God never changes, and therefore Adventism is judged in its fourth generation.
Bondye pa janm chanje; se poutèt sa, yo jije Advantis la nan katriyèm jenerasyon li.
“‘And he called to the man clothed with linen, which had the writer’s inkhorn by his side; and the Lord said unto him, Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof. And to the others he said in mine hearing, Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
«Li rele nonm ki te abiye ak twal len an, ki te gen kòn lank ekriven an bò kote l; epi Senyè a di li: Pase nan mitan vil la, nan mitan Jerizalèm, epi mete yon mak sou fwon moun ki ap soupi, ki ap rele byen fò poutèt tout abominasyon ki ap fèt nan mitan li a. Epi li di lòt yo pandan m t ap tande a: Pase dèyè li nan tout vil la, epi frape: pa kite je nou epanye, ni pa gen pitye: touye nèt granmoun kou jenn gason, jenn fi, timoun piti ak fanm; men pa pwoche bò kote okenn moun ki gen mak la sou li; epi kòmanse nan Tanp Mwen an. Lè sa a yo kòmanse ak ansyen yo ki te devan kay la.»
“Jesus is about to leave the mercy seat of the heavenly sanctuary to put on garments of vengeance and pour out His wrath in judgments upon those who have not responded to the light God has given them. ‘Because sentence against an evil work is not executed speedily, therefore the heart of the sons of men is fully set in them to do evil.’ Instead of being softened by the patience and long forbearance that the Lord has exercised toward them, those who fear not God and love not the truth strengthen their hearts in their evil course. But there are limits even to the forbearance of God, and many are exceeding these boundaries. They have overrun the limits of grace, and therefore God must interfere and vindicate His own honor.
“Jezi prèt pou l kite twòn gras la nan tanp selès la pou l mete rad vanjans yo sou li epi vide kòlè li nan jijman sou moun ki pa t reponn ak limyè Bondye te ba yo a. ‘Paske santans kont yon move zak pa egzekite vit, se poutèt sa kè pitit lèzòm yo byen fèm nan yo pou yo fè sa ki mal.’ Olye yo ta vin gen kè dou anba pasyans ak gwo longanimite Senyè a te egzèse anvè yo, moun ki pa gen krentif pou Bondye epi ki pa renmen verite a ap fè kè yo vin pi di toujou nan move chemen yo. Men, menm andirans Bondye a gen limit, e anpil moun ap depase limit sa yo. Yo depase limit gras la, se poutèt sa Bondye dwe entèvni epi defann pwòp onè pa li.”
“Of the Amorites the Lord said: ‘In the fourth generation they shall come hither again: for the iniquity of the Amorites is not yet full.’ Although this nation was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity, and God would not give command for its utter destruction. The people were to see the divine power manifested in a marked manner, that they might be left without excuse. The compassionate Creator was willing to bear with their iniquity until the fourth generation. Then, if no change was seen for the better, His judgments were to fall upon them.
Konsènan Amorit yo, Senyè a te di: “Nan katriyèm jenerasyon an yo va tounen isit ankò; paske mechanste Amorit yo poko rive nan plenitid li.” Malgre nasyon sa a te parèt aklè poutèt idolatri li ak koripsyon li, li pa t ankò ranpli gode inikite li a, e Bondye pa t vle bay lòd pou destriksyon total li. Pèp la te dwe wè pouvwa diven an manifeste yon fason byen klè, pou yo te ka rete san okenn eskiz. Kreyatè ki gen konpasyon an te dispoze sipòte inikite yo jouk nan katriyèm jenerasyon an. Lè sa a, si pa t gen okenn chanjman pou pi bon, jijman Li yo te dwe tonbe sou yo.
“With unerring accuracy the Infinite One still keeps an account with all nations. While His mercy is tendered with calls to repentance, this account will remain open; but when the figures reach a certain amount which God has fixed, the ministry of His wrath commences. The account is closed. Divine patience ceases. There is no more pleading of mercy in their behalf.
