When the Lord entered into covenant with ancient Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified the responsibility of ancient Israel to present a living testimony of the two tables to the world. When the Lord entered into covenant with modern Israel, He provided two tables as the foundation and symbol of the covenant relationship. The two tables also identified their responsibility to present a living testimony of all four tables to the world.
Lè Senyè a te antre nan alyans avèk Izrayèl tan lontan an, Li te bay de tab kòm fondasyon ak senbòl relasyon alyans lan. De tab yo te tou montre responsablite Izrayèl tan lontan an pou l prezante devan mond lan yon temwayaj vivan sou de tab sa yo. Lè Senyè a te antre nan alyans avèk Izrayèl modèn nan, Li te bay de tab kòm fondasyon ak senbòl relasyon alyans lan. De tab yo te tou montre responsablite yo pou yo prezante devan mond lan yon temwayaj vivan sou tout kat tab yo.
The two tables were given to literal ancient Israel just after God delivered them out of the literal slavery of Egyptian bondage, and brought them through the disappointment of the Red Sea crossing. The period of time that literal ancient Israel was in bondage had been specifically identified in prophecy as four hundred and thirty years, and while in bondage literal ancient Israel forgot, and ceased to observe, the seventh-day Sabbath.
De tab yo te bay Izrayèl ansyen literal la tousuit apre Bondye te delivre yo anba esklavaj literal peyi Lejip la, epi li te fè yo pase atravè desepsyon travèse Lanmè Wouj la. Peryòd tan Izrayèl ansyen literal la te pase nan esklavaj la te idantifye avèk presizyon nan pwofesi kòm katsantrant ane, epi pandan yo te nan esklavaj la, Izrayèl ansyen literal la te bliye, e li te sispann obsève Saba setyèm jou a.
The two tables were given to spiritual modern Israel just after God delivered them out of the spiritual slavery of Catholic bondage, and brought them through the great disappointment of 1844. The period of time that spiritual modern Israel was in bondage had been specifically identified in prophecy as twelve hundred and sixty years, and while in bondage spiritual modern Israel forgot, and ceased to observe, the seventh-day Sabbath.
De tab sa yo te bay Izrayèl espirityèl modèn nan tousuit apre Bondye te delivre yo anba esklavaj espirityèl kaptivite katolik la, epi li te fè yo pase atravè gwo desepsyon ane 1844 la. Peryòd tan Izrayèl espirityèl modèn nan te pase nan esklavaj la te idantifye ak presizyon nan pwofesi kòm mil desan swasanndis ane, epi pandan yo te nan esklavaj, Izrayèl espirityèl modèn nan te bliye, e li te sispann obsève, Saba setyèm jou a.
In the very history when God provided the two tables to Moses to take to ancient Israel, his brother Aaron was making a golden image of a calf. The two tables of the Ten Commandments identify that God is a jealous God, and His jealousy is especially manifested against idolatry, and as Moses descended the mount, ancient Israel was dancing naked around a golden image that had been produced by the one who had been chosen as God’s spokesman.
Nan menm istwa a lè Bondye te bay Moyiz de tablo yo pou l pote bay Izrayèl nan tan lontan an, frè li Arawon t ap fè yon imaj an lò ki te gen fòm yon ti towo bèf. De tablo Dis Kòmandman yo montre ke Bondye se yon Bondye jalou, e jalouzi li parèt espesyalman kont idolatri; epi pandan Moyiz t ap desann sou mòn nan, Izrayèl nan tan lontan an t ap danse toutouni ozalantou yon imaj an lò ke sila a ki te chwazi kòm pòtpawòl Bondye a te fè.
And Moses told Aaron all the words of the Lord who had sent him, and all the signs which he had commanded him. And Moses and Aaron went and gathered together all the elders of the children of Israel: And Aaron spake all the words which the Lord had spoken unto Moses, and did the signs in the sight of the people. Exodus 4:28–30.
Moyiz di Aawon tout pawòl Senyè a ki te voye l la, ansanm ak tout siy li te kòmande l fè yo. Epi Moyiz ak Aawon ale, yo rasanble tout ansyen pami pitit Izrayèl yo. Aawon di tout pawòl Senyè a te pale ak Moyiz yo, epi li fè siy yo devan pèp la. Egzòd 4:28–30.
