Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts.
Kilès li pral anseye konesans? Epi kilès li pral fè konprann doktrin? Moun ki fin sevre ak lèt, moun ki rale lwen tete yo.
For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little:
Paske lòd la dwe vini sou lòd, lòd sou lòd; liy sou liy, liy sou liy; isit la yon ti kras, epi laba a yon ti kras:
For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear.
Paske se avèk bouch k ap bege ak yon lòt lang li pral pale ak pèp sa a. Se yo menm li te di: Men repo a, kote nou ka fè moun ki bouke yo jwenn repo; e men rafrechisman an. Men, yo pa t vle tande.
But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Men, pawòl Senyè a te vin pou yo: lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit la, yon ti kras laba; pou yo te ka ale, tonbe bak, kraze, pran nan pyèj, epi kaptire. Ezayi 28:9–13.
These verses from Isaiah have been addressed repeatedly in Habakkuk’s Tables. Here I need to simply touch upon to take a point or two from these previous verses, to add to the current discussion. This passage shows a people that fail a test for they “go, and fall backward, and be broken, and snared, and taken.” They were a people that failed a test concerning who God would attempt to “teach” to “understand” “knowledge” or “doctrine.” It was a test that was based upon understanding an increase of knowledge, so it was the same test that separated the wise and the wicked in Daniel chapter twelve, for all the prophets agree and identify the end of the world. In Daniel twelve the “wise” understand, but the “wicked” do not understand the increase of knowledge.
Vèsè sa yo ki soti nan Ezayi yo te adrese plizyè fwa nan Tab Habakik yo. Isit la, mwen bezwen sèlman touche yo yon ti kras pou pran youn oswa de pwen nan vèsè anvan sa yo, pou ajoute yo nan diskisyon aktyèl la. Pasaj sa a montre yon pèp ki echwe yon tès, paske yo “ale, epi tonbe bak, epi kraze, epi pran nan pyèj, epi kaptire.” Se te yon pèp ki te echwe yon tès konsènan kiyès Bondye t ap chache “anseye” pou “konprann” “konesans” oswa “doktrin.” Se te yon tès ki te baze sou konpreyansyon yon ogmantasyon konesans; konsa, se te menm tès la ki te separe saj yo ak mechan yo nan Danyèl chapit douz, paske tout pwofèt yo dakò epi yo idantifye fen mond lan. Nan Danyèl douz, “saj” yo konprann, men “mechan” yo pa konprann ogmantasyon konesans lan.
The people in Isaiah’s passage were tested by “the word of the Lord” which “they would not hear.” And the specific “word of the Lord” that they rejected, and that would have allowed them to “understand” the increase of “knowledge” was the biblical rule that defines how to correctly align prophetic histories. Those that fall in Isaiah’s passage rejected the rule that identifies that in order to understand a prophetic history you must seek for that line “here a little, and there a little.” The word of the Lord that produced a test which they rejected was the technique of selecting prophetic lines from here and there, and then to place one of those selected lines of prophetic history in parallel to the other lines of prophetic history that address the same theme. The success of the endeavor to lay line upon line in this way depends on the application of the genuine rules of prophetic interpretation. Those rules, which are “precepts” also to be brought together and they are found here and there within the Bible. Isaiah’s virgins who fail the test, do so because they forget, the main thing they should not have forgotten, and that is, that history repeats.
Pèp ki nan pasaj Ezayi a te sibi yon tès pa mwayen “pawòl Senyè a”, pawòl “yo pa t vle tande” a. Epi “pawòl Senyè a” espesifik yo te rejte a, ki ta pèmèt yo “konprann” ogmantasyon “konesans” lan, se te règ biblik ki defini kijan pou aliyen istwa pwofetik yo kòrèkteman. Moun ki tonbe nan pasaj Ezayi a te rejte règ ki idantifye ke, pou konprann yon istwa pwofetik, fòk ou chèche liy sa a “isit yon ti kras, epi laba yon ti kras.” Pawòl Senyè a ki te pwodui yon tès yo te rejte a se te metòd pou chwazi liy pwofetik isit ak laba, epi apre sa mete youn nan liy istwa pwofetik sa yo ki te chwazi yo an paralèl ak lòt liy istwa pwofetik ki trete menm tèm nan. Siksè efò pou mete liy sou liy nan fason sa a depann de aplikasyon vrè règ entèpretasyon pwofetik yo. Règ sa yo, ki se “presèp”, dwe yo menm tou rasanble ansanm, epi yo jwenn yo isit ak laba nan tout Bib la. Vyèj Ezayi yo ki echwe tès la, fè sa paske yo bliye bagay prensipal yo pa t dwe bliye a, e sa se, ke istwa repete.
“We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and His teaching in our past history.” Life Sketches, 196.
“Nou pa gen anyen pou nou pè konsènan lavni an, eksepte si nou ta bliye fason Senyè a te mennen nou, ak ansèyman Li nan istwa pase nou an.” Life Sketches, 196.
God is not the author of confusion, and an anchor point of that fact is that every prophet in the Bible is identifying the same prophetic line. They do not all see the identical events on the line, but it is always the same line of events at the end of the world. It is the events that lead to the close of probation, followed by the seven last plagues which concludes with the Second Coming of Christ. One prophet’s story might be of God’s faithful people in that line of history, but another prophet’s testimony may be of God’s unfaithful people, or of the United States, the Vatican, the United Nations, the merchants of the earth or Islam, but it is always the same line.
Bondye pa otè konfizyon, e youn nan pwen ankraj verite sa a se ke chak pwofèt nan Bib la ap idantifye menm liy pwofetik la. Yo pa tout wè evènman ki idantik sou liy lan, men se toujou menm liy evènman yo nan fen mond lan. Se evènman ki mennen rive nan fèmti tan gras la, epi apre sa sèt dènye kalamite yo, ki fini ak Dezyèm Vini Kris la. Istwa yon pwofèt ka pale sou pèp fidèl Bondye a nan liy istwa sa a, men temwayaj yon lòt pwofèt ka pale sou pèp enfidèl Bondye a, oswa sou Etazini, Vatikan an, Nasyonzini, machann latè yo oswa Islam, men se toujou menm liy lan.
Malachi’s Elijah message, as well as the messages represented in Revelation chapters one, fourteen and eighteen, and the message of Daniel eleven and twelve are the very same message. They are all the same line of history, but each with their own special contribution to the story.
Mesaj Eli Malachi a, ansanm ak mesaj yo reprezante nan Revelasyon chapit youn, katòz ak dizwit, epi mesaj Danyèl onz ak douz la, se egzakteman menm mesaj la. Yo tout se menm liy istwa a, men chak pote pwòp kontribisyon espesyal pa yo nan istwa a.
What is almost universally misunderstood about that special message is the fact that it is only revealed to God’s people just before the close of human probation. Knowing that the special message always warns of the soon coming close of probation, we will consider perhaps the clearest illustration of the close of probation in the Bible.
Sa ki prèske tout moun mal konprann konsènan mesaj espesyal sa a se lefètke li pa revele bay pèp Bondye a jouk jis anvan fen tan favè limanite. Lè nou konnen mesaj espesyal la toujou avèti konsènan fen tan favè a ki pral rive byento, nou pral konsidere petèt ilistrasyon ki pi klè sou fen tan favè a nan Bib la.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Ke moun ki enjis la, se pou li kontinye fè enjistis toujou; e moun ki sal la, se pou li rete sal toujou; e moun ki jis la, se pou li kontinye pratike jistis toujou; e moun ki sen an, se pou li kontinye viv nan sentete toujou. Revelasyon 22:11.
