We have been considering the history represented in verse forty of Daniel chapter eleven. We are now addressing the internal line of history within the verse which represents the history of the Protestant horn of the earth beast. We are employing the joining of Ezekiel’s two sticks in chapter thirty-seven as the point of reference to identify the mystery of God, by Christ in joining His divinity with humanity when the third angel arrives. Line upon line, the message of the mystery of God that John identified as finishing during the sounding of the seventh trumpet, was specifically sent to Laodicea by the apostle Paul. Ezekiel, John and Paul’s testimony aligns with the same mystery of God that was represented in the message of Jones and Waggoner in 1888, which was the message to Laodicea.
Nou te konsidere istwa ki reprezante nan vèsè karant nan Danyèl chapit onz la. Kounye a nou ap egzamine liy istwa entèn ki andedan vèsè a, ki reprezante istwa kòn pwotestan bèt ki soti sou latè a. Nou ap sèvi ak ini de baton Ezekyèl yo nan chapit trant-sèt la kòm pwen referans pou idantifye mistè Bondye a, pa Kris la, nan ini divinite Li ak limanite lè twazyèm zanj lan rive. Liy sou liy, mesaj mistè Bondye a, ke Jan te idantifye kòm yon bagay ki rive nan fen li pandan sonèt setyèm twonpèt la, te espesyalman voye bay Laodise pa apot Pòl. Temwayaj Ezekyèl, Jan ak Pòl la ann amoni ak menm mistè Bondye a ki te reprezante nan mesaj Jones ak Waggoner an 1888 la, ki te mesaj pou Laodise a.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Paske mwen ta vle nou konnen ki jan gwo konba m ap mennen pou nou, ak pou sila yo ki Laodise, ak pou tout moun ki pa t wè figi m nan kò a; pou kè yo kapab resevwa konsolasyon, yo menm ki mare ansanm nan lanmou, epi pou yo rive nan tout richès ki soti nan plen asirans konpreyansyon an, pou yo rekonèt mistè Bondye a, ak Papa a, ak Kris la; se nan li tout trezò sajès ak konesans yo kache. Kolosyen 2:1–3.
The work of atonement, of joining the two sticks of divinity and humanity began when the third angel arrived, but Paul is addressing the final and perfect fulfillment of the joining of the two sticks which is the mystery of God. He therefore identifies the message as the message to Laodicea that first arrived in 1856, and then was repeated in 1888, and then found its perfect fulfillment on September 11, 2001. Paul identifies the temple in a twofold nature, when he presented the mystery of God, which was to be finished in the sounding of the seventh trumpet. He divides that mystery into a head and a body.
Travay ekspyasyon an, sa vle di ini de bwa yo—divinite ak limanite—a te kòmanse lè twazyèm zanj lan te rive; men Pòl ap pale konsènan akonplisman final e pafè inyon de bwa yo, ki se mistè Bondye a. Se poutèt sa li idantifye mesaj la kòm mesaj pou Laodise a, ki te rive an premye an 1856, epi apre sa te repete an 1888, epi answit li te jwenn akonplisman pafè li nan dat 11 septanm 2001. Pòl idantifye tanp lan nan yon nati doub, lè li te prezante mistè Bondye a, ki te dwe fini pandan son setyèm twonpèt la. Li divize mistè sa a an yon tèt ak yon kò.
And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence. For it pleased the Father that in him should all fulness dwell; And, having made peace through the blood of his cross, by him to reconcile all things unto himself; by him, I say, whether they be things in earth, or things in heaven. And you, that were sometime alienated and enemies in your mind by wicked works, yet now hath he reconciled In the body of his flesh through death, to present you holy and unblameable and unreproveable in his sight: If ye continue in the faith grounded and settled, and be not moved away from the hope of the gospel, which ye have heard, and which was preached to every creature which is under heaven; whereof I Paul am made a minister; Who now rejoice in my sufferings for you, and fill up that which is behind of the afflictions of Christ in my flesh for his body’s sake, which is the church: Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God. Colossians 1:18–25.
Epi li se tèt kò a, ki se legliz la; li menm ki kòmansman an, premye pitit ki leve soti nan lanmò; pou l ka gen premye plas la nan tout bagay. Paske, sa te fè Papa a plezi pou tout plenitid la rete nan li; epi, apre li te fin fè lapè pa san kwa li a, se pa li menm pou l rekonsilye tout bagay avèk tèt li; pa li menm, m ap di, kit se bagay ki sou tè a, kit se bagay ki nan syèl la. E nou menm, ki te yon lè byen lwen, e ki te lènmi nan lespri nou pa move zèv nou yo, kounye a li rekonsilye nou nan kò chè li a pa lanmò, pou l prezante nou sen, san repwòch, e san akizasyon devan je li: si nou rete nan lafwa a, byen fonde e fèm, epi si nou pa kite anyen brannen nou lwen espwa levanjil la, nou te tande a, e ki te preche bay tout kreyati ki anba syèl la; e se pou sa menm, mwen menm Pòl, mwen vin yon minis; mwen menm k ap rejwi kounye a nan soufrans mwen yo poutèt nou, e k ap konble nan chè mwen sa ki rete nan afliksyon Kris la, poutèt kò li a, ki se legliz la: se pou li menm mwen te fèt minis, dapre administrasyon Bondye a ki te ban mwen pou nou, pou m akonpli pawòl Bondye a. Kolosyen 1:18–25.