The brother of the prophet who led ancient Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of the image of jealousy. The husband of the prophetess who led modern Israel during the covenant history when the two covenant tables were provided was the leader in the rebellion of 1863, and 1863 marks the first generation of Adventism as being represented as an image of jealousy being placed at the entry of the gate of the altar.
Frè pwofèt la ki te dirije ansyen Izrayèl pandan istwa alyans lan lè yo te bay de tab alyans yo, se li menm ki te chèf nan rebelyon imaj jalouzi a. Mari pwofètès la ki te dirije Izrayèl modèn pandan istwa alyans lan lè yo te bay de tab alyans yo, se li menm ki te chèf nan rebelyon ane 1863 la; epi 1863 make premye jenerasyon Advantis la kòm yo reprezante l tankou yon imaj jalouzi yo te mete nan antre pòtay lotèl la.
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 8:5.
Lè sa a li di m: Pitit lòm, leve je ou koulye a sou direksyon nò a. Se konsa mwen leve je m sou direksyon nò a, epi gade, bò nò, nan pòtay lotèl la, te gen imaj jalouzi sa a nan antre a. Ezekyèl 8:5.
The “altar” is a symbol of Christ.
“Lotèl” la se yon senbòl Kris la.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Nou an danje pou nou melanje sa ki sakre ak sa ki komen. Dife ki sen an, ki soti nan Bondye, se li ki dwe sèvi nan efò nou yo. Vrè lotèl la se Kris; vrè dife a se Sentespri a. Se sa ki enspirasyon nou. Se sèlman lè Sentespri a mennen epi gide yon moun li ka yon konseye ki pa gen danje ladan l. Si nou detounen nou de Bondye ak de sila yo Li chwazi yo pou n al mande konsèy bò lotèl etranj, y ap reponn nou dapre zèv nou yo.” Selected Messages, liv 3, 300.
The “gate” is the church.
“Pòt la” se legliz la.
“To the humble, believing soul, the house of God on earth is the gate of heaven. The song of praise, the prayer, the words spoken by Christ’s representatives, are God’s appointed agencies to prepare a people for the church above, for that loftier worship into which there can enter nothing that defileth.” Testimonies, volume 5, 491.
“Pou nanm ki enb e ki kwè a, kay Bondye sou tè a se pòtay syèl la. Chan louwanj lan, lapriyè a, pawòl reprezantan Kris yo pale yo, se mwayen Bondye tabli pou prepare yon pèp pou legliz ki anwo a, pou adorasyon ki pi wo sa a kote anyen ki sal pa ka antre.” Testimonies, volume 5, 491.
In 1863, Laodicean Adventism became a legally registered church and ceased to be a movement. They “entered” into church history at that point. In 1863, the church of Christ entered into a legal association with the government of the United States. In that year they also introduced a counterfeit chart to replace the two sacred tables of Habakkuk. As soon as the second table was prepared, in terms of prophetic history those typified by Aaron were preparing a counterfeit image.
An 1863, Advantis Lāodise yo te vin tounen yon legliz ki anrejistre legalman e li sispann yon mouvman. Se nan moman sa a yo te “antre” nan istwa legliz la. An 1863, legliz Kris la te antre nan yon asosyasyon legal avèk gouvènman Etazini. Nan ane sa a tou, yo te entwodui yon tablo kontrefè pou ranplase de tab sakre Habakik yo. Le pli vit dezyèm tab la te prepare, dapre istwa pwofetik, moun sa yo ki te prefigire pa Arawon yo t ap prepare yon imaj kontrefè.
The second Commandment is the most specific warning against idolatry and the worship of images. It is also where God identifies His character as a jealous God. It is also there that He sets forth the principle that He reserves judgment upon the wicked unto the third and fourth generations. The Ten Commandments are a transcript of Christ’s character.
Dezyèm Kòmandman an se avètisman ki pi presi kont idolatri ak adorasyon imaj. Se la tou Bondye fè konnen karaktè Li kòm yon Bondye ki jalou. Se la ankò Li tabli prensip la ke Li rezève jijman sou mechan yo jouk nan twazyèm ak katriyèm jenerasyon yo. Dis Kòmandman yo se yon transkripsyon karaktè Kris la.
“For the rejection of Christ, with the results that followed, they were responsible. A nation’s sin and a nation’s ruin were due to the religious leaders.