“Avèk yon presizyon ki pa ka twonpe, Sila ki Enfini an kontinye kenbe kont ak tout nasyon yo. Pandan mizèrikòd Li ap ofri ansanm ak apèl pou repantans, kont sa a ap rete ouvè; men lè chif yo rive nan yon sèten montan Bondye te fikse, sèvis kòlè Li a kòmanse. Kont la fèmen. Pasyans diven an sispann. Pa gen ankò okenn siplikasyon mizèrikòd an favè yo.
“The prophet, looking down the ages, had this time presented before his vision. The nations of this age have been the recipients of unprecedented mercies. The choicest of heaven’s blessings have been given them, but increased pride, covetousness, idolatry, contempt of God, and base ingratitude are written against them. They are fast closing up their account with God.
“Pwofèt la, pandan li t ap gade atravè syèk yo, te wè tan sa a devan vizyon li. Nasyon nan epòk sa a yo te resevwa mizèrikòd san parèy. Yo te resevwa pi bèl benediksyon syèl la; men ògèy ki ogmante, avaris, idolatri, mepri pou Bondye, ak engra tit ba ekri kont yo. Yo ap fèmen kont yo ak Bondye avèk anpil prese.”
“But that which causes me to tremble is the fact that those who have had the greatest light and privileges have become contaminated by the prevailing iniquity. Influenced by the unrighteous around them, many, even of those who profess the truth, have grown cold and are borne down by the strong current of evil. The universal scorn thrown upon true piety and holiness leads those who do not connect closely with God to lose their reverence for His law. If they were following the light and obeying the truth from the heart, this holy law would seem even more precious to them when thus despised and set aside. As the disrespect for God’s law becomes more manifest, the line of demarcation between its observers and the world becomes more distinct. Love for the divine precepts increases with one class according as contempt for them increases with another class.
“Men sa ki fè m tranble se lefètke sila yo ki te resevwa pi gwo limyè ak pi gwo privilèj yo vin kontamine pa inikite k ap domine a. Anba enfliyans moun enjis ki bò kote yo, anpil, menm pami sila yo ki fè pwofesyon yo kenbe verite a, vin frèt e yo lage anba gwo kouran mechanste a. Mepri jeneral yo voye sou vrè pyete ak sentete mennen sila yo ki pa rete ini sere ak Bondye pou yo pèdi reverans yo pou lalwa Li. Si yo t ap suiv limyè a epi obeyi verite a ak tout kè yo, lalwa sen sa a t ap parèt menm pi presye pou yo lè yo meprize l konsa epi mete l sou kote. Plis mank respè pou lalwa Bondye a vin parèt aklè, se plis liy separasyon ant moun ki obsève l yo ak lemonn nan vin pi klè. Lanmou pou prensip diven yo ogmante lakay yon gwoup, menm jan mepri pou yo ogmante lakay yon lòt gwoup.”
“The crisis is fast approaching. The rapidly swelling figures show that the time for God’s visitation has about come. Although loath to punish, nevertheless He will punish, and that speedily. Those who walk in the light will see signs of the approaching peril; but they are not to sit in quiet, unconcerned expectancy of the ruin, comforting themselves with the belief that God will shelter His people in the day of visitation. Far from it. They should realize that it is their duty to labor diligently to save others, looking with strong faith to God for help. ‘The effectual fervent prayer of a righteous man availeth much.’
“Kriz la ap pwoche byen vit. Chif k ap ogmante avèk rapidite yo montre ke tan vizitasyon Bondye a prèske rive. Byenke Li pa anvi pini, sepandan Li va pini, e sa san pèdi tan. Moun ki mache nan limyè a va wè siy danje k ap pwoche a; men yo pa dwe chita an silans, san sousi, ap tann destriksyon an, pandan y ap konsole tèt yo ak kwayans ke Bondye va pwoteje pèp Li a nan jou vizitasyon an. Okontrè. Yo dwe rekonèt ke se devwa yo pou yo travay avèk dilijans pou sove lòt moun, pandan y ap leve je yo avèk yon lafwa solid bay Bondye pou èd. ‘Lapriyè cho e pèsistan moun ki jis la gen anpil fòs.’”
“The leaven of godliness has not entirely lost its power. At the time when the danger and depression of the church are greatest, the little company who are standing in the light will be sighing and crying for the abominations that are done in the land. But more especially will their prayers arise in behalf of the church because its members are doing after the manner of the world.