Christ is the head, which is to have preeminence in all things, and His church is the body. Together the head and the body represent the combination of divinity with humanity, and another important fact is also identified. The relation of the head and the body, is that the head is to have the preeminence over the body. With mankind, who were created in God’s image, the higher powers (the head), are to have rulership over the lower powers (the body.) Together they form one being, or in the terminology of the temple which John was to measure, they represent the holy place (humanity, the body), and the Most Holy Place (divinity, the head). How these two are joined together into “one stick”, or one body is the work of “at-One-ment.” Paul continues:
Kris se tèt la, ki dwe gen preeminans nan tout bagay, e legliz Li a se kò a. Ansanm, tèt la ak kò a reprezante inyon divinite ak limanite, e yon lòt verite enpòtan idantifye tou. Relasyon ant tèt la ak kò a se ke tèt la dwe gen preeminans sou kò a. Lakay limanite, ki te kreye dapre imaj Bondye, pouvwa siperyè yo (tèt la) dwe gen dominasyon sou pouvwa enferyè yo (kò a.) Ansanm yo fòme yon sèl èt, oswa, dapre tèminoloji tanp Jan te gen pou mezire a, yo reprezante kote ki sen an (limanite, kò a), ak Kote ki Trè Sen an (divinite, tèt la). Fason de sa yo ini ansanm pou vin “yon sèl baton”, oswa yon sèl kò, se travay “at-One-ment.” Pòl kontinye:
Whereof I am made a minister, according to the dispensation of God which is given to me for you, to fulfil the word of God; Even the mystery which hath been hid from ages and from generations, but now is made manifest to his saints: To whom God would make known what is the riches of the glory of this mystery among the Gentiles; which is Christ in you, the hope of glory: Whom we preach, warning every man, and teaching every man in all wisdom; that we may present every man perfect in Christ Jesus: Whereunto I also labour, striving according to his working, which worketh in me mightily. Colossians 1:25–29.
Mwen menm, mwen vin tounen yon minis dapre administrasyon Bondye ki te ban mwen pou nou, pou akonpli pawòl Bondye a; sa vle di mistè a ki te kache depi tout tan ak depi tout jenerasyon, men kounye a li fè konnen li bay sen li yo: se yo menm Bondye te vle fè konnen ki richès laglwa mistè sa a ye nan mitan moun lòt nasyon yo; ki se Kris nan nou, espwa laglwa a: se li nou anonse, pandan n ap avèti tout moun, epi n ap anseye tout moun nan tout sajès; pou nou ka prezante tout moun pafè nan Kris Jezi: se pou sa tou m ap travay, m ap lite dapre aksyon li a, ki ap aji avèk puisans nan mwen. Kolosyen 1:25–29.
The perfection of the one hundred and forty-four thousand, which presents “every man perfect in Christ” is the “mystery of God,” which is the combination of divinity with humanity, or as Paul states it, is “Christ in” humanity “the hope of glory.” In the days of the sounding of the Seventh Trumpet that mystery is accomplished. When Ezekiel identifies that joining, he employs two sticks, one for the northern kingdom and one for the southern kingdom to identify the symbolic link, which represents the temple by the number “forty-six.” The stick of the symbolic link of “forty-six,” is to be joined with the symbolic link of “two hundred and twenty.”
Pèfeksyon san karant-kat mil yo, ki prezante “chak moun pafè nan Kris la,” se “mistè Bondye a,” ki se konbinezon divinite ak limanite, oswa jan Pòl deklare sa, se “Kris la nan” limanite, “espwa laglwa.” Nan jou sonèt Setyèm Twonpèt la, mistè sa a akonpli. Lè Ezekyèl idantifye ini sa a, li sèvi ak de bwa, youn pou wayòm nò a epi youn pou wayòm sid la, pou idantifye lyen senbolik la, ki reprezante tanp lan pa nimewo “karannsis.” Bwa lyen senbolik “karannsis” la dwe ini ak lyen senbolik “de san ven” an.
Two hundred and twenty is the symbol of divinity combined with humanity. From the publishing of the King James Bible in 1611, unto the first presentation of Miller’s message in 1831 and thereafter the publishing of the message in 1833 in the Vermont Telegraph, is two hundred and twenty years. Miller’s message was the formalization of the increase of knowledge that was derived from the Bible, when the book of Daniel was unsealed in 1798. At the beginning date of 1611, there was a divine document published and at the ending date of 1831 there was a human publication based upon the divine truth that was unsealed in 1798.