“Pou rejè Kris la, ansanm ak rezilta ki te swiv yo, yo te responsab. Peche yon nasyon ak destriksyon yon nasyon te soti nan chèf relijye yo.”
“In our day are not the same influences at work? Of the husbandmen of the Lord’s vineyard are not many following in the steps of the Jewish leaders? Are not religious teachers turning men away from the plain requirements of the word of God? Instead of educating them in obedience to God’s law, are they not educating them in transgression? From many of the pulpits of the churches the people are taught that the law of God is not binding upon them. Human traditions, ordinances, and customs are exalted. Pride and self-satisfaction because of the gifts of God are fostered, while the claims of God are ignored.
“Nan epòk pa nou an, èske se pa menm enfliyans sa yo k ap aji? Pami kiltivatè jaden rezen Senyè a, èske pa gen anpil k ap suiv tras chèf jwif yo? Èske ansèyman relijye yo pa vire lèzòm do bay egzijans klè pawòl Bondye a? Olye yo fòme yo nan obeyisans a lalwa Bondye a, èske yo pa fòme yo nan transgresyon? Soti nan anpil cha legliz yo, yo anseye pèp la ke lalwa Bondye a pa obligatwa pou yo. Tradisyon, òdonans, ak koutim lèzòm yo leve anlè. Ògèy ak satisfaksyon pwòp tèt yo poutèt don Bondye yo ankouraje, pandan y ap inyore reklamasyon Bondye yo.”
“In setting aside the law of God, men know not what they are doing. God’s law is the transcript of His character. It embodies the principles of His kingdom. He who refuses to accept these principles is placing himself outside the channel where God’s blessings flow.” Christ’s Object Lessons, 305.
“Lè lèzòm mete lalwa Bondye sou kote, yo pa konnen sa y ap fè. Lalwa Bondye se kopi fidèl karaktè Li. Li genyen ladan l prensip wayòm Li a. Moun ki refize aksepte prensip sa yo ap mete tèt li deyò kanal kote benediksyon Bondye yo koule a.” Christ’s Object Lessons, 305.
The character of Christ is His image, and it includes that He is a jealous God. God’s jealousy was manifested in Christ when He twice cleansed the temple. In the first temple cleansing the disciples who witnessed the work were then led to remember that the Scriptures referenced God’s jealousy.
Karaktè Kris la se imaj Li, e sa gen ladan l tou ke Li se yon Bondye jalou. Jalouzi Bondye a te parèt nan Kris la lè Li te netwaye tanp lan de fwa. Nan premye netwayaj tanp lan, disip ki te temwen aksyon sa a te vin sonje lè sa a ke Ekriti yo te fè referans ak jalouzi Bondye a.
And the Jews’ Passover was at hand, and Jesus went up to Jerusalem, And found in the temple those that sold oxen and sheep and doves, and the changers of money sitting: And when he had made a scourge of small cords, he drove them all out of the temple, and the sheep, and the oxen; and poured out the changers’ money, and overthrew the tables; And said unto them that sold doves, Take these things hence; make not my Father’s house an house of merchandise. And his disciples remembered that it was written, The zeal of thine house hath eaten me up. John 2:13–17.
Epi Pak Jwif yo te pwoche, e Jezi moute Jerizalèm. Li jwenn nan tanp lan moun ki t ap vann bèf, mouton ak pijon, ansanm ak moun ki t ap chanje lajan, ki te chita la. Lè sa a, li fè yon fwèt ak ti kòd, li mete yo tout deyò tanp lan, ansanm ak mouton yo ak bèf yo; li vide lajan moun ki t ap chanje yo, epi li chavire tab yo. Epi li di moun ki t ap vann pijon yo: Wete bagay sa yo isit la; pa fè kay Papa mwen an tounen yon kay komès. Epi disip li yo sonje sa ki te ekri a: Zèl pou kay ou a devore m. Jan 2:13–17.
In the Scriptures, both the Hebrew and the Greek the word “zealous” is also the word “jealous.” They are the same word. When Christ cleansed the temple, He was manifesting God’s jealousy, which is the attribute of God’s character that is identified in the second commandment, and it is especially manifested against idolatry. When Moses descended the mount with the two tables and understood what Aaron had done and what the people were doing, he broke the two tables. The two tables were the true image of jealously, for they were physical representations that identified God as a jealous God. When Moses broke the two tables, he was manifesting the very jealousy that is identified in the second commandment.
