We closed the last article identifying that all three of the angels of Revelation fourteen have a message in their hands. The second and third angel are identified as having a “parchment,” with them as they descend with their message. Each angel represents a message, and the arrival of each message causes an effect. The first angel arrived in 1798. That message was unsealed and there was an increase of knowledge concerning the impending judgment. That increase of knowledge produced two classes of worshippers. When the second angel arrived the message of the Protestants’ fall was unsealed and there was an increase of knowledge and two classes were produced. When the Midnight Cry message arrived on October 22, 1844, it was unsealed at Exeter camp meeting and there was an increase of knowledge and two classes of virgins were produced. When the third angel arrived on October 22, 1844 the message of the third angel and all that it represents was unsealed and there was an increase of knowledge and two classes were produced.
Nou te fini dènye atik la lè nou te idantifye ke tout twa zanj yo nan Revelasyon katòz la gen yon mesaj nan men yo. Dezyèm ak twazyèm zanj lan yo idantifye kòm moun ki gen yon “parchment” avèk yo pandan y ap desann ak mesaj yo. Chak zanj reprezante yon mesaj, e rive chak mesaj pwodui yon efè. Premye zanj lan te rive an 1798. Mesaj sa a te desele, e te gen yon ogmantasyon konesans konsènan jijman ki t ap pwoche a. Ogmantasyon konesans sa a te pwodui de klas adoratè. Lè dezyèm zanj lan te rive, mesaj sou tonbe Pwotestan yo te desele, e te gen yon ogmantasyon konesans, epi de klas te pwodui. Lè mesaj Kri Minwi a te rive 22 oktòb 1844, li te desele nan reyinyon kan Exeter la, e te gen yon ogmantasyon konesans, epi de klas vyèj te pwodui. Lè twazyèm zanj lan te rive 22 oktòb 1844, mesaj twazyèm zanj lan ak tout sa li reprezante te desele, e te gen yon ogmantasyon konesans, epi de klas te pwodui.
Another characteristic that can be found in the angels has to do with the empowerment of the angel’s messages. The message of the second angel was empowered by the message of the Midnight Cry, as the previous article showed, but the Midnight Cry is not represented by a singular angel, it is represented by many angels. The history that corresponded to the second angel and the Midnight Cry shows that the second angel’s message was empowered when the Midnight cry joined with it. In the same book we are told:
Yon lòt karakteristik ki ka jwenn nan zanj yo gen rapò ak fòs ki bay mesaj zanj lan yo. Mesaj dezyèm zanj lan te resevwa pisans nan mesaj Kri Mitanwit la, jan atik anvan an te montre sa; men, Kri Mitanwit la pa reprezante pa yon sèl zanj, li reprezante pa anpil zanj. Istwa ki te koresponn ak dezyèm zanj lan ansanm ak Kri Mitanwit la montre ke mesaj dezyèm zanj lan te vin gen pisans lè Kri Mitanwit la te vin mete tèt li ansanm avè l. Nan menm liv la yo di nou:
“I saw angels hurrying to and fro in heaven. They were descending to earth, and again ascending to heaven, preparing for the fulfillment of some important event. Then I saw another mighty angel commissioned to descend to earth, and unite his voice with the third angel, and give power and force to his message. Great power and glory were imparted to the angel, and as he descended, the earth was lightened with his glory. The light which went before and followed after this angel, penetrated everywhere, as 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. The message of the fall of Babylon, as given by the second angel, is again given, with the addition of the corruptions which have been entering the churches since 1844. The work of this angel comes in at the right time, and joins in the last great work of the third angel’s message, as it swells into a loud cry. And the people of God are fitted up everywhere to stand in the hour of temptation which they are soon to meet. I saw a great light resting upon them, and they united in the message, and fearlessly proclaimed with great power the third angel’s message.
