William Miller’s foundational truths were covered up over the four generations of Adventism. The restoration of those foundational truths are set forth in his second dream, and repeatedly identified in the Bible and Spirit of Prophecy as the work God’s last day people are to accomplish. Miller’s dream identifies that when the dirt brush man restores the jewels, they will shine ten times brighter than the sun.
Verite fondamantal William Miller yo te kouvri pandan kat jenerasyon Advantis yo. Retablisman verite fondamantal sa yo prezante nan dezyèm rèv li a, e yo idantifye yo repete nan Bib la ak nan Lespri Pwofesi a kòm travay pèp Bondye a nan dènye jou yo dwe akonpli. Rèv Miller la montre ke lè nonm ki gen bwòs pou pousyè a restore bijou yo, yo pral klere dis fwa pi plis pase solèy la.
Miller’s framework was based upon recognizing the two desolating powers of paganism followed by papalism, and the apostle Paul’s testimony in chapter two of Thessalonians, provided Miller with the anchor for his framework. There Paul identifies that pagan Rome had restrained the papacy from rising to power, until pagan Rome was taken away. In 2 Thessalonians, Paul also provided the anchor for the framework of Future for America, when Paul identified that the “man of sin” in the chapter was also represented as the king that exalted himself, in Daniel chapter eleven, and verse thirty-six.
Kad Miller te chita sou rekonèt de pouvwa dezolasyon yo—paganis, apre sa papote—e temwayaj apot Pòl la nan chapit dezyèm Tesalonisyen yo te bay Miller pwen fikse pou kad li a. La a, Pòl fè konnen Wòm payen an te kenbe papote a pou l pa leve sou pouvwa, jiskaske Wòm payen an te retire. Nan 2 Tesalonisyen yo, Pòl te bay tou pwen fikse pou kad Future for America a, lè li te idantifye “nonm peche a” nan chapit la kòm li menm ki reprezante tou wa a ki leve tèt li anlè, nan Danyèl chapit onz, vèsè trant-sis.
It is essential to see that the increase of knowledge in the movement of both the first and third angels, was directly connected with Paul’s testimony in chapter two of Thessalonians. At the time of the end in 1798, and also in 1989, the book of Daniel was unsealed, thus initiating a three-step testing process. The testing process always produces two classes of worshippers in the history where the book of Daniel is unsealed. It is essential to see Paul’s writings in connection with the increase of knowledge at the time of the end, for it is in that very chapter where Paul warns that those who do not receive the “love of the truth,” will receive strong delusion from God. The strong delusion is what is brought upon the wicked in Daniel chapter twelve, who reject the increase of knowledge. In both histories the strong delusion is most directly referring to Adventism.
Li esansyèl pou nou wè ke ogmantasyon konesans nan mouvman ni premye zanj lan ni twazyèm zanj lan, te konekte dirèkteman ak temwayaj Pòl nan chapit de nan Tesalonisyen yo. Nan tan lafen an an 1798, epi tou an 1989, liv Danyèl la te de sele, konsa li te inisye yon pwosesis tès an twa etap. Pwosesis tès la toujou pwodui de klas adoratè nan istwa kote liv Danyèl la de sele. Li esansyèl pou nou wè ekriti Pòl yo an koneksyon avèk ogmantasyon konesans nan tan lafen an, paske se nan menm chapit sa a Pòl avèti ke moun ki pa resevwa “lanmou verite a,” ap resevwa yon gwo delizyon nan men Bondye. Gwo delizyon an se sa ki vini sou mechan yo nan Danyèl chapit douz, ki rejte ogmantasyon konesans lan. Nan toude istwa yo, gwo delizyon an ap refere li pi dirèkteman ak Advantis yo.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Moun ki wè anba sifas la, ki li kè tout moun, di konsa konsènan sila yo ki te resevwa yon gwo limyè: ‘Yo pa nan afliksyon ni yo pa sezi poutèt kondisyon moral ak espirityèl yo.’ Wi, yo chwazi pwòp chemen pa yo, e nanm yo pran plezi nan bagay abominab yo. Mwen menm tou, m ap chwazi twonpri yo, e m ap fè sa yo pè a tonbe sou yo; paske lè m te rele, pèsonn pa t reponn; lè m te pale, yo pa t koute: men yo te fè sa ki mal devan je M, epi yo te chwazi sa mwen pa t pran plezi ladan li.’ ‘Bondye ap voye sou yo yon gwo twonpri, pou yo kwè yon manti,’ paske yo pa t resevwa lanmou verite a, pou yo te ka sove,’ ‘men yo te pran plezi nan lenjistis.’ Ezayi 66:3, 4; 2 Tesalonisyen 2:11, 10, 12.