Nan Ekriti yo, ni nan ebre a ni nan grèk la, mo yo tradui pa “zealous” la se tou mo yo tradui pa “jealous” la. Se menm mo a. Lè Kris la te netwaye tanp lan, Li t ap manifeste jalouzi Bondye a, ki se yon atribi nan karaktè Bondye, atribi sa a menm yo idantifye nan dezyèm kòmandman an, e li manifeste sitou kont idolatri. Lè Moyiz te desann sot sou mòn lan avèk de tab yo epi li te konprann sa Arawon te fè ak sa pèp la t ap fè, li kraze de tab yo. De tab yo te vrè imaj jalouzi a, paske yo te reprezantasyon fizik ki te idantifye Bondye kòm yon Bondye jalou. Lè Moyiz te kraze de tab yo, li t ap manifeste menm jalouzi yo idantifye nan dezyèm kòmandman an.
And Moses turned, and went down from the mount, and the two tables of the testimony were in his hand: the tables were written on both their sides; on the one side and on the other were they written. And the tables were the work of God, and the writing was the writing of God, graven upon the tables. And when Joshua heard the noise of the people as they shouted, he said unto Moses, There is a noise of war in the camp. And he said, It is not the voice of them that shout for mastery, neither is it the voice of them that cry for being overcome: but the noise of them that sing do I hear. And it came to pass, as soon as he came nigh unto the camp, that he saw the calf, and the dancing: and Moses’ anger waxed hot, and he cast the tables out of his hands, and brake them beneath the mount. Exodus 32:15–19.
Epi Moyiz vire, li desann sot sou mòn nan, e de tab temwayaj yo te nan men li: tab yo te ekri sou toude bò yo; sou yon bò ak sou lòt bò a yo te ekri. E tab yo te travay Bondye, e ekriti a te ekriti Bondye, grave sou tab yo. Lè Jozye tande bri pèp la pandan yo t ap rele byen fò, li di Moyiz: Gen yon bri lagè nan kan an. E li di: Se pa vwa moun k ap rele pou viktwa, ni se pa vwa moun k ap kriye paske yo bat yo: men se bri moun k ap chante mwen tande. E li rive, kou li pwoche bò kan an, li wè ti towo bèf la ak dans yo; epi kòlè Moyiz la te vin cho anpil, li jete tab yo soti nan men li, epi li kraze yo anba mòn nan. Egzòd 32:15–19.
The two tables were the testimony of God’s character. The character of God is the image that is to be formed in men through the righteousness of Christ. The two tables are the true image of jealousy, and Aaron had produced a counterfeit image of jealousy at the very time that the true image of jealousy was being delivered to ancient Israel. Those who have Christ formed within have His image, and the robe of His righteousness, yet Aaron’s celebrants were dancing naked, for they were Laodiceans. Laodiceans are “wretched, and miserable, and poor, and blind, and naked.”
De tab de lwa yo te temwayaj karaktè Bondye. Karaktè Bondye se imaj ki dwe fòme nan moun atravè jistis Kris la. De tab yo se vrè imaj jalouzi a, e Arawon te pwodui yon fo imaj jalouzi a menm lè vrè imaj jalouzi a t ap delivre bay Izrayèl tan lontan an. Moun ki gen Kris fòme anndan yo pote imaj Li a, ak rad jistis Li a, poutan moun k ap fete avèk Arawon yo t ap danse toutouni, paske yo te Laodiseyen. Laodiseyen yo se “malere, epi mizérab, epi pòv, epi avèg, epi toutouni.”
And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:25.
Epi lè Moyiz wè pèp la te toutouni; (paske Arawon te fè yo toutouni pou wont yo nan mitan lènmi yo). Egzòd 32:25.
In 1856, seven years before the counterfeit chart was produced, both James and Ellen White identified that the movement had transitioned into the Laodicean condition. In 1863, Adventism was as spiritually “naked” as was ancient Israel literally “naked” as they danced around the counterfeit image of jealousy. The counterfeit that Aaron had made was an idol made of gold, but it was an image of a calf, which is a beast. It was an image of the beast, and also an image to the beast. The golden calf was an image of the beast, but it also had been dedicated to the gods that Aaron unrighteously declared had delivered Israel from Egyptian bondage.
