The jewels of William Miller’s dream will shine ten times brighter than they shone in the history of the Millerites. The Millerites’ understanding of the knowledge that was increased during their history was accurate, but incomplete. When their understanding is placed into a more accurate historical setting it identifies more serious implications, for it not only expands the prophetic truths represented by the jewels, but it also produces the test for ten virgins of the last days. The Millerite understanding is represented upon the two pioneer charts (1843 and 1850). Both charts were a fulfillment of the tables prophesied in Habakkuk’s chapter two, and the fact that the charts were a fulfillment of Habakkuk, and also that those very truths were the foundational truths of Adventism were identified as such by the Spirit of Prophecy.
Bèl pyè ki nan rèv William Miller la pral klere dis fwa pi fò pase jan yo te klere nan istwa Millerit yo. Konpreyansyon Millerit yo te genyen sou konesans ki te ogmante pandan istwa pa yo a te egzak, men li pa t konplè. Lè yo mete konpreyansyon pa yo a nan yon kad istorik ki pi egzak, sa idantifye enplikasyon ki pi grav, paske sa pa sèlman elaji verite pwofetik yo ki reprezante pa bèl pyè yo, men li pwodui tou eprèv la pou dis vyèj dènye jou yo. Konpreyansyon Millerit yo reprezante sou de tablo pyonye yo (1843 ak 1850). Tou de tablo yo te yon akonplisman tab yo te pwofetize nan dezyèm chapit Abakouk la, epi lefèt ke tablo yo te yon akonplisman Abakouk, epi tou ke menm verite sa yo te verite fondamantal Advantis la, te idantifye kòm sa pa Lespri Pwofesi a.
The understanding of a few of the foundational truths were increased in glory as the Millerites were led into an understanding of the heavenly sanctuary and the truths associated with the sanctuary, after the great disappointment of October 22, 1844. But Adventism’s transition into a Laodicean condition in 1856, and their ultimate rejection of the “seven times” in 1863, led them into the wilderness of Laodicea. No significant truth has been brought forth through Adventism since the 1850’s. If you doubt that claim, then identify why it is incorrect.
Konpreyansyon kèk nan verite fondamantal yo te ogmante nan glwa lè yo te mennen Millerit yo rive nan yon konpreyansyon sou sanktyè selès la ak verite ki asosye avèk sanktyè a, apre gwo desepsyon 22 oktòb 1844 la. Men, tranzisyon Advantis la pou antre nan yon kondisyon Lawodise an 1856, ansanm ak rejè final yo te fè sou “sèt fwa yo” an 1863, te mennen yo antre nan dezè Lawodise a. Depi ane 1850 yo, okenn verite enpòtan pa t parèt atravè Advantis la. Si ou doute de deklarasyon sa a, lè sa a idantifye poukisa li pa kòrèk.
The Millerites were correct on the understanding of Daniel two, but their understanding was limited. Adventism never went beyond the Millerite understanding. Today all eight kingdoms represented in Daniel chapter two can be seen, as can the symbolism of Daniel praying to understand the secret of Nebuchadnezzar’s dream. That secret represents the final prophetic secret, (all the prophets are identifying the last days), and the last prophetic secret is what John identifies as the Revelation of Jesus Christ. That secret is unsealed when the “time is at hand,” just before probation closes, and that secret is now being unsealed, for those who choose to see.
Millerit yo te gen rezon konsènan konpreyansyon Danyèl de, men konpreyansyon yo te limite. Advantis la pa t janm depase konpreyansyon Millerit la. Jodi a, yo ka wè tout uit wayòm ki reprezante nan chapit de Danyèl la, menm jan yo ka wè senbolis Danyèl k ap priye pou l konprann sekrè rèv Nebikadneza a. Sekrè sa a reprezante dènye sekrè pwofetik la, (tout pwofèt yo ap idantifye dènye jou yo), epi dènye sekrè pwofetik la se sa Jan idantifye kòm Revelasyon Jezi Kris la. Sekrè sa a desele lè “tan an rive toupre,” jis anvan tan gras la fèmen, epi sekrè sa a ap desele kounye a, pou moun ki chwazi wè.
The Millerite understanding of “the daily” in the book of Daniel was identified by inspiration as correct, but by 1901, Adventism began a process of rejecting that foundational truth, and by the 1930’s Adventism had reverted back to the old Protestant view, which claims that “the daily” represents some aspect of Christ’s sanctuary ministry. That satanic view, the Spirit of Prophecy says, came from “angels that had been expelled from heaven.” Today the correct Millerite view of “the daily,” can be seen as not only the symbol of paganism, but as the symbol of the rebellion of Adventism, which brings the strong delusion upon those who do not love the truth.
Konpreyansyon milerit la sou “kontinyèl la” nan liv Danyèl la te idantifye pa enspirasyon kòm kòrèk; men, depi ane 1901, Advantis te kòmanse yon pwosesis rejte verite fondamantal sa a, epi nan ane 1930 yo Advantis te retounen ankò nan ansyen pwennvi Pwotestan an, ki pretann ke “kontinyèl la” reprezante yon aspè nan ministè Kris la nan tanp lan. Sou pwennvi satanik sa a, Lespri Pwofesi a di li te soti nan “zanj ki te chase soti nan syèl la.” Jodi a, pwennvi milerit ki kòrèk la sou “kontinyèl la” kapab wè non sèlman kòm senbòl paganism, men tou kòm senbòl rebelyon Advantis la, ki pote gwo ilizyon an sou moun ki pa renmen verite a.
The Millerites were led to the correct date for the expiration of the twenty-three hundred years, and Adventism immediately after the Great Disappointment recognized increased light associated with that prophecy, but with their rejection of the “seven times,” from 1856 through 1863, and even unto this very day, they have seen no advancing light from the doctrine they claim is their central pillar and foundation. Today the “seven times” can be seen, (by those willing to see), as being directly associated with every time period of the twenty-three hundred year prophecy.
