The history of the Amorites is employed to illustrate the time when God’s wrath is executed against Laodicean Adventism. Sister White identifies that God’s timing for executing His punishment is the same in the last days when the one hundred and forty-four thousand are sealed, as it was when God brought his wrath upon the Amorites. She states, “Although” the nation of the Amorites “was conspicuous because of its idolatry and corruption, it had not yet filled up the cup of its iniquity . . . 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. 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.”
Istwa moun Amori yo sèvi pou montre tan lè kòlè Bondye egzekite kont Advantis Laodise a. Sè White fè konnen moman Bondye pou egzekite pinisyon li a se menm nan dènye jou yo, lè santkarantekatmil yo sele, jan sa te ye lè Bondye te fè kòlè li tonbe sou moun Amori yo. Li deklare: “Malgre” nasyon moun Amori yo “te remakab poutèt idolatri li ak koripsyon li, li pa t ankò plen gode inikite li a... Kreyatè ki gen konpasyon an te dispoze sipòte inikite yo jouk nan katriyèm jenerasyon an. Lè sa a, si pa t gen okenn chanjman pou pi bon an, jijman Li yo te dwe tonbe sou yo. Avèk yon presizyon ki pa janm fay, Sila a ki Enfini an toujou kenbe yon kont ak tout nasyon yo. Pandan mizèrikòd Li ap ofri avèk apèl pou repantans, kont sa a ap rete louvri; men lè chif yo rive nan yon sèten kantite Bondye fikse, ministè kòlè Li a kòmanse. Kont la fèmen. Pasyans diven an sispann.”
Sister White clearly associates the ministry of God’s wrath against Laodicean Adventism during Ezekiel’s illustration of the sealing of the one hundred and forty-four thousand, as commencing when their cup of iniquity is filled, and the cup reaches its fulness in the fourth generation. All of this information is set forth in the context of the vision that began in chapter eight, which illustrates four escalating abominations.
Sè White asosye klèman ministè kòlè Bondye kont Advantis Lawodise a pandan ilistrasyon Ezekyèl la sou sele san karant-kat mil yo, kòm yon bagay ki kòmanse lè gode inikite yo fin plen, epi gode a rive nan plenitid li nan katriyèm jenerasyon an. Tout enfòmasyon sa yo prezante nan kontèks vizyon ki te kòmanse nan chapit uit la, ki ilistre kat abominasyon k ap vin pi grav youn apre lòt.
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. He said furthermore unto me, Son of man, seest thou what they do? even the great abominations that the house of Israel committeth here, that I should go far off from my sanctuary? but turn thee yet again, and thou shalt see greater abominations. And he brought me to the door of the court; and when I looked, behold a hole in the wall. Then said he unto me, Son of man, dig now in the wall: and when I had digged in the wall, behold a door. And he said unto me, Go in, and behold the wicked abominations that they do here. So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, pourtrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. He said also unto me, Turn thee yet again, and thou shalt see greater abominations that they do. Then he brought me to the door of the gate of the Lord’s house which was toward the north; and, behold, there sat women weeping for Tammuz.