Nan lane 1856, sèt ane anvan yo te pwodui tablo kontrefè a, ni James ni Ellen White te idantifye ke mouvman an te deja pase antre nan kondisyon Lawodise a. Nan lane 1863, Advanntis la te espirityèlman “toutouni,” menm jan ansyen Izrayèl te literalman “toutouni” pandan yo t ap danse otou imaj kontrefè jalouzi a. Kontrefason Arawon te fè a se te yon zidòl fèt an lò, men se te imaj yon ti towo bèf, ki se yon bèt. Se te yon imaj bèt la, epi tou yon imaj pou bèt la. Ti towo bèf an lò a te yon imaj bèt la, men li te tou konsakre bay dye Arawon te deklare nan enjistis se yo menm ki te delivre Izrayèl anba esklavaj peyi Lejip la.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. And they rose up early on the morrow, and offered burnt offerings, and brought peace offerings; and the people sat down to eat and to drink, and rose up to play. Exodus 32:4–6.
Epi li resevwa yo nan men yo, epi li fòme l ak yon zouti pou grave, apre li te fin fè yon estati ti towo bèf an metal fonn; epi yo di: Men bondye pa ou yo, O Izrayèl, se yo menm ki te fè ou monte soti nan peyi Lejip. Lè Arawon wè sa, li bati yon lotèl devan l; epi Arawon fè yon pwoklamasyon, li di: Demen va yon fèt pou Seyè a. Epi nan denmen maten yo leve byen bonè, yo ofri ofrann boule nèt, epi yo pote ofrann lapè; epi pèp la chita pou manje ak pou bwè, epi yo leve pou pran plezi. Egzòd 32:4–6.
The golden calf was an image of a beast, but it was dedicated to false gods, and so it was also an image (offering) to the beast. The image was made of gold, which is the symbol of Babylon, and it was a calf, which is the highest form of offering in the sanctuary service. It was dedicated to the gods of Egypt. Mystery Babylon (for all the prophetic testimonies identify the end of the world) consists of a woman riding upon a beast. The beast the woman rides is the United Nations (ten kings), and is a symbol of the dragon, atheism and Egypt. The woman herself is a counterfeit of God’s true church. The golden calf that Aaron dedicated to the gods of Egypt typified the great whore of Revelation seventeen, who is Babylon (gold), riding upon a beast (Egypt) and a counterfeit church (calf).
Bèf an lò a te yon imaj yon bèt, men li te konsakre bay fo dye; konsa, li te tou yon imaj (ofrann) pou bèt la. Imaj la te fèt an lò, ki se senbòl Babilòn, e li te yon ti bèf, ki se fòm ofrann ki pi wo nan sèvis sanktyè a. Li te konsakre bay dye Lejip yo. Babilòn mistè a (paske tout temwayaj pwofetik yo idantifye fen mond lan) se yon fanm k ap monte sou yon bèt. Bèt fanm nan ap monte a se Nasyonzini (dis wa yo), e li se yon senbòl dragon an, ateyis ak Lejip. Fanm nan li menm se yon fo imitasyon vrè legliz Bondye a. Bèf an lò Arawon te konsakre bay dye Lejip yo te prefigire gwo pwostitye ki nan Revelasyon disèt la, ki se Babilòn (lò), k ap monte sou yon bèt (Lejip) ak yon fo legliz (ti bèf).
At the same time Aaron built an altar, which, as just defined, represents Christ, the true altar. He then instituted a counterfeit system of worship, for he proclaimed a feast to the Lord on the following day. Aaron’s golden calf was an image “of” and “to” the beast, and it was set up “before” a counterfeit Christ, and a day was set aside to celebrate his false system of worship.
An menm tan an, Arawon bati yon lotèl, ki, jan sa fèk defini a, reprezante Kris, vrè lotèl la. Apre sa, li tabli yon sistèm adorasyon fo, paske li pwoklame yon fèt pou Senyè a nan jou ki te vin apre a. Ti bèf an lò Arawon an te yon imaj “de” ak “pou” bèt la, e yo te kanpe li “devan” yon fo Kris, epi yo te mete yon jou apa pou selebre fo sistèm adorasyon pa li a.
The United States is the power that sets up an image to the beast and then forces the world to follow its example. The United States has power to force that system of worship upon the world, and it does so in sight of the beast “before” it.