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Pwofesè selès la te mande: ‘Ki delizyon ki ta ka twonpe lespri a pi fò pase pretansyon fè kwè w ap bati sou bon fondasyon an e Bondye apwouve zèv ou yo, alòske an reyalite ou ap fè anpil bagay dapre politik lemonn e ou ap peche kont Jewova? O, se yon gwo desepsyon, yon delizyon ki atiran, ki anvayi lespri yo lè moun ki te yon lè konnen verite a pran fòm pyete a pou lespri ak pisans li; lè yo sipoze yo rich, yo vin ogmante nan byen, e yo pa bezwen anyen, tandiske an reyalite yo bezwen tout bagay.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Bondye pa chanje anvè sèvitè fidèl li yo k ap kenbe rad yo san tach. Men anpil moun ap rele: ‘Lapè ak sekirite,’ pandan destriksyon toudenkou ap tonbe sou yo. Sof si gen yon repantans pwofon, sof si moun yo imilye kè yo pa konfèsyon epi resevwa verite a jan li ye nan Jezi, yo p ap janm antre nan syèl la. Lè pirifikasyon va fèt nan mitan nou, nou p ap rete ankò alèz, ap fè grandizè dèske nou rich e nou vin ogmante nan byen, san nou pa bezwen anyen.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Kim moun ki ka di anverite: ‘Lò nou an pase nan dife; rad nou yo san tach pa mond lan’? Mwen te wè Enstriktè nou an ap montre rad sa yo yo rele jistis. Lè Li wete yo, Li te fè salte ki te anba yo parèt aklè. Lè sa a, Li di m: ‘Èske ou pa ka wè kijan yo te kouvri salte yo ak pouriti karaktè yo avèk ipokrizi? “Kijan vil fidèl la tounen yon jennès!” Yo fè kay Papa m nan tounen yon kay komès, yon plas kote prezans diven an ak laglwa a pati! Se poutèt sa gen feblès, e fòs la manke.’” Testimonies, volim 8, 249, 250.
Adventism was “the faithful city” when it proclaimed the Midnight Cry in 1844. By 1863, it began the process of rejecting the “foundations” that were established through the ministry of William Miller. When they began to set aside the foundational truths, thus covering them with counterfeit jewels and coins, they were building a new foundation. Those that began, carried out and continue that work, are represented in the writing of the Spirit of Prophecy as “those who have had great light.”
Adventism se te “vil fidèl la” lè li te pwoklame Rèl Minwi a an 1844. Rive an 1863, li te kòmanse pwosesis pou rejte “fondasyon” ki te etabli atravè ministè William Miller. Lè yo te kòmanse mete verite fondamantal yo sou kote, konsa yo t ap kouvri yo ak fo bijou ak pyès monnen kontrefè, yo t ap bati yon nouvo fondasyon. Moun ki te kòmanse travay sa a, ki te mennen l rive bout, epi ki kontinye l, yo reprezante nan ekriti Lespri Pwofesi a kòm “moun ki te resevwa gwo limyè.”
The “great light” they once had, was represented in Miller’s dream as the jewels in the casket, which Miller placed upon a table in the center of his room, that shone brighter than “the sun.” In the passage just cited Sister White identifies, “those who have had great light,” but who “have chosen their own ways.”
“gran limyè” yo te genyen yon lè, te reprezante nan rèv Miller la kòm bijou ki te nan bwat la, ke Miller te mete sou yon tab nan mitan chanm li, e ki t ap klere pi fò pase “solèy la.” Nan pasaj ki fenk site la, Sè White idantifye “moun ki te resevwa gwo limyè,” men ki “te chwazi pwòp chemen pa yo.”
They chose a new way in 1863. She says it is “a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.”
Yo te chwazi yon nouvo chemen an 1863. Li di se “yon ilizyon sediktè, ki pran kontwòl lespri lè moun ki te yon fwa konnen verite a, pran fòm pyete a pou lespri ak pouvwa li; lè yo sipoze yo rich, yo ogmante an byen, epi yo pa bezwen anyen, tandiske an reyalite yo bezwen tout bagay.”
She is identifying the Laodicean condition, which she and her husband identified occurred in 1856. They were then tested for seven years, but failed the test in 1863, and began erecting the false foundation that brings the strong delusion of Paul’s warning message in Thessalonians. Paul’s warning in Thessalonians is an anchor for both the movement at the beginning and ending of Adventism, and aligns perfectly with Miller’s dream, which addresses both the beginning and ending of Adventism. His dream identifies that when the work of restoring the original jewels of truth is accomplished, those truths will shine ten times brighter than when they first shone at the Midnight Cry in the beginning of Adventism. How is it that Miller’s understanding shines any brighter now, than when he first recognized the truth?
