The four abominations of Ezekiel chapter eight, lead to the leadership of God’s last day Laodicean church bowing down to the sun, and thus receiving the mark of the beast. The next chapter, which is the same vision, illustrates those in God’s last day church who receive the seal of God. Sister White informs us the sealing of Ezekiel chapter nine, is the same as the sealing represented in Revelation chapter seven. God judges a nation in its third and fourth generation, and the four abominations of Ezekiel identify the four generations of rebellion that began in 1863, when Laodicean Adventism introduced a counterfeit of the two tables of Habakkuk which had been given as a symbol of the covenant relationship between God and His people, just as the two tables of the Ten Commandments had been given at the beginning of ancient Israel.
Kat abominasyon yo nan chapit uit liv Ezekyèl la mennen dirijan legliz Lawodise Bondye a nan dènye jou yo pou yo bese tèt yo devan solèy la, e konsa yo resevwa mak bèt la. Chapit ki vin apre a, ki se menm vizyon an, montre moun ki nan legliz Bondye a nan dènye jou yo ki resevwa sele Bondye a. Sè White fè nou konnen sele ki nan chapit nèf liv Ezekyèl la se menm sele a ki reprezante nan chapit sèt liv Revelasyon an. Bondye jije yon nasyon nan twazyèm ak katriyèm jenerasyon li, e kat abominasyon yo nan Ezekyèl idantifye kat jenerasyon rebelyon ki te kòmanse an 1863, lè Advantis Lawodise te entwodui yon fo kopi de de tabakouk yo, ki te bay kòm yon senbòl relasyon alyans ki genyen ant Bondye ak pèp Li a, menm jan de tab Dis Kòmandman yo te bay nan kòmansman ansyen Izrayèl la.
Aaron’s golden calf, was a counterfeit image, the symbol of rebellion that was manifested just as God was producing the two tables that represent a genuine image of jealousy. Aaron’s golden calf typified the counterfeit 1863 chart, which had removed the “seven times,” of Leviticus twenty-six from the message along with other time-prophecies. Thus, Laodicean Adventism set up an image of jealousy in the very beginning of its history, as Aaron had done in the beginning history of ancient Israel, and as Jeroboam had done in the beginning history of the northern kingdom of Ephraim.
Ti bèf an lò Arawon an te yon imaj kontrefè, senbòl rebelyon ki te parèt menm lè Bondye t ap pwodui de tab yo ki reprezante yon vrè imaj jalouzi. Ti bèf an lò Arawon an te prefigire tablo kontrefè 1863 la, ki te retire “sèt fwa” yo nan Levitik vennsis nan mesaj la ansanm ak lòt pwofesi tan yo. Konsa, Advantis Laodiseyen an te leve yon imaj jalouzi depi nan kòmansman menm istwa li, jan Arawon te fè sa nan istwa kòmansman ansyen Izrayèl la, e jan Jerobowam te fè sa nan istwa kòmansman wayòm nò Efrayim nan.
The “seven times,” of Leviticus twenty-six was the first prophecy of time which Miller was led to understand, and it was the first jewel of prophetic time set aside in the rebellion of 1863. 1863 marked the beginning of the covering up of the jewels of Miller’s dream and the introduction of counterfeit jewels and coins. The “seven times,” was the cornerstone that the builders rejected. In 1863 it was those who had been the builders of the Millerite temple that set aside the cornerstone of the “seven times,” but in the last days that stone is now the head of the corner. That stone represented the Rock of Ages, and it also was represented by the day which the Lord had made, for it was a symbol of the sabbath rest for the land. In 1844, Millerite Adventism rebuked Jeroboam’s false system of worship, and separated from “the assembly of mockers” who had “rejoiced” over the first disappointment.