Before the end of probationary time is announced in the sanctuary above with the words of verse eleven, there is to be a special warning prophetic message from the book of Revelation that is unsealed to God’s servants.
Anvan fen tan gras la anonse nan Tanp ki anwo a avèk pawòl vèsè onz la, dwe gen yon avètisman espesyal, yon mesaj pwofetik ki soti nan liv Revelasyon an, ki devwale pou sèvitè Bondye yo.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Epi li di m konsa: Pa sele pawòl pwofesi ki nan liv sa a; paske tan an toupre. Moun ki enjis la, kite l kontinye fè lenjis; moun ki sal la, kite l kontinye sal toujou; moun ki jis la, kite l kontinye pratike jistis toujou; epi moun ki sen an, kite l kontinye viv nan sentete toujou. Revelasyon 22:10, 11.
There is to be a special prophetic message recognized by God’s people just before the seven last plagues. When that “time is at hand” “the prophecy of this book” (the prophecy of Revelation) that has been sealed is to be unsealed. The only prophecy in the book of Revelation that has been sealed is the prophecy of the seven thunders.
Gen yon mesaj pwofetik espesyal pèp Bondye a gen pou rekonèt jis anvan sèt dènye kalamite yo. Lè “tan an pwoche” sa a, “pwofesi liv sa a” (pwofesi Revelasyon an), ki te sele, gen pou l desèle. Sèl pwofesi nan liv Revelasyon an ki te sele, se pwofesi sèt loraj yo.
And I saw another mighty angel come down from heaven, clothed with a cloud: and a rainbow was upon his head, and his face was as it were the sun, and his feet as pillars of fire: And he had in his hand a little book open: and he set his right foot upon the sea, and his left foot on the earth, And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:1–4.
Epi mwen wè yon lòt zanj pisan desann soti nan syèl la, abiye ak yon nwaj; yon lakansyèl te sou tèt li, figi li te tankou solèy la, epi pye li yo tankou gwo poto dife. Li te gen nan men li yon ti liv ki te louvri; li mete pye dwat li sou lanmè a, ak pye gòch li sou tè a, epi li rele byen fò, tankou lè yon lyon ap gwonde; epi lè li te fin rele, sèt loraj fè tande vwa pa yo. Lè sèt loraj yo te fin fè tande vwa pa yo, mwen te prèt pou m ekri; men mwen tande yon vwa soti nan syèl la ki t ap di m: Sele bagay sèt loraj yo te di yo, epi pa ekri yo. Revelasyon 10:1–4.
Just before human probation closes, when “the time is at hand” there will be an unsealing of a special Bible truth identifying “things which must shortly come to pass.” The mighty angel of Revelation ten is Jesus Christ, who cried as a Lion.
Jis anvan tan eprèv limanite a fini, lè “tan an toupre”, pral gen yon ouvèti sou yon verite espesyal nan Bib la ki idantifye “bagay ki dwe rive talè konsa.” Zanj pwisan nan Revelasyon dis la se Jezikri, ki te rele ak yon vwa tankou yon Lyon.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Anj pwisan ki t ap enstwi Jan an pa t yon pèsonaj ki pi piti pase Jezi Kris. Lefètke Li mete pye dwat Li sou lanmè a, epi pye gòch Li sou tè sèk la, sa montre pati Li ap jwe nan dènye sèn gwo konfli a avèk Satan. Pozisyon sa a montre pouvwa siprèm Li ak otorite Li sou tout tè a. Konfli a te vin pi fò e pi detèmine depi laj rive laj, e li pral kontinye konsa jouk rive nan sèn final yo, lè fonksyònman mèt pouvwa fènwa yo pral rive nan pi gwo entansite li. Satan, ini ak mechan yo, pral twonpe tout lemonn ak legliz yo ki pa resevwa lanmou verite a. Men, anj pwisan an mande atansyon. Li rele ak yon vwa fò. Li gen pou montre pouvwa ak otorite vwa Li a bay sila yo ki mete tèt yo ansanm ak Satan pou opoze laverite a.” The Seventh-day Adventist Bible Commentary, volim 7, 971.
At the end the “churches” that “Satan” deceives are deceived because they received not the love of the “truth.” The word “truth” in the passage from second Thessalonians which Sister White just referred to is the primary Greek word that is derived from the Hebrew word translated as “truth” that is composed with three Hebrew letters and represents the Alpha and Omega. Is there any biblical evidence that the truth connected with the rule of first mention that represents an attribute of Christ’s character is the truth that is rejected and consequently produces strong delusion?
Nan fen an, “legliz” ke “Satan” twonpe yo twonpe paske yo pa t resevwa lanmou pou “verite” a. Mo “verite” ki nan pasaj ki soti nan dezyèm Tesalonisyen an, ke Sè White fèk fè referans a li a, se mo grèk prensipal la ki sòti nan mo ebre ki tradui kòm “verite” a, mo ki fòme ak twa lèt ebre e ki reprezante Alfa ak Omega. Èske gen okenn prèv biblik ki montre verite ki konekte ak règ premye mansyon an, ki reprezante yon atribi nan karaktè Kris la, se verite yo rejte a e ki, an konsekans, pwodui yon gwo alisinasyon?
Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time. For the mystery of iniquity doth already work: only he who now letteth will let, until he be taken out of the way. And then shall that Wicked be revealed, whom the Lord shall consume with the spirit of his mouth, and shall destroy with the brightness of his coming: Even him, whose coming is after the working of Satan with all power and signs and lying wonders, And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:1–12.
Koulye a, frè yo, nou sipliye nou konsènan vini Seyè nou Jezi Kris la, ansanm ak rasanbleman nou bò kote li a, pou nou pa kite lespri nou boulvèse fasil, ni pou nou pa twouble, ni pa yon lespri, ni pa yon pawòl, ni pa yon lèt kòm si se soti nan men nou, tankou si jou Kris la te rive deja. Pa kite pèsonn twonpe nou nan okenn fason; paske jou sa a p ap vini, si pa gen apostazi a ki vini anvan, epi si nonm peche a pa parèt, pitit pèdisyon an; li menm ki opoze tèt li e ki leve tèt li pi wo pase tout sa yo rele Bondye, oswa tout sa yo adore; konsa li chita nan tanp Bondye a tankou Bondye, pandan l ap montre tèt li kòm si se li ki Bondye. Èske nou pa sonje, lè m te ankò avèk nou, mwen te di nou bagay sa yo? Epi koulye a nou konnen sa k ap kenbe l la, pou l ka parèt nan tan pa li. Paske mistè inikite a deja ap aji; se sèlman sa ki kenbe l koulye a ki va kontinye kenbe l, jouk lè yo wete l nan chemen an. Lè sa a, mechan sa a va parèt, li menm Seyè a va detwi ak souf bouch li, e li va elimine ak klète vini li a. Vini li menm fèt dapre aksyon Satan, ak tout pouvwa, siy, ak mèvèy mansonjè, ansanm ak tout twonpri lenjistis nan moun k ap peri yo, paske yo pa t resevwa lanmou verite a pou yo te ka sove. Se poutèt sa Bondye ap voye sou yo yon gwo ilizyon, pou yo kwè manti a, pou yo tout ka kondane, yo menm ki pa t kwè verite a, men ki te pran plezi nan lenjistis. 2 Tesalonisyen 2:1–12.