Millerites yo te mennen rive nan bon dat pou ekspirasyon de mil twasan ane yo, e Adventis yo, tousuit apre Gran Desepsyon an, te rekonèt yon limyè ogmante ki te makònen ak pwofesi sa a; men, avèk rejè yo te fè de “sèt fwa yo,” depi 1856 rive 1863, e menm jis rive jouk jounen jodi a menm, yo pa wè okenn limyè k ap avanse soti nan doktrin yo fè konnen ki se poto santral ak fondasyon yo. Jodi a, yo ka wè “sèt fwa yo,” (pa moun ki dispoze wè), kòm yo te dirèkteman makònen ak chak peryòd tan nan pwofesi de mil twasan ane a.
The first forty-nine years represents the cycle of the land resting every seventh year that is repeated seven times. The four hundred and ninety years represents not only a period of probation for ancient Israel, but it identifies how many years of rebellion against the command to allow the land to rest would transpire in order to accumulate a total of seventy years that the land was prevented from resting (which is the period of captivity for that very rebellion). The week Christ confirmed the covenant is structured by three and a half years to the cross and three and a half years after the cross. In that week Christ was gathering all men, for he said if he was lifted up, he would gather all men.
Premye karannèf ane yo reprezante sik tè a k ap pran repo chak setyèm ane a, ki repete sèt fwa. Kat-san-katrevendis ane yo reprezante non sèlman yon peryòd pwobasyon pou ansyen Izrayèl, men yo montre tou konbyen ane rebelyon kont kòmandman pou kite tè a pran repo t ap pase, pou rive akimile yon total swasanndis ane kote yo te anpeche tè a pran repo li a (ki se peryòd kaptivite pou rebelyon sa a menm). Semèn Kris la te konfime alyans lan estriktire an twa ane edmi rive sou kwa a, epi twa ane edmi apre kwa a. Nan semèn sa a, Kris t ap rasanble tout moun, paske li te di si yo leve l anlè, li t ap rasanble tout moun.
Now is the judgment of this world: now shall the prince of this world be cast out. And I, if I be lifted up from the earth, will draw all men unto me. John 12:31, 32.
Koulye a se jijman mond sa a; koulye a, chèf mond sa a pral mete deyò. E mwen menm, si yo leve m anlè soti sou tè a, m ap rale tout moun vin jwenn mwen. Jan 12:31, 32.
The twenty-five hundred and twenty days in which Christ confirmed the covenant and gathered men unto Himself, represents the twenty-five hundred and twenty years that God scattered His rebellious people, due to the quarrel of His covenant. The “seven times” carried out against the northern kingdom of Israel, represented the scattering of twenty-five hundred and twenty years that began in 723 BC and ended in 1798. The year 538, divides the two periods and creates two successive periods of twelve-hundred and sixty years. The first period representing the trampling down of the sanctuary and host by paganism, and the second the trampling down accomplished by papalism.
De mil senk sanven jou yo pandan Kris te konfime alyans lan epi rasanble lèzòm vin jwenn Li, reprezante de mil senk san ven ane pandan Bondye te gaye pèp rebèl Li a, poutèt kont alyans Li a. “Sèt tan” ki te egzekite sou wayòm nò Izrayèl la, te reprezante dispèsyon de mil senk san ven ane ki te kòmanse an 723 av. J.-K. epi ki te fini an 1798. Ane 538 la divize de peryòd yo epi li kreye de peryòd siksesif de mil desan swasant ane. Premye peryòd la reprezante pilonnen Tanp lan ak lame a pa paganism, epi dezyèm nan pilonnen papalis la te akonpli.
The “seven times,” of twenty-five hundred and twenty years against the southern kingdom that began in 677 BC, and ended in 1844, ended on October 22, 1844. It is a symbol of the curse of the covenant, and concluded by the sounding of the jubilee trumpet which was to be blown upon the Day of Atonement. The antitypical Day of Atonement that began on October 22, 1844 represents a period of time. It is the period of the Investigative Judgment, and during that period of time the jubilee trumpet associated with the sacred cycle of seven was to be sounded.
“sèt tan” yo, ki se de mil senk san ven ane kont wayòm sid la, ki te kòmanse an 677 av. J.-K. epi ki te fini an 1844, te rive nan bout yo le 22 oktòb 1844. Sa se yon senbòl madichon alyans lan, epi li te fini avèk son twonpèt rejwisans lan, ki te dwe kònen nan Jou Ekspyasyon an. Jou Ekspyasyon antitipik la, ki te kòmanse le 22 oktòb 1844, reprezante yon peryòd tan. Se peryòd Jijman Ankèt la, epi pandan peryòd tan sa a, twonpèt rejwisans lan ki gen rapò ak sik sakre sèt la te dwe kònen.
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 l pral kòmanse kònen twonpèt la, mistè Bondye a va fini, jan li te anonse sa bay sèvitè li yo, pwofèt yo. Revelasyon 10:7.
The sounding of the seventh Trumpet, which began on October 22, 1844, represents the Jubilee Trumpet of the sacred cycle of seven, as set forth in Leviticus twenty-five. The Millerites were ultimately correct on the dating of the twenty-three-hundred-year prophecy, and Adventism came to understand more of it just after the Great Disappointment, but Miller’s “jewel” of the period of twenty-three-hundred-years is today shining ten times brighter. Every prophetic characteristic of the seven periods represented within the period of twenty-three-hundred-years, has a direct prophetic connection with the twenty-five-hundred and twenty years (“seven times”), of Leviticus chapters twenty-five and twenty-six.