Li ap idantifye kondisyon Lawodiseyen an, sa li menm ak mari li te idantifye kòm yon bagay ki te rive an 1856. Apre sa yo te sibi yon eprèv pandan sèt ane, men yo te echwe nan eprèv la an 1863, epi yo te kòmanse leve fo fondasyon an ki pote gwo awogans mesaj avètisman Pòl la nan Tesalonisyen yo. Avètisman Pòl la nan Tesalonisyen yo se yon lank pou mouvman an ni nan kòmansman ni nan fen Advantis la, epi li aliyen pafètman ak rèv Miller la, ki trete ni kòmansman ni fen Advantis la. Rèv li a idantifye ke lè travay retabli bijou orijinal verite yo fin akonpli, verite sa yo ap briye dis fwa pi klere pase lè yo te briye pou premye fwa nan Kri Mitanwit la nan kòmansman Advantis la. Ki jan sa fè konprann Miller la ap briye pi klere kounye a pase lè li te premye rekonèt verite a?
There are several truths represented upon the two sacred charts of Habakkuk chapter two. Those truths were represented in Miller’s dream as jewels that would ultimately be restored in the last days, just before the Midnight Cry. The counterfeit jewels that are carried out of the window in Miller’s dream represent both the false doctrines that were brought into Adventism to create a false foundation, and also to hide the true foundation; but they also represent those who refuse to turn loose of the false doctrines that make up the false foundation. “The daily” was the anchor for William Miller’s framework of truth that established the original foundation, and in the last days “the daily,” symbolizes not only paganism, as Miller correctly identified, but it is the symbol of the rebellion that produced the false foundation.
Gen plizyè verite ki reprezante sou de tablo sakre ki nan Abakik chapit de a. Verite sa yo te reprezante nan rèv Miller la kòm bijou ki, finalman, t ap retabli nan dènye jou yo, jis anvan Rèl Minwi a. Fo bijou yo ke yo pote soti nan fenèt la nan rèv Miller la reprezante ni fo doktrin yo te fè antre nan Adantis pou tabli yon fo fondasyon, epi tou pou kache vrè fondasyon an; men yo reprezante tou moun ki refize lage fo doktrin ki fòme fo fondasyon an. “Sakrifye tout tan an” te lank pou kad verite William Miller la ki te tabli fondasyon orijinal la, epi nan dènye jou yo “sakrifye tout tan an” senbolize non sèlman payenis, jan Miller te idantifye l kòrèkteman an, men li se tou senbòl rebelyon ki te pwodui fo fondasyon an.
The Bible, the Spirit of Prophecy and history all testify that the judgment-hour cry of 1798 through 1844, was the proclamation of the message discovered and presented by William Miller. This is why the movement is called the Millerite movement. Logically to reject that movement, is to reject the light that was produced in 1798, that Daniel identified as an increase of knowledge.
Labib la, Lespri Pwofesi a, ak listwa tout rann temwayaj ke rèl lè jijman an, soti 1798 rive 1844, se te pwoklamasyon mesaj William Miller te dekouvri epi prezante a. Se poutèt sa mouvman an rele mouvman Millerit la. Lojikman, rejte mouvman sa a, se rejte limyè ki te parèt an 1798 la, limyè ke Danyèl te idantifye kòm yon ogmantasyon konesans.
Isaiah speaks of the drunkards of Ephraim, and identifies those drunkards as the scornful men that rule the people of Jerusalem. Isaiah identifies that they are not drunk with literal wine, they are drunk with spiritual wine. Spiritual wine in the Bible is either true or false doctrine, depending upon the context. The drunkards of Ephraim are drunk on false doctrine, which is the wine of Babylon, as represented by the whore of Tyre in chapter seventeen, of Revelation and by Belshazzar in his last night of partying.
Ezayi pale de tafyatè Efrayim yo, epi li idantifye tafyatè sa yo kòm mesye meprizan k ap gouvène pèp Jerizalèm nan. Ezayi fè konnen yo pa sou ak diven literal; yo sou ak diven espirityèl. Diven espirityèl nan Bib la se swa vrè doktrin oswa fo doktrin, selon kontèks la. Tafyatè Efrayim yo sou ak fo doktrin, ki se diven Babilòn nan, jan li reprezante pa pwostitiye Tir la nan chapit disèt nan Revelasyon, epi pa Belchaza nan dènye nuit fè fèt li a.
Isaiah identified the effects of the spiritual drunkenness that comes upon the scornful men that rule the people of Jerusalem.