Apre sa li di m konsa: Pitit lòm, leve je w koulye a bò nò a. Se konsa mwen leve je m bò nò a; epi gade, sou bò nò pòtay lotèl la, nan antre a, te gen estati jalouzi sa a. Li di m ankò: Pitit lòm, èske ou wè sa y ap fè? Men gwo abominasyon kay Izrayèl la ap komèt isit la, pou fè m kite tanp mwen an byen lwen. Men vire ankò, epi w ap wè pi gwo abominasyon toujou. Li mennen m bò pòt lakou a; epi lè mwen gade, gade, te gen yon twou nan miray la. Lè sa a li di m: Pitit lòm, fouye koulye a nan miray la. E lè m te fin fouye nan miray la, gade, te gen yon pòt. E li di m: Antre, epi gade mechan abominasyon y ap fè isit la. Se konsa mwen antre epi mwen wè; epi gade, tout fòm bèt k ap trennen sou vant, bèt abominab, ak tout zidòl kay Izrayèl la, yo te trase sou miray la toutotou. E te gen swasanndis mesye nan ansyen yo nan kay Izrayèl la ki te kanpe devan yo; e nan mitan yo te kanpe Jaazanya, pitit gason Chafan, chak moun ak lansanwa li nan men li; epi yon gwo nwaj lansan t ap monte. Lè sa a li di m: Pitit lòm, èske ou wè sa ansyen yo nan kay Izrayèl la ap fè nan fènwa, chak moun nan chanm imaj li yo? Paske yo di: Seyè a pa wè nou; Seyè a abandone tè a. Li di m ankò: Vire ankò, epi w ap wè pi gwo abominasyon yo ap fè yo. Lè sa a li mennen m bò pòtay kay Seyè a ki te sou bò nò a; epi gade, te gen fanm ki te chita la, k ap kriye pou Tamouz.
Then said he unto me, Hast thou seen this, O son of man? turn thee yet again, and thou shalt see greater abominations than these. And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:5–18.
Lè sa a, li di m: Èske ou wè sa, o pitit lòm? Vire ankò, epi ou va wè pi gwo abominasyon pase sa yo. Epi li mennen m nan lakou anndan kay Senyè a; epi, gade, nan pòt tanp Senyè a, ant galri a ak lotèl la, te gen anviwon vennsenk gason, do yo vire bay tanp Senyè a, epi figi yo vire bò solèy leve; e yo t ap adore solèy la bò solèy leve. Lè sa a, li di m: Èske ou wè sa, o pitit lòm? Èske se yon bagay ki lejè pou kay Jida a pou yo fè abominasyon sa yo y ap fè isit la? Paske yo plen peyi a ak vyolans, epi yo retounen pou pwovoke m nan kòlè; epi, gade, yo mete branch lan sou nen yo. Se poutèt sa m ap aji tou nan kòlè fò: je m p ap epanye, ni mwen p ap gen pitye; epi menm si yo rele byen fò nan zòrèy mwen, mwen p ap koute yo. Ezekyèl 8:5–18.
After Ezekiel was shown the first abomination of the setting up of the image of jealousy at the entry of the gate of the altar, he is informed that he will be shown even greater abominations than the image of jealousy. The second abomination is represented by the secret chambers, where the leadership, represented as the ancient men, are offering prayer, represented by incense, and proclaiming that the Lord has forsaken the earth and does not see them. But Ezekiel is informed that he will see even greater abominations than these.
Apre yo te fin montre Ezekyèl premye abominasyon an, sa vle di enstalasyon estati jalouzi a bò antre pòtay lotèl la, yo fè l konnen yo pral montre l abominasyon ki pi grav toujou pase estati jalouzi a. Dezyèm abominasyon an reprezante pa chanm sekrè yo, kote dirijan yo, ki reprezante kòm ansyen yo, ap ofri lapriyè, ki reprezante pa lansan, epi yo deklare Senyè a abandone tè a e li pa wè yo. Men yo fè Ezekyèl konnen li pral wè abominasyon ki pi grav toujou pase sa yo.
The third abomination is represented by “women weeping for Tammuz,” but there is still a greater abomination than that, for the fourth abomination identifies a leadership of twenty-five men worshipping the sun, with the backs toward the temple.
Twazyèm abominasyon an reprezante pa “fanm k ap kriye pou Tammuz,” men gen yon abominasyon ki pi gwo toujou pase sa; paske katriyèm abominasyon an idantifye yon lidèchip vennsenk gason k ap adore solèy la, ak do yo vire bay tanp lan.