“Mwen wè zanj yo t ap prese ale vini nan syèl la. Yo t ap desann sou tè a, epi ankò monte nan syèl la, ap prepare pou akonplisman yon evènman enpòtan. Apre sa, mwen wè yon lòt zanj pwisan ki te resevwa misyon pou desann sou tè a, ini vwa li avèk twazyèm zanj lan, epi bay mesaj li a pisans ak fòs. Yo te bay zanj lan gwo pouvwa ak laglwa, epi pandan li t ap desann, tè a te vin klere ak laglwa li. Limyè ki t ap mache devan zanj sa a epi ki t ap swiv dèyè li a, te penetre toupatou, pandan li t ap rele avèk pisans, avèk yon vwa fò, li t ap di: Babilòn, gran lavil la, tonbe, li tonbe, e li tounen kay move lespri, fò chak lespri sal, ak kaj chak zwazo ki pa pwòp e ki rayisab. Mesaj sou tonbe Babilòn nan, jan dezyèm zanj lan te bay li a, yo bay li ankò, avèk sa yo ajoute sou koripsyon ki t ap antre nan legliz yo depi 1844. Travay zanj sa a rive nan tan ki apwopriye a, epi li antre nan dènye gwo travay mesaj twazyèm zanj lan, pandan li ap vin ogmante pou l tounen yon gwo rèl. Epi pèp Bondye a ap pare toupatou pou yo kanpe nan lè tantasyon yo gen pou rankontre talè a. Mwen wè yon gwo limyè repoze sou yo, epi yo te ini nan mesaj la, e san okenn krent yo te pwoklame avèk gwo pouvwa mesaj twazyèm zanj lan.”
“Angels were sent to aid the mighty angel from heaven, and I heard voices which seemed to sound every where, 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. This message seemed to be an addition to the third message, and joined it, as the midnight cry joined the second angel’s message in 1844. The glory of God rested upon the patient, waiting saints, and they fearlessly gave the last solemn warning, proclaiming the fall of Babylon, and calling upon God’s people to come out of her; that they might escape her fearful doom.” Spiritual Gifts, volume 1, 193, 194.
“Zanj yo te voye pou ede zanj pisan ki te soti nan syèl la, e mwen te tande vwa ki te sanble ap sonnen toupatou: Soti ladan l, pèp mwen an, pou nou pa patisipe nan peche li yo, epi pou nou pa resevwa nan kalamite li yo; paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo. Mesaj sa a te sanble yon adisyon ak twazyèm mesaj la, e li te vin mete tèt li ansanm avè l, menm jan rèl minwi a te mete tèt li ansanm ak mesaj dezyèm zanj lan an 1844. Laglwa Bondye te repoze sou sen ki te pasyan e ki t ap tann yo, e san okenn lakrent yo te bay dènye avètisman solanèl la, yo t ap pwoklame tonbe Babilòn nan, epi yo t ap rele pèp Bondye a pou yo soti ladan l; pou yo te ka chape anba kondanasyon terib li a.” Spiritual Gifts, volume 1, 193, 194.
The Midnight Cry joined the second angel, and the angel of Revelation eighteen joins the third angel, and when he joins the third angel, he is repeating the joining of the Midnight Cry and the second angel in the beginning of Adventism. Based upon two witnesses, the second and third angel, every angel’s message has a secondary message that empowers it. These two witnesses teach that when the first angel’s message arrived in history, there had to come a point thereafter where that message was empowered by a secondary message. This was of course also true of the first angel. In the first paragraph of the long passage, we just set forth, Sister White identifies the same characteristics to the first angel as John assigns to the angel of Revelation eighteen when she states, “I was told that his mission was to lighten the earth with his glory, and warn man of the coming wrath of God.” It is clear in the passage she is referring to the first angel.