Son dènye Twonpèt la, ki te kòmanse 22 oktòb 1844, reprezante Twonpèt Jibile a nan sik sakre sèt la, jan sa tabli nan Levitik vennsenk. Millerit yo te, finalman, gen rezon konsènan dat pwofesi de-mil-twa-san ane a, e Advantis la te vin konprann plis sou li tousuit apre Gwo Dezapwentman an; men “bijou” Miller la, sètadi peryòd de-mil-twa-san ane a, jodi a ap briye dis fwa pi klè. Chak karakteristik pwofetik nan sèt peryòd yo reprezante anndan peryòd de-mil-twa-san ane a, gen yon koneksyon pwofetik dirèk ak de-mil-senk-san-ven ane yo (“sèt fwa”), nan Levitik chapit vennsenk ak vennsis.
The Millerites rejected the claim of apostate Protestantism and Catholicism that the “robbers of thy people,” who “exalted themselves,” and “fell” was a symbol of Antiochus Epiphanes, and they were correct. They knew and defended the truth that it is Rome that in God’s prophetic word is represented as the “robbers of thy people that established the vision”, not some unknown and historically insignificant Syrian king that established the vision.
Millerites yo te rejte pretansyon Pwotestantis aposta ak Katolikis la ki di “vòlè pèp ou a,” ki “leve tèt yo,” epi ki “tonbe,” te yon senbòl Antiochus Épiphane; e yo te gen rezon. Yo te konnen e yo te defann verite a ke se Wòm ki, nan pawòl pwofetik Bondye a, reprezante kòm “vòlè pèp ou a ki tabli vizyon an,” pa yon wa Siryen enkoni e istorikman ensiyifyan ki ta tabli vizyon an.
Today the Adventist theologians teach that the “robbers of thy people” is Antiochus Epiphanes. Today, the argument which in Millerite history represented that the former covenant people who were being passed by did not, and could not, understand the vision (which is established by the correct understanding of the “robbers of thy people”), is once again being repeated by the former covenant people who are once again being passed by.
Jodi a, teyolojyen Advantis yo anseye ke “vòlè pèp ou a” se Antiochus Epiphanes. Jodi a ankò, agiman ki, nan istwa Millerit la, te montre ke ansyen pèp alyans lan ki t ap pase sou kote a pa t konprann vizyon an, e yo pa t kapab konprann li nonplis (sa ki tabli pa bon konpreyansyon “vòlè pèp ou a”), ap repete yon lòt fwa ankò pa ansyen pèp alyans lan k ap pase sou kote ankò.
Where there is no vision, the people perish: but he that keepeth the law, happy is he. Proverbs 29:18.
Lè pa gen vizyon, pèp la peri; men, moun ki kenbe lalwa a, benediksyon pou li. Pwovèb 29:18.
The Millerites taught correctly that the twenty-five hundred and twenty years (“seven times”), of Leviticus twenty-six, was the longest and last time prophecy in the Bible, but Laodicean Adventism rejected that “jewel” in 1863, and today it can be seen, (by those who wish to see), that not only were the Millerites correct in identifying the “seven times” as the longest time prophecy in the Bible, but also that “the curse”, which is God’s indignation, was carried out against both the northern and southern kingdoms of Israel.
Millerites yo te anseye kòrèkteman ke de mil senk san vennan (2,520) ane yo (“sèt fwa” yo), nan Levitik vennsis, te pwofesi tan ki pi long e ki dènye a nan Bib la; men Adventis Laodiseyen an te rejte “bijou” sa a an 1863, e jodi a li ka wè, (pa moun ki vle wè), ke non sèlman Millerites yo te gen rezon lè yo te idantifye “sèt fwa” yo kòm pwofesi tan ki pi long nan Bib la, men tou ke “madichon an”, ki se kòlè Bondye, te egzekite kont tou de wayòm nò a ak wayòm sid Izrayèl yo.
Today the respective conclusions of those two indignations, which the book of Daniel addresses (as do other prophets), can be seen to be two bookends (first and last) of a period of forty-six years, when Christ erected the Millerite temple, as typified by the forty-six days Moses was on the mount receiving instructions for erecting the wilderness tabernacle; and by the forty-six years of Herod’s remodeling of the temple which the Pharisees referred to in their conversation with Christ about Him “resurrecting” by the cleansing of a temple that had been “destroyed” by traders and money-changers, and also by the resurrection of His human temple that was created with forty-six chromosomes. Today, the Millerite foundational truths are as correct as ever, but they are now ten times more profound.
Jodi a, yo ka wè konklizyon respektif de endinyasyon sa yo, liv Danyèl pale sou yo (menm jan ak lòt pwofèt yo), kòm de bout ki kenbe yon peryòd karant-sis ane (premye a ak dènye a), lè Kris la te leve tanp Millerit la, jan sa te prefigire pa karant-sis jou Moyiz te pase sou mòn lan ap resevwa enstriksyon pou leve tabènak dezè a; epi tou pa karant-sis ane remanyman Ewòd te fè nan tanp lan, sa Farizyen yo te site nan konvèsasyon yo ak Kris la konsènan Li menm ki t ap “resisite” pa pirifikasyon yon tanp ki te “detwi” pa komèsan ak chanjè lajan, epi tou pa rezirèksyon tanp imen pa Li a ki te kreye avèk karant-sis kwomozòm. Jodi a, verite fondamantal Millerit yo toujou osi kòrèk jan yo te toujou ye a, men kounye a yo dis fwa pi pwofon.
Today it can be seen (by those willing to see), that when Christ introduced Himself as Palmoni (the Wonderful Numberer, or the Numberer of Secrets) in the thirteenth verse, of Daniel chapter eight, that He was presenting the connection between a vision that represented a period of twenty-three hundred years and another vision that represented twenty-five hundred and twenty years. When the relation of these two prophetic periods is recognized, it can be seen that they are directly connected with the twelve-hundred-and-sixty-years of papal rule, which in turn is connected with the twelve-hundred-and-ninety-years of Daniel twelve and also the thirteen-hundred-and-thirty-five-years of the same verse.
