John identifies that the vision took place when he was worshipping on the seventh-day Sabbath, which is the Lord’s Day.
Jan idantifye ke vizyon an te fèt pandan li t ap adore nan jou repo setyèm jou a, ki se Jou Senyè a.
For the Son of man is Lord even of the sabbath day. Matthew 12:8.
Paske Pitit lòm nan se Mèt menm jou saba a. Matye 12:8.
While worshipping in the Spirit, he heard a great voice behind him.
Pandan li t ap adore nan Lespri a, li tande yon gwo vwa dèyè li.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9–11.
Mwen Jan, ki se frè nou tou, ak konpayon nou nan tribilasyon, nan wayòm nan, ak nan pasyans Jezikri a, mwen te sou zile yo rele Patmos la, poutèt pawòl Bondye a ak poutèt temwayaj Jezikri a. Mwen te nan Lespri a nan jou Seyè a, epi mwen tande dèyè mwen yon gwo vwa, tankou son yon twonpèt, ki t ap di: Mwen se Alfa ak Omega, premye a ak dènye a; epi: Sa ou wè a, ekri l nan yon liv, epi voye l bay sèt legliz ki nan Lazi yo: bay Efèz, bay Smèn, bay Pègam, bay Tiyatir, bay Sad, bay Filadèlfi, ak bay Lawodise. Revelasyon 1:9–11.
John, his surroundings and the circumstances identified describe him as one that is being persecuted for being a seventh-day Sabbath worshipper, but one who is also being persecuted because they believe in both the Bible and the writings of Ellen White, which is the “testimony of Jesus.” He hears a great voice behind him, which he turns to see, and in so doing he represents a Seventh-day Adventist at the end of the world who hear a voice behind them saying, “this is the way, walk ye in it.”
Jan, ansanm ak anviwònman li ak sikonstans yo idantifye, dekri li kòm yon moun yo ap pèsekite poutèt li se yon adoratè Saba setyèm jou a, men tou kòm yon moun yo ap pèsekite paske yo kwè ni nan Bib la ni nan ekriti Ellen White yo, ki se “temwayaj Jezi a.” Li tande yon gwo vwa dèyè li; li vire pou l wè vwa a, e lè li fè sa, li reprezante yon Advantis Setyèm Jou nan fen mond lan ki tande yon vwa dèyè yo k ap di: “men chemen an, mache ladan l.”
All the lines of prophecy parallel each other at the end of the world.
Tout liy pwofesi yo mache an paralèl youn ak lòt nan fen mond lan.
“In the Revelation all the books of the Bible meet and end.” Acts of the Apostles, 585.
“Nan Revelasyon an, tout liv Labib yo rankontre epi yo fini.” Travay Apot yo, 585.
Any prophet that hears a voice behind them, aligns with John in the illustration of God’s people at the end of the world. John heard a voice behind him that gave him instructions. Isaiah also heard a voice of instruction.
Nenpòt pwofèt ki tande yon vwa dèyè yo, aliyen ak Jan nan ilistrasyon pèp Bondye a nan fen mond lan. Jan te tande yon vwa dèyè li ki te ba li enstriksyon. Ezayi tou te tande yon vwa enstriksyon.
And therefore will the Lord wait, that he may be gracious unto you, and therefore will he be exalted, that he may have mercy upon you: for the Lord is a God of judgment: blessed are all they that wait for him.
Se poutèt sa Senyè a ap tann pou l ka fè nou gras, e se poutèt sa l ap leve byen wo pou l ka gen mizèrikòd pou nou; paske Senyè a se yon Bondye jistis: beni tout moun ki tann li.
For the people shall dwell in Zion at Jerusalem: thou shalt weep no more: he will be very gracious unto thee at the voice of thy cry; when he shall hear it, he will answer thee. And though the Lord give you the bread of adversity, and the water of affliction, yet shall not thy teachers be removed into a corner any more, but thine eyes shall see thy teachers: And thine ears shall hear a word behind thee, saying, This is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left. Isaiah 30:18–21.
Paske pèp la ap rete nan Siyon, nan Jerizalèm: ou p ap kriye ankò; l ap fè ou anpil gras lè li tande vwa kri ou; lè li tande l, l ap reponn ou. E menm si Senyè a ban nou pen advèsite a ak dlo afliksyon an, pwofesè ou yo p ap kache nan yon kwen ankò, men je ou yo va wè pwofesè ou yo. Zòrèy ou yo va tande yon pawòl dèyè ou, k ap di: Men chemen an, mache ladann, lè nou vire adwat, ak lè nou vire agoch. Ezayi 30:18–21.