Etazini se pisans ki drese yon imaj pou bèt la, epi ansuit li fòse mond lan suiv egzanp li. Etazini gen pouvwa pou enpoze sistèm adorasyon sa a sou mond lan, e li fè sa devan bèt la, “an prezans” li.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. Revelation 13:11, 12.
Apre sa, mwen wè yon lòt bèt k ap monte soti nan tè a; li te gen de kòn tankou yon ti mouton, epi li t ap pale tankou yon dragon. Li egzèse tout pouvwa premye bèt la devan li, epi li fè tè a ak moun ki rete sou li adore premye bèt la, bèt ki te gen blesi mòtèl li a geri. Revelasyon 13:11, 12.
The man of sin, who is the papacy, is the sea beast of Revelation thirteen. When the United States speaks as a dragon, at the soon-coming Sunday law, it then begins to force the world to set up an image to the beast “before” it. The beast before the United States (the earth beast), is the papacy (the sea beast). The papacy is a counterfeit Christ, and Aaron had set up his golden image, before a counterfeit Christ, for Christ is the true altar. Aaron then instituted a false system of worship as represented by the proclamation of the feast day that was to take place on the next day. The United States also forces a false system of worship, and it is also associated with a counterfeit day of worship.
Nonm peche a, ki se papasi a, se bèt lanmè a nan Revelasyon trèz la. Lè Etazini pale tankou yon dragon, nan lwa dimanch ki pral vini byento a, lè sa a li kòmanse fòse lemonn mete kanpe yon imaj pou bèt la “devan” li. Bèt ki devan Etazini (bèt tè a), se papasi a (bèt lanmè a). Papasi a se yon Kris kontrefè, epi Arawon te leve imaj an lò li a devan yon Kris kontrefè, paske Kris la se vrè lotèl la. Arawon te lè sa a etabli yon fo sistèm adorasyon, jan sa reprezante nan pwoklamasyon jou fèt la ki te pou fèt nan denmen. Etazini tou fòse yon fo sistèm adorasyon, epi li asosye tou ak yon jou adorasyon kontrefè.
When Moses descended the mount, the controversy was between the true and the false image of jealousy—the image of Christ or the image of Satan. The counterfeit consisted of a counterfeit Christ (the altar), a counterfeit experience (Laodicean), a counterfeit day of worship (“tomorrow is a feast of the Lord”). The rebellion of the golden calf represents the rebellion of the soon-coming Sunday law, but it also represents the rebellion of Laodicean Adventism in 1863.
Lè Moyiz te desann sou mòn lan, konfli a te ant vrè ak fo imaj jalouzi a—imaj Kris la oswa imaj Satan an. Fo sistèm nan te gen ladann yon fo Kris (lotèl la), yon fo eksperyans (Lawodise), yon fo jou adorasyon (“demen se yon fèt pou Seyè a”). Rebelyon ti towo bèf an lò a reprezante rebelyon lwa dimanch k ap vini byento a, men li reprezante tou rebelyon Advantis Lawodise an 1863.
In 1863, a counterfeit table was introduced to cover up the jewels of Miller’s dream as represented upon Habakkuk’s two tables. Those two tables had been typified by the two tables Moses received on the mount. In 1863, a legal connection was made with the government of the United States, thus ending the Millerite movement and legally registering the Laodicean movement as the Seventh-day Adventist church. That relationship was represented by Aaron’s image to the beast, which prophetically is defined as the combination of Church and State, thus typifying the Millerites establishing a Church-State relationship in 1863, and also typifying the United States at the soon-coming Sunday law.
An 1863, yo te entwodui yon tab kontrefè pou kouvri bijou rèv Miller la jan yo te reprezante sou de tab Abakik yo. De tab sa yo te deja prefigire pa de tab Moyiz te resevwa sou mòn lan. An 1863, yo te fè yon koneksyon legal avèk gouvènman Etazini an, konsa sa te mete fen nan mouvman Millerit la epi sa te anrejistre legalman mouvman Lawodise a kòm legliz Advantis Setyèm Jou a. Relasyon sa a te reprezante pa imaj bèt Arawon an, ki pwofetikman defini kòm konbinezon Legliz ak Leta, konsa sa te prefigure Millerit yo k ap tabli yon relasyon Legliz-Leta an 1863, epi tou sa te prefigure Etazini nan lwa dimanch ki prèt pou vini an.