Ezayi te idantifye efè soufè espirityèl la ki vin sou mesye meprizan yo k ap dirije pèp Jerizalèm la.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned. Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Rete tann nou, epi sezi; rele byen fò, epi kriye: yo sou, men se pa ak diven; yo titube, men se pa ak bwason fò. Paske Seyè a vide sou nou lespri gwo dòmi an, epi li fèmen je nou: pwofèt yo ak chèf nou yo, moun k ap wè yo, li kouvri yo. E vizyon tout bagay la vin pou nou tankou pawòl yon liv ki sele, ke moun bay yon moun ki konn li, yo di: Li sa a, tanpri; epi li di: Mwen pa kapab; paske li sele. E yo livre liv la bay moun ki pa konn li, yo di: Li sa a, tanpri; epi li di: Mwen pa konn li. Se poutèt sa Seyè a di: Paske pèp sa a pwoche bò kote m ak bouch li, epi ak lèv li li onore m, men yo retire kè yo byen lwen mwen, epi krent yo genyen pou mwen an se kòmandman lèzòm yo anseye yo: Se poutèt sa, gade, mwen pral kontinye fè yon travay mèvèye nan mitan pèp sa a, wi, yon travay mèvèye ak yon prodij: paske sajès saj yo ap peri, epi konprann moun pridan yo ap kache. Malè pou moun ki chèche kache plan yo byen fon devan Seyè a, epi zèv yo nan tenèb, epi yo di: Kilès ki wè nou? epi kilès ki konnen nou? Se vre wi, jan nou vire bagay yo tèt anba a va konsidere tankou ajil bòs k ap fè po a: paske èske zèv la va di de moun ki fè l la: Li pa t fè m? osinon èske bagay yo fòme a va di de moun ki fòme l la: Li pa t gen konprann? Ezayi 29:9–16.
Sister White quotes these verses and then adds:
Sè White site vèsè sa yo epi apre sa li ajoute:
“Every word of this will be fulfilled. There are those who do not humble their hearts before God, and who will not walk uprightly. They hide their true purposes, and keep in fellowship with the fallen angel, who loveth and maketh a lie. The enemy puts his spirit upon the men whom he can use to deceive those who are partially in the dark. Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable. At this stage of the earth’s history, many act like drunken men. ‘Stay yourselves, and wonder; cry ye out, and cry; they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes. The prophets and your rulers, the seers hath he covered.’ A spiritual drunkenness is upon many who suppose they are the people who shall be exalted. Their religious faith is just as is represented in this Scripture. Under its influence, they cannot walk straight. They make crooked paths in their course of action. One and then another, they reel to and fro. They are looked upon by the Lord with great pity. The way of truth they have not known. They are scientific schemers, and those who could and should have helped, because of a clear spiritual eyesight, are themselves deceived, and are sustaining an evil work.
“Chak mo sa a pral akonpli. Gen moun ki pa imilye kè yo devan Bondye, e ki pa vle mache dwat. Yo kache vrè entansyon yo, e yo rete nan kominyon ak zanj tonbe a, ki renmen manti e ki fè manti. Lènmi an mete lespri pa li sou moun li ka sèvi pou twonpe moun ki an pati nan fènwa. Gen kèk k ap vin ranpli ak fènwa k ap domine a, e k ap mete verite a sou kote pou erè. Jou pwofesi te montre a rive. Yo pa konprann Jezikri. Jezikri se pou yo yon fab. Nan etap sa a nan listwa tè a, anpil moun aji tankou moun sou. ‘Rete san fè anyen, epi sezi; rele byen fò, epi rele; yo sou, men se pa ak diven; yo vire an won, men se pa ak bwason ki fò. Paske Seyè a vide sou nou lespri gwo dòmi an, e li fèmen je nou. Pwofèt yo ak chèf nou yo, vwayan yo, li kouvri yo.’ Yon soulespri espirityèl sou anpil moun ki panse se yo menm ki pèp ki pral leve anlè. Lafwa relijye yo egzakteman jan Ekriti sa a prezante li. Anba enfliyans li, yo pa kapab mache dwat. Yo fè chemen kwochi nan fason yo aji. Yonn apre lòt, yo brannen adwat agoch. Seyè a gade yo ak gwo pitye. Yo pa konnen chemen verite a. Yo se konplotè syantifik, e moun ki te ka e ki te dwe ede, poutèt yon vizyon espirityèl ki klè, se yo menm kounye a yo twonpe, e yo ap soutni yon move travay.”
“The developments of these last days will soon become decided. When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.
“Evènman jou sa yo ki sot pase yo pral byento pran yon direksyon desizif. Lè twonpri espirityalis sa yo va parèt pou sa yo ye toutbon vre a,—sa vle di, operasyon kache move lespri yo,—moun ki te jwe yon wòl ladan yo pral vin tankou moun ki pèdi lespri yo.