God’s remnant people hear a voice behind them identifying which way they should walk. They then need to decide if they will listen or not listen. The people represented by John and Isaiah are people at the end of the world who wait for the Lord while He tarries, and Isaiah informs us he tarries because He is a God of judgment. From the beginning of Millerite history in 1798 until the close of probation for Adventism at the Sunday law, God is accomplishing the judgment in the heavenly sanctuary. The promise is that those who wait for the Lord during the judgment period will be blessed.
Pèp rès Bondye a tande yon vwa dèyè yo ki fè yo konnen ki chemen yo dwe mache ladan l. Apre sa, yo bezwen deside si yo pral koute oswa si yo pa pral koute. Pèp Jan ak Ezayi reprezante a se pèp ki nan fen mond lan, k ap tann Seyè a pandan li pran reta, epi Ezayi fè nou konnen li pran reta paske li se yon Bondye jijman. Depi nan kòmansman istwa Millerit la an 1798 jouk nan fen tan gras pou Advantis la nan lwa dimanch lan, Bondye ap akonpli jijman an nan tanp ki nan syèl la. Pwomès la se ke sila yo ki tann Seyè a pandan peryòd jijman an pral beni.
God’s people who are blessed for waiting, are represented by the virgins who wait for the Bridegroom in the parable of the ten virgins. All ten fell asleep, and then at midnight a crisis arrives that separates the sleeping virgins into two classes. One class had heard a voice behind them and turned to see the voice which instructed them as to which way to proceed, and the other class refused to turn around and hear the voice—in spite of the fact that the message that runs throughout the book of Revelation is, “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Pèp Bondye a, ki beni poutèt yo tann, yo reprezante pa vyèj ki t ap tann Veteren an nan parabòl dis vyèj yo. Tout dis yo te dòmi; epi, a minui, yon kriz rive ki separe vyèj ki t ap dòmi yo an de kategori. Yon kategori te tande yon vwa dèyè yo epi yo te vire pou wè vwa a ki te enstwi yo sou ki chemen pou yo swiv; epi lòt kategori a te refize vire pou tande vwa a—malgre lefèt ke mesaj ki travèse tout liv Revelasyon an se: “Moun ki gen zòrèy, se pou l tande sa Lespri a di legliz yo.”
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Parabòl dis vyèj yo nan Matye 25 la montre tou eksperyans pèp Advantis la.» The Great Controversy, 393.
John represents the Adventist people who turn to the past in order to understand the future. When they “hear a word behind” them as John did, the word also includes the instruction given in Isaiah’s testimony of this identical event. Isaiah’s instruction was, “this is the way, walk ye in it, when ye turn to the right hand, and when ye turn to the left.” The wise virgins in Daniel twelve understand the increase of knowledge at the end of the world, because they had “run to and fro” in the word to understand the life-giving knowledge that was unsealed.
Jan reprezante pèp Advantis la ki vire yo sou tan pase a pou yo ka konprann lavni an. Lè yo “tande yon pawòl dèyè” yo menm jan Jan te fè a, pawòl la gen ladan tou enstriksyon ki te bay nan temwayaj Ezayi a konsènan menm evènman sa a. Enstriksyon Ezayi a te di: “men chemen an, mache ladan li, lè nou vire adwat, epi lè nou vire agoch.” Vyèj saj yo nan Danyèl douz konprann ogmantasyon konesans lan nan fen mond lan, paske yo te “ale vini toupatou” nan pawòl la pou yo te konprann konesans ki bay lavi a ki te sele a te louvri.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Daniel 12:4.
Men ou menm, Danyèl, fèmen pawòl yo, epi sele liv la, jouk nan tan lafen an: anpil moun pral kouri monte desann, epi konesans pral ogmante. Danyèl 12:4.