De san vent se senbòl divinite ki ini ak limanite. Depi piblikasyon Bib Wa Jak la an 1611, rive nan premye prezantasyon mesaj Miller la an 1831, epi apre sa piblikasyon mesaj la an 1833 nan Vermont Telegraph, sa fè de san vent ane. Mesaj Miller la te fòmalizasyon ogmantasyon konesans ki te sòti nan Bib la, lè liv Danyèl la te desele an 1798. Nan dat kòmansman an, 1611, te gen yon dokiman divin ki te pibliye; epi nan dat final la, 1831, te gen yon piblikasyon imen ki te baze sou verite divin ki te desele an 1798.
Those three dates represent not only two hundred and twenty years, but also the structure of the Hebrew word “Truth”, which is created by combining the first, thirteenth and last letters of the Hebrew alphabet to create the word “Truth.” A divine publication at the beginning and a human publication at the ending, and 1798 represents an increase of knowledge which would manifest a class of wicked persons who rejected that knowledge, and thus represented the thirteenth letter, which is a symbol of rebellion. That link of two hundred and twenty years was established in the movement of the first angel, and the movement of the third angel provides a second witness.
Twa dat sa yo reprezante pa sèlman desanven ane, men yo reprezante tou estrikti mo ebre ki vle di “Verite” a, ki fòme lè yo mete ansanm premye, trèzyèm, ak dènye lèt alfabè ebre a pou fòme mo “Verite” a. Yon piblikasyon diven nan kòmansman an ak yon piblikasyon imen nan fen an, epi 1798 reprezante yon ogmantasyon konesans ki t ap manifeste yon kategori moun mechan ki te rejte konesans sa a, e konsa yo te reprezante trèzyèm lèt la, ki se yon senbòl rebelyon. Lyen sa a ki gen desanven ane te tabli nan mouvman premye zanj lan, epi mouvman twazyèm zanj lan bay yon dezyèm temwen.
In 1776, the divine document, the Declaration of Independence, was published and two hundred and twenty years later, in 1996, a human document The Time of the End magazine was published. The human document was derived from the increase of knowledge that was produced at the time of the end in 1989, which, as with 1798, produced a rebellion to the divine message represented by the Declaration of Independence. The increase of knowledge in 1996, identified the future for America as it loses the freedom and independence it had declared in 1776 at the soon coming Sunday law. This provides a second witness that the number two hundred and twenty represents the combination of divinity with humanity, and that second witness was set forth with the signature of “Truth,” and was represented by a first witness in the history of the first angel (the first), and the second witness in the history of the third angel (the last).
Nan ane 1776, dokiman diven an, Deklarasyon Endepandans lan, te pibliye; epi de san venn ane apre sa, an 1996, yon dokiman imen, magazin The Time of the End, te pibliye. Dokiman imen sa a te sòti nan ogmantasyon konesans ki te pwodui nan tan lafen an an 1989, ki, menm jan ak 1798, te pwodui yon rebelyon kont mesaj diven an ki te reprezante pa Deklarasyon Endepandans lan. Ogmantasyon konesans lan an 1996 te idantifye lavni Lèzetazini pandan l ap pèdi libète ak endepandans li te deklare an 1776 la, nan lwa dimanch ki prèt pou vini an. Sa bay yon dezyèm temwen ke nimewo de san venn lan reprezante konbinezon divinite ak limanite, epi dezyèm temwen sa a te prezante avèk siyati “Truth,” e li te reprezante pa yon premye temwen nan istwa premye zanj lan (premye a), ak dezyèm temwen an nan istwa twazyèm zanj lan (dènye a).
1776 also marked the beginning of a period that preceded the actual beginning of the earth beast as the sixth kingdom of Bible prophecy. In that preparation period the signature of truth was once again identified by 1776, marking the beginning of the United States, and 1798 marking the beginning of the United States as the sixth kingdom of Bible prophecy. In the middle of that beginning and ending history, 1789 marked the center letter as thirteen colonies ratified the Constitution. Each of the three dates represent the “speaking” of the United States; with the Declaration of Independence in 1776, the Constitution in 1789, and the Alien and Sedition Acts in 1798. That history represents twenty-two years, which is a tithe or a tenth of two hundred and twenty, so it also represents a symbol of the combination of Divinity with humanity.
1776 te make kòmansman yon peryòd ki te vini anvan vrè kòmansman bèt latè a kòm sizyèm wayòm pwofesi biblik la. Nan peryòd preparasyon sa a, siyati verite a te idantifye ankò pa 1776, ki make kòmansman Etazini yo, epi 1798 ki make kòmansman Etazini yo kòm sizyèm wayòm pwofesi biblik la. Nan mitan istwa kòmansman ak fen sa a, 1789 te make lèt santral la lè trèz koloni yo te ratifye Konstitisyon an. Chak nan twa dat sa yo reprezante “pale” Etazini yo; avèk Deklarasyon Endepandans lan an 1776, Konstitisyon an an 1789, ak Lwa sou Etranje ak Sedisyon yo an 1798. Istwa sa a reprezante vennde zan, ki se yon ladim oswa yon dizyèm de desanven, kidonk li reprezante tou yon senbòl konbinezon Divinite ak limanite.