This passage from Thessalonians has been addressed often in Habakkuk’s Tables, so a brief comment is all we will make at this point. What Sister White calls “Satan’s marvelous act” is Paul’s “the working of Satan with all power and signs and lying wonders.” The deceptive work identified by Sister White and Paul begins at the Sunday law in the United States.
Pasaj sa a ki soti nan Tesalonisyen yo te deja trete souvan nan Tablo Abakik yo, konsa nou pral fè sèlman yon ti kòmantè sou li nan pwen sa a. Sa Sè White rele “zak mèvèy Satan an” se sa Pòl rele “aktivite Satan an avèk tout pisans, tout siy, ak tout mèvèy twonpe.” Travay twonpe sa a, jan Sè White ak Pòl idantifye li, kòmanse nan lwa dimanch Ozetazini.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
“Pa dekrè ki va fè enpozisyon enstitisyon Lapapri a an vyolasyon lalwa Bondye a, nasyon nou an va koupe tèt li nèt ak jistis. Lè Pwotestantis va lonje men li atravè gwo twou ki separe yo pou pran men pouvwa Wòm nan, lè li va rive lòt bò gwo twou san fon an pou bay men ak Espirityalis, lè, anba enfliyans inyon sa a ki gen twa fasèt, peyi nou an va rejte tout prensip Konstitisyon li kòm yon gouvènman pwotestan e repibliken, epi li va pran dispozisyon pou pwopagasyon manti ak sediksyon papal yo, lè sa a nou ka konnen lè a rive pou travay mèvèye Satan an, e fen an toupre.” Testimonies, volim 5, 451.
In this passage of Thessalonians, we are considering, Paul identifies the pope at the end of the world with four different terms. The pope is the “man of sin,” he is the “son of perdition,” he is the “mystery of iniquity” and “that Wicked.” Paul provides a few other characteristics of the pope beyond the four names, for he informs us that the pope, (who was still future to Paul’s day) “would be revealed in his time.”
Nan pasaj sa a nan Tesalonisyen nou ap konsidere a, Pòl idantifye pap la nan fen mond lan avèk kat tèm diferan. Pap la se “nonm peche a”, li se “pitit pèdisyon an”, li se “mistè mechanste a” epi “Mechan sa a.” Pòl bay kèk lòt karakteristik konsènan pap la anplis kat non sa yo, paske li fè nou konnen pap la, (ki te toujou nan lavni nan epòk Pòl la) “ta dwe revele nan tan pa li.”
The pope “would be revealed in his time” and the clearest biblical proof, though by no means the only biblical truth; the clearest biblical truth that the pope of the Roman church is the antichrist of Bible prophecy is established by seven different and direct references in the Bible identifying the “time” that the papacy would dominate the earth, the very “time” mankind calls the Dark Ages. The Bible reveals the pope as the papacy by identifying repeatedly the exact period of “time,” from 538 until 1798, that the papacy would rule the world. Paul said he would be revealed in his time.
Pap la “ta dwe parèt nan tan pa l la”, e prèv biblik ki pi klè a, byenke sa pa sèl verite biblik la ditou; verite biblik ki pi klè a ki tabli ke pap legliz Wòm nan se antikris pwofesi Bib la, etabli pa sèt referans diferan e dirèk nan Bib la ki idantifye “tan” kote papote a t ap domine tè a, menm “tan” lèzòm rele Mwayennaj fènwa yo. Bib la revele pap la kòm papote a lè li idantifye plizyè fwa peryòd egzak “tan” an, soti 538 rive 1798, kote papote a t ap dirije mond lan. Pòl te di li t ap parèt nan tan pa l la.
Paul also identifies that it is the pope that “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Among other things this identifies that the antichrist of Bible prophecy is a religious symbol. He is not a Hitler, or an Alexander the Great. This further narrows the identification of the pope down, for he is not simply a religious tyrant, he is a religious tyrant that professes to be within God’s temple. The antichrist claims to be seated within the Christian church.
Pòl idantifye tou se pap la ki “opoze tèt li, epi leve tèt li pi wo pase tout sa yo rele Bondye, oswa tout sa yo adore; konsa li menm tankou Bondye chita nan tanp Bondye a, ap montre tèt li kòm si se li ki Bondye.” Pami lòt bagay, sa idantifye ke antikris pwofesi Bib la se yon senbòl relijye. Li pa yon Hitler, ni yon Aleksann Legran. Sa vin redui idantifikasyon pap la pi plis toujou, paske li pa senpleman yon tiran relijye; li se yon tiran relijye ki fè konnen li anndan tanp Bondye a. Antikris la pretann li chita anndan legliz kretyen an.
According to Paul and Daniel, when the pope is in his professed Christian church, he manifests the character of Satan who desired to be seated upon God’s throne and to be exalted above all things. I say Paul and Daniel for most biblical commentators recognize that when Paul demonstrates that one of the characteristics of the pope is that he is a complete narcissist, that Paul was simply quoting from Daniel’s description of the pope in Daniel chapter eleven where Daniel there records:
Dapre Pòl ak Dànyèl, lè pap la nan legliz kretyen li pretann lan, li manifeste karaktè Satan an ki te anvi chita sou twòn Bondye a epi leve tèt li pi wo pase tout bagay. Mwen di Pòl ak Dànyèl, paske pifò kòmantatè biblik yo rekonèt ke lè Pòl montre youn nan karakteristik pap la se ke li se yon narsisis total, Pòl t ap senpleman site deskripsyon Dànyèl bay sou pap la nan Dànyèl chapit onz, kote Dànyèl ekri la:
“And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:36.
“Epi wa a va fè sa li vle; l ap leve tèt li byen wo, l ap fè tèt li pi gran pase tout bondye, e l ap pale bagay etonan kont Bondye bondye yo; epi l ap reyisi jouk lè endiyasyon an va akonpli; paske sa ki detèmine a dwe fèt.” Danyèl 11:36.
When Paul addresses the narcissistic character of the pope, he paraphrases Daniel’s verse and states that it is the pope who “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” The verse in Daniel that identifies the character of the papacy also references the “time” which was designed to “reveal” that the papacy was the antichrist as he identifies that the papacy would “prosper” until the “indignation be accomplished.”
Lè Pòl pale sou karaktè narsisik pap la, li parafraze vèsè Dànyèl la epi li deklare se pap la ki “opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God.” Vèsè ki nan Dànyèl la, ki idantifye karaktè papote a, fè referans tou ak “time” ki te fèt pou “reveal” ke papote a se te antikris la, pandan li montre ke papote a t ap “prosper” jouk lè “indignation be accomplished.”
The “indignation” ended in 1798, so Daniel in the verse (though this is not one of the seven direct places in the books of Daniel and Revelation where the 1260-year history is mentioned), does however directly identify the papal power and marks that it received “a deadly wound,” as John calls it, in 1798. Thus, the verse identifies the end of the period of papal rule, though not identifying the duration of the rule.
“Endiyasyon” an te fini an 1798; konsa, Daniel nan vèsè a (menm si sa pa youn nan sèt kote dirèk nan liv Danyèl ak Revelasyon kote istwa 1260 ane a mansyone), sepandan li idantifye dirèkteman pouvwa pap la e li make ke li te resevwa “yon blesi mòtèl,” jan Jan rele l la, an 1798. Konsa, vèsè a idantifye fen peryòd dominasyon pap la, byenke li pa idantifye dire dominasyon an.