The prophets we are considering represent Seventh-day Adventists in the history where judgment comes to a conclusion and probation closes. Those represented as the wise virgins hear a voice behind them saying this is the way to walk and He promises to guide them on the path when they turn to the left or the right. “Running to and fro” as the wise virgins do when the book is unsealed is a symbol for Bible study. Nature informs us that in order to run, you first must learn to walk and Isaiah’s testimony says that if you listen to the voice behind you, he will guide you in the study of His Word whether you turn to the Old Testament (left) or the New Testament (right). Open the Bible and He will guide you by His voice. But for Seventh-day Adventists at the end of the world it also means He will guide you when you open the Bible (left) and when you open the Spirit of Prophecy (right).
Pwofèt n ap konsidere yo reprezante Advantis Setyèm Jou yo nan peryòd listwa kote jijman an rive nan konklizyon li epi tan gras la fèmen. Moun ki reprezante kòm vyèj saj yo tande yon vwa dèyè yo k ap di: men chemen an pou nou mache ladan li; epi Li pwomèt pou gide yo sou chemen an lè yo vire agoch oswa adwat. “Kouri ale vini” jan vyèj saj yo fè lè liv la de sele a se yon senbòl etid Labib. Lanati fè nou konnen ke, pou yon moun kouri, li dwe anvan sa aprann mache; epi temwayaj Ezayi a di ke si ou koute vwa ki dèyè ou a, l ap gide ou nan etid Pawòl Li a, kit ou vire nan direksyon Ansyen Testaman an (agoch) oswa Nouvo Testaman an (adwat). Louvri Labib la, epi Li pral gide ou pa vwa Li. Men, pou Advantis Setyèm Jou yo nan fen mond lan, sa vle di tou Li pral gide ou lè ou louvri Labib la (agoch) ak lè ou louvri Lespri Pwofesi a (adwat).
The way to walk is even more specific when Jeremiah’s testimony is added.
Chemen pou mache a vin pi espesifik toujou lè yo ajoute temwayaj Jeremi an.
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, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken.
Men sa Seyè a di konsa: Kanpe sou chemen yo, gade byen, epi mande pou ansyen santye yo, kote bon chemen an ye; mache ladan li, epi n ap jwenn repo pou nanm nou. Men yo te di: Nou p ap mache ladan li. Anplis, mwen te mete gad sou nou, mwen t ap di: Koute son twonpèt la. Men yo te di: Nou p ap koute.
Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Se poutèt sa, tande, nou menm nasyon yo, epi konnen, ou menm asanble a, sa ki nan mitan yo. Tande, O latè: gade, m ap fè malè vini sou pèp sa a, wi, fwi panse yo, paske yo pa t koute pawòl mwen yo, ni lalwa mwen an, men yo te rejte li. Jeremi 6:16–19.
There are two classes of worshippers in the passage. One group considers all the “ways” and chooses the “old paths” to walk in. They were capable of selecting the “good way” from all the other possible “ways,” because they are those who listened to the voice behind them, and that voice informed them, “this is the way, walk ye in it.” John represents those that hear the voice from behind, a voice from the “old paths.”
Gen de klas adoratè nan pasaj la. Yonn nan gwoup yo egzamine tout “chemen” yo epi li chwazi “ansyen santye” yo pou l mache ladan yo. Yo te kapab chwazi “bon chemen” an pami tout lòt “chemen” ki te posib yo, paske se moun sa yo ki te koute vwa ki dèyè yo a, e vwa sa a te fè yo konnen: “men chemen an, mache ladan l.” Jan reprezante sila yo ki tande vwa ki soti dèyè a, yon vwa ki soti nan “ansyen santye” yo.
“‘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.’ Jeremiah 6:16.
“Konsa Seyè a di: Kanpe sou chemen yo, gade, epi mande ki ansyen santye yo ye, kote bon chemen an ye, epi mache ladan l.” Jeremi 6:16.
“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.
“Se pou pesonn pa chèche rache fondasyon lafwa nou yo—fondasyon ki te poze nan kòmansman travay nou an pa mwayen etid lapriyè sou Pawòl la ak pa revelasyon. Se sou fondasyon sa yo nou ap bati depi senkant dènye ane yo. Moun ka sipoze yo jwenn yon nouvo chemen e yo kapab poze yon fondasyon ki pi solid pase sa ki deja poze a. Men, sa se yon gwo twonpri. Paske, 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 lontan, anpil moun te antreprann bati yon nouvo lafwa, etabli nouvo prensip. Men, konbyen tan konstriksyon yo a te kanpe? Li pa t pran tan pou l tonbe, paske li pa t chita 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’? 1 Corinthians 3:11.
