The rebellion of Laodicean Adventism in 1863, has been typified by the curse pronounced against rebuilding Jericho.
Rebelyon Advantis Laodiseyen an an 1863 la te prefigire pa madichon ki te pwononse kont rebati Jeriko.
And Joshua adjured them at that time, saying, Cursed be the man before the Lord, that riseth up and buildeth this city Jericho: he shall lay the foundation thereof in his firstborn, and in his youngest son shall he set up the gates of it. Joshua 6:26.
Epi Jozye te fè yo sèmante nan tan sa a, li di: Madichon pou nonm lan devan Seyè a, ki leve pou l rebati vil sa a, Jeriko: se sou premye pitit gason li li va poze fondasyon li; e se sou pi piti pitit gason li li va leve pòtay li yo. Jozye 6:26.
The rebellion of Laodicean Adventism in 1863, has been typified by the builders rejecting the corner stone.
Rebelyon Advantis Lawodise a an 1863 la, te gen pou tip li lè mason yo te rejte wòch ki te nan kwen an.
Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. Matthew 21:42, 43.
Jezis di yo: Èske nou pa t janm li nan Ekriti yo: Wòch bòs mason yo te rejte a, se li menm ki vin tounen tèt kwen an; se Senyè a ki fè sa, e sa se yon mèvèy devan je nou? Se poutèt sa m ap di nou: Yo pral wete wayòm Bondye a nan men nou, e yo pral bay li yon nasyon ki bay fwi li yo. Matye 21:42, 43.
The rebellion of Laodicean Adventism in 1863, has been typified by Aaron’s golden calf.
Rebelyon Advantis Lawodise an an 1863 la, te prefigire pa tiwo an lò an Aaron an lò an.
For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies). Exodus 32:23–25.
Paske yo te di mwen: Fè pou nou bondye ki va mache devan nou; paske pou Moyiz sa a, nonm ki te fè nou monte soti nan peyi Lejip la, nou pa konnen sa ki rive l. E mwen te di yo: Nenpòt moun ki gen lò, se pou yo wete l. Konsa yo ban m li; apre sa mwen jete l nan dife a, epi ti bèf sa a sòti. Lè Moyiz wè pèp la te toutouni; (paske Arawon te fè yo toutouni pou wont yo nan mitan lènmi yo). Egzòd 32:23–25.
The rebellion of Laodicean Adventism in 1863, has been typified by Jeroboam’s two golden calves.
Rebelyon Advantis Laodise an nan ane 1863 la te prefigire pa de tiwo bef lò Jeroboram yo.
If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. 1 Kings 12:27–29.
Si pèp sa a monte pou ofri sakrifis nan kay Senyè a Jerizalèm, lè sa a kè pèp sa a va tounen ankò bay mèt yo a, sa vle di Rebeyam, wa Jida a; epi yo va touye m, epi yo va tounen ankò al jwenn Rebeyam, wa Jida a. Se poutèt sa wa a pran konsèy, li fè de ti towo an lò, epi li di yo: Li twòp pou nou monte Jerizalèm; gade bondye nou yo, O Izrayèl, ki te fè nou monte soti nan peyi Lejip la. Epi li mete yonn nan Betèl, epi lòt la li mete nan Dann. 1 Wa 12:27–29.
The rebellion of Laodicean Adventism in 1863, has been typified by the prophet from Judah who died between the ass and the lion.
Rebelyon Advantis Lawodiseyen an nan 1863 la, te deja antitipe pa pwofèt ki soti nan Jida a, ki te mouri ant bourik la ak lyon an.
And it came to pass, after he had eaten bread, and after he had drunk, that he saddled for him the ass, to wit, for the prophet whom he had brought back. And when he was gone, a lion met him by the way, and slew him: and his carcase was cast in the way, and the ass stood by it, the lion also stood by the carcase. 1 Kings 13:23, 24.
Epi sa, apre li te fin manje pen, epi apre li te fin bwè, li sele bourik la pou li, sètadi pou pwofèt li te fè tounen an. Epi lè li te pati, yon lyon rankontre l nan chemen an, li touye l; epi kadav li te rete kouche nan chemen an, epi bourik la te kanpe bò kote l, lyon an tou te kanpe bò kote kadav la. 1 Wa 13:23, 24.