Its representation is of the history of the earth beast who is portrayed as beginning as a lamb (divinity), and ending as a dragon (humanity). 1776 begins with the Declaration of Independence marking divinity and the Alien and Sedition Acts represent humanity, and in those twenty-two years that preceded the beginning of the earth beast’s reign as the sixth kingdom of Bible prophecy, the transition from the lamb to the dragon is typified.
Reprezantasyon li se istwa bèt tè a, ki prezante kòm li kòmanse tankou yon ti mouton (divinite), epi li fini tankou yon dragon (imanite). Ane 1776 la kòmanse ak Deklarasyon Endepandans lan ki make divinite, epi Lwa sou Etranje ak Sedisyon yo reprezante imanite; epi, pandan vennde zan sa yo ki te vin anvan kòmansman rèy bèt tè a kòm sizyèm wayòm pwofesi biblik la, tranzisyon an soti nan ti mouton an pou rive nan dragon an vin tipifye.
The beginning of the twenty-five hundred and twenty years of judgment against the southern kingdom of Judah, is connected with the beginning of the twenty-three hundred years of Daniel chapter eight, verse fourteen. The trampling down of the sanctuary and host in Judah began in 677 BC, and the twenty-three hundred year prophecy began two hundred and twenty years later in 457 BC. The stick of the southern kingdom of Judah is linked with the symbol of forty-six to the northern kingdom, and also linked to the twenty-three hundred years by the link of two-hundred and twenty.
Kòmansman jijman de mil senk san ven lane kont wayòm sid Jida a konekte ak kòmansman de mil twa san lane yo nan Danyèl chapit uit, vèsè katòz. Pilonnen Tanp lan ak lame a nan Jida te kòmanse an 677 av. J.-K., epi pwofesi de mil twa san lane a te kòmanse de san ven lane pita, an 457 av. J.-K. Baton wayòm sid Jida a lye ak senbòl karannsis la ak wayòm nò a, epi li lye tou ak de mil twa san lane yo pa mwayen lyen de san ven an.
Paul claimed to be the minister of the dispensation of God, and then defined the dispensation he was a minister of as the mystery of God, which is Christ in you the hope of glory. He further addresses this truth when writing to Timothy.
Pòl te deklare li se te minis dispensasyon Bondye a, epi ansuit li te defini dispensasyon li t ap sèvi a kòm mistè Bondye a, ki se Kris nan nou, espwa laglwa a. Li kontinye pale sou verite sa a lè li t ap ekri Timote.
And without controversy great is the mystery of godliness: God was manifest in the flesh, justified in the Spirit, seen of angels, preached unto the Gentiles, believed on in the world, received up into glory. 1 Timothy 3:16.
Epi san okenn diskisyon, mistè pyete a gran: Bondye te parèt nan lachè, te jistifye nan Lespri a, zanj yo te wè li, yo te preche li bay moun lòt nasyon yo, yo te kwè nan li nan lemonn, li te resevwa anlè nan laglwa. 1 Timote 3:16.
Paul here says that the mystery of godliness is God manifest in the flesh. God is the Head, and the flesh is the body. The mystery of godliness is Christ in the believer, it is the joining of divinity with humanity. Paul also uses the metaphor of marriage as did Hosea.
Pòl la a di ke mistè pyete a se Bondye ki parèt nan kò a. Bondye se Tèt la, e kò a se kò a. Mistè pyete a se Kris la nan kwayan an; se inyon divinite ak limanite. Pòl sèvi tou ak metafò maryaj la, menm jan Oze te fè.
For we are members of his body, of his flesh, and of his bones. For this cause shall a man leave his father and mother, and shall be joined unto his wife, and they two shall be one flesh. This is a great mystery: but I speak concerning Christ and the church. Ephesians 5:30–32.
Paske nou se manm kò li, nan chè li ak nan zo li. Se poutèt sa, yon nonm va kite papa l ak manman l, epi l ap mete tèt li ansanm ak madanm li, e yo toude va vin yon sèl chè. Sa a se yon gwo mistè; men mwen menm, m ap pale konsènan Kris la ak legliz la. Efezyen 5:30–32.
In chapter thirty-seven, when Ezekiel identifies the covenant of the last days, which is the renewed covenant with those identified as the one hundred and forty-four thousand, he provides an illustration of the joining of two sticks. Those two sticks, line upon line, include Hosea and Paul’s marriage metaphor. When they were joined together, they were to be no more two nations, but one nation, forever.
Nan chapit trant-sèt la, lè Ezekyèl idantifye alyans dènye jou yo, ki se alyans renouvle a avèk sila yo ki idantifye kòm san karannkat mil yo, li bay yon ilistrasyon sou mete de baton ansanm. De baton sa yo, liy sou liy, gen ladan metafò maryaj Oze ak Pòl la. Lè yo te mete yo ansanm, yo pa t dwe rete de nasyon ankò, men yon sèl nasyon, pou tout tan.