“Ledven Bondye a pa pèdi tout fòs li nèt. Nan moman kote danje a ak dekourajman legliz la pi gwo, ti gwoup la k ap kanpe nan limyè a ap soupiye e ap rele poutèt abominasyon k ap fèt nan peyi a. Men, se sitou an favè legliz la lapriyè yo pral monte, paske manm li yo ap aji dapre fason mond lan.”
“The earnest prayers of this faithful few will not be in vain. When the Lord comes forth as an avenger, He will also come as a protector of all those who have preserved the faith in its purity and kept themselves unspotted from the world. It is at this time that God has promised to avenge His own elect which cry day and night unto Him, though He bear long with them.
“Priyè sensè ti rès fidèl sa a pap fèt pou gremesi. Lè Senyè a va parèt kòm yon vanjè, l ap vini tou kòm pwotektè tout moun ki te prezève lafwa a nan pite li epi ki te kenbe tèt yo san tach anba enfliyans mond lan. Se nan moman sa a Bondye te pwomèt pou l fè jistis pou pwòp eli pa li yo ki rele nan pye li lajounen kou lannuit, menm si li pran anpil tan avèk yo.
“The command is: ‘Go through the midst of the city, through the midst of Jerusalem, and set a mark upon the foreheads of the men that sigh and that cry for all the abominations that be done in the midst thereof.’ These sighing, crying ones had been holding forth the words of life; they had reproved, counseled, and entreated. Some who had been dishonoring God repented and humbled their hearts before Him. But the glory of the Lord had departed from Israel; although many still continued the forms of religion, His power and presence were lacking.” Testimonies, volume 5, 207–210.
“Kòmandman an se: ‘Pase nan mitan lavil la, nan mitan Jerizalèm, epi mete yon mak sou fwon mesye yo ki ap soupi e ki ap rele pou tout abominasyon k ap fèt nan mitan li.’ Moun sa yo ki t ap soupi, ki t ap rele yo, te konn prezante pawòl lavi yo; yo te reprann, konseye, epi sipliye. Kèk nan moun ki te konn dezonore Bondye yo te repanti e yo te imilye kè yo devan Li. Men laglwa Seyè a te pati kite Izrayèl; byenke anpil te toujou kontinye ak fòm relijyon yo, pisans Li ak prezans Li te manke.” Testimonies, volim 5, 207–210.
The illustration of God’s judgment that Sister White is identifying in the passage is the judgment brought upon the city of Jerusalem, which in the last days is the Seventh-day Adventist church. The judgment is finalized at the Sunday law, for it is there that the seal of God and mark of the beast are impressed. Ezekiel chapter eight identifies four escalating abominations. The first verse emphasizes the vision is to be understood just before probation closes by identifying the fifth day of the sixth month of the sixth year.
Egzanp jijman Bondye ke Sè White ap idantifye nan pasaj la se jijman ki te vini sou vil Jerizalèm nan, ki nan dènye jou yo se Legliz Advantis Setyèm Jou a. Jijman an rive nan desizyon final li nan lwa dimanch la, paske se la sele Bondye a ak mak bèt la enprime. Chapit uit nan Ezekyèl idantifye kat abominasyon k ap ogmante youn apre lòt. Premye vèsè a mete anfaz sou lefèt ke vizyon an dwe konprann kòm yon bagay ki rive jis anvan tan gras la fèmen, lè li idantifye senkyèm jou sizyèm mwa sizyèm ane a.
Ezekiel did not need to include that historical point of reference. He could have simply written, “And it came to pass as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me.” The fact that he included the reference to the day before “666,” is a prophetic reference for students of prophecy. The reference for those who have the victory of the number of the beast’s name know “666,” is an element of the Revelation of Jesus Christ, which is unsealed just before probation closes. They know this for they are the people of God, that according to Peter, “in times past were not the people of God.”
Ezekyèl pa t bezwen mete pwen referans istorik sa a. Li te kapab senpleman ekri: “Epi, se te konsa, pandan m te chita nan kay mwen, epi ansyen Jida yo te chita devan mwen, men Senyè Bondye a te tonbe la sou mwen.” Lefètke li te mete referans a jou ki vini anvan “666” la, se yon referans pwofetik pou etidyan pwofesi yo. Referans lan se pou sila yo ki genyen viktwa sou nimewo non bèt la, ki konnen “666” se yon eleman nan Revelasyon Jezikri a, ki desele jis anvan tan gras la fini. Yo konnen sa, paske se yo menm ki pèp Bondye a, yo menm ki, dapre Pyè, “nan tan lontan pa t pèp Bondye a.”