The rebellion of Laodicean Adventism in 1863, has been typified by the tenth test of ancient Israel that began their wandering in the wilderness.
Rebelyon Advantis Lawodise an nan lane 1863 la, te prefigire pa dizyèm eprèv ansyen Izrayèl la ki te make kòmansman pwonmennen yo nan dezè a.
But as truly as I live, all the earth shall be filled with the glory of the Lord. Because all those men which have seen my glory, and my miracles, which I did in Egypt and in the wilderness, and have tempted me now these ten times, and have not hearkened to my voice; Surely they shall not see the land which I sware unto their fathers, neither shall any of them that provoked me see it: But my servant Caleb, because he had another spirit with him, and hath followed me fully, him will I bring into the land whereinto he went; and his seed shall possess it. Numbers 14:21–23.
Men, osi vre mwen vivan, tout tè a va ranpli ak glwa SENYÈ a. Paske tout mesye sa yo ki te wè glwa mwen ak mirak mwen yo, ke m te fè ann Ejip ak nan dezè a, epi ki tante m kounye a dis fwa sa a, e ki pa koute vwa mwen, sètènman yo p ap wè peyi mwen te sèmante bay zansèt yo; ni okenn nan moun ki te pwovoke m yo p ap wè li. Men sèvitè m Kalèb, paske li te gen yon lòt lespri avè l, e li te swiv mwen nèt ale, mwen va fè l antre nan peyi kote li te ale a; e desandan li yo va posede l. Nonb 14:21–23.
The apostle Paul taught:
Apot Pòl te anseye:
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.
Koulye a, tout bagay sa yo te rive yo kòm egzanp; epi yo ekri yo pou avètisman pa nou, nou menm sou ki fen mond lan rive. 1 Corinthians 10:11.
Commenting on that prophetic principle, Sister White said:
K ap fè kòmantè sou prensip pwofetik sa a, Sè White te di:
“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 ansyen pwofèt yo te pale mwens pou tan pa yo pase pou tan pa nou an, konsa pwofetizasyon yo rete an vigè pou nou. ‘Koulye a, tout bagay sa yo rive yo kòm egzanp; epi yo te ekri yo pou avètisman nou, nou menm sou ki fen mond lan rive.’ 1 Korentyen 10:11. ‘Se pa pou tèt pa yo, men se pou nou yo t ap sèvi bagay sa yo, bagay yo kounye a rapòte nou pa sila yo ki te anonse levanjil la nou avèk Sentespri a ki te voye desann soti nan syèl la; bagay sa yo menm zanj yo anvi gade ladan yo.’ 1 Pyè 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 e mare ansanm trezò li yo pou dènye jenerasyon sa a. Tout gwo evènman yo ak tout tranzaksyon solanèl istwa Ansyen Testaman an te repete tèt yo, epi yo ap repete tèt yo, nan legliz la nan dènye jou sa yo.” Selected Messages, book 3, 338, 339.
The message of the latter rain, according to Isaiah, is a message, for he identifies that the wicked will refuse to hear it, and he describes that message as “line upon line”.
Dapre Ezayi, mesaj dènye lapli a se yon mesaj, paske li fè konnen mechan yo pral refize tande li, epi li dekri mesaj sa a kòm “liy sou liy”.
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Kilès li pral anseye konesans? E kilès li pral fè konprann doktrin? Se moun ki sevre ak lèt, ki rale soti nan tete. Paske se lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras lòtbò: Paske se ak bouch k ap bègue ak yon lòt lang li pral pale ak pèp sa a. Se yo menm li te di: Men repo a kote nou ka fè moun ki bouke yo repoze; e men rafrechisman an: men yo pa t vle tande. Men pawòl Senyè a te vin pou yo lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras lòtbò; pou yo te ka ale, tonbe sou dèyè, kraze, pran nan pèlen, epi yo te pran yo. Ezayi 28:9–13.
Of the six lines we have just identified, and there are of course others we have not pointed out, one emphasizes 1863, as the end of a progressive test that led to wandering in the wilderness. Two emphasize a former covenant people being passed by and replaced by a new chosen people. One marks a curse for rebuilding something that was intended to be left destroyed and abandoned under God’s curse as it was, and another marks a curse for returning where you were forbidden to go. Two provide examples of counterfeits of the two tables of the Ten Commandments, that represented Habakkuk’s two tables.