Jodi a, li ka wè (pa moun ki dispoze wè), ke lè Kris te prezante tèt Li kòm Palmoni (Mèvèy ki Konte a, oswa Sila a ki Konte Sekrè yo) nan trèzyèm vèsè chapit uit liv Danyèl la, Li t ap prezante koneksyon ki genyen ant yon vizyon ki te reprezante yon peryòd de dezmil twasan ane ak yon lòt vizyon ki te reprezante demil senksan ven ane. Lè yo rekonèt relasyon de peryòd pwofetik sa yo, yo ka wè yo konekte dirèkteman ak mil de san swasant ane dominasyon papal la, ki li menm konekte ak mil de san katreven dis ane Danyèl douz la, epi tou ak mil twasan trannsenk ane menm vèsè sa a.
The are many more direct connections of prophetic periods that are associated with the two visions of verses thirteen and fourteen of Daniel eight, but they are only recognized by those who wish to see. But today, beyond the connections of all the time periods that are brought together by the two visions is the revelation of the name of Palmoni (the Wonderful Numberer, or the Numberer of Secrets). The Millerites were correct on the two verses, but limited, and today Adventism is simply in complete and utter darkness.
Gen anpil lòt koneksyon dirèk ant peryòd pwofetik ki asosye ak de vizyon vèsè trèz ak katòz nan Danyèl uit la, men se sèlman moun ki vle wè yo ki rekonèt yo. Men, jodi a, pi lwen pase koneksyon tout peryòd tan yo ke de vizyon yo rasanble ansanm, se revelasyon non Palmoni a (Mèveye ki konte a, oswa Moun k ap konte sekrè yo). Millerit yo te gen rezon konsènan de vèsè yo, men yo te limite; e jodi a, Advantis la senpleman nan yon fènwa konplè e total.
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. Isaiah 29:9–12.
Rete trankil, epi sezi ak sezisman; rele byen fò, wi, rele: yo sou, men se pa ak diven; y ap brannen, men se pa ak bwason fò. Paske Senyè a vide sou nou lespri yon gwo dòmi pwofon, li fèmen je nou; pwofèt yo ak chèf nou yo, vwayan yo, li kouvri yo. E tout vizyon an vin pou nou tankou pawòl yon liv ki sele, yo remèt bay yon moun ki gen konesans, yo di l: Tanpri, li sa a; epi li di: Mwen pa kapab, paske li sele. E yo remèt liv la bay moun ki pa gen konesans, yo di l: Tanpri, li sa a; epi li di: Mwen pa gen konesans. Ezayi 29:9–12.
Sister White identifies that William Miller was given “great light” upon the book of Revelation, but his understanding of chapters twelve, thirteen, seventeen and eighteen of Revelation was, quite simply, not correct. Those incorrect understandings are not represented upon the two sacred charts, but what is represented from the book of Revelation, chapter nine, is the “jewel” that Islam is represented by the three Woes.
Sè White fè konnen yo te bay William Miller “gwo limyè” sou liv Revelasyon an, men konpreyansyon li sou chapit douz, trèz, disèt ak dizwit nan Revelasyon an, pou pale klè, pa t kòrèk. Konpreyansyon ki pa t kòrèk sa yo pa parèt sou de tablo sakre yo, men sa ki parèt nan liv Revelasyon an, chapit nèf, se “bijou” a ki montre ke Islam reprezante pa twa Malè yo.
“Preachers and people have looked upon the book of Revelation as mysterious and of less importance than other portions of the Sacred Scriptures. But I saw that this book is indeed a revelation given for the especial benefit of those who should live in the last days, to guide them in ascertaining their true position and their duty. God directed the mind of William Miller to the prophecies and gave him great light upon the book of Revelation.” Early Writings, 231.
“Predikatè yo ak pèp la te konsidere liv Revelasyon an kòm yon liv mistik e ki gen mwens enpòtans pase lòt pati nan Ekriti Sen yo. Men mwen te wè ke liv sa a se vre yon revelasyon yo te bay espesyalman pou byenfè sila yo ki ta dwe viv nan dènye jou yo, pou gide yo nan rekonèt vrè pozisyon yo ak devwa yo. Bondye te dirije lespri William Miller sou pwofesi yo e li te ba li gwo limyè sou liv Revelasyon an.” Early Writings, 231.
The expression “great light” in the writings of Sister White is very informative. Miller understood the churches, seals and trumpets of Revelation, for holy angels “directed his mind” on these subjects. The “great light” given to Miller was represented on the two sacred tables, and the doctrinal truths that were the “great light” were identified in his dream as “jewels”. Adventism was given that “great light” and began covering it up with counterfeit jewels beginning in 1863. The principle of “light” is that “light” is what Christ uses to judge a person or a people.
Ekspresyon “gwo limyè” a nan ekriti Sè White yo bay anpil enfòmasyon. Miller te konprann legliz yo, sele yo ak twonpèt yo nan Revelasyon an, paske zanj sen yo “te dirije lespri li” sou sijè sa yo. “Gwo limyè” yo te bay Miller la te reprezante sou de tab sakre yo, epi verite doktrinal ki te “gwo limyè” a te idantifye nan rèv li kòm “bijou”. Yo te bay Advantis lan “gwo limyè” sa a, epi li te kòmanse kouvri l ak bijou kontrefè depi 1863. Prensip “limyè” a se ke “limyè” se sa Kris itilize pou jije yon moun oswa yon pèp.