“‘Wherefore the Lord saith, Forasmuch as this people draw near me with their mouth, and with their lips do honor me, but have removed their hearts far from me, and their fear toward me is taught by the precept of men therefore, behold I will proceed to do a marvelous work among this people, even a marvelous work and a wonder for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, who seeth us, and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’
“‘Se poutèt sa, Senyè a di: Paske pèp sa a pwoche bò kote m ak bouch yo, e ak lèv yo yo onore m, men yo mete kè yo byen lwen mwen, epi krent yo genyen pou mwen se yon bagay yo aprann dapre kòmandman lèzòm; se poutèt sa, men mwen pral fè yon travay mèvèy nan mitan pèp sa a, wi, yon travay mèvèy ak yon prodij; paske sajès saj yo pral peri, e konpreyansyon moun pridan yo pral kache. Malè pou moun ki chèche kache konsèy yo byen fon devan Senyè a, e zèv yo fèt nan tenèb, epi yo di: Kilès ki wè nou? e kilès ki konnen nou? Se vre wi, fason nou vire bagay yo tèt anba va konsidere tankou ajil bòs chapant lan; paske èske travay la ka di sou sila ki fè l la: Li pa t fè mwen? oswa èske bagay ki fòme a ka di sou sila ki fòme l la: Li pa t gen okenn konpreyansyon?’”
“It is presented to me that in our experience we have been and are meeting this very condition of things. Men who have had great light and wonderful privileges have taken the word of leaders who think themselves wise, who have been greatly favored and blessed by the Lord, but who have taken themselves out of the hands of God and placed themselves in the ranks of the enemy. The world is to be flooded with specious fallacies. One human mind, accepting these fallacies, will work upon other human minds, who have been turning the precious evidence of God’s truth into a lie. These men will be deceived by fallen angels, when they should have stood as faithful guardians, watching for souls, as they that must give an account. They have laid down the weapons of their warfare, and have given heed to seducing spirits. They make of no effect the counsel of God and set aside his warnings and reproofs, and are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.
«Yo prezante m sa ke, nan eksperyans nou, nou te ye e nou ap rankontre egzakteman eta bagay sa a. Moun ki te resevwa gwo limyè ak privilèj ekstraòdinè yo te pran pawòl dirijan ki panse tèt yo saj, ki te jwenn anpil favè ak benediksyon nan men Senyè a, men ki te retire tèt yo nan men Bondye epi mete tèt yo nan ran lenmi an. Mond lan gen pou l anvayi ak sofis ki gen aparans verite. Yon lespri imen, lè l aksepte sofis sa yo, ap travay sou lòt lespri imen, ki te konn chanje prèv presye verite Bondye a an manti. Moun sa yo pral twonpe pa zanj ki tonbe yo, alòske yo te dwe kanpe kòm gadyen fidèl, ap veye sou nanm yo, tankou moun ki gen pou rann kont. Yo te depoze zam lagè yo, epi yo te koute lespri sediktè. Yo rann konsèy Bondye a san efè epi yo mete avètisman ak reprimand li yo sou kote; e, an reyalite, yo sou bò Satan, yo koute lespri sediktè ak doktrin demon yo.»
“Spiritual drunkenness is now upon men who ought not to be staggering as men under the influence of strong drink. Crimes and irregularities, fraud, deceit, and unfair dealing fill the world, in accordance with the teaching of the leader who rebelled in the heavenly courts.
“Souls espirityèl la kounye a tonbe sou moun ki pa ta dwe ap bite tankou moun ki anba enfliyans bwason ki fò. Krim ak dezòd, fwod, twonpri, ak tranzaksyon enjis ranpli lemonn, an akò ak ansèyman chèf ki te revòlte nan lakou syèl yo. ”
“History is to be repeated. I could specify what will be in the near future, but the time is not yet. The forms of the dead will appear, through the cunning device of Satan, and many will link up with the one who loveth and maketh a lie. I warn our people that right among us some will turn away from the faith, and give heed to seducing spirits and doctrines of devils, and by them the truth will be evil spoken of.” Battle Creek Letters, 123–125.
«L’histoire doit se répéter. Je pourrais préciser ce qui surviendra dans un proche avenir, mais le temps n’en est pas encore. Les formes des morts apparaîtront, par le dispositif rusé de Satan, et beaucoup s’uniront à celui qui aime et pratique le mensonge. J’avertis notre peuple que, jusque parmi nous, quelques-uns se détourneront de la foi, prêteront l’oreille à des esprits séducteurs et à des doctrines de démons, et qu’à cause d’eux la vérité sera calomniée.» Battle Creek Letters, 123–125.