Nan sis liy nou sot idantifye yo, e natirèlman gen lòt ankò nou pa t souliye, youn mete anfaz sou 1863 kòm fen yon tès pwogresif ki te mennen nan pèlerinaj nan dezè a. De mete anfaz sou yon ansyen pèp alyans yo te pase bò kote l epi yo te ranplase li pa yon nouvo pèp chwazi. Youn make yon madichon pou rebati yon bagay ki te fèt pou rete detwi ak abandone anba madichon Bondye jan li te ye a, epi yon lòt make yon madichon pou retounen kote yo te entèdi ou ale. De bay egzanp kontrefason de tabl Lwa Dis Kòmandman yo, ki te reprezante de tabl Abakik yo.
The golden calves of Aaron and Jeroboam represent a counterfeit image of jealousy, that represented the counterfeit 1863 chart. When brought together, the two witnesses of Aaron and Jeroboam teach that Habakkuk’s two tables represent one table, the very same way the two tables of the Ten Commandments represent one law of God. Together they become one symbol, that is made up of two when they are brought together. The same prophetic dynamics of the two tables of the law of God exist in Habakkuk’s two tables, and together Aaron and Jeroboam’s counterfeits address that prophetic phenomenon.
Ti bèf an lò Arawon ak Jewoboram yo reprezante yon imaj kontrefè jalouzi, ki te reprezante tablo 1863 kontrefè a. Lè yo mete yo ansanm, de temwen Arawon ak Jewoboram yo anseye ke de tab Abakik yo reprezante yon sèl tab, menm jan de tab Dis Kòmandman yo reprezante yon sèl lwa Bondye. Ansanm yo vin tounen yon sèl senbòl, ki fèt ak de lè yo mete yo ansanm. Menm dinamik pwofetik de tab lalwa Bondye a egziste nan de tab Abakik yo, epi ansanm kontrefason Arawon ak Jewoboram yo adrese fenomèn pwofetik sa a.
The first generation of Adventism has been typified by the image of jealousy in Ezekiel chapter eight. The vision that begins on the fifth day, of the sixth month in the sixth year in chapter eight of Ezekiel, continues into chapter nine, where the sealing of the one hundred and forty-four thousand is represented. When addressing the illustration of the sealing of chapter nine, Sister White includes the attribute of God’s character that identifies that it is in the third and fourth generation where God judges those who are disobedient. She therefore incorporates the truth associated directly with the second commandment, which is the commandment that forbids the worship of idols, as were Aaron’s and Jeroboam’s golden calves.
Premye jenerasyon Advantis la te reprezante pa imaj jalouzi a nan Ezekyèl chapit uit. Vizyon ki kòmanse nan senkyèm jou a, nan sizyèm mwa a, nan sizyèm ane a, nan chapit uit Ezekyèl la, kontinye rive nan chapit nèf, kote sele sant karannkat mil yo reprezante. Lè Sè White ap pale sou ilistrasyon sele a nan chapit nèf la, li mete ladan l aspè karaktè Bondye ki montre se nan twazyèm ak katriyèm jenerasyon an Bondye jije sila yo ki dezobeyi. Konsa, li enkòpore verite ki lye dirèkteman ak dezyèm kòmandman an, ki se kòmandman ki entèdi adorasyon zidòl, menm jan ak ti towo bèf an lò Arawon ak Jewobowam yo.
“‘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 fen an, ki te gen bwat lank ekriven an bò kote l; epi Seyè a di li: Pase nan mitan vil la, nan mitan Jerizalèm, epi mete yon mak sou fwon mesye ki ap soupi epi ki ap rele byen fò poutèt tout abominasyon k ap fèt nan mitan l. Epi ak lòt yo li di, pandan m t ap tande: Pase dèyè li nan vil la, epi frape: pa kite je nou epanye, ni pa gen pitye: touye nèt granmoun ak jèn, ni jenn fi, ni timoun piti, ni fanm; men pa pwoche bò kote okenn moun ki gen mak la sou li; epi kòmanse nan Tanp Mwen an. Lè sa a, yo te 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.