Not only does “light” judge a people, but the “light” which they could have had if they had not resisted (as they did in 1856, as only one of many examples). The other attribute associated with “light,” is that the “light” that is rejected produces a corresponding degree of darkness. Adventism rejected and covered up the “great light” given by God to Miller that represents the foundations of Adventism.
Se pa sèlman “limyè” ki jije yon pèp, men tou “limyè” yo te kapab genyen si yo pa t reziste li (jan yo te fè an 1856, kòm youn sèlman pami anpil egzanp). Lòt atribi ki asosye ak “limyè” a se ke “limyè” yo rejte a pwodui yon degre fènwa ki koresponn avè l. Advantis te rejte epi te kouvri “gwo limyè” Bondye te bay Miller la, ki reprezante fondasyon Advantis la.
“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 konsènan sila yo ki te resevwa “gran limyè” : ‘Yo pa aflije ni 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 pa yo, e m ap fè sa yo pè yo rive 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 Mwen, e yo te chwazi sa ki pa t fè Mwen plezi.’ ‘Bondye va voye sou yo yon gwo pouvwa twonpri, pou yo kwè manti a,’ paske yo pa t resevwa renmen 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.’” Testimonies, volume 8, 249, 250.
“Pwofesè selès la te mande: ‘Ki pi gwo sediksyon ki ka twonpe lespri a pase pretansyon fè kwè w ap bati sou bon fondasyon an e Bondye apwouve zèv ou yo, alòske an reyalite w ap akonpli anpil bagay selon politik monn lan e w ap peche kont Jewova? O, se yon gwo desepsyon, yon sediksyon ki atiran, ki pran posesyon lespri moun lè sila yo ki te “yon fwa konnen verite a,” pran fòm pyete a pou lespri ak pisans li; lè yo sipoze yo rich, yo vin ogmante nan byen, epi yo pa manke anyen, tandiske an reyalite yo bezwen tout bagay.’” Testimonies, volim 8, 249, 250.
Laodicea, which Adventism became in 1856, represents those who once were given “great light,” but are destined to receive the “strong delusion” of Second Thessalonians, while all the time believing the false foundation they have erected through the introduction of counterfeit coins and jewels is ordained of God, but actually it is a foundation that is built upon sand. Adventism is “a church that has had great light, great evidence”, but is a “church” that has discarded “the message the Lord” has “sent”, and has since received “the most unreasonable assertions and false suppositions and false theories”.
Lawodiseya, ke Adantism te vin tounen an 1856, reprezante sila yo ki yon lè te resevwa “gwo limyè,” men ki destinen pou resevwa “gwo twonpri” Dezyèm Tesalonisyen an pale de li a, pandan tout tan an y ap kwè fo fondasyon yo te leve grasa entwodiksyon pyès lajan ak bijou kontrefè yo se yon bagay Bondye òdone; men an reyalite se yon fondasyon ki bati sou sab. Adantism se “yon legliz ki te gen gwo limyè, gwo prèv”, men se yon “legliz” ki te rejte “mesaj Senyè a” te “voye”, epi depi lè sa a li resevwa “deklarasyon ki pi san rezon, ansanm ak fo sipozisyon ak fo teyori”.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by “a church that has had great light,” great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.
“Minis ki pa sanktifye yo ap mete tèt yo an opozisyon ak Bondye. Y ap fè lwanj Kris la ak dye mond sa a nan menm souf la. Pandan y ap deklare yo resevwa Kris la, yo anbrase Barabas, epi pa aksyon yo yo di: ‘Se pa Nonm sa a, men Barabas.’ Se pou tout moun ki li liy sa yo pran prekosyon. Satan fè grandizè sou sa li kapab fè. Li panse li ka kraze inite Kris la te lapriyè pou l te ka egziste nan legliz Li a. Li di: ‘M ap soti, epi m ap vin yon lespri mansonj pou twonpe sila mwen kapab, pou kritike, ak kondannen, ak defòme laverite.’ Se pou pitit mansonj ak fo temwayaj la jwenn akey pa “yon legliz ki te resevwa gwo limyè,” gwo prèv, epi legliz sa a va rejte mesaj Seyè a voye a, epi li va resevwa deklarasyon ki pi san rezon yo, ak fo sipozisyon ak fo teyori. Satan ap ri foli yo, paske li konnen ki sa verite a ye.”
“Many will stand in our pulpits with the torch of false prophecy in their hands, kindled from the hellish torch of Satan. If doubts and unbelief are cherished, the faithful ministers will be removed from the people who think they know so much. ‘If thou hadst known,’ said Christ, ‘even thou, at least in this thy day, the things which belong unto thy peace! but now they are hid from thine eyes.’
“Anpil pral kanpe nan chè nou yo ak flanbo fo pwofesi a nan men yo, limen nan flanbo enfènal Satan an. Si yo nouri dout ak enkredilite, yo pral retire minis fidèl yo nan mitan pèp la ki panse yo konnen anpil. ‘Si ou menm tou ou te konnen,’ Kris la te di, ‘omwen nan jou pa ou sa a, bagay ki pou lapè pa ou! men kounye a yo kache devan je ou.’”
“Nevertheless, the foundation of God standeth sure. The Lord knoweth them that are His. The sanctified minister must have no guile in his mouth. He must be open as the day, free from every taint of evil. A sanctified ministry and press will be a power in flashing the light of truth on this untoward generation. Light, brethren, more light we need. Blow the trumpet in Zion; sound an alarm in the holy mountain. Gather the host of the Lord, with sanctified hearts, to hear what the Lord will say unto His people; for He has increased light for all who will hear. Let them be armed and equipped, and come up to the battle—to the help of the Lord against the mighty. God Himself will work for Israel. Every lying tongue will be silenced. Angels’ hands will overthrow the deceptive schemes that are being formed. The bulwarks of Satan will never triumph. Victory will attend the third angel’s message. As the Captain of the Lord’s host tore down the walls of Jericho, so will the Lord’s commandment-keeping people triumph, and all opposing elements be defeated. Let no soul complain of the servants of God who have come to them with a heaven-sent message. Do not any longer pick flaws in them, saying, ‘They are too positive; they talk too strongly.’ They may talk strongly; but is it not needed? God will make the ears of the hearers tingle if they will not heed His voice or His message. He will denounce those who resist the word of God.