“Èske premye disip yo pa t oblije fè fas ak pawòl lèzòm? Èske yo pa t oblije koute fo teyori, epi apre yo fin fè tout sa yo te dwe fè, rete fèm, pandan yo t ap di: ‘Pèsonn pa ka poze okenn lòt fondasyon pase sa ki deja poze a’? 1 Korentyen 3:11.
“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.” Testimonies, volume 8, 296, 297.
“Donk, nou dwe kenbe kòmansman konfyans nou fèm jiska lafen. Bondye ak Kris voye pawòl ki gen pisans bay pèp sa a, pou fè yo soti nan mitan lemonn nan, pwen pa pwen, antre nan limyè klè verite prezan an. Avèk bouch ki touche ak dife sen, sèvitè Bondye yo te pwoklame mesaj la. Pawòl Bondye menm mete so li sou otantisite verite ki te pwoklame a.” Testimonies, volume 8, 296, 297.
But there is another group in Jeremiah’s line and that “congregation” as he identifies them, have built a house representing a new faith, and that house falls because it was not built upon the rock. That house is the Seventh-day Adventist church, or as John identifies the very same church—the synagogue of Satan.
Men, gen yon lòt gwoup nan liy Jeremi an, epi “asanble” sa a, jan li idantifye yo, te bati yon kay ki reprezante yon nouvo lafwa, epi kay sa a tonbe paske li pa t bati sou wòch la. Kay sa a se Legliz Advantis Setyèm Jou a, oswa, jan Jan idantifye menm legliz sa a menm—sinagòg Satan an.
To refuse to hear is to reject, his “words” and his “law.” Due to their rebellion against returning and walking in the old paths and also their refusal to hear the trumpet message of the watchman, God is going to bring evil upon the people Jeremiah identifies as a “evil congregation.” How God deals with the Seventh-day Adventist church of Laodicea is a subject of Bible prophecy. The prophet Hosea contributes to the characteristics of the “evil congregation” when he speaks about why they are rejected.
Refize tande se rejte “pawòl” li yo ak “lwa” li. Akoz rebelyon yo kont retounen epi mache nan ansyen chemen yo, ansanm ak refi yo pou tande mesaj twonpèt gad la, Bondye pral fè malè vini sou pèp la, ke Jeremi idantifye kòm yon “move kongregasyon.” Fason Bondye aji ak legliz Laodise setyèm-jou Advantis la se yon sijè nan pwofesi biblik. Pwofèt Oze ajoute nan karakteristik “move kongregasyon” an lè li pale sou rezon ki fè yo rejte yo.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Pèp mwen an ap peri paske yo manke konesans; paske ou menm ou rejte konesans, mwen menm tou m ap rejte ou, pou ou pa prèt pou mwen ankò; paske ou bliye lalwa Bondye ou a, mwen menm tou m ap bliye pitit ou yo. Oze 4:6.
They are rejected for lacking knowledge, which represents a message that is unsealed at the time of the end. God is ending here His covenant relationship with His people in the passage, for He directly calls them, “My people!” Because they rejected Christ, and have forgotten His law they will be no priest for God. When God’s people enter into covenant with God, He makes them priests and kings. When God entered into covenant with ancient Israel he stated through Moses:
Yo rejte yo paske yo manke konesans, konesans sa a reprezante yon mesaj ki devwale nan tan lafen an. Isit la, Bondye ap mete fen nan relasyon alyans Li avèk pèp Li a nan pasaj la, paske Li rele yo dirèkteman: “Pèp Mwen!” Paske yo te rejte Kris la, epi yo bliye lalwa Li a, yo p ap prèt pou Bondye ankò. Lè pèp Bondye a antre nan alyans avèk Bondye, Li fè yo vin prèt ak wa. Lè Bondye te antre nan alyans avèk ansyen Izrayèl, Li te deklare pa mwayen Moyiz:
Now therefore, if ye will obey my voice indeed, and keep my covenant, then ye shall be a peculiar treasure unto me above all people: for all the earth is mine: And ye shall be unto me a kingdom of priests, and an holy nation. These are the words which thou shalt speak unto the children of Israel. Exodus 19:5, 6.