In the fourth abomination the pronouncement is made that “the ancient men,” “have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose.” The “day of provocation” is the day when God’s ministry of wrath begins, as it did with ancient Israel when they rejected the message of Joshua and Caleb concerning the Promised Land. The rejection of the sealing message marks when the cup of iniquity is full for Jerusalem. Joshua and Caleb represent the little company, who are the faithful few that are sighing and crying for the abominations in the church and in the land.
Nan katriyèm abominasyon an, yo fè pwononsyasyon sa a: “granmoun yo,” “ranpli peyi a ak vyolans, epi yo tounen vin pwovoke m nan kòlè; epi, gade, yo mete branch lan sou nen yo.” “Jou pwovokasyon an” se jou kote ministè kòlè Bondye a kòmanse, menm jan sa te fèt ak ansyen pèp Izrayèl la lè yo te rejte mesaj Jozye ak Kalèb konsènan Tè Pwomiz la. Rejè mesaj sele a make moman kote koup inikite a vin plen pou Jerizalèm. Jozye ak Kalèb reprezante ti gwoup la, ki se ti kantite fidèl yo k ap plenn e k ap kriye poutèt abominasyon ki nan legliz la ak nan peyi a.
Then Moses and Aaron fell on their faces before all the assembly of the congregation of the children of Israel. And Joshua the son of Nun, and Caleb the son of Jephunneh, which were of them that searched the land, rent their clothes: And they spake unto all the company of the children of Israel, saying, The land, which we passed through to search it, is an exceeding good land. If the Lord delight in us, then he will bring us into this land, and give it us; a land which floweth with milk and honey. Only rebel not ye against the Lord, neither fear ye the people of the land; for they are bread for us: their defence is departed from them, and the Lord is with us: fear them not. But all the congregation bade stone them with stones. And the glory of the Lord appeared in the tabernacle of the congregation before all the children of Israel. And the Lord said unto Moses, How long will this people provoke me? and how long will it be ere they believe me, for all the signs which I have showed among them? I will smite them with the pestilence, and disinherit them, and will make of thee a greater nation and mightier than they. Numbers 14:5–12.
Apre sa, Moyiz ak Arawon tonbe fas atè devan tout asanble kongregasyon pitit Izrayèl yo. E Jozye, pitit gason Noun nan, ak Kalèb, pitit gason Jefoune a, ki te pami moun ki te al fè rekonesans peyi a, chire rad yo. Yo pale ak tout kongregasyon pitit Izrayèl yo, yo di: Peyi nou te travèse pou nou egzaminen an se yon peyi ki bon anpil anpil. Si Seyè a pran plezi nan nou, l ap fè nou antre nan peyi sa a, e l ap ban nou li; se yon peyi kote lèt ak siwo myèl ap koule. Sèlman, pa leve rebelyon kont Seyè a, ni nou pa bezwen pè pèp peyi a; paske yo se pen pou nou: pwoteksyon yo wete sou yo, e Seyè a avèk nou; nou pa bezwen pè yo. Men tout kongregasyon an te mande pou yo kalonnen yo ak wòch. E glwa Seyè a parèt nan Tant Randevou a devan tout pitit Izrayèl yo. E Seyè a di Moyiz: Jiska kilè pèp sa a ap pwovoke m? E jiska kilè sa pral pran anvan yo kwè nan mwen, malgre tout siy mwen te montre nan mitan yo? M ap frape yo ak maladi epidemi an, m ap retire yo nan eritaj la; e m ap fè soti nan ou yon nasyon ki pi gran e ki pi pwisan pase yo. Resansman 14:5–12.
The “provocation” that was brought about by the rebels in Numbers, and also in Ezekiel is based upon the rebel’s refusal to acknowledge the “signs” that have been manifested. The “signs” that were rejected in the time of Moses, were the “signs” that typified the manifestation of the power of God in the history of the Millerites. Ancient Israel provoked God by rejecting the “signs” of the manifestation of his power in their foundational history. In the sealing time of the one hundred and forty-four thousand, modern Israel also rejects (turns its back against) the very foundational history that was to be the “sign,” that would allow them to “recognize” the repetition of the history of the Midnight Cry which is repeated in the last days.