Rèl Minwi a te ini ak dezyèm zanj lan, epi zanj Revelasyon dizwit la ini ak twazyèm zanj lan; epi lè li ini ak twazyèm zanj lan, li ap repete inyon Rèl Minwi a ak dezyèm zanj lan nan kòmansman Advantis la. Sou baz de temwen, dezyèm ak twazyèm zanj lan, chak mesaj zanj genyen yon mesaj segondè ki ba li pouvwa. De temwen sa yo anseye ke lè mesaj premye zanj lan te rive nan listwa, te dwe vini yon moman apre sa kote mesaj sa a t ap resevwa pouvwa pa yon mesaj segondè. Sa te vre tou, natirèlman, pou premye zanj lan. Nan premye paragraf long pasaj la nou fèk prezante a, Sè White idantifye menm karakteristik yo pou premye zanj lan jan Jan bay zanj Revelasyon dizwit la, lè li di: “Yo te di m ke misyon li se te klere tè a ak glwa li, epi avèti lèzòm sou kòlè Bondye k ap vini an.” Li klè nan pasaj la ke se ak premye zanj lan li ap fè referans.
The first angel’s message arrived in 1798, and it was thereafter empowered on August 11, 1840, when the Ottoman supremacy ceased. At that point the mighty angel of Revelation ten came down out of heaven and placed one foot on the land and one on the sea. He represents the empowerment of the first angel, and this is what identifies the work of the first angel as the same work as the angel of Revelation eighteen. Both were to lighten the earth with their glory, but the angel of Revelation eighteen joins the third angel, just as the Midnight Cry joined the second angel and just as the angel that descended in Revelation ten joined the first angel.
Premye mesaj zanj lan te rive an 1798, epi apre sa li te resevwa pouvwa nan dat 11 dawou 1840, lè sipremasi Otoman an te sispann. Nan moman sa a, zanj pisan nan Revelasyon dis la te desann soti nan syèl la epi li te mete yon pye sou tè a ak yon lòt sou lanmè a. Li reprezante bay premye zanj lan pouvwa, e se sa ki idantifye travay premye zanj lan kòm menm travay ak zanj Revelasyon dizwit la. Toude te dwe klere tè a avèk glwa yo, men zanj Revelasyon dizwit la mete tèt li ansanm ak twazyèm zanj lan, menm jan Rèl Minwi a te mete tèt li ansanm ak dezyèm zanj lan, epi menm jan zanj ki te desann nan Revelasyon dis la te mete tèt li ansanm ak premye zanj lan.
Therefore, when the first angel arrived, a message was unsealed that produced two classes of worshippers. When the first angel’s message was empowered by the angel of Revelation ten, he had in his hand a little book that he commanded John to eat, identifying that he brought a message, unsealed it and it produced two classes of worshippers. When the second angel, Midnight Cry and third angel arrived there was a message unsealed that tested and produced two classes of worshippers.
Se poutèt sa, lè premye zanj lan te rive, yon mesaj te dezsele ki te pwodui de kategori adoratè. Lè mesaj premye zanj lan te resevwa puisans nan men zanj Revelasyon dis la, li te gen nan men li yon ti liv li te bay Jan lòd pou l manje; sa te idantifye ke li te pote yon mesaj, li te dezsele li, epi li te pwodui de kategori adoratè. Lè dezyèm zanj lan, Rèl Minwi a, ak twazyèm zanj lan te rive, te gen yon mesaj ki te dezsele ki te teste e ki te pwodui de kategori adoratè.
The passage we are addressing emphasizes by comparing the history of Christ with the history of the Millerites that the sequential testing process that took place in the Millerite history also took place in the days of Christ, which was the end of ancient Israel. If a sequential testing process took place at the beginning of spiritual Israel and at the end of ancient Israel, then there will be a sequential testing process at the end of spiritual Israel, as there was at the beginning of ancient Israel.
Pasaj n ap konsidere a mete anfaz, lè li konpare istwa Kris la ak istwa Millerit yo, sou lefèt ke pwosesis tès youn apre lòt ki te fèt nan istwa Millerit yo te fèt tou nan jou Kris la, ki te fen Izrayèl ansyen an. Si yon pwosesis tès youn apre lòt te fèt nan kòmansman Izrayèl espirityèl la ak nan fen Izrayèl ansyen an, alò pral gen yon pwosesis tès youn apre lòt nan fen Izrayèl espirityèl la, menm jan te genyen nan kòmansman Izrayèl ansyen an.