“sèt tan” Levitik vennsis la se te premye pwofesi tan Miller te rive konprann, e se te premye bijou tan pwofetik yo te mete sou kote nan rebelyon 1863 a. Ane 1863 te make kòmansman kouvri bijou rèv Miller yo, ansanm ak entwodiksyon fo bijou ak pyès monnen kontrefè. “Sèt tan” an se te pyè angilè a ke bòs mason yo te rejte. An 1863, se te moun ki te bòs mason tanp Millerit la ki te mete sou kote pyè angilè “sèt tan” an, men nan dènye jou yo pyè sa a vin tounen tèt kwen an. Pyè sa a te reprezante Wòch Etènite a, e li te reprezante tou pa jou Senyè a te fè a, paske li te yon senbòl repo saba pou peyi a. An 1844, Advantis Millerit la te reprimande fo sistèm adorasyon Jewoboram nan, e li te separe tèt li de “asanble mokè yo” ki te “rejwi” poutèt premye desepsyon an.
The builders were instructed to never return to “the assembly of mockers,” as the Judean prophet had been instructed to return to Jerusalem by a different path than what had led him to 1844. The path that had led him to 1844, was the path he had come out of, which was Protestantism, and in that history Protestantism had become apostate Protestantism. The builders were commanded to never return to “the assembly of mockers,” and they were instructed to not eat their food or drink their water. The builders had eaten the little book that was in the angel’s hand in 1840, and that food was sweet in their mouths.
Konstriktè yo te resevwa enstriksyon pou yo pa janm retounen nan “asanble moun k ap pase nan betiz la,” menm jan pwofèt Jide a te resevwa enstriksyon pou l retounen Jerizalèm pa yon lòt chemen pase sa ki te mennen l rive nan 1844. Chemen ki te mennen l rive nan 1844 la, se te chemen li te soti ladan l, ki te Pwotestantis; e nan istwa sa a Pwotestantis te vin tounen Pwotestantis aposta. Yo te bay konstriktè yo lòd pou yo pa janm retounen nan “asanble moun k ap pase nan betiz la,” e yo te resevwa enstriksyon pou yo pa manje manje yo ni bwè dlo yo. Konstriktè yo te manje ti liv ki te nan men zanj lan an 1840, e manje sa a te dous nan bouch yo.
The eating and drinking of prophecy represents the methodology used to study the Bible. The Millerites were given a specific way to study God’s Word, and those rules produced a totally different biblical message than the theologians of apostate Protestantism and Catholicism produced with their corrupted methodology. The builders, who are also the Judean prophet, were not to return and eat or drink of the methodology of either apostate Protestantism or Catholicism. The Judean prophet did that very thing, thus identifying that Laodicean Adventism would do that very thing in 1863, for in 1863, they employed the theological arguments of apostate Protestantism to reject Miller’s application of the “seven times,” and thus set up Aaron’s and Jeroboam’s images of jealousy. The first generation of Laodicean Adventism had then begun.
Manje ak bwè pwofesi a reprezante metodoloji yo itilize pou etidye Bib la. Millerit yo te resevwa yon fason presi pou etidye Pawòl Bondye a, epi règ sa yo te pwodui yon mesaj biblik ki te totalman diferan de sa teyolojyen Pwotestantis apostazi a ak Katolik yo te pwodui avèk metodoloji kwochi pa yo. Moun k ap bati yo, ki se pwofèt Jide a tou, pa t dwe retounen al manje ni bwè nan metodoloji ni Pwotestantis apostazi a ni Katolik la. Pwofèt Jide a te fè menm bagay sa a, konsa li te idantifye ke Advantis Laodise a t ap fè menm bagay sa a an 1863, paske an 1863, yo te sèvi ak agiman teyolojik Pwotestantis apostazi a pou rejte aplikasyon Miller te fè sou “sèt fwa” yo, epi konsa yo te etabli zidòl jalouzi Aawon an ak Jewoboram lan. Lè sa a, premye jenerasyon Advantis Laodise a te kòmanse.
After the prophet from Judea interacted with Jeroboam he started on his journey back to Judea, but he never made it. The prophet represents Laodicean Adventism, which, according to inspiration, arrived into the Millerite movement in 1856. Sister White never backed away from identifying Adventism as Laodicea, and there is no biblical evidence that Laodicea ever changes. There are individuals that leave their own personal Laodicean experience, but as a church Laodicea is to be spewed out of the mouth of the Lord, for Laodicea means “a people judged.” Adventism uses the definition to claim it represents the church that exists during the period of the judgment in the heavenly sanctuary. In their blindness they acknowledge the Investigative Judgment element of the meaning of Laodicea, but cannot see the Executive Judgment that is clearly represented in their name.