And I will make them one nation in the land upon the mountains of Israel; and one king shall be king to them all: and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all: Neither shall they defile themselves any more with their idols, nor with their detestable things, nor with any of their transgressions: but I will save them out of all their dwelling places, wherein they have sinned, and will cleanse them: so shall they be my people, and I will be their God. Ezekiel 37:22, 23.
Mwen pral fè yo tounen yon sèl nasyon nan peyi a, sou mòn Izrayèl yo; epi yon sèl wa pral wa sou yo tout; yo p ap janm de nasyon ankò, ni yo p ap janm divize an de wayòm ankò ditou. Yo p ap avili tèt yo ankò ak zidòl yo, ni ak bagay abominab yo, ni ak okenn nan transgresyon yo; men mwen pral delivre yo soti nan tout kote yo te rete kote yo te peche, e mwen pral pirifye yo; konsa yo pral pèp mwen, e mwen menm mwen pral Bondye yo. Ezekyèl 37:22, 23.
The joining together of Ezekiel identifies when they are no more divided, nor do they sin any longer, when they are cleansed, and when God is their only God, and they have only one king. On October 22, the Messenger of the Covenant suddenly came to the temple to “cleanse” His people. He came to receive a kingdom, whose people according to Peter were then to be a kingdom of priests and kings. On that date the bridegroom also came to the marriage, which is the mystery Paul and Hosea identify, which represents the combination of divinity with humanity. John identifies that the mystery, which Paul identifies as “Christ in you, the hope of glory,” would be finished in the days of the sounding of the seventh angel.
Rasanbleman ansanm nan Ezèkye a montre kilè yo pa divize ankò, ni yo pa peche ankò, lè yo netwaye, epi lè Bondye se sèl Bondye pa yo, e yo gen yon sèl wa sèlman. Nan dat 22 Oktòb, Mesaje Alyans lan te vini toudenkou nan tanp lan pou “netwaye” pèp li a. Li te vini pou resevwa yon wayòm, yon pèp ki, dapre Pyè, te dwe lè sa a tounen yon wayòm prèt ak wa. Nan dat sa a tou, marye a te vini nan maryaj la, ki se mistè Pòl ak Oze idantifye a, ki reprezante inyon divinite ak limanite. Jan fè konnen mistè sa a, ke Pòl idantifye kòm “Kris la nan nou, espwa glwa a,” t ap fini nan jou son setyèm zanj lan.
But in the days of the voice of the seventh angel, when he shall begin to sound, the mystery of God should be finished, as he hath declared to his servants the prophets. Revelation 10:7.
Men, nan jou vwa setyèm zanj lan, lè li pral kòmanse kònen twonpèt li, mistè Bondye a ta dwe akonpli, jan li te deklare l bay sèvitè li yo, pwofèt yo. Revelasyon 10:7.
The seventh angel is the third woe, which arrived on September 11, 2001. The seventh angel began to sound when the third angel arrived in the history of 1844, and onward, but the rebellion of 1863 prevented the work from being finished. The third angel arrived and the seventh trumpet began to sound again on September 11, 2001, and this time the “mystery of God” is to be “finished.” That “mystery” is the combination of divinity with humanity, which produces the one hundred and forty-four thousand, who then become God’s ensign and army. For this reason, chapter thirty-seven of Ezekiel, begins with Ezekiel being taken to a valley of dead dry bones. Those bones represent Laodicean Adventism on September 11, 2001, and for this reason Paul addresses his gospel of the mystery of God to the Laodiceans.
Setyèm zanj lan se twazyèm malè a, ki te rive 11 septanm 2001. Setyèm zanj lan te kòmanse kònen lè twazyèm zanj lan te rive nan istwa 1844 la, e depi lè sa a; men rebelyon 1863 la te anpeche travay la fini. Twazyèm zanj lan te rive e setyèm twonpèt la te kòmanse sonnen ankò 11 septanm 2001, e fwa sa a, “mistè Bondye a” dwe “fini.” “Mistè” sa a se konbinezon divinite ak limanite, ki pwodui san karantkat mil yo, ki apre sa vin tounen drapo Bondye a ak lame Li a. Se poutèt sa, chapit trannsèt Ezekyèl la kòmanse ak Ezekyèl yo mennen l nan yon vale ki plen zo sèch ki mouri. Zo sa yo reprezante Advantis Lawodise a 11 septanm 2001, e se poutèt sa Pòl adrese levanjil li sou mistè Bondye a bay Lawodiseyen yo.
For I would that ye knew what great conflict I have for you, and for them at Laodicea, and for as many as have not seen my face in the flesh; That their hearts might be comforted, being knit together in love, and unto all riches of the full assurance of understanding, to the acknowledgment of the mystery of God, and of the Father, and of Christ; In whom are hid all the treasures of wisdom and knowledge. Colossians 2:1–3.
Paske mwen ta vle nou konnen ki jan gwo konba mwen mennen pou nou, pou moun ki nan Lawodise, epi pou tout moun ki pa janm wè figi mwen nan kò a; pou kè yo kapab resevwa ankourajman, yo menm ki ini ansanm nan lanmou, epi pou yo rive nan tout richès ki soti nan asirans konplè konpreyansyon an, pou yo rekonèt mistè Bondye a, ak Papa a, ak Kris la; nan li menm tout trezò sajès ak konesans yo kache. Kolosyen 2:1–3.