In the passage, Paul also identifies a power that would restrain the papacy from taking control of the world in 538, when he stated that the Thessalonians who he was writing to already knew this particular truth. He raised the question, “Remember ye not, that, when I was yet with you, I told you these things?” He reminds them that they already knew “what withholdeth” (meaning restrains) the papacy until he would “be revealed in his time.” The power that preceded and prevented the papacy from taking control of the world was the power in control of the world when Paul wrote the letter. It was pagan Rome. Paul wrote that pagan Rome would be “taken out of the way” in order for the papacy to take control of the world.
Nan pasaj la, Pòl idantifye tou yon pouvwa ki t ap kenbe papote a pou l pa pran kontwòl mond lan an 538, lè li te deklare ke Tesalonisyen li t ap ekri yo te deja konnen verite patikilye sa a. Li poze kesyon an: “Eske nou pa sonje, ke, lè m te ankò avèk nou, mwen te di nou bagay sa yo?” Li raple yo ke yo te deja konnen “sa ki anpeche a” (ki vle di sa ki kenbe oswa bare) papote a jiskaske li ta “revele nan tan pa li.” Pouvwa ki te vini anvan e ki te anpeche papote a pran kontwòl mond lan se te pouvwa ki t ap dirije mond lan lè Pòl te ekri lèt la. Se te Wòm payen. Pòl te ekri ke Wòm payen t ap “retire sou chemen an” pou papote a te ka pran kontwòl mond lan.
It was this understanding that led William Miller to recognize that the power symbolized as “the daily” in the book of Daniel was pagan Rome. Adventism acknowledges that the structure, and therefore all of William Miller’s prophetic understandings, were based upon his understanding of the books of Daniel and Revelation and that those two books address the two desolating powers of pagan Rome and papal Rome. In the passage in Thessalonians Miller, already knowing (as every Protestant knew in his day, that the pope was the antichrist); when he recognized that pagan Rome was the historical power that preceded the papal rule, and that Paul had stated that pagan Rome was to be taken away in advance of the papacy ascending to the throne of the earth, he then connected this with the book of Daniel and “the daily,” where it references three times that the daily had to be “taken away” before the papacy took control of the world. Paul’s testimony allowed Miller to see that pagan Rome was Daniel’s “daily,” and thereafter he could recognize that Daniel’s two desolating powers were pagan and papal Rome. This truth represents the foundation of the Millerite movement. Adventism most certainly rejects the work of Miller today, but they still understand that this overview of Miller’s development of understanding of “the daily” in Daniel proves that the power that Paul says “withholds” the rise of the papal power until it was removed was pagan Rome, is the correct analysis of Miller’s thinking on these subjects.
Se konpreyansyon sa a ki te mennen William Miller pou l rekonèt ke pouvwa yo senbolize kòm “sakrifis san rete a” nan liv Danyèl la se te Wòm payen. Advantis la rekonèt ke estrikti a, e poutèt sa tout konpreyansyon pwofetik William Miller yo, te baze sou fason li te konprann liv Danyèl ak Revelasyon, e ke de liv sa yo pale de de pouvwa k ap fè dezolasyon yo, sètadi Wòm payen ak Wòm papal. Nan pasaj ki nan Tesalonisyen an, Miller, ki te deja konnen (menm jan chak Pwotestan nan epòk pa l te konnen, ke pap la se te antikris la); lè li te rekonèt ke Wòm payen se te pouvwa istorik ki te vini anvan dominasyon pap la, e ke Pòl te deklare ke Wòm payen te dwe retire davans anvan papote a monte sou twòn tè a, li te fè koneksyon sa a ak liv Danyèl la ak “sakrifis san rete a,” kote yo fè referans twa fwa ke sakrifis san rete a te dwe “retire” anvan papote a pran kontwòl lemonn. Temwayaj Pòl la te pèmèt Miller wè ke Wòm payen se te “sakrifis san rete a” nan Danyèl, e apre sa li te kapab rekonèt ke de pouvwa k ap fè dezolasyon yo nan Danyèl se te Wòm payen ak Wòm papal. Verite sa a reprezante fondasyon mouvman Milerit la. Advantis la, avèk tout sètitid, rejte travay Miller jodi a, men yo toujou konprann ke apèsi sa a sou devlopman konpreyansyon Miller konsènan “sakrifis san rete a” nan Danyèl pwouve ke pouvwa Pòl di ki “anpeche” leve pouvwa papal la jouk lè yo retire li a, se te Wòm payen; sa se analiz ki kòrèk sou panse Miller sou sijè sa yo.
With the truth of “the daily” in the book of Daniel being a symbol of pagan Rome that preceded the kingdom of papal Rome which Daniel had represented as the abomination of desolation, Miller could then recognize the prophetic times associated with the kingdoms of Bible prophecy, and as his mind was opened up to these insights he assembled a series of truths that represent the foundations of Adventism. Those truths became enshrined on the two tables of the 1843 and 1850 pioneer charts. Those truths are the foundation of Adventism and they were based upon the recognition of “time.” The history of when the foundations were put in place is a primary discussion on Habakkuk’s Tables.
Avèk verite konsènan “sakrifis kontinyèl la” nan liv Danyèl la kòm yon senbòl Wòm payèn ki te vini anvan wayòm Wòm papal la, ke Danyèl te reprezante kòm abominasyon devastasyon an, Miller te kapab rekonèt tan pwofetik ki asosye ak wayòm pwofesi biblik yo; epi lè lespri li te louvri sou limyè sa yo, li te rasanble yon seri verite ki reprezante fondasyon Advantis la. Verite sa yo te vin enskri sou de tablo pyonye yo nan 1843 ak 1850. Verite sa yo se fondasyon Advantis la, epi yo te baze sou rekonesans “tan” an. Istwa moman kote fondasyon yo te tabli a se yon sijè prensipal nan Tablo Abakouk yo.
What is not pointed out in Habakkuk’s Tables is that the foundations that were based upon time produced a structure that provides the view necessary for the final generation to recognize that there were truths that were represented as the foundations. There was a first truth that was the very first stone placed in the foundation, but “the daily” in the book of Daniel was not Miller’s first truth. The truth that would become the first stone in the foundation that Miller was raised up to build was “the seven times” of Leviticus twenty-six, but without the truth of “the daily,” Miller would not have recognized the structure of prophecy he needed to recognize in order to present the first angel’s message. His structure was placing prophecy in the perspective of two desolating powers. Miller was addressing the dragon (pagan Rome) and the beast (the papacy). The third angel addresses the dragon (United Nations), the beast (the papacy), and the false prophet (the United States).
Sa ki pa make parèt nan Tablo Abakik yo, se lefètke fondasyon ki te baze sou tan yo te pwodui yon estrikti ki bay vizyon ki nesesè pou dènye jenerasyon an rekonèt ke te gen verite ki te reprezante kòm fondasyon yo. Te gen yon premye verite ki te menm premye wòch yo te mete nan fondasyon an, men “sakrifis kontinyèl la” nan liv Danyèl la pa t premye verite Miller. Verite ki t ap vin premye wòch nan fondasyon Miller te leve pou l bati a, se te “sèt tan yo” nan Levitik ventsis, men san verite “sakrifis kontinyèl la,” Miller pa t ap rekonèt estrikti pwofesi li te bezwen rekonèt la pou l te prezante mesaj premye zanj lan. Estrikti pa li a se te mete pwofesi a nan pèspektiv de pouvwa k ap fè dezolasyon. Miller t ap pale ak dragon an (Wòm payen an) ak bèt la (papote a). Twazyèm zanj lan pale ak dragon an (Nasyonzini), bèt la (papote a), ak fo pwofèt la (Etazini).