Apre pwofèt ki soti Jide a te fin antre an relasyon avèk Jewoboram, li pran chemen pou retounen Jide; men li pa t janm rive la. Pwofèt la reprezante Advantis Laodise a, ki, dapre enspirasyon, te antre nan mouvman Millerit la an 1856. Sè White pa t janm fè bak sou idantifikasyon Advantis la kòm Laodise, e pa gen okenn prèv biblik ki montre Laodise janm chanje. Gen moun ki kite pwòp eksperyans pèsonèl yo kòm Laodise, men kòm yon legliz, Laodise dwe vomi sòti nan bouch Senyè a, paske Laodise vle di “yon pèp yo jije.” Advantis la sèvi ak definisyon sa a pou pretann li reprezante legliz ki egziste pandan peryòd jijman an nan tanp selès la. Nan avègman pa yo, yo rekonèt eleman Jijman Envestigatif la nan siyifikasyon Laodise, men yo pa kapab wè Jijman Egzekitif la ki reprezante aklè nan non pa yo.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because 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. Revelation 3:14–17.
Epi ekri zanj legliz Lawodise a: Men sa Amen an, temwen fidèl e veritab la, kòmansman kreyasyon Bondye a, di: Mwen konnen zèv ou yo, ou pa ni frèt ni cho. Mwen ta pito ou te frèt oswa cho. Konsa, paske ou tyèd, e ou pa ni frèt ni cho, mwen pral vomi ou soti nan bouch mwen. Paske ou di: Mwen rich, mwen vin gen anpil byen, e mwen pa bezwen anyen; men ou pa konnen ou se yon malere, yon mizèrab, yon pòv, yon avèg, ak yon toutouni. Revelasyon 3:14–17.
The Judean prophet ends up buried with the false prophet who deceived him into eating his food and drinking his drink. They both end up in the same grave, and the lying prophet of Bethel (the counterfeit church), calls him brother when he dies.
Pwofèt Jide a fini antere ansanm ak fo pwofèt ki te twonpe l pou l manje manje pa l epi bwè bwason pa l. Toulede fini nan menm tonm nan, epi pwofèt manti ki soti Betèl la (legliz kontrefè a) rele l frè lè li mouri.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. And it came to pass, as they sat at the table, that the word of the Lord came unto the prophet that brought him back: And he cried unto the man of God that came from Judah, saying, Thus saith the Lord, Forasmuch as thou hast disobeyed the mouth of the Lord, and hast not kept the commandment which the Lord thy God commanded thee, But camest back, and hast eaten bread and drunk water in the place, of the which the Lord did say to thee, Eat no bread, and drink no water; thy carcase shall not come unto the sepulchre of thy fathers. 1 Kings 13:11–22.
Koulye a te gen yon vye pwofèt ki t ap rete Betèl; pitit gason l yo vini, yo rakonte l tout sa nonm Bondye a te fè jou sa a nan Betèl; yo rakonte papa yo tou pawòl li te di wa a. Papa yo di yo: Ki chemen li te pran? Paske pitit gason l yo te wè ki chemen nonm Bondye a, ki te soti Jida, te pran. Li di pitit gason l yo: Sele bourik la pou mwen. Yo sele bourik la pou li; epi li monte sou li, li ale dèyè nonm Bondye a, li jwenn li chita anba yon pye bwadchenn; li di l: Èske se ou menm nonm Bondye a ki soti Jida a? Li reponn: Se mwen. Lè sa a li di l: Vini lakay mwen, manje pen. Men li reponn: Mwen pa ka tounen avè w, ni antre avè w; mwen p ap manje pen ni bwè dlo avè w nan kote sa a; paske pawòl SENYÈ a te di m: Ou p ap manje pen ni bwè dlo la, ni ou p ap retounen pa chemen ou te vini an. Li di l: Mwen menm tou, mwen se yon pwofèt menm jan avè w; epi yon zanj te pale avè m pa pawòl SENYÈ a, li di: Mennen l tounen avè w lakay ou, pou l manje pen epi bwè dlo. Men li t ap bay li manti. Konsa, li tounen avè l, li manje pen nan kay li, epi li bwè dlo. Epi, pandan yo te chita bò tab la, pawòl SENYÈ a vini sou pwofèt ki te mennen l tounen an; li rele sou nonm Bondye a ki te soti Jida a, li di: Men sa SENYÈ a di: Paske ou pa t obeyi bouch SENYÈ a, epi ou pa t kenbe kòmandman SENYÈ a, Bondye ou a, te ba ou a, men ou tounen, ou manje pen e ou bwè dlo nan kote SENYÈ a te di ou: Pa manje pen, pa bwè dlo; kadav ou p ap antre nan tonm zansèt ou yo. 1 Wa 13:11–22.