In Millerite history this would represent five unsealing’s that tested and produced two classes of worshippers from 1798 until October 22, 1844. The passage clearly teaches that if you fail a test, you will not pass the next test, for you wont even try. It is also clear that in the time of Christ the testing process concludes with the former chosen covenant people being in total darkness in regards to the plan of salvation. Daniel and John represent those who listen to the voice behind them, those who passed through a progressive testing process that required individual investigation of each new truth that was unsealed.
Nan listwa Milerit la, sa t ap reprezante senk ouvèti sele ki te teste epi ki te fòme de klas adoratè depi 1798 jouk 22 oktòb 1844. Pasaj la anseye klèman ke si ou echwe nan yon tès, ou pap pase tès ki vin apre a, paske ou pap menm eseye. Li klè tou ke nan tan Kris la, pwosesis tès la fini ak ansyen pèp alyans chwazi a ki nan yon fènwa total konsènan plan delivrans lan. Danyèl ak Jan reprezante moun ki koute vwa ki dèyè yo a, moun ki te pase atravè yon pwosesis tès pwogresif ki te mande ankèt pèsonèl sou chak nouvo verite ki te devwale.
The books of Daniel and Revelation are one book, and Daniel and John are the two witnesses of that one book. One witness is the beginning of the book, and the other witness is the end of the book. Both witnesses suffered death and resurrection symbolically; one was persecuted by the Medo-Persian kingdom, (typifying the United States) and the other persecuted by Rome, (typifying the papacy). John is being persecuted because he is a Sabbath-keeper in agreement with Daniel being persecuted for refusing to change his worship practices. Together they represent those at the end of the world who are persecuted for refusing to accept the worship of Sunday in place of the seventh-day Sabbath.
Liv Danyèl ak Revelasyon se yon sèl liv, epi Danyèl ak Jan se de temwen liv sa a. Youn nan temwen yo se kòmansman liv la, epi lòt temwen an se fen liv la. Toude temwen yo te soufri lanmò ak rezirèksyon nan yon sans senbolik; youn te sibi pèsekisyon anba wayòm Mèd-Pès la, (ki se yon tip Etazini), epi lòt la te sibi pèsekisyon anba Wòm, (ki se yon tip papote a). Yo ap pèsekite Jan paske li se yon moun k ap obsève Saba a, an akò ak Danyèl ki t ap sibi pèsekisyon poutèt li te refize chanje pratik adorasyon li yo. Ansanm yo reprezante sila yo ki nan fen mond lan y ap pèsekite paske yo refize aksepte adorasyon dimanch nan plas Saba setyèm jou a.
The people represented by Daniel and John have been or will be those that are sealed, for when Daniel was placed in the lion’s den for not obeying the king’s “decree,” the king sealed the stone, in order that the purpose might not be changed. Daniel was sealed for eternity, because the king’s decree and also the authority of his seal could not be changed, according to the laws of the Medes and Persians. The king’s seal was placed upon a stone and the door was shut. The door is shut at the Sunday law, and no man can open that door, just as the door was shut on October 22, 1844. This was a simple illustration of the importance of considering not only the prophetic events that are set forth in a prophecy, but also the importance of applying the circumstances surrounding the prophet when he is illustrated within the story.
Pèp Danyèl ak Jan reprezante yo se oswa pral sila yo ki sele yo; paske lè yo te mete Danyèl nan twou lyon yo poutèt li pa t obeyi “dekrè” wa a, wa a te sele wòch la, pou objektif la pa t kapab chanje. Danyèl te sele pou letènite, paske ni dekrè wa a ni otorite sele li a pa t kapab chanje, dapre lwa Med yo ak Pès yo. Yo te mete sele wa a sou yon wòch epi yo te fèmen pòt la. Pòt la fèmen nan lwa dimanch lan, e pesonn pa kapab louvri pòt sa a, menm jan pòt la te fèmen 22 oktòb 1844. Sa te yon ilistrasyon senp sou enpòtans pou konsidere non sèlman evènman pwofetik yo ki prezante nan yon pwofesi, men tou enpòtans pou aplike sikonstans ki antoure pwofèt la lè yo ilistre li anndan istwa a.