If a person accepts all, not some, but all the time prophecies set forth by the Millerites on the two sacred pioneer charts, that person would need to investigate those truths personally. How could you accept them, if you had never inspected them? If those persons investigating the foundational truths make those truths their personal responsibility to test, and thereafter accepts all those truths, then they have built upon the Rock and not the sand.
Si une personne accepte la totalité — non pas seulement une partie, mais l’ensemble — des prophéties temporelles exposées par les millérites sur les deux tableaux sacrés des pionniers, cette personne devra examiner personnellement ces vérités. Comment pourrait-elle les accepter, si elle ne les avait jamais examinées ? Si ceux qui examinent les vérités fondamentales font de l’épreuve de ces vérités leur responsabilité personnelle, et qu’ensuite ils acceptent toutes ces vérités, alors ils auront bâti sur le Rocher et non sur le sable.
“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 sila yo ki kanpe kòm gad Bondye yo sou miray Siyon an se moun ki kapab wè danje yo anvan pèp la,—moun ki kapab fè diferans ant verite ak erè, ant 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.” Review and Herald, April 14, 1903.
“Avètisman an rive: Yo pa dwe pèmèt anyen antre ki ta boulvèse fondasyon lafwa sou ki nou ap bati depi mesaj la te vini an 1842, 1843, ak 1844. Mwen te ladan mesaj sa a, e depi lè sa a mwen te kanpe devan lemonn, fidèl ak limyè Bondye ban nou an. Nou pa gen entansyon retire pye nou sou platfòm kote yo te mete yo pandan, chak jou, nou t ap chèche Senyè a avèk lapriyè sensè, pandan nou t ap chèche limyè. Èske nou panse mwen ta ka abandone limyè Bondye ban mwen an? Li dwe tankou Wòch Tout Tan yo. Li te gide m depi lè yo te ban mwen li.” Review and Herald, 14 avril 1903.
In order for those who would hear to analyze the time prophecies of the Millerite history it requires the action of looking at the historical periods that are represented by the time prophecies. This represents the work of illustrating events upon a time line. When a student of prophecy has reached the level of investigation where he considers these prophetic periods, identified by the Millerites from the Bible and thereafter supported by the historical record, he will be in a position to recognize that the history at the beginning of the time prophecy symbolically typifies the history at the end of that same prophecy. With that vantage point the student should learn that history is repeated. With that understanding in place He should also see that Jesus illustrates the end with the beginning.
Pou moun ki ta tande yo kapab analize pwofesi tan yo nan istwa Millerit la, sa mande aksyon pou konsidere peryòd istorik yo ke pwofesi tan yo reprezante. Sa a se travay ki konsiste nan ilistre evènman yo sou yon liy tan. Lè yon etidyan pwofesi rive nan nivo rechèch kote li egzamine peryòd pwofetik sa yo, Millerit yo te idantifye yo nan Bib la epi apre sa dosye istorik la te konfime yo, li pral nan pozisyon pou rekonèt ke istwa ki nan kòmansman pwofesi tan an, sou plan senbolik, se yon tip istwa ki nan fen menm pwofesi sa a. Apati pwen de vi sa a, etidyan an dwe aprann ke istwa repete tèt li. Avèk konpreyansyon sa a byen tabli, li dwe wè tou ke Jezi ilistre fen an pa kòmansman an.
And from the prophetic line of prophecy that portrays the end of the world as the “building of a temple,” the student should know that there is a final capstone that is placed upon the temple that is built upon the foundation. He should come to see that the temple foundation that Miller was used to bring to light (which represents Jesus Christ, for there is no other foundation that can be laid than Jesus Christ), was a foundation built upon prophetic time. Because Jesus illustrates the end with the beginning the student should also see that the capstone, the final stone on the temple—must parallel the foundation. The foundation of the temple for Miller was prophetic time, but the foundation was none-the-less Jesus Christ.
Epi soti nan liy pwofetik pwofesi a ki dekri fen mond lan kòm “konstriksyon yon tanp,” etidyan an dwe konnen ke gen yon dènye pyè-somè ki poze sou tanp ki bati sou fondasyon an. Li dwe rive wè ke fondasyon tanp lan ke yo te sèvi avèk Miller pou mete an limyè a (ki reprezante Jezi Kris la, paske pa gen okenn lòt fondasyon ki ka poze pase Jezi Kris la), se te yon fondasyon ki te bati sou tan pwofetik. Paske Jezi ilistre fen an avèk kòmansman an, etidyan an dwe wè tou ke pyè-somè a, dènye pyè sou tanp lan, dwe mache ann amoni ak fondasyon an. Fondasyon tanp lan pou Miller te tan pwofetik, men fondasyon an, malgre sa, se te Jezi Kris la.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:10, 11.
Selon la grâce de Dieu qui m’a été donnée, comme un sage architecte, j’ai posé le fondement, et un autre bâtit dessus. Mais que chacun prenne garde à la manière dont il bâtit dessus. Car personne ne peut poser un autre fondement que celui qui a été posé, savoir Jésus-Christ. 1 Corinthiens 3:10, 11.
Paul is identifying his work as the erecting of a temple of which he laid the foundation or beginning. He was the apostle to the Gentiles and he was used to lay the foundation of the Christian church. In the same passage Paul also identifies that our bodies are the temple of the Holy Spirit. There is also the temple of Solomon and the sanctuary from the wilderness that all have foundations that are all represented as Jesus Christ. The foundation that Miller was used to erect was the temple of Adventism, and the foundation of that temple is most certainly Jesus Christ, but it is more specifically the temple that is erected with materials that are spiritual and prophetic.
Pòl ap idantifye travay li kòm konstriksyon yon tanp li menm te poze fondasyon li, oswa kòmansman li. Li te apot pou moun lòt nasyon yo, e yo te sèvi avè l pou poze fondasyon legliz kretyen an. Nan menm pasaj la, Pòl idantifye tou ke kò nou se tanp Sentespri a. Genyen tou tanp Salomon an ak sanktyè ki te nan dezè a, ki tout gen fondasyon yo, e yo tout reprezante kòm Jezi Kris. Fondasyon yo te sèvi ak Miller pou leve a se te tanp Advantis la, e fondasyon tanp sa a, san dout, se Jezi Kris; men, pi presizeman, se tanp ki bati ak materyo ki espirityèl ak pwofetik.
The capstone therefore must also be Jesus Christ, but the capstone must also include a premier prophetic rule, for Miller was given a set of rules which contains the premier rule of the Millerites which was the “year-for-a-day” principle. Without that rule, there is no recognition of time prophecy and there is therefore no foundation. There must be a counterpart at the end that represents Jesus Christ (the Foundation) that is a premier rule within a set of rules that establishes the Revelation of Jesus Christ. The rule is of course the rule of “first mention”, representing the attribute of Christ’s character that identifies the end from the beginning.
Se poutèt sa, tèt wòch la dwe tou Jezi Kris; men tèt wòch la dwe genyen ladan l tou yon règ pwofetik prensipal, paske yo te bay Miller yon ansanm règ ki gen ladan l règ prensipal Millerit yo, ki se te prensip “yon ane pou yon jou”. San règ sa a, pa gen okenn rekonesans pwofesi tan, e poutèt sa pa gen okenn fondasyon. Dwe gen yon korespondan nan fen an ki reprezante Jezi Kris (Fondasyon an), ki se yon règ prensipal anndan yon ansanm règ ki tabli Revelasyon Jezi Kris la. Règ la, natirèlman, se règ “premye mansyònman” an, ki reprezante atribi nan karaktè Kris la ki idantifye fen an depi nan kòmansman an.