The second angel’s message in the summer of 1844, consisted of identifying that the Protestant churches had fallen and become the daughters of Catholicism. Millerite Adventism had called men and women to leave those denominations for to stay in them meant spiritual and eternal death. The lying prophet of Bethel represents the religious system instituted in Bethel by Jeroboam. It was a system that set up an image to the beast, and the beast that was copied is the beast of Catholicism. The Protestants continued to identify themselves as Protestants, but they also continued to observe the day of the sun as the day of worship which is the mark of Catholicism’s authority.
Dezyèm mesaj zanj lan nan ete 1844 la te gen ladann idantifikasyon lefèt ke legliz Pwotestan yo te tonbe e yo te vin tounen pitit fi Katolis la. Advantis milerit la te rele gason ak fi pou yo sòti nan denominasyon sa yo, paske rete ladan yo te vle di lanmò espirityèl ak etènèl. Pwofèt mantè Betèl la reprezante sistèm relijye Jeroboram te etabli nan Betèl la. Se te yon sistèm ki te leve yon imaj pou bèt la, e bèt yo te pran pou modèl la se bèt Katolis la. Pwotestan yo te kontinye idantifye tèt yo kòm Pwotestan, men yo te kontinye tou obsève jou solèy la kòm jou adorasyon an, sa ki se mak otorite Katolis la.
The Protestants claim to be Protestants, though the only definition of Protestant is to protest Rome, and in so doing their profession is an image of the Roman church, for she professes to be a Christian institution, though she has no biblical justification for the claim. Her claim is based upon the empty authority of tradition and custom, which is the same false authority Protestantism employs as they claim to be Protestants. It is the same logic that had blinded Seventh-day Adventists to believe that as Laodiceans, they are still in a secure covenant relationship. It is the same false authority that ancient Israel proclaimed when they stated, “The temple of the Lord, the temple of the Lord are we.”
Pwotestan yo deklare yo se Pwotestan, alòske sèl definisyon yon Pwotestan se pou pwoteste kont Wòm; e, nan fè sa, pwoklamasyon yo se yon imaj legliz Wòm nan, paske li menm tou li deklare li se yon enstitisyon kretyèn, byenke li pa gen okenn jistifikasyon biblik pou reklamasyon sa a. Reklamasyon li baze sou otorite vid tradisyon ak koutim, ki se menm fo otorite Pwotestantis la itilize lè y ap deklare yo se Pwotestan. Se menm lojik la ki te avèg Advantis Setyèm Jou yo pou yo te kwè ke, antanke Lawodiseyen, yo toujou nan yon relasyon alyans ki an sekirite. Se menm fo otorite sa a ansyen Izrayèl te pwoklame lè yo te di: “Tanp Seyè a, tanp Seyè a se nou.”
“The warning was not heeded by the Jewish people. They forgot God, and lost sight of their high privilege as His representatives. The blessings they had received brought no blessing to the world. All their advantages were appropriated for their own glorification. They robbed God of the service He required of them, and they robbed their fellow men of religious guidance and a holy example. Like the inhabitants of the antediluvian world, they followed out every imagination of their evil hearts. Thus they made sacred things appear a farce, saying, ‘The temple of the Lord, the temple of the Lord, are these’ (Jeremiah 7:4), while at the same time they were misrepresenting God’s character, dishonoring His name, and polluting His sanctuary.