“Sepandan, fondasyon Bondye a rete fèm. Senyè a konnen sila yo ki pou Li. Sèvitè ki sanktifye a pa dwe gen okenn twonpri nan bouch li. Li dwe klè tankou lajounen, lib anba tout tach mechanste. Yon ministè ak yon laprès sanktifye pral yon fòs pou fè limyè verite a klere sou jenerasyon sa a ki deregle. Limyè, frè m yo, plis limyè nou bezwen. Sonnen twonpèt la nan Siyon; bay alam sou mòn sen an. Rasanble lame Senyè a, ak kè sanktifye, pou yo tande sa Senyè a pral di pèp Li a; paske Li ogmante limyè pou tout moun ki va tande. Se pou yo ame epi ekipe, epi monte al nan batay la—pou ede Senyè a kont vanyan yo. Bondye Li menm ap travay pou Izrayèl. Tout lang manti pral redui an silans. Men zanj yo pral ranvèse konplo twonpe k ap fòme yo. Ranpa Satan yo p ap janm triyonfe. Viktwa pral akonpaye mesaj twazyèm zanj lan. Menm jan Kapitèn lame Senyè a te kraze mi Jeriko yo, konsa pèp Senyè a ki kenbe kòmandman yo pral triyonfe, epi tout eleman ki opoze yo pral bat. Pa kite okenn nanm plenyen sou sèvitè Bondye yo ki vin jwenn yo ak yon mesaj ki soti nan syèl la. Pa kontinye chèche defo lakay yo ankò, pandan n ap di: ‘Yo twò afime; yo pale twò fò.’ Yo ka pale avèk fòs; men èske sa pa nesesè? Bondye ap fè zòrèy moun k ap tande yo sonnen si yo pa koute vwa Li oswa mesaj Li. Li pral denonse moun ki reziste pawòl Bondye a.”
“Satan has laid every measure possible that nothing shall come among us as a people to reprove and rebuke us, and exhort us to put away our errors. But there is a people who will bear the ark of God. Some will go out from among us who will bear the ark no longer. But these cannot make walls to obstruct the truth; for it will go onward and upward to the end. In the past God has raised up men, and He still has men of opportunity waiting, prepared to do His bidding—men who will go through restrictions which are only as walls daubed with untempered mortar. When God puts His Spirit upon men, they will work. They will proclaim the word of the Lord; they will lift up their voice like a trumpet. The truth will not be diminished or lose its power in their hands. They will show the people their transgressions, and the house of Jacob their sins.” Testimonies to Ministers, 409–411.
“Satan te pran tout mezi posib pou anyen pa vini nan mitan nou antanke yon pèp pou reprann nou, korije nou, epi egzòte nou pou nou mete erè nou yo sou kote. Men, gen yon pèp ki pral pote lach Bondye a. Kèk moun pral sòti nan mitan nou ki pap pote lach la ankò. Men, moun sa yo pa ka bati miray pou bare laverite; paske li pral kontinye avanse epi monte jis rive nan fen an. Nan tan pase yo, Bondye te leve gason, e Li toujou gen gason okazyon k ap tann, prepare pou fè volonte Li—gason ki pral travèse restriksyon ki pa anyen lòt pase miray yo te platre ak mòtye ki pa t byen prepare. Lè Bondye mete Lespri Li sou gason, yo pral travay. Yo pral pwoklame pawòl Senyè a; yo pral leve vwa yo tankou yon twonpèt. Laverite a pap diminye ni pèdi pouvwa li nan men yo. Yo pral montre pèp la transgresyon li yo, epi kay Jakòb la peche li yo.” Testimonies to Ministers, 409–411.
To identify the satanic symbol of “the daily” as a symbol of Christ is to praise “Christ and the god of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’” The truths represented in Miller’s dream as “jewels”, and also graphically illustrated upon the two sacred tables, are the “great light,” which Miller was given, and that Adventism has rejected.
Idantifye senbòl satanik “sakrifis chak jou a” kòm yon senbòl Kris, se fè lwanj “Kris ak dye mond sa a nan menm souf la. Pandan, an aparans, yo resevwa Kris, yo anbrase Barabas, epi pa aksyon yo yo di: ‘Se pa Nonm sa a, men Barabas.’” Verite ki reprezante nan rèv Miller la kòm “bijou”, epi ki te ilistre tou yon fason grafik sou de tab sakre yo, se “gwo limyè” Miller te resevwa a, epi Advantis la te rejte li.
They profess to be praising Christ with a satanic symbol, and claim they are standing upon the foundation of God, when it is a counterfeit foundation that brings strong delusion to all who take their stand upon that faulty doctrinal structure. There is nothing new under the sun, and modern Israel is simply walking in the prophetic footsteps of ancient Israel.
Yo fè konnen y ap fè lwanj Kris la avèk yon senbòl satanik, epi yo pretann yo kanpe sou fondasyon Bondye a, lè an reyalite se yon fo fondasyon ki pote gwo desepsyon sou tout moun ki pran pozisyon yo sou estrikti doktrinal defektye sa a. Pa gen anyen nouvo anba solèy la, e Izrayèl modèn nan senpleman ap mache nan tras pwofetik Izrayèl tan lontan an.