“Provokasyon” ki te lakòz pa rebèl yo nan Resansman, epi tou nan Ezekyèl, chita sou refi rebèl la pou rekonèt “siy” ki te manifeste yo. “Siy” yo ki te rejte nan epòk Moyiz la, se te “siy” ki te prefigire manifestasyon pouvwa Bondye nan istwa Millerit yo. Ansyen Izrayèl te pwovoke Bondye lè li te rejte “siy” manifestasyon pouvwa li nan istwa fondamantal li a. Nan tan seleman san karannkat mil yo, Izrayèl modèn nan tou rejte (vire do bay) menm istwa fondamantal la ki te dwe “siy” la, ki t ap pèmèt yo “rekonèt” repetisyon istwa Kri a Minwi a ki repete nan dènye jou yo.
God allows the rebels to see the repetition of the manifestation of the power of God, for it was the repetition of the manifestation of the power of God that was not only the latter rain, but the truth that would have saved them if they would have been among those who loved the truth.
Bondye pèmèt rebèl yo wè repetisyon manifestasyon pouvwa Bondye a, paske se repetisyon manifestasyon pouvwa Bondye a ki te pa sèlman lapli dèyè a, men tou verite ki t ap sove yo si yo te pami moun ki te renmen verite a.
The identification of the four abominations of Ezekiel eight as symbols of the four generations of Laodicean Adventism is part of the message that is unsealed by the Lion of the tribe of Judah in the last days. The first generation began at the rebellion of 1863, and twenty-five years later in 1888, the rebellion that marked the beginning of the second generation with the symbol of secret chambers arrived. Thirty-one years later, in 1919, the publication of the book by W. W. Prescott titled, The Doctrine of Christ, marked the beginning of the third generation, which Ezekiel had represented as women weeping for Tammuz. Thirty-eight years after that, in 1957, with the publication of the book, Questions on Doctrine, the fourth generation arrived that identifies the time when the rebels will turn against the sealing message that arises from the east, and worship the sun.
Idantifikasyon kat abominasyon Ezekyèl uit yo kòm senbòl kat jenerasyon Advantis Lawodise a fè pati mesaj ki sele a louvri pa Lyon nan branch fanmi Jida a nan dènye jou yo. Premye jenerasyon an te kòmanse nan rebelyon 1863 la, epi vennsenk ane apre, an 1888, rebelyon ki te make kòmansman dezyèm jenerasyon an avèk senbòl chanm sekrè yo te rive. Tranteyenn ane apre, an 1919, piblikasyon liv W. W. Prescott la ki rele The Doctrine of Christ, te make kòmansman twazyèm jenerasyon an, ke Ezekyèl te reprezante kòm fanm k ap kriye pou Tamouz. Trantuit ane apre sa, an 1957, avèk piblikasyon liv la, Questions on Doctrine, katriyèm jenerasyon an te rive, ki idantifye tan lè rebèl yo pral vire kont mesaj sele a ki leve soti nan lès la, epi adore solèy la.
We will begin to consider the second generation of Laodicean Adventism’s rebellion that arrived at the Minneapolis General Conference in 1888. It is important to remember that all four of Ezekiel’s abominations occur in Jerusalem, though they represent a progressive history of rebellion, it is always addressing the rebellion that occurs within the city that represents Laodicean Adventism in the last days.
Nou pral kòmanse konsidere dezyèm jenerasyon rebelyon Advantis Laodise a ki te rive nan Konferans Jeneral Minneapolis la an 1888. Li enpòtan pou nou sonje ke tout kat abominasyon Ezekyèl yo fèt nan Jerizalèm; byenke yo reprezante yon istwa pwogresif rebelyon, yo toujou ap adrese rebelyon ki fèt anndan vil la ki reprezante Advantis Laodise nan dènye jou yo.