“Avètisman an pa t koute pa pèp jwif la. Yo te bliye Bondye, e yo te pèdi devan je yo gwo privilèj yo kòm reprezantan Li. Benediksyon yo te resevwa yo pa t pote okenn benediksyon pou lemonn. Tout avantaj yo te genyen yo te pran pou pwòp glwa pa yo. Yo te vòlè Bondye sèvis Li te egzije nan men yo, e yo te vòlè pwochen yo gidans relijye ansanm ak yon egzanp sen. Menm jan ak moun ki t ap viv anvan delij la, yo te swiv tout imajinasyon kè mechan yo. Konsa yo te fè bagay sakre yo parèt tankou yon rizib, pandan yo t ap di: ‘Tanp Seyè a, tanp Seyè a, se sa yo ye’ (Jeremiah 7:4), tandiske an menm tan yo t ap bay yon fo reprezantasyon sou karaktè Bondye, yo t ap dezonore non Li, epi yo t ap sal tanp Li a.”
“The husbandmen who had been placed in charge of the Lord’s vineyard were untrue to their trust. The priests and teachers were not faithful instructors of the people. They did not keep before them the goodness and mercy of God and His claim to their love and service. These husbandmen sought their own glory. They desired to appropriate the fruits of the vineyard. It was their study to attract attention and homage to themselves.” Christ’s Object Lessons, 292.
“Mari yo ki te resevwa responsablite pou pran swen jaden rezen Seyè a pa t fidèl ak konfyans yo te resevwa a. Prèt yo ak anseyan yo pa t enstriktè fidèl pou pèp la. Yo pa t mete devan yo bonte ak mizèrikòd Bondye ansanm ak dwa Li genyen sou lanmou ak sèvis yo. Mari sa yo t ap chèche pwòp glwa pa yo. Yo te vle sezi fwi jaden rezen an pou tèt pa yo. Yo te fè tout efò yo pou atire atansyon ak omaj sou pwòp tèt pa yo.” Christ’s Object Lessons, 292.
In 1863 the movement of the Millerites ended, but it had ceased to be a movement of Philadelphians in 1856. The rejection of the message of Moses (the “seven times”), that was presented by Elijah (William Miller) was rejected, and the rejection was based upon the methodology of the lying prophet of Bethel. 1863 was the end of sixty-five years that had began in 1798, and was the end of the prophecy of Isaiah chapter seven.
Nan lane 1863 mouvman Millerit yo te rive nan bout li, men li te deja sispann vin yon mouvman Filadelfyen depi an 1856. Rejte mesaj Moyiz la (“sèt fwa yo”), ke Eli (William Miller) te prezante, te fèt, e rejè sa a te baze sou metodoloji fo pwofèt Betèl la. Ane 1863 la te make fen swasant-senk ane ki te kòmanse an 1798, e li te make fen pwofesi Ezayi chapit sèt la.
And it came to pass in the days of Ahaz the son of Jotham, the son of Uzziah, king of Judah, that Rezin the king of Syria, and Pekah the son of Remaliah, king of Israel, went up toward Jerusalem to war against it, but could not prevail against it. And it was told the house of David, saying, Syria is confederate with Ephraim. And his heart was moved, and the heart of his people, as the trees of the wood are moved with the wind. Then said the Lord unto Isaiah, Go forth now to meet Ahaz, thou, and Shearjashub thy son, at the end of the conduit of the upper pool in the highway of the fuller’s field; And say unto him, Take heed, and be quiet; fear not, neither be fainthearted for the two tails of these smoking firebrands, for the fierce anger of Rezin with Syria, and of the son of Remaliah. Because Syria, Ephraim, and the son of Remaliah, have taken evil counsel against thee, saying, Let us go up against Judah, and vex it, and let us make a breach therein for us, and set a king in the midst of it, even the son of Tabeal: Thus saith the Lord God, It shall not stand, neither shall it come to pass. For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:1–9.