In 2 Thessalonians those who received not the love of the truth that they might be saved, rejected the truth as represented by the Greek word that is derived from the Hebrew word created by three letters which is translated as “truth” in the Old Testament. The group that receives the strong delusion, because they believed a lie, refused to return to the old paths, the foundations of Adventism as represented upon the two sacred charts. So, in the passage we have been considering for some time now states:
Nan 2 Tesalonisyen yo, moun ki pa t resevwa renmen verite a pou yo te kapab sove yo, te rejte verite a jan mo grèk la reprezante l, yon mo ki sòti nan mo ebre ki fòme ak twa lèt e ki tradui kòm “verite” nan Ansyen Testaman an. Gwoup ki resevwa gwo twonpri a, paske yo te kwè yon manti, te refize retounen sou ansyen chemen yo, fondasyon Advantis la jan yo reprezante sou de tablo sakre yo. Konsa, nan pasaj nou te ap konsidere depi kèk tan deja a, li deklare:
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Anj pwisan ki te enstwi Jan an pa t yon lòt pèsonaj pase Jezi Kris. Lefètke Li mete pye dwat Li sou lanmè a, epi pye gòch Li sou tè sèk la, sa montre wòl Li ap jwe nan sèn final yo nan gwo konfli a ak Satan. Pozisyon sa a montre pouvwa siprèm ak otorite Li sou tout tè a. Konfli a te vin pi fò e pi detèmine depi yon epòk rive nan yon lòt, epi l ap kontinye konsa jouk nan dènye sèn yo, lè operasyon metriz pouvwa fènwa yo va rive nan pi gwo degre yo. Satan, ini ak mechan yo, pral twonpe tout mond lan ak legliz ki pa resevwa lanmou verite a. Men, anj pwisan an egzije atansyon. Li rele ak yon vwa fò. Li gen pou montre pouvwa ak otorite vwa Li bay sila yo ki ini ak Satan pou opoze verite a.” The Seventh-day Adventist Bible Commentary, volim 7, 971.
In this previous passage “the churches who received not the love of the truth” are Daniel’s and Matthew’s wicked and foolish virgins that Amos 8:12 identifies will begin to search for God’s final warning message when it is too late. It is too late, because they believed a lie concerning the foundations of Adventism. Adventism first began to imbibe in that lie in 1863, and from then on it was simply downhill all the way.
Nan pasaj anvan sa a, “legliz ki pa t resevwa lanmou verite a” yo se move ak vyèj san konprann Dànyèl ak Matye yo, ke Amos 8:12 idantifye kòm sila yo ki pral kòmanse chèche dènye mesaj avètisman Bondye a lè li twò ta. Li twò ta, paske yo te kwè yon manti konsènan fondasyon Adventis la. Adventis la te kòmanse bwè nan manti sa a an premye an 1863, epi depi lè sa a, se te sèlman desann nèt san rete.
What I am about to write is totally subjective I suppose, but what new prophetic light was introduced into Adventism since 1863? Ellen White says of Jones and Waggoners’ 1888 message, that it was the message she had been presenting for years. Their message may have sounded new and shocking to Adventism in 1888, but the newness and the shock were produced not by a new message, but by a blindness that had been settling upon God’s people since 1863.
Sa m pral ekri a se, mwen sipoze, yon bagay nèt ale sibjektif; men, ki nouvo limyè pwofetik ki te antre nan Advantis depi 1863? Ellen White di konsènan mesaj Jones ak Waggoner yo an 1888 la, se te mesaj li menm li t ap prezante depi plizyè ane. Mesaj pa yo te kapab parèt nouvo e boulvèsan pou Advantis an 1888; men, nouvote a ak chòk la pa t soti nan yon nouvo mesaj, men nan yon avègman ki t ap vin poze sou pèp Bondye a depi 1863.
Ellen White identified Adventism as in the Laodicean condition before 1863, so the blindness of Laodicea was already encroaching upon Adventism before 1863, but in 1863 the church officially set aside the truth concerning the “seven times” of Leviticus twenty-six, which was the very first “time prophecy” Miller discovered. There has been no prophetic light that has surfaced in Adventism since 1863! What changed?
Ellen White te idantifye Advantis kòm te nan kondisyon Lawodise anvan 1863; konsa, avèg Lawodise a te deja kòmanse anvayi Advantis anvan 1863. Men, an 1863, legliz la te ofisyèlman mete sou kote verite konsènan “sèt fwa” ki nan Levitik 26, sa ki te premye “pwofesi tan” Miller te dekouvri. Pa gen okenn limyè pwofetik ki parèt nan Advantis depi 1863! Kisa ki te chanje?
The very first stone of the temple foundation that was built upon prophetic time and represented Jesus Christ, was set aside by Adventism in 1863. The first stone placed by Miller into the temple foundation that was based upon time as presented in Daniel by Christ who represented Himself as Palmoni the “wonderful numberer” was rejected and set aside. The very first stone Miller discovered…
Premye pyè menm nan fondasyon tanp lan ki te bati sou tan pwofetik epi ki te reprezante Jezikri, Advantis la te mete l sou kote an 1863. Premye pyè Miller te mete nan fondasyon tanp lan, ki te baze sou tan jan Kris la te prezante l nan liv Danyèl, kote Li te reprezante tèt Li kòm Palmoni, “bèl konte nimewo a”, yo te rejte l epi mete l sou kote. Premye pyè menm Miller te dekouvri a…
“In quoting the prophecy of the rejected stone, Christ referred to an actual occurrence in the history of Israel. The incident was connected with the building of the first temple. While it had a special application at the time of Christ’s first advent, and should have appealed with special force to the Jews, it has also a lesson for us. When the temple of Solomon was erected, the immense stones for the walls and the foundation were entirely prepared at the quarry; after they were brought to the place of building, not an instrument was to be used upon them; the workmen had only to place them in position. For use in the foundation, one stone of unusual size and peculiar shape had been brought; but the workmen could find no place for it, and would not accept it. It was an annoyance to them as it lay unused in their way. Long it remained a rejected stone. But when the builders came to the laying of the corner, they searched for a long time to find a stone of sufficient size and strength, and of the proper shape, to take that particular place, and bear the great weight which would rest upon it. Should they make an unwise choice for this important place, the safety of the entire building would be endangered. They must find a stone capable of resisting the influence of the sun, of frost, and of tempest. Several stones had at different times been chosen, but under the pressure of immense weights they had crumbled to pieces. Others could not bear the test of the sudden atmospheric changes. But at last attention was called to the stone so long rejected. It had been exposed to the air, to sun and storm, without revealing the slightest crack. The builders examined this stone. It had borne every test but one. If it could bear the test of severe pressure, they decided to accept it for the cornerstone. The trial was made. The stone was accepted, brought to its assigned position, and found to be an exact fit. In prophetic vision, Isaiah was shown that this stone was a symbol of Christ. He says:
“Nan site pwofesi ki pale sou wòch yo te rejte a, Kris t ap fè referans ak yon evènman reyèl nan istwa Izrayèl la. Ensidan sa a te gen rapò ak konstriksyon premye tanp lan. Malgre li te gen yon aplikasyon espesyal nan epòk premye vini Kris la, e li te dwe frape Jwif yo ak yon fòs espesyal, li genyen tou yon leson pou nou. Lè yo t ap bati tanp Salomon an, gwo wòch yo te sèvi pou mi yo ak pou fondasyon an te prepare nèt nan karyè a; apre yo te fin mennen yo sou plas konstriksyon an, yo pa t dwe sèvi ak okenn zouti sou yo; travayè yo te sèlman gen pou mete yo nan pozisyon yo. Pou sèvi nan fondasyon an, yo te mennen yon wòch ki te gen yon gwosè ekstraòdinè ak yon fòm ki pa t òdinè; men travayè yo pa t kapab jwenn okenn plas pou li, e yo pa t vle aksepte li. Li te tounen yon sous antrav pou yo pandan li te rete la san yo pa sèvi avè l, sou chemen yo. Pandan lontan li te rete yon wòch rejte. Men lè bòs mason yo rive nan pozisyon pou poze pyè ang lan, yo chèche pandan lontan pou jwenn yon wòch ki te gen gwosè ak fòs ase, epi ki te gen fòm ki apwopriye a, pou pran plas patikilye sa a, epi pou pote gwo chay ki t ap repoze sou li. Si yo te fè yon move chwa pou plas enpòtan sa a, sekirite tout batiman an t ap an danje. Yo te dwe jwenn yon wòch ki kapab reziste enfliyans solèy la, jèl la, ak tanpèt la. Yo te chwazi plizyè wòch nan diferan moman, men anba presyon chay imans yo, yo te kraze an miyèt moso. Gen lòt ankò ki pa t kapab sipòte eprèv chanjman atmosfè toudenkou yo. Men finalman, yo te atire atansyon sou wòch yo te rejte depi lontan an. Li te ekspoze a lè a, ak solèy la ak tanpèt la, san li pa t montre menm ti fant ki pi piti a. Bòs mason yo te egzamine wòch sa a. Li te sipòte tout eprèv yo eksepte youn. Si li te kapab sipòte eprèv yon presyon sevè, yo te deside aksepte li kòm pyè ang lan. Yo te fè eprèv la. Yo te aksepte wòch la, yo te pote l nan plas ki te rezève pou li a, epi yo te jwenn li te adapte egzakteman. Nan vizyon pwofetik, yo te montre Ezayi ke wòch sa a te yon senbòl Kris la. Men sa li di:”
“‘Sanctify the Lord of hosts Himself; and let Him be your fear, and let Him be your dread. And He shall be for a sanctuary; but for a stone of stumbling and for a rock of offense to both the houses of Israel, for a gin and for a snare to the inhabitants of Jerusalem. And many among them shall stumble, and fall, and be broken, and be snared, and be taken.’ Carried down in prophetic vision to the first advent, the prophet is shown that Christ is to bear trials and tests of which the treatment of the chief cornerstone in the temple of Solomon was symbolic. ‘Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation: he that believeth shall not make haste.’ Isaiah 8:13–15; 28:16.
“‘Sanktifye Senyè ki gen tout lame yo li menm; epi se pou se li nou dwe gen lakrentif pou li, e se pou se li nou dwe redoute. Epi li pral tounen yon sanktyè; men li pral yon wòch ki fè moun bite ak yon roch ki lakòz ofans pou toude kay Izrayèl yo, yon pyèj ak yon pèlen pou moun k ap viv Jerizalèm yo. E anpil nan mitan yo pral bite, tonbe, kraze, pran nan pyèj, epi yo pral kaptire.’ Pote desann nan vizyon pwofetik rive nan premye avènman an, pwofèt la wè yo montre l ke Kris la dwe pote eprèv ak tès, e tretman yo te fè pyè angilè prensipal la nan tanp Salomon an te senbolize sa. ‘Se poutèt sa, men sa Senyè Bondye a di: Gade, mwen mete nan Siyon yon wòch pou fondasyon, yon wòch yo te teste, yon pyè angilè ki gen anpil valè, yon fondasyon ki sèten: moun ki kwè a p ap prese kouri.’ Ezayi 8:13–15; 28:16.”
“In infinite wisdom, God chose the foundation stone, and laid it Himself. He called it ‘a sure foundation.’ The entire world may lay upon it their burdens and griefs; it can endure them all. With perfect safety they may build upon it. Christ is a ‘tried stone.’ Those who trust in Him, He never disappoints. He has borne every test. He has endured the pressure of Adam’s guilt, and the guilt of his posterity, and has come off more than conqueror of the powers of evil. He has borne the burdens cast upon Him by every repenting sinner. In Christ the guilty heart has found relief. He is the sure foundation. All who make Him their dependence rest in perfect security.
“Nan sajès enfini li, Bondye te chwazi wòch fondasyon an, epi Li menm Li te poze l. Li te rele l ‘yon fondasyon ki sèten.’ Tout lemonn ka mete sou li chay yo ak lapenn yo; li kapab sipòte yo tout. Se avèk sekirite pafè yo ka bati sou li. Kris se ‘yon wòch ki deja pase anba eprèv.’ Moun ki mete konfyans yo nan Li, Li pa janm desevwa yo. Li te sipòte tout eprèv. Li te andire peze koupab Adan an, ansanm ak koupab desandan li yo, epi Li te soti plis pase venkè sou pouvwa mechanste yo. Li te pote chay ke tout pechè ki repanti yo te voye sou Li. Nan Kris, kè koupab la jwenn soulajman. Li se fondasyon ki sèten an. Tout moun ki fè Li tounen sèl depandans yo repoze nan sekirite pafè.”
“In Isaiah’s prophecy, Christ is declared to be both a sure foundation and a stone of stumbling. The apostle Peter, writing by inspiration of the Holy Spirit, clearly shows to whom Christ is a foundation stone, and to whom a rock of offense:
“Nan pwofesi Ezayi a, yo deklare Kris kòm yon fondasyon ki sèten ansanm ak yon wòch bite. Apot Pyè, k ap ekri anba enspirasyon Sentespri a, montre aklè pou kiyès Kris se yon wòch fondasyon, epi pou kiyès li se yon wòch ofans:”
“‘If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the Scripture, Behold, I lay in Sion a chief cornerstone, elect, precious: and he that believeth on Him shall not be confounded. Unto you therefore which believe He is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, and a stone of stumbling, and a rock of offense, even to them which stumble at the word, being disobedient.’ 1 Peter 2:3–8.
«Si toutfwa zot finn gouté ki Segner-la bon. Kan zot vinn kot Li, kouma kot enn ros vivan, ki bann dimounn finn rezet vremem, me ki Bondye finn swazir e ki ena gran valer, zot osi, kouma bann ros vivan, pe ganny konstrir kouma enn lakaz spirityel, enn pretiz sakre, pou ofer bann sakrifis spirityel, ki agreab a Bondye par Zezi-Kris. Akoz sa osi i anonsé dan Lekritir: Gete, Mo pe met an Sion enn ros angiler prensipal, swazi, presye; e sa ki krwar an Li pa pou ganny konfonn. Alor, pou zot ki krwar, Li presye; me pou bann ki dezobei, ros ki bann konstrikter ti rezeté, sa menm ros-la finn vinn latet lang, e enn ros fer tonbe, e enn ros ki koz lofans, menm pou bann ki tonbe lo Parol, parski zot dezobei.» 1 Pierre 2:3–8.
“To those who believe, Christ is the sure foundation. These are they who fall upon the Rock and are broken. Submission to Christ and faith in Him are here represented. To fall upon the Rock and be broken is to give up our self-righteousness and to go to Christ with the humility of a child, repenting of our transgressions, and believing in His forgiving love. And so also it is by faith and obedience that we build on Christ as our foundation.