Koulye a, si nou obeyi vwa mwen toutbon vre, epi si nou kenbe alyans mwen an, n ap tounen pou mwen yon trezò espesyal pi wo pase tout lòt pèp yo; paske tout tè a se pou mwen. Epi nou va pou mwen yon wayòm prèt, ak yon nasyon sen. Men pawòl ou pral di pitit Izrayèl yo. Egzòd 19:5, 6.
When God entered into covenant with the Christian church he stated through Peter:
Lè Bondye te antre nan alyans avèk legliz kretyen an, li te deklare pa mwayen Pyè:
But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:9, 10.
Men nou se yon ras chwazi, yon prètriz wayal, yon nasyon sen, yon pèp ki pou Bondye an patikilye; pou nou anonse bèl kalite Sila a ki rele nou soti nan fènwa pou antre nan limyè mèvèy li a; nou menm ki nan tan pase pa t yon pèp, men kounye a nou se pèp Bondye a; nou menm ki pa t jwenn mizèrikòd, men kounye a nou jwenn mizèrikòd. 1 Pyè 2:9, 10.
Peter in these verses addresses the transition from ancient Israel as God’s chosen covenant people unto the Christian church, when he states that “in times past were not a people, but now are the people of God.” When the Jews divorced themselves from God, the Lord entered into covenant with the Christian church. Both were considered as nations of priests while they were married to the Lord.
Pyè, nan vèsè sa yo, pale sou tranzisyon ki fèt soti nan ansyen Izrayèl kòm pèp alyans Bondye te chwazi a pou rive nan legliz kretyen an, lè li deklare ke, “nan tan lontan nou pa t yon pèp, men kounye a nou se pèp Bondye.” Lè Jwif yo separe tèt yo ak Bondye, Senyè a te antre nan alyans ak legliz kretyen an. Toude yo te konsidere kòm nasyon prèt pandan yo te ini ak Senyè a.
To be rejected as a priest indicates that you once were a covenant people. Seventh-day Adventists entered into covenant with the Lord at the beginning of Adventist history. The church in the wilderness came out of the Reformation but rejected the Millerite message, and thus divorced themselves from God during the history of the first and second angels’ messages. The final separation was the arrival of the second angel and the pronouncement was that they were no longer a daughter of Christ, but had become a daughter of Babylon. Immediately after, during the Midnight Cry, God called His new bride to the covenant marriage.
Lè yo rejte w kòm yon prèt, sa montre ou te yon pèp alyans yon lè. Advantis Setyèm Jou yo te antre nan alyans avèk Senyè a nan kòmansman istwa adventis la. Legliz ki te nan dezè a te sòti nan Refòm nan, men li te rejte mesaj Millerit la, epi konsa li te divòse tèt li ak Bondye pandan istwa mesaj premye ak dezyèm zanj yo. Separasyon final la te rive lè dezyèm zanj lan te vini, e deklarasyon an te fèt ke yo pa t ankò yon pitit fi Kris la, men yo te vin tounen yon pitit fi Babilòn. Tousuit apre sa, pandan Kri Minwi a, Bondye te rele nouvo lamarye pa Li a nan maryaj alyans lan.
The two tables that were the symbol of the covenant for ancient Israel were the two tables of the Ten Commandments, and the two tables for spiritual modern Israel are the two tables of Habakkuk as represented by the 1843 and 1850 charts. The covenant people that inspiration has identified repeatedly as Laodicea rejected the old paths, refused to listen to the voice behind them, and they therefore repeat the ending history of ancient Israel as they are spewed out of the mouth of the Lord. Why does this happen to those He calls, “My people?”
De tab ki te senbòl alyans lan pou ansyen Izrayèl la, se te de tab Dis Kòmandman yo; e de tab yo pou Izrayèl espirityèl modèn lan, se de tab Abakouk yo jan yo reprezante sou tablo 1843 ak 1850 yo. Pèp alyans lan, ke enspirasyon te idantifye repete kòm Lawodise, te rejte ansyen chemen yo, yo te refize koute vwa ki dèyè yo a, e konsa yo repete istwa final ansyen Izrayèl la pandan yo ap vomi soti nan bouch Seyè a. Poukisa sa rive a sila yo Li rele: “Pèp Mwen”?
The parable of the ten virgins, which illustrates the experience of Adventism is twice fulfilled, once at the beginning and then at the ending of Adventism. Sister White teaches that the parable has been and will be fulfilled to the very letter, and also that the parable is always to be understood as present truth, just as is the third angel.