Epi sa te rive nan jou Akaz, pitit gason Jotam, pitit gason Ozyas, wa Jida a, Rezin, wa Siri a, ak Peka, pitit gason Remalya, wa Izrayèl la, moute kont Jerizalèm pou fè lagè avè l; men yo pa t kapab pran laviktwa sou li. E yo fè kay David la konnen sa, yo di: Siri fè alyans ak Efrayim. Lè sa a, kè li te tranble, ansanm ak kè pèp li a, menm jan pyebwa nan forè a souke lè van ap soufle. Lè sa a, Seyè a di Ezayi: Ale kounye a al rankontre Akaz, ou menm ak Shearjashub, pitit gason ou lan, nan bout kanal rezèvwa anwo a, sou granchemen chan moun k ap blanchi rad la. Epi di li: Pran prekosyon, rete poze; pa pè, ni pa kite kè ou dekouraje devan de bout bwa dife sa yo k ap fimen ankò, devan gwo kòlè Rezin ak Siri, ansanm ak pitit gason Remalya a. Paske Siri, Efrayim, ak pitit gason Remalya a, fè move konplo kont ou, yo di: Ann monte kont Jida, ann boulvèse l, ann fè yon brèch ladan l pou nou, epi ann mete yon wa nan mitan li, sètadi pitit gason Tabeal la. Men sa Senyè Bondye a di: Sa p ap kanpe, ni sa p ap rive. Paske tèt Siri se Damas, e tèt Damas se Rezin; e nan swasant-senk ane, Efrayim pral kraze, pou l pa yon pèp ankò. E tèt Efrayim se Samari, e tèt Samari se pitit gason Remalya a. Si nou pa kwè, se sèten nou p ap etabli. Ezayi 7:1–9.
The sixty-five-year prophecy of verse eight, identifies that “within” the period of sixty-five years the northern kingdom of the ten tribes would be taken into captivity. The vision was recorded in the year 742 BC, and nineteen years later in 723 BC, Ephraim was scattered and taken into captivity by the Assyrians. In 677 BC, at the end of the sixty-five years king Manasseh was captured and carried into Babylon. The starting point in 742 BC, marks a civil war between the northern kingdom and the southern kingdoms of Israel, just as 1863, marks the very center of the Civil War in the United States between the North and South. The prophecy was proclaimed by Isaiah in the literal glorious land (Judah), and the prophecy of 1863 was fulfilled in the spiritual glorious land (the United States).
Pwòfesi swasantsenk ane ki nan vèsè uit la montre ke “anndan” peryòd swasantsenk ane a, wayòm nò a, sa vle di dis tribi yo, t ap mennen an kaptivite. Vizyon an te ekri nan ane 742 anvan Jezikri, epi diznèf ane apre, an 723 anvan Jezikri, Efrayim te gaye epi Asiryen yo te mennen l an kaptivite. An 677 anvan Jezikri, nan fen swasantsenk ane yo, wa Manase te pran e yo te mennen l Babilòn. Pwen depa a an 742 anvan Jezikri make yon lagè sivil ant wayòm nò a ak wayòm sid yo nan Izrayèl, menm jan 1863 make sant menm Lagè Sivil la nan Etazini ant Nò ak Sid. Ezayi te pwoklame pwòfesi a nan peyi gloriye literal la (Jida), epi pwòfesi 1863 la te akonpli nan peyi gloriye espirityèl la (Etazini).
There are three waymarks within the sixty-five-year prophecy. The civil war of 742 BC, is followed in nineteen years by the scattering of the northern kingdom, in 723 BC. At the end of the sixty-five years the southern kingdom was scattered. The prophecy, including its beginning and ending, represents both “indignations” of God against the northern and southern kingdoms, and those two indignations are preceded by nineteen years at their starting points, and then followed by another nineteen years that follow their fulfillments.
Gen twa pwen repè nan pwofesi swasant-senk ane a. Lagè sivil la an 742 av. J.-K. swiv, diznèf ane apre, pa dispèsyon wayòm nò a, an 723 av. J.-K. Nan fen swasant-senk ane yo, wayòm sid la te dispèse. Pwofesi a, ansanm ak kòmansman li ak fen li, reprezante toude “endiyasyon” Bondye yo kont wayòm nò a ak wayòm sid la; epi de endiyasyon sa yo gen diznèf ane ki vini anvan yo nan pwen depa yo, epi answit yo swiv pa yon lòt diznèf ane ki vini apre akonplisman yo.