“As one of the signs of Jerusalem’s destruction, Christ had said, ‘Many false prophets shall rise, and shall deceive many.’ False prophets did rise, deceiving the people, and leading great numbers into the desert. Magicians and sorcerers, claiming miraculous power, drew the people after them into the mountain solitudes. But this prophecy was spoken also for the last days. This sign is given as a sign of the Second Advent. Even now false christs and false prophets are showing signs and wonders to seduce His disciples. Do we not hear the cry, ‘Behold, He is in the desert’? Have not thousands gone forth into the desert, hoping to find Christ? And from thousands of gatherings where men profess to hold communion with departed spirits is not the call now heard, ‘Behold, He is in the secret chambers’? This is the very claim that spiritism puts forth. But what says Christ? ‘Believe it not. For as the lightning cometh out of the east, and shineth even unto the west; so shall also the coming of the Son of man be.’” The Desire of Ages, 631.
“Kòm youn nan siy destriksyon Jerizalèm nan, Kris te di: ‘Anpil fo pwofèt ap leve, e y ap twonpe anpil moun.’ Fo pwofèt yo te leve vre, yo te twonpe pèp la, epi yo te mennen yon gwo kantite moun nan dezè a. Maji ak sòsye, ki t ap pretann yo gen pouvwa mirak, te rale pèp la dèyè yo nan solitid mòn yo. Men pwofesi sa a te pale tou pou dènye jou yo. Siy sa a bay kòm yon siy Dezyèm Avènman an. Menm kounye a, fo kris ak fo pwofèt ap montre siy ak mèvèy pou sedui disip Li yo. Èske nou pa tande rèl la: ‘Gade, Li nan dezè a’? Èske pa gen dè milye ki soti al nan dezè a, avèk espwa pou jwenn Kris? Epi, nan dè milye rasanbleman kote moun pretann yo an kominyon ak lespri moun ki mouri yo, èske yo pa tande apèl la kounye a: ‘Gade, Li nan chanm sekrè yo’? Se egzakteman deklarasyon sa a espirityalis ap fè. Men kisa Kris di? ‘Pa kwè sa. Paske menm jan zeklè a soti nan lès, epi li klere jouk nan lwès; konsa tou vini Pitit lòm nan va ye.’” The Desire of Ages, 631.
The secret chambers are a symbol of spiritualism, and the second abomination of Ezekiel chapter eight, takes place within the temple, where earthly images had been secretly hung upon the walls.
Chanm sekrè yo se yon senbòl espirityalis, epi dezyèm abominasyon ki nan chapit uit Ezekyèl la fèt anndan tanp lan, kote yo te an kachèt pann imaj tèren yo sou mi yo.
So I went in and saw; and behold every form of creeping things, and abominable beasts, and all the idols of the house of Israel, portrayed upon the wall round about. And there stood before them seventy men of the ancients of the house of Israel, and in the midst of them stood Jaazaniah the son of Shaphan, with every man his censer in his hand; and a thick cloud of incense went up. Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:10–12.
Se konsa, mwen antre, mwen wè; epi gade, te gen tout fòm bèt k ap trennen sou vant, bèt abominab, ak tout zidòl lakay Izrayèl yo, ki te trase sou miray la toutotou. Epi te gen swasanndis gason pami ansyen lakay Izrayèl yo ki te kanpe devan yo; e nan mitan yo te kanpe Jaazanya, pitit gason Chafan an, chak moun ak lansanwa li nan men li; epi yon gwo nwaj lansan t ap monte. Lè sa a, li di m: Pitit lòm, èske ou wè sa ansyen lakay Izrayèl yo ap fè nan fènwa a, chak moun nan chanm imaj li yo? Paske yo di: Senyè a pa wè nou; Senyè a abandone tè a. Ezekyèl 8:10–12.