In 1 Peter chapter two the people who are now the people of God, “have tasted that the Lord is gracious.” They are those who have prophetically “eaten” the word of God, as opposed to those who refused to eat the word of God. All the prophets speak of the last days, and in John chapter six, Jesus gave the message that His disciples must eat His flesh and drink His blood. In that chapter the disciples that refused to eat His flesh and drink His blood, did so in verse sixty-six.
Nan 1 Pyè chapit de a, pèp ki kounye a se pèp Bondye a, “te goute kijan Senyè a bon.” Se yo menm ki, nan sans pwofetik, “manje” pawòl Bondye a, an kontrè ak sila yo ki te refize manje pawòl Bondye a. Tout pwofèt yo pale konsènan dènye jou yo, epi nan Jan chapit sis, Jezi te bay mesaj la ke disip li yo dwe manje kò li epi bwè san li. Nan chapit sa a, disip ki te refize manje kò li epi bwè san li, te fè sa nan vèsè swasant-sis.
From that time many of his disciples went back, and walked no more with him. John 6:66.
Depi lè sa a, anpil nan disip li yo te tounen dèyè, e yo pa t mache ankò avèk li. Jan 6:66.
The wise who eat the flesh and drink the blood of Christ in the last days, understand that Christ as Palmoni, is the Wonderful Numberer, and they recognize His signature when it is presented. The number “665,” in the opening verse of Ezekiel eight, is there, for any who wish to see, that it is identifying at least two important prophetic points. The first is that the message is to be understood as covering a period of time before the Sunday law. The second is that the number “666” is in one of only two verses in the book of Revelation, that is qualified by identifying that the “wise” would understand in the last days.
Moun saj yo ki manje chè Kris la epi ki bwè san li nan dènye jou yo, konprann ke Kris la, antanke Palmoni, se Mèvèye ki konte a, epi yo rekonèt siyati li lè yo prezante li. Nimewo “665” la, nan vèsè ouvèti Ezekyèl uit la, la pou nenpòt moun ki vle wè, kòm yon idantifikasyon omwen de pwen pwofetik enpòtan. Premye a se ke mesaj la dwe konprann kòm kouvri yon peryòd tan anvan lwa dimanch la. Dezyèm nan se ke nimewo “666” la parèt nan youn nan sèlman de vèsè nan liv Revelasyon an, ki kalifye lè yo idantifye ke “saj yo” t ap konprann nan dènye jou yo.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:18.
Men sajès la. Se pou moun ki gen entèlijans kalkile nonb bèt la, paske se nonb yon nonm; e nonb li se sis-san swasant-sis. Revelasyon 13:18.
The “wise” who understand the increase of knowledge in the last days, when the Revelation of Jesus Christ is unsealed will know that “666,” is an important prophetic symbol for they will have gotten victory over the number. Ezekiel therefore introduces an escalating rebellion in chapter eight, that is represented by four increasing abominations. The final identifies the foolish as bowing down to the sun, thus marking the judgment of Jerusalem (Adventism), in the last days. That judgment takes place in the fourth generation. The four abominations are the symbols of the four generations of Laodicean Adventism.
“moun saj yo” ki konprann ogmantasyon konesans lan nan dènye jou yo, lè Revelasyon Jezi Kris la demaske, pral konnen ke “666” se yon senbòl pwofetik enpòtan, paske yo pral genyen viktwa sou nimewo a. Se poutèt sa, Ezekyèl prezante yon rebelyon k ap ogmante nan chapit uit la, ki reprezante pa kat abominasyon k ap vin pi grav. Dènye a idantifye moun sòt yo kòm moun k ap pwostène devan solèy la, konsa li make jijman Jerizalèm (Adventism) nan dènye jou yo. Jijman sa a fèt nan katriyèm jenerasyon an. Kat abominasyon yo se senbòl kat jenerasyon Adventism Lawodise a.