Yet this is also an illustration of the power of considering the beginning (the book of Daniel) with the end (the book of Revelation) together as two witnesses of the same prophecy, for two witnesses are what is required to establish a biblical fact. The predicted events and the illustration of the prophets’ activities in connection with the prophecy are both inspired.
Men, sa a se tou yon ilistrasyon sou pouvwa ki genyen lè yo konsidere kòmansman an (liv Danyèl la) ansanm ak fen an (liv Revelasyon an) kòm de temwen pou menm pwofesi a, paske se de temwen yo mande pou etabli yon reyalite biblik. Ni evènman yo te predi yo, ni ilistrasyon aktivite pwofèt yo an rapò ak pwofesi a, toude enspire.
All scripture is given by inspiration of God, and is profitable for doctrine, for reproof, for correction, for instruction in righteousness: That the man of God may be perfect, thoroughly furnished unto all good works. 2 Timothy 3:16, 17.
Tout Ékriti a été inspiré pa Bondyé, é li itil pou ansèyman, pou réprann, pou korijé, pou édikasyon nan ladwati, afin ki moun Bondyé-a kapab akonpli nèt, antyèman préparé pou tout bon zèv. 2 Timothée 3:16, 17.
If the predicted events of the Bible are illustrating the end of the world, then the illustration of the prophet and his surroundings when he receives and testifies of the prediction are an illustration of the end of the world. Therefore, when a prophet’s surroundings and activities are prophetically illustrated—the prophet is an illustration of God’s people at the end of the world. With that understanding in place, when we bring the line of Malachi’s Elijah prediction together with the lines of Revelation fourteen and eighteen, they all testify of the history of the final warning message—but their testimony is two-fold.
Si evènman Bib la te predi yo ap bay yon ilistrasyon sou fen mond lan, alò ilistrasyon pwofèt la ansanm ak sa ki antoure l lè li resevwa epi rann temwayaj sou prediksyon an, se yon ilistrasyon sou fen mond lan. Se poutèt sa, lè sa ki antoure yon pwofèt ansanm ak aktivite li yo parèt nan yon ilistrasyon pwofetik, pwofèt la se yon ilistrasyon pèp Bondye a nan fen mond lan. Avèk konpreyansyon sa a byen tabli, lè nou mete liy prediksyon Eli Malachi a ansanm ak liy Revelasyon katòz ak dizwit yo, yo tout rann temwayaj sou istwa dènye mesaj avètisman an—men temwayaj yo gen de aspè.
The message consists of predicted events that are external to God’s people and a secondary testimony consists of the prophet’s experience while receiving and proclaiming the message. The prophetic concept of two prophetic lines representing the external and internal of the same history was recognized and put into the public record by the pioneers of Adventism. The classic example of this application by the pioneers, in my mind, is when they identify that the seven churches of Revelation and the seven seals of Revelation are parallel histories that identify the internal and external history of the church. The seals represent the external history the churches the internal.
Mesaj la gen ladan l evènman yo te predi ki ekstèn ak pèp Bondye a, epi yon temwayaj segondè gen ladan l eksperyans pwofèt la pandan li t ap resevwa epi pwoklame mesaj la. Konsèp pwofetik de de liy pwofetik ki reprezante ekstèn ak entèn nan menm istwa a te rekonèt epi mete nan dosye piblik pa pyonye Advantis yo. Egzanp klasik aplikasyon sa a pa pyonye yo, nan panse pa mwen, se lè yo idantifye sèt legliz yo nan Revelasyon an ak sèt sele yo nan Revelasyon an kòm istwa paralèl ki idantifye istwa entèn ak ekstèn legliz la. Sele yo reprezante istwa ekstèn nan; legliz yo, istwa entèn nan.