Ezekiel sees “the idols of the house of Israel, portrayed upon the walls” of the sanctuary, but he is plainly told that this rebellion is also occurring within each of the ancient men’s “chambers of imagery.” The rebellion within the literal temple identifies the rebellion within the human temple.
Ezékiel wè “zidòl kay Izrayèl yo, yo te trase sou mi” tanp lan, men yo di l klèman rebelyon sa a ap fèt tou anndan “chanm imajri” chak grannèg yo. Rebelyon ki te anndan tanp literal la idantifye rebelyon ki anndan tanp imen an.
“In cleansing the temple from the world’s buyers and sellers, Jesus announced His mission to cleanse the heart from the defilement of sin,—from the earthly desires, the selfish lusts, the evil habits, that corrupt the soul. Malachi 3:1–3 quoted.” The Desire of Ages, 161.
“Nan netwaye tanp lan anba achtè ak vandè mond lan, Jezi te anonse misyon Li pou netwaye kè a anba salte peche a,—anba dezi latè yo, move anvi egoyis yo, move abitid yo, ki pouri nanm nan. Malachi 3:1–3 site.” The Desire of Ages, 161.
The second abomination represented a manifestation of wickedness both within the church, and the minds of the elders that were to be the church’s guardians. The wickedness there manifested is the wickedness of spiritualism. In the days of Noah, when every imagination of men’s hearts were wicked, the antediluvians had filled up their cup of iniquity.
Dezyèm abominasyon an te reprezante yon manifestasyon mechanste ni anndan legliz la, ni nan lespri ansyen yo ki te dwe gadyen legliz la. Mechanste ki te manifeste la a se mechanste espirityalis la. Nan jou Noye yo, lè tout imajinasyon kè lèzòm yo te mechan, moun anvan delij yo te plen mezi inikite pa yo.
And God saw that the wickedness of man was great in the earth, and that every imagination of the thoughts of his heart was only evil continually. Genesis 6:5.
Epi Bondye te wè mechanste lèzòm te anpil sou latè, e tout imajinasyon panse kè li te sèlman sa ki mal tout tan. Jenèz 6:5.
The second generation identifies when spiritualism entered into both the leaders of Jerusalem, and also into the corporate structure of Laodicean Adventism. What “the ancients of the house of Israel” did “in the dark,” “in” their “chambers of” “imagery,” identifies “that every imagination of the thoughts of” their hearts “was only evil.” Sister White is clear that the destruction of Jerusalem represents the end of the world, and the testimony of the flood in Noah’s age also represents the end of the world. In the last days those who refuse to be sanctified by the truth are overtaken by spiritualism, as represented by the second abomination of Ezekiel chapter eight.
Dezyèm jenerasyon an idantifye lè spiritis la te antre ni nan mitan dirijan Jerizalèm yo, ni tou nan estrikti kòporatif Advantis Lawodise a. Sa “ansyen kay Izrayèl yo” te fè “nan fènwa,” “nan” “chanm” “imaj” pa yo, idantifye ke “tout imajinasyon panse” kè yo “te sèlman mechanste.” Sè White klè lè li di destriksyon Jerizalèm lan reprezante fen mond lan, e temwayaj delij la nan epòk Noye a reprezante fen mond lan tou. Nan dènye jou yo, sila yo ki refize yo sanktifye pa verite a tonbe anba pouvwa spiritis la, jan dezyèm abominasyon an nan Ezèkiel chapit uit la reprezante l.
The second abomination of Ezekiel represents the rebellion that arrived in 1888, and becomes the symbol of the second generation, but more than this, 1888, and all that it represents or is represented by, was repeated on September 11, 2001. Sister White specifically identifies that in 1888, the mighty angel of Revelation eighteen descended, and therefore the history represents the time when the great buildings of New York City were to be thrown down by a touch from God, and Revelation eighteen, verses one through three were to be fulfilled.