“One matter burdens my soul: The great lack of the love of God, which has been lost through continued resistance of light and truth, and the influence of those who have been engaged in active labor, who, in the face of evidence piled upon evidence, have exerted an influence to counteract the work of the message God has sent. I point them to the Jewish nation and ask, Must we leave our brethren to pass over the same path of blind resistance, till the very end of probation? If ever a people needed true and faithful watchmen, who will not hold their peace, who will cry day and night, sounding the warnings God has given, it is Seventh-day Adventists. Those who have had great light, blessed opportunities, who, like Capernaum, have been exalted to heaven in point of privilege, shall they by non-improvement be left to darkness corresponding to the greatness of the light given?
“Gen yon bagay ki peze nanm mwen anpil: Se gwo mank lanmou Bondye a, ki pèdi akoz rezistans kont limyè ak laverite ki kontinye fèt, ansanm ak enfliyans sila yo ki te angaje nan travay aktif, e ki, devan prèv ki vin ajoute sou prèv, te egzèse yon enfliyans pou fè travay mesaj Bondye te voye a echwe. Mwen montre yo nasyon jwif la, epi mwen mande: Èske nou dwe kite frè nou yo mache sou menm chemen rezistans avèg la, jouk nan dènye bout tan gras la? Si jamè yon pèp te bezwen vrè ak fidèl gad yo, ki pa va rete an silans, ki va rele lajounen kou lannwit, pou fè avètisman Bondye bay yo tande, se Advantis Setyèm Jou yo. Sila yo ki te resevwa gwo limyè, opòtinite beni, ki, menm jan ak Kapènawòm, te leve jouk nan syèl la nan privilèj yo te genyen, èske pa sèvi ak sa yo te resevwa a va fè yo rete nan fènwa ki koresponn ak grandè limyè yo te resevwa a?”
“I wish to plead with our brethren who shall assemble at the General Conference to heed the message given to the Laodiceans. What a condition of blindness is theirs! This subject has been brought to your notice again and again, but your dissatisfaction with your spiritual condition has not been deep and painful enough to work reform. ‘Thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’ The guilt of self-deception is upon our churches. The religious life of many is a lie.” Manuscript Releases, volume 16, 106, 107.
“Mwen swete sipliye frè nou yo ki va reyini nan Konferans Jeneral la pou yo pran an konsiderasyon mesaj yo te bay moun Lawodise yo. Ala yon kondisyon avègman ki pa yo! Yo te pote sijè sa a devan nou ankò e ankò, men mekontantman nou avèk kondisyon espirityèl nou an pa t ase pwofon ni ase douloure pou pwodui refòm. ‘Ou di: Mwen rich, mwen vin gen anpil byen, e mwen pa bezwen anyen; men ou pa konnen ou mizerab, ou malere, ou pòv, ou avèg, e ou toutouni.’ Koupabilite twonpe tèt nou an sou legliz nou yo. Lavi relijye anpil moun se yon manti.” Manuscript Releases, volim 16, 106, 107.
“Capernaum” was the city which Jesus chose as his own city.
“Kapernaòm” se te vil Jezi te chwazi kòm pwòp vil pa l.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Se nan Kapènawòm Jezi te rete nan entèval vwayaj Li yo ale vini, e vil la te vin rekonèt kòm ‘pwòp vil pa Li.’ Li te sou rivaj Lanmè Galile a, e toupre fwontyè bèl plenn Jenezarèt la, si se pa t menm dirèkteman sou li.” The Desire of Ages, 252.
Christ chose Capernaum as he had chosen Jerusalem of old.
Kris te chwazi Kapènawòm menm jan li te chwazi Jerizalèm nan tan lontan.
And unto his son will I give one tribe, that David my servant may have a light alway before me in Jerusalem, the city which I have chosen me to put my name there. 1 Kings 11:36.
Epi m ap bay pitit gason li yon branch fanmi, pou David, sèvitè mwen an, toujou gen yon limyè devan mwen nan Jerizalèm, vil mwen te chwazi a pou m mete non mwen la. 1 Wa 11:36.
Christ chose Adventism as his city in 1844, and by 1863, Adventism had rebuilt the city of “Jericho”, a symbol of Laodicean comfort and affluency. As with ancient Israel, so too, with modern Israel. Adventism believes they are the citizens of God’s special city, but they have rejected the “great light” that provides the evidence of citizenship. Like unto Shilo, in the time of Eli, Hophni and Phineas, Adventism will be judged according to the “great light” they were given opportunity to receive.
Kris te chwazi Advantis kòm vil li an 1844, epi an 1863, Advantis te rebati vil “Jeriko” a, yon senbòl konfò ak abondans Laodise. Menm jan ak ansyen Izrayèl, konsa tou ak Izrayèl modèn. Advantis kwè yo se sitwayen vil espesyal Bondye a, men yo te rejte “gwo limyè” a ki bay prèv sitwayènte a. Menm jan ak Silo, nan tan Eli, Ofni ak Fineyas, Advantis pral jije dapre “gwo limyè” yo te resevwa opòtinite pou yo aksepte.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
«Pami moun ki di yo se pitit Bondye, jan pasyans te parèt piti, konbyen pawòl anmè yo te pale, konbyen kondanasyon yo te pwononse kont moun ki pa nan lafwa pa nou an. Anpil moun te konsidere moun ki fè pati lòt legliz yo tankou gwo pechè, pandan Senyè a pa konsidere yo konsa. Moun ki gade manm lòt legliz yo konsa, bezwen imilye tèt yo anba men pwisan Bondye a. Moun yo kondane yo te ka sèlman resevwa ti limyè, kèk okazyon ak privilèj. Si yo te resevwa limyè anpil nan manm legliz nou yo te resevwa a, yo te ka avanse pi plis toujou, epi yo ta ka pi byen reprezante lafwa yo devan mond lan. Konsènan moun ki fè grandizè pou limyè yo genyen an, epoutan ki pa mache ladan li, Kris di: “Men mwen di nou, nan jou jijman an, sa va pi tolerab pou Tir ak Sidon pase pou nou. E ou menm, Kapènawòm [Adventis Setyèm Jou yo, ki te resevwa gwo limyè], ou menm ki leve jis nan syèl la [an tèm de privilèj], yo pral desann ou jouk nan lanfè; paske si zèv pwisan ki te fèt lakay ou yo te fèt nan Sodòm, li ta rete jouk jounen jodi a. Men mwen di nou, nan jou jijman an, sa va pi tolerab pou peyi Sodòm pase pou ou.” Lè sa a, Jezi reponn epi li di: “Mwen di ou mèsi, O Papa, Seyè syèl la ak latè a, paske ou kache bagay sa yo pou saj ak moun ki pridan [nan pwòp estimasyon pa yo], epi ou revele yo bay timoun piti yo.”»