The first generation began in 1863, with the rebellion against Moses’ oath of “seven times.” Twenty-five years later, the rebellion of 1888 was manifested. Thirty-one years later the rebellion of 1919 occurred, represented by W. W. Prescott’s book, “The Doctrine of Christ”. Thirty-eight years after that, in 1957, the rebellion represented by the book, “Questions on Doctrine” took place. We will now begin to demonstrate why these four waymarks align with the four abominations of Ezekiel eight.
Premye jenerasyon an te kòmanse an 1863, avèk rebelyon kont sèman Moyiz la sou “sèt fwa.” Venk senk ane apre, rebelyon 1888 la te parèt. Tranteyen ane apre, rebelyon 1919 la te rive, jan liv W. W. Prescott la, “The Doctrine of Christ”, reprezante li. Trantwit ane apre sa, an 1957, rebelyon liv la rele “Questions on Doctrine” te fèt. Kounye a nou pral kòmanse montre poukisa kat repè sa yo aliyen ak kat abominasyon Ezekyèl uit yo.
In 1863, Laodicean Adventism introduced a new chart to replace the two charts that were fulfillments of Habakkuk chapter two’s command to, “write the vision and make it plain upon tables.” The 1863 chart dropped the “seven times” from the prophetic illustration, as it had been on the two sacred charts along with the 1260, 1290, and 1335. In Habakkuk the command identified that the tables (in the plural) would be published in a fashion that, “he may run that readeth it.” The 1863 chart was so far off the mark, that it required a handout of explanation to go with it. It was not possible to look at the 1863 chart and “run” without an extra handout.
Nan ane 1863, Advantis Lawodise te prezante yon nouvo tablo pou ranplase de tablo ki te akonplisman kòmandman Habakik chapit de a, ki di: “ekri vizyon an, epi fè li klè sou tablo yo.” Tablo 1863 la te retire “sèt fwa yo” nan ilistrasyon pwofetik la, jan yo te parèt sou de tablo sakre yo ansanm ak 1260, 1290, ak 1335 yo. Nan Habakik, kòmandman an te fè konnen tablo yo (nan pliryèl la) t ap pibliye yon fason pou “moun k ap li li a ka kouri.” Tablo 1863 la te sitèlman lwen objektif la, li te mande yon fèy esplikasyon pou akonpaye li. Li pa t posib pou gade tablo 1863 la epi “kouri” san yon fèy siplemantè.
And the Lord answered me, and said, Write the vision, and make it plain upon tables, that he may run that readeth it. Habakkuk 2:2.
Epi Seyè a reponn mwen, li di m: Ekri vizyon an, epi fè l klè sou tab yo, pou moun k ap li l la ka kouri. Abakouk 2:2.
The 1863, chart was a counterfeit designed to cover up the true, just as William Miller saw in his dream. The two sacred charts were the symbol of the covenant that Christ made with the people who had just taken the position as the true Protestant horn of the earth beast. Those two charts represented a symbol of the covenant relationship between the Millerites and Christ, who suddenly came to His temple in 1844, and when He came, He came as the Messenger of the Covenant. Ancient Israel illustrates modern Israel, and when Christ took ancient Israel out of the bondage of Egypt, He typified the time when He was to take modern Israel out of the bondage of twelve hundred and sixty years of papal rule. Sister White repeatedly upholds these two histories as parallel histories.
Chati 1863 la te yon fo imitasyon yo te fabrike pou kouvri laverite a, menm jan William Miller te wè sa nan rèv li. De chati sakre yo te senbòl alyans Kris la te fè ak pèp la ki te fèk pran pozisyon kòm vrè kòn Pwotestan bèt ki soti sou tè a. De chati sa yo te reprezante yon senbòl relasyon alyans ki te genyen ant Millerit yo ak Kris la, ki te vin toudenkou nan tanp Li an 1844; e lè Li te vini, Li te vini kòm Mesaje Alyans lan. Ansyen Izrayèl la se yon ilistrasyon Izrayèl modèn nan, e lè Kris la te fè ansyen Izrayèl soti anba esklavaj Lejip la, sa te prefigure tan lè Li te gen pou retire Izrayèl modèn nan anba esklavaj mil desan swasant ane dominasyon papal la. Sè White, plizyè fwa, soutni de istwa sa yo kòm istwa paralèl.