The entire chiastic structure identifies a period of civil war between north and south that marks the beginning and ending. In the midst of the beginning and ending the two antagonists of the civil war were both carried into slavery, and in the sixty-five years that they are gathered out of their mutually scattered condition of slavery into one nation, they arrive at 1863, which is the date of the Emancipation Proclamation that freed the slaves. The prophecy of a civil war in literal Judah concludes at the civil war in spiritual Judah, for Jesus always illustrates the end of a thing, with the beginning of a thing, for He is Alpha and Omega.
Tout estrikti chiastik la idantifye yon peryòd lagè sivil ant nò ak sid ki make kòmansman an ak fen an. Nan mitan kòmansman an ak fen an, de advèsè lagè sivil la te toude mennen ale an esklavaj, epi pandan swasantsenk ane kote yo rasanble soti nan kondisyon esklavaj yo kote yo te gaye youn parapò ak lòt, pou yo vin fè yon sèl nasyon, yo rive nan 1863, ki se dat Pwoklamasyon Emansipasyon an ki te libere esklav yo. Pwofesi lagè sivil la nan Jida literal la fini nan lagè sivil la nan Jida espirityèl la, paske Jezi toujou ilistre fen yon bagay avèk kòmansman yon bagay, paske Li se Alfa ak Omega.
The history of 1863 was represented by the history of 742 BC, when the prophet Isaiah, along with his son, delivered a message to the wicked king of Judah (Ahaz). 742 BC in the passage is represented by the testimony of king Ahaz, who was king of Judah and who had shut down God’s sanctuary service and had his high priest erect a model of a Syrian temple in the very precincts of God’s earthly sanctuary.
Istwa 1863 la te reprezante pa istwa ane 742 anvan Jezikri a, lè pwofèt Ezayi, ansanm ak pitit gason l lan, te delivre yon mesaj bay wa mechan Jida a (Akaz). Ane 742 anvan Jezikri a, nan pasaj la, reprezante pa temwayaj wa Akaz la, ki te wa Jida a e ki te fèmen sèvis sanktyè Bondye a epi ki te fè gran prèt li a leve yon modèl tanp moun Siri yo nan menm anklav sanktyè tèren Bondye a.
In the history of wicked king Ahaz (marked as 742 BC by the prophecy of Isaiah), the leader of Jerusalem introduced the worship of paganism (Catholicism) into God’s church, just as Laodicean Adventism returned to the methodology of apostate Protestantism to discard the message of Moses that had been delivered by Elijah. In 742 BC, Isaiah confronted the wicked king of Judah at the end of the conduit of the upper pool, by the fuller’s field, and he brought his son with him when he did. His son’s name was a sign, and when the prophet from Judah confronted king Jeroboam, he also gave him a sign.
Nan istwa wa mechan Akaz la (jan pwofesi Ezayi a make l nan ane 742 anvan Jezi Kris), chèf Jerizalèm nan te entwodui adorasyon payenis la (Katolis la) nan legliz Bondye a, menm jan Advantis Lawodise a te retounen nan metòd Pwotestantis aposta a pou l te rejte mesaj Moyiz la ke Eli te delivre. Nan ane 742 anvan Jezi Kris, Ezayi te konfwonte wa mechan Jida a nan pwent kanal pisin siperyè a, bò chan foulon an, epi li te mennen pitit gason l avè l lè li te fè sa. Non pitit gason l lan te yon siy, epi lè pwofèt ki soti Jida a te konfwonte wa Jewoboram, li menm tou li te ba li yon siy.
Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:18.
Gade, mwen menm ak timoun yo Seyè a ban mwen yo, nou sèvi kòm siy ak kòm mèvèy an Izrayèl, soti nan men Seyè dèzame yo, ki rete sou mòn Siyon an. Ezayi 8:18.
The name of Isaiah’s son “Shearjashub,” means “a remnant shall return.” Those that “return” who make up the remnant, are those who wait for the Lord during the tarrying time.
Non pitit gason Ezayi a, “Cheya Jachoub,” vle di: “Yon rès va tounen.” Moun sa yo ki “tounen” epi ki fòme rès la, se yo menm ki tann Senyè a pandan tan reta a.
And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. Isaiah 8:17, 18.
Epi m ap tann Seyè a, li menm ki kache figi li devan kay Jakòb la, e m ap mete espwa m nan li. Gade, mwen menm ak timoun Seyè a ban mwen yo, nou se siy ak mèvèy nan pèp Izrayèl la, soti nan men Seyè ki gen tout lame yo, li menm ki rete sou mòn Siyon an. Ezayi 8:17, 18.