«Jezikri a pral kite twòn mizèrikòd ki nan Tanp ki nan syèl 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 aksyon pa egzekite vit, se poutèt sa kè pitit lèzòm yo byen fèm nan yo pou fè sa ki mal.” Olye yo te vin dou anba pasyans ak gran pasyans Seyè a te egzèse anvè yo, moun ki pa gen krentif pou Bondye epi ki pa renmen verite a ap rann kè yo pi di nan move chemen yo. Men, menm pasyans Bondye a gen limit li; e anpil moun ap depase limit sa yo nèt. Yo depase limit gras la, e se poutèt sa Bondye dwe entèvni epi jistifye 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 Amoreyen yo, Senyè a te di: “Nan katriyèm jenerasyon an yo va tounen isit ankò; paske mechanste Amoreyen yo poko rive nan mezi li.” Malgre nasyon sa a te remakab poutèt idolatri li ak koripsyon li, li pa t ankò ranpli gode mechanste li a nèt, e Bondye pa t vle bay lòd pou destriksyon total li. Pèp la te dwe wè pouvwa diven an manifeste yon fason klè e frapan, pou yo pa t rete ak okenn eskiz. Kreyatè konpasyon an te dispoze sipòte mechanste yo jouk nan katriyèm jenerasyon an. Lè sa a, si pa t gen okenn chanjman pou pi bon an, 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.
«Ak yon presizyon ki pa janm 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 kantite Bondye fikse, ministè 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 l t ap gade atravè syèk yo, te wè tan sa a devan vizyon li. Nasyon epòk sa a yo resevwa mizèrikòd san parèy. Yo te resevwa pi bon benediksyon syèl la; men yo make ak ògèy ki ogmante, avaris, idolatri, mepri pou Bondye, ak yon engratitid ki ba. Yo prese ap fèmen kont yo ak Bondye.”
“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 mechan ki bò kote yo, anpil moun, menm pami sila yo ki fè pwofesyon yo kwè verite a, vin frèt epi yo pote ale anba gwo kouran mal la. Mepri jeneral yo voye sou vrè pyete ak sentete a mennen sila yo ki pa ini byen sere ak Bondye yo pèdi respè 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 pi klè, se plis liy separasyon ant sila yo k ap obsève l yo ak lemonn nan vin pi distenk. Lanmou pou prensip divin 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 tan vizitasyon Bondye a prèske rive. Byenke Li pa anvi pini, sepandan Li pral pini, e sa san pèdi tan. Moun ki mache nan limyè a pral wè siy danje k ap pwoche a; men yo pa dwe chita an silans, san okenn enkyetid, ap tann destriksyon an, pandan y ap konsole tèt yo ak kwayans ke Bondye va pwoteje pèp Li a nan jou vizitasyon an. Byen lwen de sa. Yo dwe konprann se devwa yo pou yo travay avèk dilijans pou sove lòt moun, pandan y ap gade Bondye avèk yon lafwa solid pou èd. ‘Lapriyè cho ak efikas yon moun jis gen anpil pouvwa.’”
“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 pyete a pa fin pèdi tout puisans li nèt. Nan moman kote danje ak dekourajman legliz la pi gran, ti gwoup moun k ap kanpe nan limyè a ap plenn ak kriye poutèt abominasyon k ap fèt nan peyi a. Men, se sitou an favè legliz la priyè yo ap monte, paske manm li yo ap aji dapre jan lemonn aji.
“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 gwoup fidèl sa a p ap fèt pou gremesi. Lè Seyè a va parèt kòm yon vanjè, li va vini tou kòm yon pwotektè pou tout moun ki te konsève lafwa a nan pite li epi ki te kenbe tèt yo san tach anba enfliyans lemonn. 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, byenke 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 vil la, nan mitan Jerizalèm, epi mete yon mak sou fwon mesye yo k ap plenn yo e k ap kriye pou tout abominasyon k ap fèt nan mitan li.’ Moun sa yo k ap plenn, k ap kriye yo, te konn pwoklame pawòl lavi yo; yo te repwoche, konseye, epi sipliye. Genyen nan moun ki t ap dezonore Bondye yo ki te repanti e ki te imilye kè yo devan Li. Men glwa Senyè a te kite Izrayèl; byenke anpil moun te toujou kontinye ak fòm relijyon yo, pisans li ak prezans li te manke.” Temwayaj, volim 5, 207–210.