“Upon us is shining the accumulated light of past ages. The record of Israel’s forgetfulness has been preserved for our enlightenment. In this age God has set His hand to gather unto Himself a people from every nation, kindred, and tongue. In the advent movement He has wrought for His heritage, even as He wrought for the Israelites in leading them from Egypt. In the great disappointment of 1844 the faith of His people was tested as was that of the Hebrews at the Red Sea.” Testimonies, volume 8, 115, 116.
«Sou nou ap klere limyè ki rasanble depi tout syèk ki pase yo. Dosye sou jan Izrayèl te bliye a te konsève pou limyè nou. Nan epòk sa a, Bondye lonje men Li pou rasanble bò kote Li yon pèp ki soti nan tout nasyon, fanmi, ak lang. Nan mouvman avènman an, Li te aji pou eritaj Li, menm jan Li te aji pou Izrayelit yo lè Li t ap mennen yo soti an Ejip. Nan gwo desepsyon an nan 1844, lafwa pèp Li a te pase anba eprèv menm jan ak sa Ebre yo te pase bò Lanmè Wouj la.» Testimonies, volim 8, 115, 116.
When the Lord entered into covenant with ancient Israel, He gave two tables to represent the covenant relationship. When the Lord entered into covenant with modern Israel, He gave two tables to represent the covenant relationship. The two tables of the Ten Commandments typify Habakkuk’s two tables. He gave them the two tables shortly after the Red Sea crossing, which Sister White aligns with the great disappointment of 1844. Shortly after 1844, in terms of prophetic history, the Lord produced the second table. Ancient Israel was made the depositaries of God’s law, and modern Israel was made the depositaries of not only God’s law, but also those great prophetic truths.
Lè Senyè a te antre nan alyans ak Izrayèl nan tan lontan an, Li te bay de tab pou reprezante relasyon alyans lan. Lè Senyè a te antre nan alyans ak Izrayèl modèn nan, Li te bay de tab pou reprezante relasyon alyans lan. De tab Dis Kòmandman yo prefigure de tab Abakik yo. Li te ba yo de tab yo yon ti tan apre travèse Lanmè Wouj la, sa Sè White mete an paralèl ak gwo desepsyon 1844 la. Yon ti tan apre 1844, dapre istwa pwofetik la, Senyè a te pwodui dezyèm tab la. Izrayèl nan tan lontan an te vin depozitè lalwa Bondye a, epi Izrayèl modèn nan te vin depozitè non sèlman lalwa Bondye a, men tou gwo verite pwofetik sa yo.
“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world.” Testimonies, volume 5, 455.
“Bondye rele legliz Li a nan epòk sa a, menm jan Li te rele Izrayèl nan tan lontan, pou l kanpe tankou yon limyè sou latè. Pa mwayen gwo hachwa pwisan verite a, mesaj premye, dezyèm, ak twazyèm zanj yo, Li separe yo ak legliz yo ansanm ak mond lan, pou Li mennen yo nan yon pwoksimite sakre avèk Li menm. Li fè yo tounen gadyen lalwa Li a, e Li konfye yo gwo verite pwofesi yo pou tan sa a. Menm jan ak orak sakre yo ki te konfye a Izrayèl nan tan lontan, sa yo se yon depo sakre ki dwe kominike bay lemonn.” Testimonies, volim 5, 455.
The first two Commandments identify God’s hatred for idolatry, and in those first two Commandments He identifies that judgment is carried out unto the third and fourth generations, for He identifies that He is a jealous God.
De premye Kòmandman yo fè konnen rayisman Bondye genyen pou idolatri, e nan de premye Kòmandman sa yo Li fè konnen jijman an egzekite jouk sou twazyèm ak katriyèm jenerasyon yo, paske Li fè konnen Li se yon Bondye jalou.