This is also the description Sister White associates with the dead dry bones of Ezekiel.
Sa a se tou deskripsyon Sè White asosye ak zo sèch ki mouri yo nan Ezekyèl.
“But not only does this simile of the dry bones apply to the world, but also to those who have been blessed with great light; for they also are like the skeletons of the valley. They have the form of men, the framework of the body; but they have not spiritual life. But the parable does not leave the dry bones merely knit together into the forms of men; for it is not enough that there is symmetry of limb and feature. The breath of life must vivify the bodies, that they may stand upright, and spring into activity. These bones represent the house of Israel, the church of God, and the hope of the church is the vivifying influence of the Holy Spirit. The Lord must breathe upon the dry bones, that they may live.
“Men, similitid zo sek yo pa aplike sèlman ak lemonn nan, men li aplike tou ak sila yo ki te beni ak gwo limyè; paske yo menm tou yo tankou skelèt ki nan vale a. Yo gen fòm moun, estrikti kò a; men yo pa gen lavi espirityèl. Men, parabòl la pa kite zo sèk yo senpleman mare ansanm pou fòme kò moun; paske sa pa sifi pou gen amoni nan manm yo ak nan karakteristik yo. Souf lavi a dwe bay kò yo lavi, pou yo kapab kanpe dwat, epi antre nan aktivite. Zo sa yo reprezante kay Izrayèl la, legliz Bondye a, epi espwa legliz la se enfliyans vivifyan Sentespri a. Senyè a dwe soufle sou zo sèk yo, pou yo ka viv.
“The Spirit of God, with its vivifying power, must be in every human agent, that every spiritual muscle and sinew may be in exercise. Without the Holy Spirit, without the breath of God, there is torpidity of conscience, loss of spiritual life. Many who are without spiritual life have their names on the church records, but they are not written in the Lamb’s book of life. They may be joined to the church, but they are not united to the Lord. They may be diligent in the performance of a certain set of duties, and may be regarded as living men; but many are among those who have ‘a name that thou livest, and art dead.’
“Lespri Bondye a, avèk pouvwa vivifyan li, dwe nan chak ajan imen, pou chak misk ak tandon espirityèl ka an egzèsis. San Lespri Sen an, san souf Bondye a, gen letaji nan konsyans, pèt lavi espirityèl. Anpil moun ki pa gen lavi espirityèl gen non yo sou rejis legliz la, men yo pa ekri nan liv lavi Ti Mouton an. Yo ka ini ak legliz la, men yo pa ini ak Senyè a. Yo ka dilijan nan akonplisman yon seri devwa detèmine, e yo ka konsidere kòm moun vivan; men anpil ladan yo se pami sila yo ki gen ‘yon non kòmsi ou vivan, men ou mouri.’”
“Unless there is genuine conversion of the soul to God; unless the vital breath of God quickens the soul to spiritual life; unless the professors of truth are actuated by heaven-born principle, they are not born of the incorruptible seed which liveth and abideth forever. Unless they trust in the righteousness of Christ as their only security; unless they copy His character, labor in His spirit, they are naked, they have not on the robe of His righteousness. The dead are often made to pass for the living; for those who are working out what they term salvation after their own ideas, have not God working in them to will and to do of His good pleasure.
“Sòf si pa gen yon konvèsyon reyèl nan nanm nan bay Bondye; sòf si souf vivan Bondye a anime nanm nan pou lavi espirityèl; sòf si moun ki fè pwofesyon verite a aji anba enfliyans prensip ki soti nan syèl la, yo pa fèt ankò pa grenn ki pa ka pouri a, ki viv e ki rete pou tout tan. Sòf si yo mete konfyans yo nan jistis Kris la kòm sèl sekirite yo; sòf si yo imite karaktè Li, travay nan lespri Li, yo toutouni, yo pa gen sou yo rad jistis Li a. Souvan yo fè pase mò yo pou vivan yo; paske moun k ap travay pou reyalize sa yo rele delivrans dapre pwòp lide pa yo, pa gen Bondye k ap travay nan yo ni pou vle, ni pou fè, dapre bon plezi Li.”
“This class is well represented by the valley of dry bones Ezekiel saw in vision.” Review and Herald, January 17, 1893.
“Klas sa a byen reprezante pa vale zo sèch Ezekyèl te wè nan vizyon an.” Review and Herald, 17 janvye 1893.
The Laodicean message was first presented to Adventism in 1856, the very year the Lord opened up the advancing light of the “seven times” of Leviticus chapter twenty-six. The message of 1856, consisting of an internal message calling for repentance, and an external message of prophecy, was rejected in 1863. The Laodicean message of the mystery of “Christ in you, the hope of glory”, was repeated in 1888 by Elders Jones and Waggoner, and that message was also identified as the message to Laodicea by Sister White.