To rightly divide the vision of the sealing as set forth by Ezekiel, it is essential to understand the four generations of Adventism. Sister White begins the passage we selected by directly referencing Ezekiel chapter nine, and the portion we have selected also ends with a direct reference of Ezekiel chapter nine. In the passage she says of Ezekiel, “The prophet, looking down the ages, had this time presented before his vision.” Ezekiel saw the circumstances that are occurring during the sealing of the one hundred and forty-four thousand.
Pou byen separe vizyon sele a jan Ezekyèl prezante l la, li esansyèl pou konprann kat jenerasyon Advantis yo. Sè White kòmanse pasaj nou te chwazi a avèk yon referans dirèk a chapit nèf liv Ezekyèl la, epi pati nou chwazi a fini tou avèk yon referans dirèk a chapit nèf liv Ezekyèl la. Nan pasaj la, li di konsènan Ezekyèl: “Pwofèt la, pandan li t ap gade atravè syèk yo, te gen tan sa a prezante devan vizyon li.” Ezekyèl te wè sikonstans k ap rive pandan sele san karant-kat mil yo.
In the previous article we identified with three specific passages from the Spirit of Prophecy that Isaiah’s “drunkards of Ephraim,” who in this passage are identified as the “ancient men,” and who in both passages represent the leadership of Jerusalem (Adventism), cannot see that there is to be a mighty manifestation of the power of God as in former years. In this passage the very manifestation of God’s power that they refuse to see will occur as part of the divine judgment which is brought upon them, for it is stated that, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Nan atik ki te vini anvan an, nou te idantifye, avèk twa pasaj presi ki soti nan Lespri Pwofesi a, ke “bwasonè Efrayim” Ezayi yo, ki nan pasaj sa a idantifye kòm “granmoun ansyen yo,” epi ki nan toude pasaj yo reprezante dirijan Jerizalèm nan (Adventis la), pa kapab wè ke gen pou genyen yon manifestasyon pisan nan pouvwa Bondye a tankou nan tan lontan yo. Nan pasaj sa a, menm manifestasyon pouvwa Bondye a yo refize wè a pral rive kòm yon pati nan jijman diven an ki pote sou yo, paske li deklare ke, “the people were to see the divine power manifested in a marked manner, that they might be left without excuse.”
Laodicean Adventism refuses to see the manifestation of the latter rain that began sprinkling on September 11, 2001, but they will see the climax of that rainfall when the message of the Midnight Cry is repeated in the last days. That message is Islam of the third Woe. Did not the leadership of ancient Israel, who had just crucified their Messiah watch as the Holy Spirit was poured out at Pentecost?
Advantis Lawodiseyen an refize wè manifestasyon lapli ta a ki te kòmanse ap tonbe an ti gout 11 septanm 2001, men yo pral wè klimaks lapli sa a lè mesaj Rèl Minwi a repete nan dènye jou yo. Mesaj sa a se Islam twazyèm Malè a. Èske lidèchip ansyen Izrayèl la, ki te fèk krisifye Mesi yo a, pa t gade pandan Sentespri a t ap vide nan Jou Pannkòt la?
The passage is identifying the church, which by context is represented by Ezekiel as Jerusalem, and the members within the church (Jerusalem), are contrasted by a “little company,” who are also identified as those “that walk in the light,” and are the “faithful few.” The Bible teaches that “many” are called, but “few” are chosen. The subject of the passage includes the wrath of God that is brought upon His people. The people have brought their judgment upon themselves, but God is specific in emphasizing that it is His angels that accomplish the work of destruction. God never lies, and He has promised that it is He that visits the iniquity of men unto the third and fourth generation. To attribute the execution of judgment to any other than God is to deny His character, and suggest He is a liar.