Aaron’s naked dancing fools, representing the counterfeit experience of Laodicea, is just as the Millerite movement had become in 1856. The spiritual experience represented by Aaron’s dancing fools was contrasted with the experience of Moses, who was manifesting the jealousy of God’s character towards idolatry. A “dance” in prophecy is a symbol of deception, and Aaron’s dancing fools, also represented the deception that is brought about by the United States as it forces the world to “dance” to Nebuchadnezzar’s band, while the whore of Tyre sings her songs.
Moun sòt k ap danse toutouni Arawon yo, ki reprezante eksperyans fo Lawodise a, se egzakteman jan mouvman Millerit la te vin ye an 1856. Eksperyans espirityèl mòn sòt k ap danse Arawon yo te reprezante a te vin an kontradiksyon ak eksperyans Moyiz la, ki t ap manifeste jalouzi karaktè Bondye genyen anvè idolatri. Yon “dans” nan pwofesi se yon senbòl desepsyon, epi mòn sòt k ap danse Arawon yo te reprezante tou desepsyon Etazini pote lè li fòse mond lan “danse” sou mizik bann Nèbikadneza a, pandan pwostitiye Tir la ap chante chante pa li yo.
In 1863, the Laodicean Millerite movement transitioned to the legally registered Laodicean Seventh-day Adventist church. As identified in previous articles, in 1863, Jericho was rebuilt, for Jericho is a symbol of the affluence of Laodicea and serves as a counterfeit of the city of Jerusalem. In 1863, the introduction of a counterfeit prophetic chart represented a repetition of the history of Aaron, the golden calf and the dancing fools. The history of the Red Sea deliverance has been repeatedly employed by Sister White to illustrate the history of early Adventism, and this application aligns perfectly with the history of Moses and Aaron in the controversy over the image of jealousy.
An 1863, mouvman Millerit Lawodiseyen an te fè tranzisyon pou l vin legliz Advantis Setyèm Jou Lawodiseyen ki te anrejistre legalman. Jan sa te idantifye nan atik anvan yo, an 1863, Jeriko te rebati, paske Jeriko se yon senbòl richès Lawodise e li sèvi kòm yon kontrefason vil Jerizalèm. An 1863, entwodiksyon yon tablo pwofetik kontrefè te reprezante yon repetisyon istwa Arawon, ti towo bèf an lò a, ak moun sòt k ap danse yo. Istwa delivrans Lanmè Wouj la te itilize repete pa Sè White pou ilistre istwa premye peryòd Advantis la, e aplikasyon sa a ann amoni pafètman ak istwa Moyiz ak Arawon nan konfli sou zidòl jalouzi a.
In 1863, the first generation of Laodicean Adventism began as an image of jealousy was placed in the gate (church), which was before the altar (Christ). That first generation then “entered” into an escalating history of abominations.
An 1863, premye jenerasyon Advantis Lawodise a te kòmanse lè yo te mete yon imaj jalouzi nan pòtay la (legliz la), ki te devan lotèl la (Kris la). Apre sa, premye jenerasyon sa a te “antre” nan yon istwa abominasyon k ap vin pi grav.
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 8:5.
Lè sa a li di mwen: Pitit lòm, leve je ou koulye a sou chemen ki mennen nan nò a. Konsa mwen leve je mwen sou chemen ki mennen nan nò a, epi gade, nan nò, bò pòtay lotèl la, te gen zidòl jalouzi sa a nan antre a. Ezekyèl 8:5.
We will continue these considerations in the next article.
N ap kontinye konsiderasyon sa yo nan atik kap vini an.
“What is our condition in this fearful and solemn time? Alas, what pride is prevailing in the church, what hypocrisy, what deception, what love of dress, frivolity, and amusement, what desire for the supremacy! All these sins have clouded the mind, so that eternal things have not been discerned. Shall we not search the Scriptures, that we may know where we are in this world’s history? Shall we not become intelligent in regard to the work that is being accomplished for us at this time, and the position that we as sinners should occupy while this work of atonement is going forward? If we have any regard for our souls’ salvation, we must make a decided change. We must seek the Lord with true penitence; we must with deep contrition of soul confess our sins, that they may be blotted out.