The Elijah message of Malachi, Revelation chapters fourteen and eighteen identify the same final warning message that is also addressed as “the Revelation of Jesus Christ” in chapter one of Revelation. In chapter one God the Father gave the message to Christ, who then gave it to Gabriel, who then gave it to John who then sent it to the churches. Elijah’s message, as well as the messages represented in Revelation chapters one, fourteen and eighteen are the very same message.
Mesaj Eli a nan Malachi a, ansanm ak Revelasyon chapit katòz ak dizwit, idantifye menm dènye mesaj avètisman an, ki rele tou “Revelasyon Jezikri” nan chapit youn nan Revelasyon an. Nan chapit youn, Bondye Papa a te bay mesaj la bay Kris la, ki apre sa te bay li Gabriel, ki apre sa te bay li Jan, epi Jan te voye li bay legliz yo. Mesaj Eli a, menm jan ak mesaj ki reprezante nan Revelasyon chapit youn, katòz ak dizwit yo, se egzakteman menm mesaj la.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Lespri pwofèt yo soumèt anba kontwòl pwofèt yo. Paske Bondye pa otè konfizyon, men otè lapè, tankou sa ye nan tout legliz sen yo. 1 Korentyen 14:32, 33.
It is always the same message, for the “prophets are subject to the prophets.” The word translated as “subject” in the verses means, “to subordinate; reflexively to obey: – be under obedience (obedient), put under, subdue unto, (be, make) subject (to, unto), be (put) in subjection (to, under), submit self unto.” All the prophets agree with each other and are in subjection to one another or the message they gave would produce confusion.
Se toujou menm mesaj la, paske “lespri pwofèt yo soumèt bay pwofèt yo.” Mo yo tradui kòm “soumèt” nan vèsè sa yo vle di: “mete anba otorite; nan sans refleksif, obeyi: — rete anba obeyisans (obeyisan), mete anba, soumèt nèt, (vin, fè vin) sijè (a, devan), rete (mete) anba soumèt (a, anba), soumèt tèt ou bay.” Tout pwofèt yo dakò youn ak lòt epi yo anba soumèt youn anvè lòt; sinon mesaj yo te bay la ta pwodui konfizyon.
All the prophetic illustrations of the final warning message represent the same message. It is the Lord’s design that those who are considered the “wise” in the parable of the ten virgins, who are also called the “wise” that “understand” “the increase of knowledge” when the book of Daniel is unsealed; it is the Lord’s will that the “wise” recognize the special message when it is unsealed. That recognition is accomplished by applying the methodology of biblical study that is specifically identified within the Bible itself. That methodology is accomplished in agreement with Isaiah twenty-eight through the process of bringing the various prophetic lines that address a biblical subject together in parallel to one another in order to establish the correct prophetic events.
Tout ilistrasyon pwofetik avètisman final la reprezante menm mesaj la. Se plan Seyè a pou sila yo yo konsidere kòm “saj” nan parabòl dis vyèj yo, ki rele tou “saj” ki “konprann” “ogmantasyon konesans lan” lè liv Danyèl la devwale; se volonte Seyè a pou “saj” yo rekonèt mesaj espesyal la lè li devwale. Rekonesans sa a reyalize lè yo aplike metodoloji etid biblik la ki idantifye avèk presizyon andedan Bib la menm. Metodoloji sa a reyalize an akò ak Ezayi vennuit, atravè pwosesis pou mete ansanm an paralèl youn ak lòt divès liy pwofetik ki trete yon sijè biblik, pou tabli kòrèkteman evènman pwofetik yo.
I solicit your patience as we conclude this article here and will continue these thoughts in the next article.
Mwen mande nou pasyans nou pandan n ap fini atik sa a isit la, epi n ap kontinye refleksyon sa yo nan pwochen atik la.