“The law was not spoken at this time exclusively for the benefit of the Hebrews. God honored them by making them the guardians and keepers of His law, but it was to be held as a sacred trust for the whole world. The precepts of the Decalogue are adapted to all mankind, and they were given for the instruction and government of all. Ten precepts, brief, comprehensive, and authoritative, cover the duty of man to God and to his fellow man; and all based upon the great fundamental principle of love. ‘Thou shalt love the Lord thy God with all thy heart, and with all thy soul, and with all thy strength, and with all thy mind; and thy neighbor as thyself.’ Luke 10:27. See also Deuteronomy 6:4, 5; Leviticus 19:18. In the Ten Commandments these principles are carried out in detail, and made applicable to the condition and circumstances of man.
“Lalwa pa t pale nan moman sa a sèlman pou byen Ebre yo. Bondye te onore yo lè Li te fè yo gadyen ak responsab lalwa Li a, men li te dwe konsève kòm yon depo sakre pou lemonn antye. Prensip Dekalòg la adapte pou tout limanite, e yo te bay yo pou enstriksyon ak gouvènman tout moun. Dis prensip, kout, konplè, epi otoritè, kouvri devwa lèzòm anvè Bondye ak anvè pwochen li; epi tout bagay sa yo chita sou gwo prensip fondamantal lanmou an. ‘W’a renmen Senyè a, Bondye ou, ak tout kè ou, ak tout nanm ou, ak tout fòs ou, ak tout lespri ou; epi pwochen ou tankou tèt ou.’ Lik 10:27. Gade tou Detewonòm 6:4, 5; Levitik 19:18. Nan Dis Kòmandman yo, prensip sa yo devlope an detay, e yo vin aplikab ak kondisyon ak sikonstans lèzòm.
“‘Thou shalt have no other gods before Me.’
“‘Ou p ap gen lòt bondye devan Mwen.’
“Jehovah, the eternal, self-existent, uncreated One, Himself the Source and Sustainer of all, is alone entitled to supreme reverence and worship. Man is forbidden to give to any other object the first place in his affections or his service. Whatever we cherish that tends to lessen our love for God or to interfere with the service due Him, of that do we make a god.
“Jewova, Sila ki p'ap janm fini an, ki egziste pa tèt li, ki pa t kreye, li menm ki Sous ak Moun k ap soutni tout bagay, se li menm sèl ki gen dwa resevwa pi gwo reverans ak adorasyon. Yo entèdi lèzòm bay nenpòt lòt bagay premye plas nan afeksyon li oswa nan sèvis li. Nenpòt bagay nou cheri ki gen tandans diminye lanmou nou pou Bondye oswa entèfere ak sèvis nou dwe li a, se sa nou fè tounen yon dye.”
“‘Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: thou shalt not bow down thyself to them, nor serve them.’
“‘Pinga ou pa fè pou tèt ou okenn imaj taye, ni okenn reprezantasyon nenpòt bagay ki anwo nan syèl la, ni ki anba sou tè a, ni ki nan dlo ki anba tè a; ou pa dwe bese tèt ou devan yo, ni sèvi yo.’”
“The second commandment forbids the worship of the true God by images or similitudes. Many heathen nations claimed that their images were mere figures or symbols by which the Deity was worshiped, but God has declared such worship to be sin. The attempt to represent the Eternal One by material objects would lower man’s conception of God. The mind, turned away from the infinite perfection of Jehovah, would be attracted to the creature rather than to the Creator. And as his conceptions of God were lowered, so would man become degraded.
“Dezyèm kòmandman an entèdi adorasyon vrè Bondye a pa mwayen imaj oswa resanblans. Anpil nasyon payen te pretann imaj yo pa t anyen lòt pase senp figi oswa senbòl pa ki yo t ap adore Divinite a, men Bondye te deklare yon adorasyon konsa se peche. Tantativ pou reprezante Sila ki Etènèl la pa mwayen bagay materyèl t ap rabese konsèpsyon lèzòm genyen sou Bondye. Lespri a, lè li vire do bay pèfeksyon enfini Jewova a, t ap atire pito sou kreyati a olye sou Kreyatè a. E menm jan konsèpsyon li yo sou Bondye t ap rabese, konsa tou lèzòm t ap degrade.”
“‘I the Lord thy God am a jealous God.’ The close and sacred relation of God to His people is represented under the figure of marriage. Idolatry being spiritual adultery, the displeasure of God against it is fitly called jealousy.” Patriarchs and Prophets, 305, 306.