“Ki kondisyon nou nan tan sa a ki terib e solanèl? O, malè! Ala ògèy k ap domine nan legliz la, ala ipokrizi, ala twonpri, ala lanmou pou bèl rad, frivolite, ak amizman, ala dezi pou sipremasi! Tout peche sa yo bouche lespri a, konsa bagay ki etènèl yo pa t disène. Èske nou p ap fouye Ekriti yo, pou nou ka konnen kote nou ye nan istwa mond sa a? Èske nou p ap vin entèlijan konsènan travay k ap akonpli pou nou nan moman sa a, ak pozisyon nou menm kòm pechè yo ta dwe okipe pandan travay ekspyasyon sa a ap vanse? Si nou gen nenpòt konsiderasyon pou delivrans nanm nou, nou dwe fè yon chanjman desizif. Nou dwe chèche Senyè a ak vrè repantans; nou dwe, ak gwo kontrisyon nanm, konfese peche nou yo, pou yo ka efase.”
“We must no longer remain upon the enchanted ground. We are fast approaching the close of our probation. Let every soul inquire, How do I stand before God? We know not how soon our names may be taken into the lips of Christ, and our cases be finally decided. What, oh, what will these decisions be! Shall we be counted with the righteous, or shall we be numbered with the wicked?
“Nou pa dwe rete ankò sou tè ki anchante a. N ap pwoche byen vit sou fen tan favè nou an. Se pou chak nanm poze tèt li kesyon sa a: Ki pozisyon mwen devan Bondye? Nou pa konnen konbyen tan ankò anvan non nou yo rive sou bouch Kris la, epi ka nou yo resevwa desizyon final yo. O, o, ki sa desizyon sa yo pral ye! Èske y ap mete nou nan kantite moun ki jis yo, oswa èske y ap konte nou pami mechan yo?
“Let the church arise, and repent of her backslidings before God. Let the watchmen awake, and give the trumpet a certain sound. It is a definite warning that we have to proclaim. God commands His servants, ‘Cry aloud, spare not, lift up thy voice like a trumpet, and shew my people their transgression, and the house of Jacob their sins’ (Isaiah 58:1). The attention of the people must be gained; unless this can be done, all effort is useless; though an angel from heaven should come down and speak to them, his words would do no more good than if he were speaking into the cold ear of death.
“Se pou legliz la leve, epi repanti devan Bondye pou tout dechoukaj li yo. Se pou moun k ap veye yo reveye, epi fè twonpèt la bay yon son ki klè e ki sèten. Se yon avètisman byen presi nou gen pou nou pwoklame. Bondye bay sèvitè li yo lòd sa a: ‘Kriye byen fò, pa epaye, leve vwa ou tankou yon twonpèt, epi montre pèp mwen an peche yo, ak kay Jakòb la peche li yo’ (Ezayi 58:1). Fòk atansyon pèp la atire; si sa pa ka fèt, tout efò pa sèvi anyen; menm si yon zanj soti nan syèl la ta desann pou l pale avèk yo, pawòl li yo pa t ap fè plis byen pase si li t ap pale nan zòrèy frèt lanmò.”
“The church must arouse to action. The Spirit of God can never come in until she prepares the way. There should be earnest searching of heart. There should be united, persevering prayer, and through faith a claiming of the promises of God. There should be, not a clothing of the body with sackcloth, as in ancient times, but a deep humiliation of soul. We have not the first reason for self-congratulation and self-exaltation. We should humble ourselves under the mighty hand of God. He will appear to comfort and bless the true seekers.” Selected Messages, book 1, 125, 126.
“Legliz la dwe leve pou l aji. Lespri Bondye pa kapab vini ditou jiskaske li prepare chemen an. Dwe gen yon egzamen kè ki serye. Dwe gen lapriyè ini, pèseveran, epi pa mwayen lafwa yon reklamasyon pwomès Bondye yo. Dwe gen, pa yon abiman kò a ak twal sak, tankou nan tan lontan, men yon imilyasyon pwofon nan nanm nan. Nou pa gen menm premye rezon pou nou felisite tèt nou ni pou nou leve tèt nou anlè. Nou dwe imilye tèt nou anba men pwisan Bondye a. Li pral parèt pou konsole epi beni vrè moun k ap chèche yo.” Selected Messages, liv 1, 125, 126.