«Pou moun ki kwè yo, Kris la se fondasyon ki sèten an. Se yo menm ki tonbe sou Wòch la epi ki vin kraze. Soumèt devan Kris ak lafwa nan Li se sa yo reprezante isit la. Tonbe sou Wòch la epi vin kraze vle di abandone pwòp jistis pa nou epi ale jwenn Kris ak imilite yon timoun, pandan n ap repanti pou peche nou yo, epi n ap kwè nan lanmou padonan Li. E konsa tou, se pa lafwa ak obeyisans nou bati sou Kris kòm fondasyon nou.»
“Upon this living stone, Jews and Gentiles alike may build. This is the only foundation upon which we may securely build. It is broad enough for all, and strong enough to sustain the weight and burden of the whole world. And by connection with Christ, the living stone, all who build upon this foundation become living stones. Many persons are by their own endeavors hewn, polished, and beautified; but they cannot become ‘living stones,’ because they are not connected with Christ. Without this connection, no man can be saved. Without the life of Christ in us, we cannot withstand the storms of temptation. Our eternal safety depends upon our building upon the sure foundation. Multitudes are today building upon foundations that have not been tested. When the rain falls, and the tempest rages, and the floods come, their house will fall, because it is not founded upon the eternal Rock, the chief cornerstone Christ Jesus.
“Se sou wòch vivan sa a, ni Jwif ni Janti yo ka bati menm jan. Se sèl fondasyon sa a nou ka bati sou li an sekirite. Li laj ase pou tout moun, e li fò ase pou soutni pwa ak chay tout lemonn antye. Epi, grasa inyon ak Kris la, wòch vivan an, tout moun ki bati sou fondasyon sa a vin tounen wòch vivan tou. Anpil moun, pa efò pa yo menm, taye, poli, epi bèl; men yo pa ka vin tounen ‘wòch vivan,’ paske yo pa konekte ak Kris la. San koneksyon sa a, pèsonn pa ka sove. San lavi Kris la nan nou, nou pa kapab kenbe tèt anba tanpèt tantasyon yo. Sekirite etènèl nou depann de lefètke nou bati sou fondasyon ki sèten an. Jodi a, anpil moun ap bati sou fondasyon ki poko janm pase anba eprèv. Lè lapli tonbe, lè tanpèt la move, epi lè inondasyon yo vini, kay yo ap tonbe, paske li pa fonde sou Wòch etènèl la, sou prensipal wòch angilè a, Kris Jezi.”
“‘To them which stumble at the word, being disobedient,’ Christ is a rock of offense. But ‘the stone which the builders disallowed, the same is made the head of the corner.’ Like the rejected stone, Christ in His earthly mission had borne neglect and abuse. He was ‘despised and rejected of men; a man of sorrows, and acquainted with grief: … He was despised, and we esteemed Him not.’ Isaiah 53:3. But the time was near when He would be glorified. By the resurrection from the dead He would be declared ‘the Son of God with power.’ Romans 1:4. At His second coming He would be revealed as Lord of heaven and earth. Those who were now about to crucify Him would recognize His greatness. Before the universe the rejected stone would become the head of the corner.
«Pou moun ki bite sou pawòl la, paske yo dezobeyi,» Kris se yon wòch ofans. Men, «wòch ke bòs mason yo te rejte a, se li menm ki vin tounen tèt kwen an.» Menm jan ak wòch yo te rejte a, Kris, nan misyon Li sou tè a, te sibi neglijans ak move tretman. Li te «meprize e rejte pa lèzòm; yon nonm nan doulè, ki abitye ak lapenn: … Yo te meprize Li, e nou pa t konsidere Li.» Ezayi 53:3. Men, lè a te toupre kote Li t ap gen pou resevwa glwa. Pa rezirèksyon pami mò yo, yo t ap deklare Li «Pitit Bondye a avèk pouvwa.» Women 1:4. Nan dezyèm vini Li, yo t ap revele Li kòm Seyè syèl la ak tè a. Moun ki t apral kloure Li sou kwa kounye a t ap rekonèt grandè Li. Devan linivè a, wòch yo te rejte a t ap vin tounen tèt kwen an.
“And on ‘whomsoever it shall fall, it will grind him to powder.’ The people who rejected Christ were soon to see their city and their nation destroyed. Their glory would be broken, and scattered as the dust before the wind. And what was it that destroyed the Jews? It was the rock which, had they built upon it, would have been their security. It was the goodness of God despised, the righteousness spurned, the mercy slighted. Men set themselves in opposition to God, and all that would have been their salvation was turned to their destruction. All that God ordained unto life they found to be unto death. In the Jews’ crucifixion of Christ was involved the destruction of Jerusalem. The blood shed upon Calvary was the weight that sank them to ruin for this world and for the world to come. So it will be in the great final day, when judgment shall fall upon the rejecters of God’s grace. Christ, their rock of offense, will then appear to them as an avenging mountain. The glory of His countenance, which to the righteous is life, will be to the wicked a consuming fire. Because of love rejected, grace despised, the sinner will be destroyed.
“Epi sou nenpòt moun li tonbe, li pral kraze l an poud.” Pèp ki te rejte Kris la t apral wè vil yo ak nasyon yo detwi. Glwa yo t apral kraze, epi gaye tankou pousyè devan van an. E kisa ki te detwi Jwif yo? Se te wòch la menm ki, si yo te bati sou li, li t ap sekirite yo. Se te bonte Bondye yo te meprize, jistis yo te repouse, mizèrikòd yo te neglije. Lèzòm mete tèt yo an opozisyon ak Bondye, epi tout sa ki t ap ka delivrans yo tounen destriksyon yo. Tout sa Bondye te òdone pou lavi, yo jwenn li tounen lanmò pou yo. Nan krisifiksyon Kris la pa Jwif yo te enplike destriksyon Jerizalèm. San ki te koule sou Kalvè a se te pwa ki te fè yo plonje nan ruin pou mond sa a ak pou mond k ap vini an. Konsa sa pral ye nan gran dènye jou a, lè jijman pral tonbe sou moun ki rejte gras Bondye a. Kris la, wòch eskandal yo a, pral parèt lè sa a devan yo tankou yon mòn vanjè. Glwa vizaj Li a, ki pou moun jis yo se lavi, pral pou mechan yo yon dife k ap devore. Paske yo te rejte lanmou, meprize gras, pechè a pral detwi.
“By many illustrations and repeated warnings, Jesus showed what would be the result to the Jews of rejecting the Son of God. In these words He was addressing all in every age who refuse to receive Him as their Redeemer. Every warning is for them. The desecrated temple, the disobedient son, the false husbandmen, the contemptuous builders, have their counterpart in the experience of every sinner. Unless he repent, the doom which they foreshadowed will be his.” Desire of Ages, 597–600.
“Pa mwayen anpil ilistrasyon ak avètisman repete, Jezi te montre ki sa ki t ap rezilta pou Jwif yo lè yo ta rejte Pitit Bondye a. Nan pawòl sa yo, Li t ap pale ak tout moun nan tout epòk ki refize resevwa Li kòm Redanmtè yo. Chak avètisman se pou yo. Tanp yo te pwofane a, pitit dezobeyisan an, move kiltivatè yo, bòs mason meprizan yo, jwenn korespondans yo nan eksperyans chak pechè. Sò kondanasyon yo te anonse davans lan ap vin pa li, si li pa repanti.” Desire of Ages, 597–600.
We will continue this in the next article.
N ap kontinye sa nan atik ki vin apre a.