All the prophets, including Isaiah and Sister White are identifying the last days. In these days the leaders of Adventism “are positively on Satan’s side, giving heed to seducing spirits and doctrines of devils.” Sister White sets forth a prediction when she says, “When these spiritualistic deceptions are revealed to be what they really are,—the secret workings of evil spirits,—those who have acted a part in them will become as men who have lost their minds.” The leadership of Adventism will become as men who have lost their minds, at the point in the history of the last days when their drunkenness is revealed to be “the secret workings of evil spirits.”
Tout pwofèt yo, enkli Ezayi ak Sè White, ap idantifye dènye jou yo. Nan jou sa yo, dirijan Advantis yo “kanpe klèman bò kote Satan, y ap koute lespri sediktè ak doktrin demon yo.” Sè White prezante yon prediksyon lè li di: “Lè twonpri espirityalis sa yo devwale pou sa yo vrèman ye a,—travay sekrè lespri mechan yo,—moun ki te patisipe ladan yo va vin tankou moun ki pèdi lespri yo.” Dirijan Advantis yo va vin tankou moun ki pèdi lespri yo, nan pwen sa a nan istwa dènye jou yo lè sou yo revele kòm “travay sekrè lespri mechan yo.”
There is an unsealing of the work of the scornful men that rule the people in Jerusalem in the last days. That unsealing was illustrated in Miller’s dream, when Miller prayed and then there was a door opened. It takes place just before he closed his eyes for a moment, identifying the very end of the sealing process of the one hundred and forty-four thousand. The opening of a door identifies a change of dispensations, and at that point the Laodicean movement of the third angel transitions into the Philadelphian movement of the third angel.
Gen yon devwalman nan travay moun k ap pase nan rizib yo ki ap dirije pèp la nan Jerizalèm nan dènye jou yo. Devwalman sa a te ilistre nan rèv Miller la, lè Miller te priye epi apre sa yon pòt te louvri. Sa rive jis anvan li te fèmen je l pou yon ti moman, sa ki idantifye fen menm pwosesis sele san karannkat mil yo. Ouvèti yon pòt idantifye yon chanjman nan dispensasyon yo, e nan pwen sa a mouvman Lawodise twazyèm zanj lan pase nan mouvman Filadèlfi twazyèm zanj lan.
In the passage in Isaiah, there is a summary of the evil work of the drunkards of Ephraim, who are the men who “should have stood as faithful guardians.” The summary is expressed as, “‘Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’”
Nan pasaj ki nan Ezayi a, gen yon rezime sou move zèv bwasonèf Efrayim yo, ki se moun ki “ta dwe te kanpe kòm gadyen fidèl.” Rezime a eksprime konsa: “‘Sètènman, vire bagay yo tèt anba pa nou an va konsidere tankou ajil bòs potye a; paske èske travay la va di de moun ki fè li a: Li pa t fè mwen? oswa èske bagay ki fòme a va di de moun ki fòme li a: Li pa t gen okenn konprann?’”
Miller’s identification of “the daily,” as either the religion of paganism or pagan Rome is ultimately a symbol of Satan, for Satan and pagan Rome are both represented as the dragon.
Idantifikasyon Miller fè de “sakrifis chak jou a”, kòm swa relijyon payanis la oswa Wòm payen an, finalman se yon senbòl Satan, paske ni Satan ni Wòm payen an toude reprezante kòm dragon an.
“Thus while the dragon, primarily, represents Satan, it is, in a secondary sense, a symbol of pagan Rome.” The Great Controversy, 439.
“Konsa, alò, pandan dragon an, an premye sans, reprezante Satan, li se tou, nan yon sans segondè, yon senbòl Wòm payen.” The Great Controversy, 439.
Speaking of the men who rule Jerusalem in the last days, Sister White states: “Some are becoming imbued with the darkness that prevails, and are setting the truth aside for error. The day pointed out by prophecy is come. Jesus Christ is not understood. Jesus Christ is to them a fable.” In 1901, a leader of Adventism from Germany began to introduce apostate Protestantism’s false view of “the daily” in the book of Daniel. That view identifies that “the daily” represents Christ’s sanctuary work, or some variation of that thought. I say some variation for there have been different emphasis placed upon the falsehood through the history that followed 1901, but those false views always manifest a conclusion that “the daily” represents some type of Christ’s work.