Mesaj Lawodise a te prezante premye fwa bay Advantis la an 1856, menm ane a Senyè a te louvri limyè pwogresif la konsènan “sèt fwa” yo nan Levitik chapit vennsèz. Mesaj 1856 la, ki te konpoze de yon mesaj entèn ki t ap rele pou repantans, ansanm ak yon mesaj ekstèn pwofetik, te rejte an 1863. Mesaj Lawodise a konsènan mistè “Kris la nan nou, espwa glwa a”, te repete an 1888 pa Ansyen Jones ak Waggoner, e mesaj sa a tou Sè White te idantifye kòm mesaj pou Lawodise.
Line upon line, Ezekiel chapter thirty-seven begins with Ezekiel being spiritually conveyed to September 11, 2001, where he is given a view of Laodicean Adventism, who are dead in sins and trespasses. He is told to give two distinct prophetic messages. The first produces a joining together, but the bodies are still dead. The second prophecy calls for the message of the “four winds” to breathe life into the bones. The message of the four winds is the sealing message of the one hundred and forty-four thousand which identifies four angels holding the four winds. Sister White identifies those four winds as an “angry horse”, seeking to break loose, for it is being restrained. The angry horse of Islam is seeking to break loose and bring death and destruction in its path, as it did on September 11, 2001, and it will be released again at the soon coming Sunday law.
Liy apre liy, Ezekyèl chapit trant-sèt kòmanse avèk Ezekyèl yo transpòte espirityèlman rive nan 11 septanm 2001, kote yo ba li yon vizyon sou Advantis Lawodise a, ki mouri nan peche ak fot yo. Yo di li pou l bay de mesaj pwofetik ki diferan. Premye a pwodui yon reyinisman ansanm, men kò yo toujou mouri. Dezyèm pwofesi a rele pou mesaj “kat van yo” soufle lavi nan zo yo. Mesaj kat van yo se mesaj sele san karantkat mil yo, ki idantifye kat zanj k ap kenbe kat van yo. Sè White idantifye kat van sa yo kòm yon “chwal fache”, k ap chèche lage kò l, paske yo kenbe l an fren. Chwal fache Islam nan ap chèche lage kò l epi pote lanmò ak destriksyon sou chemen li, menm jan li te fè nan 11 septanm 2001, epi yo pral lage l ankò nan lwa dimanch ki pral vini talè a.
That message brings the dead bodies into a unified army that is standing upon its feet. That unified army is brought to its feet in response to the message of the seventh angel, for in the days of the sounding of the seventh angel, the mystery of the one hundred and forty-four thousand’s marriage with Christ will be accomplished.
Mesaj sa a fè kadav yo tounen yon sèl lame ini ki kanpe sou pye li yo. Lame ini sa a leve kanpe sou pye li yo an repons ak mesaj setyèm zanj lan, paske nan jou lè setyèm zanj lan ap sonnen twonpèt li a, mistè maryaj san karannkat mil yo avèk Kris la pral akonpli.
Then Ezekiel is shown the joining of two sticks that become one nation. Those two sticks are the northern kingdom of Israel, and the southern kingdom of Judah, which are joined together as one nation at the conclusion of their mutual scattering periods of twenty-five hundred and twenty years. Their mutual conclusion produces a spiritual temple, represented by the forty-six years at the beginning and at the ending of the mutual scattering times.
Apre sa, yo montre Ezekyèl inyon de baton ki vin tounen yon sèl nasyon. De baton sa yo se wayòm nò Izrayèl la ak wayòm sid Jida a, ki ini ansanm kòm yon sèl nasyon nan fen peryòd dispèsyon mityèl yo ki dire de mil senk san ven ane. Fen mityèl sa a pwodui yon tanp espirityèl, ki reprezante pa karant-sis ane yo nan kòmansman an ak nan fen tan dispèsyon mityèl yo.
We will continue this study in the next article.
Nap kontinye etid sa a nan pwochen atik la.
“‘And they rose early in the morning, and went forth into the wilderness of Tekoa: and as they went forth, Jehoshaphat stood and said, Hear me, O Judah, and ye inhabitants of Jerusalem; Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper. 2 Chronicles 20:20.’
«Epi yo leve granmaten, yo soti al nan dezè Tekoa a; e pandan yo t ap soti, Jozafa kanpe, li di: Koute m, nou menm Jida, ak nou menm abitan Jerizalèm yo; mete konfyans nou nan Seyè a, Bondye nou an, konsa n ap fèm; mete konfyans nou nan pwofèt li yo, konsa n ap reyisi. 2 Kwonik 20:20.»
““Believe in the Lord your God, so shall ye be established; believe his prophets, so shall ye prosper.’
“Kwè nan SENYÈ a, Bondye nou an, konsa n ap fèm; kwè pwofèt li yo, konsa n ap pwospere.”
“Isaiah 8:20. ‘To the law and to the testimony; if they speak not according to this word, it is because there is no light in them.’
“Ezayi 8:20. ‘Nan lalwa a ak nan temwayaj la; si yo pa pale dapre pawòl sa a, se paske pa gen limyè nan yo.’”