Dezyèm abominasyon Ezekyèl la reprezante rebelyon ki te parèt an 1888, epi li vin tounen senbòl dezyèm jenerasyon an; men plis pase sa ankò, 1888, ansanm ak tout sa li reprezante oswa tout sa yo reprezante pa li, te repete 11 septanm 2001. Sè White idantifye klèman ke an 1888, zanj pwisan ki nan Revelasyon dizwit la te desann; kidonk istwa sa a reprezante tan lè gwo bilding Vil New York yo te dwe kraze atè pa yon manyen Bondye, epi Revelasyon dizwit, vèsè youn rive twa, te dwe akonpli.
“An unwillingness to yield up preconceived opinions, and to accept this truth, lay at the foundation of a large share of the opposition manifested at Minneapolis against the Lord’s message through Brethren Waggoner and Jones. By exciting that opposition Satan succeeded in shutting away from our people, in a great measure, the special power of the Holy Spirit that God longed to impart to them. The enemy prevented them from obtaining that efficiency which might have been theirs in carrying the truth to the world, as the apostles proclaimed it after the day of Pentecost. The light that is to lighten the whole earth with its glory was resisted, and by the action of our own brethren has been in a great degree kept away from the world.” Selected Messages, book 1, 235.
“Yon refi abandone opinyon yo te deja fè davans, epi aksepte verite sa a, te nan rasin yon gwo pati nan opozisyon ki te parèt nan Minneapolis kont mesaj Senyè a te voye atravè Frè Waggoner ak Jones. Lè li te leve opozisyon sa a, Satan te reyisi fèmen devan pèp nou an, nan yon gwo mezi, pouvwa espesyal Sentespri a ke Bondye te swaf bay yo. Lènmi an te anpeche yo jwenn efikasite sa a ki ta ka te pou yo nan pote verite a bay lemonn, menm jan apot yo te pwoklame li apre jou Pannkot la. Limyè ki dwe klere tout tè a avèk laglwa li te jwenn rezistans, epi pa aksyon pwòp frè nou yo li te, nan yon gwo mezi, rete lwen lemonn.” Selected Messages, liv 1, 235.
The history of 1888, provided the example of the rejection of the message of the latter rain that arrived on September 11, 2001. 1888 is a symbol of the second generation of Laodicean Adventism, that is represented by Ezekiel’s second abomination, and the history therein identifies a rebellion that was typified by the seventy elders in Ezekiel. Their rebellion represented spiritualism, and paralleled the cup of probationary time being fulfilled in the time of Noah. The rejection of the message illustrated the rejection by the leadership of the message of the latter rain, which was to identify the arrival of the third Woe of Islam.
Istwa 1888 la te bay egzanp rejè mesaj lapli ta a ki te rive 11 Septanm 2001. 1888 se yon senbòl dezyèm jenerasyon Advantis Lawodise a, ki reprezante pa dezyèm abominasyon Ezekyèl la, epi istwa sa a idantifye yon rebelyon ki te prefigire pa swasanndis ansyen yo nan Ezekyèl. Rebelyon yo a te reprezante espirityalis, e li te ale ann paralèl ak gode tan pwobasyon an k ap rive ranpli nan tan Noye a. Rejè mesaj la te ilistre rejè, pa lidèchip la, mesaj lapli ta a, ki te pou idantifye arive twazyèm Malè Islam lan.
“The latter rain is to fall upon the people of God. A mighty angel is to come down from heaven, and the whole earth is to be lighted with his glory.” Review and Herald, April 21, 1891.
« Lapli dèyè a gen pou l tonbe sou pèp Bondye a. Yon zanj pisan gen pou desann soti nan syèl la, epi tout tè a gen pou klere ak glwa li. » Review and Herald, 21 avril 1891.