Pandan l ap pale de mesye ki ap dirije Jerizalèm nan dènye jou yo, Sè White deklare: “Kèk ladan yo ap vin anvayi ak fènwa k ap domine a, epi y ap mete verite a sou kote pou erè. Jou pwofesi a te montre a rive. Jezikri pa konprann. Pou yo, Jezikri se yon fab.” An 1901, yon dirijan nan Advantis la soti Almay te kòmanse entwodui fo opinyon Pwotestantis aposta a sou “kontinyèl la” nan liv Danyèl la. Opinyon sa a idantifye ke “kontinyèl la” reprezante sèvis Jezi nan tanp sanktyè a, oswa yon varyasyon nan panse sa a. Mwen di yon varyasyon, paske te gen diferan anfaz yo te mete sou manti sa a nan listwa ki te swiv apre 1901; men fo opinyon sa yo toujou manifeste yon konklizyon ke “kontinyèl la” reprezante yon kalite travay Kris la.
The jewel that was the doctrine of “the daily,” which Miller identified as a satanic symbol, in the Adventism of the last days, is a symbol of Christ. When introduced in 1901, very few accepted the view that “the daily” was a symbol of Christ, and not a symbol of Satan, but by the 1930’s the jewel of the doctrine of “the daily,” which Miller had dug out of the vein of truth found in 2 Thessalonians, chapter two, was rejected as had the “seven times” of Leviticus twenty-six been rejected in 1863. Somewhere in the history of 1863 unto the 1930’s Adventism had changed leaders, without recognizing it.
Bijou ki te doktrin “kontinyèl la,” ke Miller te idantifye kòm yon senbòl satanik, nan Advantis dènye jou yo, se yon senbòl Kris la. Lè yo te entwodui sa an 1901, trè kèk moun te aksepte opinyon ki te di “kontinyèl la” se te yon senbòl Kris la, e non yon senbòl Satan; men rive nan ane 1930 yo, bijou doktrin “kontinyèl la,” ke Miller te rale soti nan venn verite ki jwenn nan 2 Tesalonisyen, chapit de, te rejte menm jan “sèt tan” Levitik vennsis yo te rejte an 1863. Yon kote nan istwa ki soti 1863 rive nan ane 1930 yo, Advantis la te chanje chèf li yo, san li pa t rekonèt sa.
“Brethren, I see your peril, and again I ask, Do you who err make any effort to correct the wrong? Souls may be stumbling along, walking in darkness, because you have not made straight paths for your feet. If you are in positions of trust, I appeal the more earnestly to you, for your own souls’ sake and for the sake of those who look to you as guides, repent before God for every mistake made, and confess your error.
“Frè m yo, mwen wè danje nou, e ankò mwen mande: Èske nou menm k ap fè erè, nou fè okenn efò pou korije sa ki mal la? Gen nanm ki ka ap bite sou wout la, k ap mache nan fènwa, paske nou pa t fè chemen nou dwat pou pye nou. Si nou nan pozisyon konfyans, mwen fè apèl avèk plis senserite toujou bò kote nou, poutèt pwòp nanm nou ak poutèt sila yo ki gade nou kòm gid, repanti devan Bondye pou chak erè nou te fè, epi konfese fot nou.”
“If you indulge stubbornness of heart, and through pride and self-righteousness do not confess your faults, you will be left subject to Satan’s temptations. If when the Lord reveals your errors you do not repent or make confession, his providence will bring you over the ground again and again. You will be left to make mistakes of a similar character, you will continue to lack wisdom, and will call sin righteousness, and righteousness sin. The multitude of deceptions that will prevail in these last days will encircle you, and you will change leaders, and not know that you have done so.” Review and Herald, December 16, 1890.
“Si nou pran plezi nan tèt di kè nou, epi pa ògèy ak jistis pa nou nou pa konfese fot nou yo, n ap rete anba tantasyon Satan yo. Si, lè Senyè a revele erè nou yo, nou pa repanti ni nou pa fè konfesyon, pwovidans li ap mennen nou sou menm teren an ankò e ankò. N ap rete pou n fè erè ki gen menm kalite a, n ap kontinye manke sajès, epi n ap rele peche jistis, ak jistis peche. Foul de desepsyon ki pral genyen fòs nan dènye jou sa yo ap sènen nou, epi n ap chanje chèf, san nou pa konnen nou fè sa.” Review and Herald, 16 desanm 1890.
The scornful men that rule over the people of Jerusalem, who are men “in positions of trust,” will “call sin righteousness and righteousness sin,” and “Surely your turning of things upside down shall be esteemed as the potter’s clay; for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it. He had no understanding?’” In the progressive rebellion over the four generations of Adventism, those who are positions of trust change leaders, and don’t know it. They do not know it, for they progressively and consistently rejected evidence of their errors. In that progressive rebellion “the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid.”