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
«Epi kounyeya, paske nou fè tout zèv sa yo, se Senyè a ki di sa, e mwen te pale avè nou, m te leve granmaten pou m pale, men nou pa t koute; mwen te rele nou, men nou pa t reponn; se poutèt sa m ap fè kay sa a, ki rele pa non mwen, kote nou mete konfyans nou an, ak kote mwen te bay nou menm ak zansèt nou yo a, menm jan mwen te fè Silo. Epi m ap voye nou jete lwen devan je m, menm jan mwen te voye jete tout frè nou yo, tout desandans Efrayim lan.»
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Seyè a tabli pami nou enstitisyon ki gen gwo enpòtans, e yo dwe jere yo, pa jan enstitisyon mondèn yo jere, men dapre lòd Bondye. Yo dwe jere yo ak je fikse sèlman sou glwa li, pou nan tout fason nanm k ap peri yo ka sove. Bay pèp Bondye a temwayaj Lespri a rive, men anpil pa t pran avètisman, repwòch, ni konsèy yo oserye.”
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“Tande koulye a sa, o pèp sòt e san konprann, ki gen je, men ki pa wè; ki gen zòrèy, men ki pa tande: èske nou pa pè mwen? se sa SENYÈ a di. Èske nou p ap tranble devan prezans mwen, mwen menm ki mete sab la kòm limit lanmè a pa yon lòd etènèl, pou li pa ka depase li? E byenke vag li yo ap brase tèt yo, yo pa ka genyen; byenke yo ap gwonde, yo pa ka pase sou li. Men pèp sa a gen yon kè ki vire do e ki rebèl; yo vire do, yo ale. Yo pa menm di nan kè yo: Annou kounye a gen krentif pou SENYÈ a, Bondye nou an, ki bay lapli, ni premye lapli a ni dènye lapli a, nan tan pa li; li rezève pou nou semèn rekòt yo ki fikse davans. Mechanste nou yo fè bagay sa yo vire do, epi peche nou yo wete bon bagay nan men nou.... Yo pa rann jistis nan koz la, koz òfelen an, men yo pwospere; epi dwa moun ki nan bezwen yo, yo pa jije. Èske m pa va pini pou bagay sa yo? se sa SENYÈ a di. Èske nanm mwen p ap tire revanj sou yon nasyon konsa?”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Èske Seyè a va fòse di: ‘Pa lapriyè pou pèp sa a, ni pa leve ni rèl ni lapriyè pou yo, ni pa fè lapriyè entèsesyon devan mwen; paske mwen p ap tande ou’? ‘Se poutèt sa lapli yo te rete san tonbe, e pa t gen lapli ta.... Èske depi koulye a ou p ap rele m: Papa m, ou se gid jenès mwen?’” Review and Herald, 1 out 1893.
We will continue our consideration of the “great light” that was given to William Miller on the book of Revelation in the next article.
N ap kontinye egzamen nou sou “gwo limyè” ki te bay William Miller sou liv Revelasyon an nan atik ki vin apre a.
“When Christ came into the world to exemplify true religion, and to exalt the principles that should govern the hearts and actions of men, falsehood had taken so deep a hold upon those who had had so great light, that they no longer comprehended the light, and had no inclination to yield up tradition for truth. They rejected the heavenly Teacher, they crucified the Lord of glory, that they might retain their own customs and inventions. The very same spirit is manifested in the world today. Men are averse to investigating truth, lest their traditions should be disturbed, and a new order of things should be brought in. There is with humanity a constant liability to err, and men are naturally inclined to highly exalt human ideas and knowledge, while the divine and eternal is not discerned or appreciated.” Counsels on Sabbath School Work, 47.
“Lè Kris te vini nan mond lan pou bay vrè relijyon an kòm egzanp, epi pou leve prensip ki ta dwe gouvène kè ak aksyon lèzòm, manti te gentan pran rasin tèlman fon lakay sila yo ki te resevwa yon limyè konsa gran, ke yo pa t konprann limyè a ankò, e yo pa t gen okenn tandans pou yo lage tradisyon pou laverite. Yo te rejte Anseyan ki soti nan syèl la, yo te kloure sou kwa Seyè laglwa a, pou yo te ka kenbe pwòp koutim ak envansyon pa yo. Se menm lespri sa a menm ki manifeste nan mond lan jodi a. Lèzòm pa renmen egzaminen laverite, pou tradisyon yo pa vin boulvèse, epi pou yon nouvo lòd bagay pa antre. Nan limanite gen yon tandans konstan pou tonbe nan erè, e lèzòm natirèlman gen tandans pou yo leve byen wo ide ak konesans imen, pandan sa ki diven ak etènèl la ni pa disène ni pa apresye.” Counsels on Sabbath School Work, 47.