«Moi menm, Seyè a, Bondye ou la, mwen se yon Bondye jalou.» Relasyon pwòch ak sakre Bondye genyen ak pèp li a prezante anba imaj maryaj la. Paske idolatri se adiltè espirityèl, se avèk jistis yo rele mekontantman Bondye kont li jalouzi. Patriyach ak Pwofèt yo, 305, 306.
God’s jealousy is especially manifested against idolatry, and it is not a coincidence that the first abomination in Ezekiel chapter eight is “an image of jealousy.”
Jalouzi Bondye a manifeste sitou kont idolatri, e se pa yon aza si premye abominasyon an nan Ezekyèl chapit uit la se “yon estati jalouzi.”
And it came to pass in the sixth year, in the sixth month, in the fifth day of the month, as I sat in mine house, and the elders of Judah sat before me, that the hand of the Lord God fell there upon me. Then I beheld, and lo a likeness as the appearance of fire: from the appearance of his loins even downward, fire; and from his loins even upward, as the appearance of brightness, as the colour of amber. And he put forth the form of an hand, and took me by a lock of mine head; and the spirit lifted me up between the earth and the heaven, and brought me in the visions of God to Jerusalem, to the door of the inner gate that looketh toward the north; where was the seat of the image of jealousy, which provoketh to jealousy. And, behold, the glory of the God of Israel was there, according to the vision that I saw in the plain. Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:1–5.
Epi sa rive nan sizyèm ane a, nan sizyèm mwa a, nan senkyèm jou mwa a, pandan mwen te chita nan kay mwen, e ansyen Jida yo te chita devan mwen, men Senyè BONDYE a te tonbe sou mwen la. Lè sa a, mwen gade, e gade, te gen yon resanblans tankou aparans dife: depi aparans ren li desann, se te dife; e depi ren li monte, se te tankou aparans klète, tankou koulè lò anbr. E li lonje yon fòm men, li pran m pa yon mèch cheve nan tèt mwen; epi Lespri a leve m anlè ant tè a ak syèl la, e li mennen m nan vizyon Bondye yo Jerizalèm, bò pòtay anndan an ki gade sou nò a; kote te gen plas estati jalouzi a, ki pwovoke jalouzi. Epi, gade, laglwa Bondye Izrayèl la te la, dapre vizyon mwen te wè nan plenn lan. Lè sa a, li di m: Pitit lòm, leve je ou koulye a nan direksyon nò a. Konsa mwen leve je m nan direksyon nò a, e gade, nan nò a bò pòtay lotèl la, te gen estati jalouzi sa a nan antre a. Ezekyèl 8:1–5.
The image of jealousy is the first of four escalating abominations that Ezekiel is shown. The image of jealousy represents the beginning of the first of four generations of escalating rebellion in Adventism. The first generation began in 1863.
Imaj jalouzi a se premye nan kat abominasyon k ap ogmante yo yo montre Ezekyèl. Imaj jalouzi a reprezante kòmansman premye nan kat jenerasyon rebelyon k ap ogmante nan Adventis. Premye jenerasyon an te kòmanse an 1863.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik k ap vini an.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
“Chak nan pwofèt ansyen yo te pale mwens pou epòk pa yo pase pou pa nou an, konsa pwofesi yo gen fòs pou nou. ‘Koulye a, tout bagay sa yo te rive yo pou sèvi kòm egzanp; epi yo ekri yo pou avètisman nou, nou menm sou ki fen mond lan rive.’ 1 Corinthians 10:11. ‘Se pa pou tèt pa yo, men pou nou menm yo t ap sèvi bagay sa yo, ki kounye a yo anonse nou pa moun ki te preche levanjil la ban nou avèk Sentespri ki te voye desann soti nan syèl la; bagay sa yo menm zanj yo ta renmen gade ladan yo.’ 1 Peter 1:12....”
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bib la te rasanble epi mare ansanm trezò li yo pou dènye jenerasyon sa a. Tout gwo evènman yo ak tout tranzaksyon solanèl nan istwa Ansyen Testaman an te, e yo ap, repete tèt yo nan legliz la nan dènye jou sa yo.” Selected Messages, liv 3, 338, 339.