Mesye yo k ap pase moun nan betiz ki ap dirije pèp Jerizalèm nan, ki se moun “nan pozisyon konfyans,” pral “rele peche lajistis, epi rele lajistis peche,” epi “Se vre wi, fason nou vire bagay yo tèt anba a, y ap konsidere l tankou ajil bòs potye a; paske èske travay la va di sou sila a ki te fè li a: Li pa t fè m? Oswa èske bagay ki fòme a va di sou sila a ki te fòme li a: Li pa t gen okenn konpreyansyon?” Nan rebelyon pwogresif la atravè kat jenerasyon Advantis yo, sila yo ki nan pozisyon konfyans yo chanje chèf, epi yo pa menm konnen sa. Yo pa konnen sa, paske yo te pwogresivman e san rete rejte prèv erè pa yo. Nan rebelyon pwogresif sa a, “sajès moun saj yo pral disparèt, epi konpreyansyon moun pridan yo pral kache.”
They will turn things upside down, and call sin righteousness and righteousness sin. The symbol of this rebellion is the doctrine of “the daily,” which for Miller was a satanic symbol, and which Adventism today identifies as a symbol of Christ. What once was the anchor that established the framework of William Miller’s prophetic applications, is now become a symbol of the drunkenness of the scornful men that rule over the people of Jerusalem. The symbolism associated with “the daily,” in the book of Daniel shone bright as the sun when recognized in Miller’s casket at the beginning of Adventism, but in the last days that truth shines ten times brighter, for the number ten is a symbol of a test, and for ancient Israel the tenth test was the final test.
Y ap boulvèse tout bagay tèt anba, y ap rele peche jistis, epi jistis peche. Senbòl rebelyon sa a se doktrin “chak jou a”, ki pou Miller te yon senbòl satanik, men ke Advantis jodi a idantifye kòm yon senbòl Kris la. Sa ki te yon fwa lank ki te tabli kad aplikasyon pwofetik William Miller yo, kounye a vin tounen yon senbòl soularite mesye meprizan yo k ap gouvène sou pèp Jerizalèm nan. Senbolis ki asosye ak “chak jou a”, nan liv Danyèl la, te klere tankou solèy la lè yo te rekonèt li nan sèkèy Miller la nan kòmansman Advantis la; men nan dènye jou yo, verite sa a klere dis fwa pi fò, paske nonb dis la se yon senbòl eprèv, epi pou Izrayèl tan lontan an, dizyèm eprèv la te dènye eprèv la.
Modern Pharisees have “attributed” “the works of Christ” “to satanic agencies” identifying paganism as “the holy power of God.”
Farizyen modèn yo te “atribiye” “zèv Kris la” “bay ajans satanik,” pandan yo t ap idantifye paganism kòm “pouvwa sen Bondye a.”
“The Pharisees sinned against the Holy Ghost. Their talent of speech was used to abuse the world’s Redeemer, and the recording angel wrote their words in the books of heaven. They attributed to satanic agencies the holy power of God, manifested in the works of Christ. They could not evade His wonderful works, or attribute them to natural causes, so they said, ‘They are the works of the devil.’ In unbelief they spoke of the Son of God as a human being. The works of healing done before them, works which no man had done or could do, were a manifestation of the power of God, but they charged Christ with being in league with hell. Stubborn, sullen, ironhearted, they determined to close their eyes to all evidence, and thus they committed the unpardonable sin.” Manuscript Releases, volume 4, 360.
“Farizyen yo te peche kont Sentespri a. Yo te sèvi ak talan yo genyen pou pale a pou yo abi sou Redanmtè lemonn nan, epi zanj ki anrejistre a te ekri pawòl yo nan liv syèl yo. Yo te atribye a ajan satanik pouvwa sen Bondye a, jan li te manifeste nan zèv Kris yo. Yo pa t kapab chape anba zèv mèvèy Li yo, ni atribye yo a koz natirèl; konsa yo te di: ‘Se zèv dyab la yo ye.’ Nan enkredilite yo, yo te pale de Pitit Bondye a tankou si Li te yon senp moun. Zèv gerizon ki te fèt devan yo, zèv okenn moun pa t janm fè ni pa t kapab fè, se te yon manifestasyon pouvwa Bondye; men yo te akize Kris dèske Li te an alyans ak lanfè. Tèt di, boude, kè fè, yo te pran desizyon fèmen je yo devan tout prèv; konsa yo te komèt peche ki pa padonab la.” Manuscript Releases, volim 4, 360.
We will continue our consideration of the increase of knowledge, that was unsealed in the movement of the first angel, in the next article.
N a kontinye konsidere ogmantasyon konesans lan, ki te devwale nan mouvman premye zanj lan, nan atik ki vin apre a.