“Two texts are here set before God’s people: two conditions for success. The law spoken by Jehovah himself, and the spirit of prophecy, are the two sources of wisdom to guide His people in every experience. Deuteronomy 4:6. ‘This is your wisdom and your understanding in the sight of the nations, who shall say, Surely this great nation is a wise and understanding people.’
“Yo mete de tèks yo mete devan pèp Bondye a isit la: de kondisyon pou siksè. Lalwa Jewova li menm te pwoklame a, ansanm ak lespri pwofesi a, se de sous sajès ki pou gide pèp Li a nan tout eksperyans yo. Detewonòm 4:6. ‘Sa a se sajès nou ak entèlijans nou devan je nasyon yo, ki pral di: Se vre wi, gwo nasyon sa a se yon pèp ki gen sajès ak entèlijans.’”
“The law of God and the Spirit of Prophecy go hand in hand to guide and counsel the church, and whenever the church has recognized this by obeying His law, the spirit of prophecy has been sent to guide her in the way of truth.
“Lwa Bondye a ak Lespri Pwofesi a mache men nan men pou gide ak konseye legliz la; e chak fwa legliz la te rekonèt sa lè li te obeyi lwa Li a, lespri pwofesi a te voye pou gide li nan chemen verite a.
“Revelation 12:17. ‘And the dragon was wroth with the woman, and went to make war with the remnant of her seed, which keep the commandments of God, and have the testimony of Jesus Christ.’ This prophecy points out clearly that the remnant church will acknowledge God in His law and will have the prophetic gift. Obedience to the law of God, and the spirit of prophecy has always distinguished the true people of God, and the test is usually given on present manifestations.
“Revelation 12:17. ‘Epi dragon an te move anpil kont fanm nan, epi li ale fè lagè ak rès desandan li yo, sa yo ki kenbe kòmandman Bondye yo, e ki genyen temwayaj Jezikri.’ Pwofesi sa a montre aklè ke legliz rès la ap rekonèt Bondye nan lalwa Li epi l ap genyen don pwofetik la. Obeyisans anvè lalwa Bondye, ansanm ak lespri pwofesi a, te toujou make vrè pèp Bondye a, epi tès la anjeneral bay sou manifestasyon prezan yo.”
“In Jeremiah’s day the people had no question about the message of Moses, Elijah, or Elisha, but they did question and put aside the message sent of God to Jeremiah until its force and power was wasted and there was no remedy but for God to carry them away into captivity.
“Nan epòk Jeremi an, pèp la pa t gen okenn dout sou mesaj Moyiz, Eli, oswa Elize, men yo te mete an kestyon epi yo te rejte mesaj Bondye te voye bay Jeremi an, jouk lè fòs ak pouvwa li te vin san efè, e pa t rete okenn remèd ankò, sof pou Bondye mennen yo ale an kaptivite.
“Likewise in the days of Christ the people had learned that Jeremiah’s message was true, and they persuaded themselves to believe that if they had lived in the days of their fathers they would have accepted his message, but at the same time they were rejecting Christ’s message, of whom all the prophets had written.
“Menm jan an tou, nan jou Kris la pèp la te vin konnen mesaj Jeremi an te verite, e yo te konvenk tèt yo pou yo kwè ke si yo te viv nan jou zansèt yo, yo t ap aksepte mesaj li a; men, an menm tan an, yo t ap rejte mesaj Kris la, sou li menm tout pwofèt yo te ekri.”
“As the third angel’s message arose in the world, which is to reveal the law of God to the church in its fullness and power, the prophetic gift was also immediately restored. This gift has acted a very prominent part in the development and carrying forward of this message.
“Lè mesaj twazyèm zanj lan leve nan mond lan, ki gen pou l revele lalwa Bondye a bay legliz la nan tout plenitid li ak tout pisans li, don pwofetik la te retabli touswit tou. Don sa a te jwe yon wòl trè enpòtan nan devlopman ak nan avansman mesaj sa a.
“As differences of opinion have arisen in reference to interpretations of Scriptures and methods of labor, calculated to unsettle the faith of believers in the message and lead to disunion in the work, the spirit of prophecy has always thrown light on the situation. It has always brought union of thought and harmony of action to the body of believers. In every crisis that has arisen in the development of the message and the growth of the work, those who have stood firmly by the law of God and the light of the Spirit of prophecy have triumphed and the work has prospered in their hands.” Loma Linda Messages, 34.
“Lè diferans opinyon leve konsènan entèpretasyon Ekriti yo ak metòd travay ki kapab boulvèse lafwa moun ki kwè nan mesaj la epi mennen nan dezinyon nan travay la, lespri pwofesi a toujou pote limyè sou sitiyasyon an. Li toujou pote inite nan panse ak amoni nan aksyon nan mitan kò moun ki kwè yo. Nan chak kriz ki leve pandan devlopman mesaj la ak kwasans travay la, moun ki te kanpe fèm bò kote lalwa Bondye a ak limyè Lespri pwofesi a te triyonfe, e travay la te pwospere nan men yo.” Loma Linda Messages, 34.