When Isaiah interacts with wicked king Ahaz in 742 BC, he represents those who have “waited,” for all the prophets are speaking of the last days, and those who “wait” in the last days are those who have suffered the first disappointment. Jeremiah thought God had lied, and withheld the rain, and Isaiah thinks God has hidden “his face from the house of Jacob,” but Isaiah determines that he will wait, and look for the Lord, which represents the “wise” during the tarrying time of the vision. Those that did return and separate the precious from the vile, who were to become God’s mouthpiece were sealed, and therefore contrasted with those who receive the mark of the beast.
Lè Ezayi antre an relasyon ak wa mechan Akaz an 742 anvan Jezikri, li reprezante moun ki te “tann yo,” paske tout pwofèt yo ap pale sou dènye jou yo, e moun ki “tann” nan dènye jou yo se sila yo ki te soufri premye desepsyon an. Jeremi te panse Bondye te bay manti, e li te kenbe lapli a, epi Ezayi panse Bondye te kache “figi li devan kay Jakòb la,” men Ezayi deside li pral tann, epi chèche Seyè a, sa ki reprezante “saj” yo pandan tan reta vizyon an. Sila yo ki te retounen epi separe sa ki presye a ak sa ki vye a, ki te pou vin pòtpawòl Bondye, te sele, e konsa yo mete yo an kontrast ak sila yo ki resevwa mak bèt la.
And many among them shall stumble, and fall, and be broken, and be snared, and be taken. Bind up the testimony, seal the law among my disciples. And I will wait upon the Lord, that hideth his face from the house of Jacob, and I will look for him. Behold, I and the children whom the Lord hath given me are for signs and for wonders in Israel from the Lord of hosts, which dwelleth in mount Zion. And when they shall say unto you, Seek unto them that have familiar spirits, and unto wizards that peep, and that mutter: should not a people seek unto their God? for the living to the dead? To the law and to the testimony: if they speak not according to this word, it is because there is no light in them. Isaiah 8:16–20.
E anpil nan mitan yo pral bite, y ap tonbe, y ap kraze, y ap pran nan pyèj, e y ap kaptire. Mare temwayaj la, sele lalwa a nan mitan disip mwen yo. E mwen menm, m ap tann Senyè a, li menm ki kache figi li devan kay Jakòb la, e m ap mete espwa mwen nan li. Men mwen menm ak timoun Senyè a ban mwen yo, nou la kòm siy ak kòm mèvèy ann Izrayèl, ki soti nan Senyè dèzame yo, li menm ki rete sou mòn Siyon an. E lè yo va di nou: Chèche bò kot moun ki gen lespri abitye yo, ak bò kot majisyen k ap siffle epi k ap bougonnen yo, èske yon pèp pa ta dwe chèche bò kot Bondye pa li? èske pou moun vivan yo chèche bò kot mò yo? Se bò kot lalwa a ak bò kot temwayaj la: si yo pa pale dapre pawòl sa a, se paske pa gen okenn limyè nan yo. Ezayi 8:16–20.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik kap vini an.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Sa yo se pa pawòl Sè White, men pawòl Senyè a, e mesajè Li a ban m yo pou m ba nou yo. Bondye rele nou pou nou pa kontinye travay an opozisyon ak Li ankò. Anpil enstriksyon te bay konsènan moun k ap pretann yo se kretyen pandan y ap revele atribi Satan, y ap, nan lespri, nan pawòl, ak nan aksyon, fè opozisyon ak avansman verite a, e sètènman y ap swiv chemen kote Satan ap mennen yo. Nan diresè kè yo, yo pran yon otorite ki pa pou yo nan okenn fason, e yo pa ta dwe egzèse li. Gran Pwofesè a di: ‘M ap chavire, chavire, chavire.’ Moun di nan Battle Creek: ‘Tanp Senyè a, tanp Senyè a se nou menm’; men yo ap sèvi ak dife òdinè. Kè yo pa adousi ni soumèt anba gras Bondye a.” Manuscript Releases, volim 13, 222.