Pasaj la idantifye legliz la, ki, dapre kontèks la, Ezekyèl reprezante kòm Jerizalèm; epi manm ki anndan legliz la (Jerizalèm) mete an kontrast ak yon “ti gwoup,” ki idantifye tou kòm sila yo “ki mache nan limyè a,” e ki se “ti kantite fidèl la.” Bib la anseye ke “anpil” rele, men “kèk” chwazi. Sijè pasaj la gen ladan li kòlè Bondye ki tonbe sou pèp Li a. Pèp la fè jijman yo vini sou tèt pa yo, men Bondye presi lè Li mete anfaz sou lefèt ke se zanj Li yo ki akonpli travay destriksyon an. Bondye pa janm bay manti, e Li te pwomèt ke se Li menm ki vizite inikite lèzòm sou twazyèm ak katriyèm jenerasyon an. Atribye egzekisyon jijman an a nenpòt lòt pase Bondye se nye karaktè Li, epi sijere ke Li se yon mantè.
The passage identifies that when the destroying angels of Ezekiel begin to go through Jerusalem, that it is then that, “the ministry of His wrath commences.” God’s wrath begins with Jerusalem, which is his church, which is Laodicean Adventism.
Pasaj la montre ke lè zanj destriktè Ezekyèl yo kòmanse pase nan Jerizalèm, se lè sa a menm, “ministri kòlè Li a kòmanse.” Kòlè Bondye a kòmanse ak Jerizalèm, ki se legliz Li a, ki se Adventis Lawodise.
For the time is come that judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel of God? 1 Peter 4:17.
Paske tan an rive pou jijman an kòmanse nan kay Bondye a; e si li kòmanse an premye avèk nou, ki sa fen sa pral ye pou moun ki pa obeyi levanjil Bondye a? 1 Pyè 4:17.
God’s wrath is accomplished by God’s angels, and when their work begins, they are commanded to “smite,” all and to “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.” The wrath of God is carried out by holy angels, and the point we are wishing to identify here is that the commencement of God’s ministry of wrath is accomplished in the fourth generation.
Kòlè Bondye a akonpli pa zanj Bondye yo; epi lè travay yo kòmanse, yo resevwa lòd pou yo “frape,” tout moun, epi pou “je nou pa gen pitye, ni nou pa fè gras: touye nèt granmoun ak jèn yo, ni jenn fi, ni timoun piti, ni fanm; men pa pwoche bò kote okenn moun ki gen mak la sou li; epi kòmanse nan Tanp Mwen an.” Kòlè Bondye a egzekite pa zanj sen yo, epi pwen nou vle idantifye isit la se ke kòmansman ministè kòlè Bondye a akonpli nan katriyèm jenerasyon an.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
And it shall come to pass in the day of the Lord’s sacrifice, that I will punish the princes, and the king’s children, and all such as are clothed with strange apparel. In the same day also will I punish all those that leap on the threshold, which fill their masters’ houses with violence and deceit. And it shall come to pass in that day, saith the Lord, that there shall be the noise of a cry from the fish gate, and an howling from the second, and a great crashing from the hills. Howl, ye inhabitants of Maktesh, for all the merchant people are cut down; all they that bear silver are cut off. And it shall come to pass at that time, that I will search Jerusalem with candles, and punish the men that are settled on their lees: that say in their heart, The Lord will not do good, neither will he do evil. Zephaniah 1:8–12.
Epi sa va rive, nan jou sakrifis SENYÈ a, m ap pini chèf yo, ak pitit gason wa a, ak tout moun ki abiye ak rad etranje. Menm jou sa a tou, m ap pini tout moun ki sote sou papòt la, ki plen kay mèt yo ak vyolans ak twonpri. Epi sa va rive nan jou sa a, se SENYÈ a ki di sa, va gen bri rèl soti bò pòtay pwason an, ak yon rèl doulè soti nan dezyèm katye a, ak yon gwo frakasa soti nan ti mòn yo. Ranni, nou menm moun ki rete Maktesh yo, paske tout pèp machann yo fin disparèt; tout moun ki pote lajan an fin koupe. Epi sa va rive nan tan sa a, m ap fouye Jerizalèm ak chandèl, epi m ap pini moun ki poze sou ledven pa yo, ki di nan kè yo: SENYÈ a p ap fè byen, ni li p ap fè mal. Sofoni 1:8–12.