Parabòl dis vyèj yo, ki montre eksperyans Advantis la, reyalize de fwa: yon fwa nan kòmansman an, epi apre sa nan fen Advantis la. Sè White anseye ke parabòl la te reyalize e li pral reyalize jiska nan dènye detay la, epi tou ke yo dwe toujou konprann parabòl la kòm verite prezan, menm jan ak twazyèm zanj lan.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Mwen souvan jwenn yo voye m nan parabòl dis vyèj yo, senk ladan yo te saj, epi senk te sòt. Parabòl sa a te akonpli e li pral akonpli jis nan dènye detay li yo, paske li gen yon aplikasyon espesyal pou tan sa a; e, menm jan ak mesaj twazyèm zanj lan, li te akonpli epi l ap kontinye rete verite prezan jouk nan fen tan an.” Review and Herald, 19 out 1890.
Millerite Adventism fulfilled the waiting of the parable between their failed prediction of 1843 and the correct prediction of October 22, 1844. The prophetic details of this history are many and important, but I simply wish to identify that the parable of the ten virgins is directly connected to the third angel as Sister White just stated.
Adventis Millerit yo te akonpli tan ap tann parabòl la ant prediksyon yo ki te echwe an 1843 ak prediksyon ki kòrèk la pou 22 oktòb 1844. Detay pwofetik istwa sa a anpil e yo enpòtan, men mwen senpleman vle idantifye ke parabòl dis vyèj yo konekte dirèkteman ak twazyèm zanj lan, jan Sè White fèk deklare sa.
From 1798 until October 22, 1844, the message of the first angel announced the opening of the judgment. Just before the judgment began the Midnight Cry of the parable of the ten virgins was fulfilled. Therefore, when the third angel announces the close of judgment, the announcement of the Midnight Cry will once again be repeated.
Depi 1798 rive jis 22 oktòb 1844, mesaj premye zanj lan te anonse ouvèti jijman an. Tousuit anvan jijman an te kòmanse, Kri Minui a nan parabòl dis vyèj yo te akonpli. Se poutèt sa, lè twazyèm zanj lan anonse fen jijman an, anons Kri Minui a pral repete ankò.
The recognition that the Protestant churches had rejected God’s message, thus becoming the daughters of Babylon, was the arrival of the second angel’s message and the beginning of the tarrying time in the parable that was being “fulfilled to the very letter.” The Lord did not return in 1843, He tarried to test and bless the virgins. The announcement of the second angel identifying the Protestant churches as daughters of Babylon was a call for those still in those fallen churches to come out and stand with the Millerites and their understanding of the prophecies. At the Exeter camp meeting Samuel Snow provided the evidence necessary to confirm the Lord’s coming on October 22, 1844, and the message of the Midnight Cry swept across the land like a tidal wave. Then the third angel arrived at the Great Disappointment of October 22, 1844.
Konesans ke legliz Pwotestan yo te rejte mesaj Bondye a, konsa yo te vin pitit fi Babilòn yo, se te rive mesaj dezyèm zanj lan ak kòmansman tan reta a nan parabòl la ki t ap “akonpli jouk nan dènye detay.” Seyè a pa t retounen an 1843; Li te retade pou teste ak beni vyèj yo. Pwoklamasyon dezyèm zanj lan, ki te idantifye legliz Pwotestan yo kòm pitit fi Babilòn yo, te yon apèl pou sila yo ki te toujou nan legliz tonbe sa yo soti ladan yo epi pran pozisyon ansanm ak Millerit yo ak konpreyansyon yo sou pwofesi yo. Nan reyinyon kan Exeter la, Samuel Snow te bay prèv ki te nesesè pou konfime vini Seyè a nan dat 22 oktòb 1844, epi mesaj Rèl Minwi a te gaye atravè peyi a tankou yon gwo vag lanmè. Lè sa a, twazyèm zanj lan te rive nan Gran Desepsyon 22 oktòb 1844 la.
This was a brief summation of a beginning history that I have left out many points, in order to isolate a few points that seem more relevant to what we are addressing.
Sa te yon rezime kout sou yon istwa kòmansman kote mwen te kite anpil pwen deyò, pou m izole kèk pwen ki sanble pi enpòtan pou sa n ap adrese a.
We will continue these thoughts in the next article.
Nou pral kontinye refleksyon sa yo nan atik ki vin apre a.