The leadership that in 1888 rejected the message, typified the rejection of the message of Islam on September 11, 2001, but God intends to produce a manifestation of power that those leaders will witness as part of his judgment upon them. The manifestation of the power of the latter rain occurs at the end of the period of the sealing. It began on September 11, 2001, but it reaches its climax at the end of the three-and-a-half days of Revelation eleven, when the “great earthquake” arrives.
Lidèchip ki, an 1888, te rejte mesaj la, te yon tip rejè mesaj Islam lan nan 11 septanm 2001; men Bondye gen entansyon pwodui yon manifestasyon pouvwa ke lidè sa yo pral temwen kòm yon pati nan jijman li sou yo. Manifestasyon pouvwa lapli dèyè a rive nan fen peryòd sele a. Li te kòmanse nan 11 septanm 2001, men li rive nan pik li nan fen twa jou edmi Revelasyon onz la, lè “gwo tranblemanntè” a rive.
The message of 1888, was the Laodicean message, the last call for a former chosen people who were then in the process of being passed by.
Mesaj 1888 la te mesaj Lawodise a, dènye apèl pou yon pèp ansyen yo te chwazi, ki nan epòk sa a te deja sou pwen pou yo te rejte.
“The message given us by A. T. Jones, and E. J. Waggoner is the message of God to the Laodicean church, and woe be unto anyone who professes to believe the truth and yet does not reflect to others the God-given rays.” The 1888 Materials, 1053.
“Mesaj A. T. Jones ak E. J. Waggoner te ban nou an se mesaj Bondye pou legliz Lawodise a, e malè pou nenpòt moun ki fè konnen li kwè laverite, men ki pa reflete bay lòt moun reyon Bondye bay yo.” The 1888 Materials, 1053.
The message of 1888, represented the message that identified that when the great buildings of New York City were thrown down on September 11, 2001, the straight testimony to the Laodicean church was to be given, and the straight testimony is the message of Islam of the third Woe that, when breathed upon a backslidden people, has the power to bring them to life as a mighty army.
Mesaj 1888 la te reprezante mesaj ki te idantifye ke lè gwo bilding Vil Nouyòk yo te kraze atè nan dat 11 septanm 2001, temwayaj dwat la pou legliz Laodise a te dwe bay; epi temwayaj dwat sa a se mesaj Islam nan twazyèm Malè a ki, lè yo soufle l sou yon pèp ki te vire do bay lafwa, gen pouvwa pou fè yo tounen vivan kòm yon gwo lame.
“A straight testimony must be borne to our churches and institutions, to arouse the sleeping ones.’
“Yo dwe pote yon temwayaj dwat bay legliz nou yo ak enstitisyon nou yo, pou reveye sila yo k ap dòmi yo.”
“When the word of the Lord is believed and obeyed, steady advancement will be made. Let us now see our great need. The Lord cannot use us until he breathes life into the dry bones. I heard the words spoken: ‘Without the deep moving of the Spirit of God upon the heart, without its life-giving influence, truth becomes a dead letter.’” Review and Herald, November 18, 1902.
“Lè yo kwè nan pawòl Senyè a e yo obeyi li, y ap fè pwogrè san rete. Annou wè kounye a gwo bezwen nou genyen an. Senyè a pa ka sèvi avèk nou jiskaske li soufle lavi nan zo sèch yo. Mwen te tande pawòl sa yo ki te di: ‘San gwo mouvman pwofon Lespri Bondye a sou kè a, san enfliyans li ki bay lavi, verite a vin tounen yon lèt ki mouri.’” Review and Herald, 18 novanm 1902.
1888 marks the beginning of the second generation of Adventism, but it also provides a line of prophecy that aligns with the last days. On September 11, 2001 God led the people who chose to accept that the attack of Islam upon the earth beast was a fulfillment of prophecy back to the old paths. God’s people needed to return to the jewels of William Miller and become educated upon the foundational truths that included the fulfillment of the first and second Woes, that in turn established the arrival of the third Woe at that time. Once those people returned to those old paths they were led to see the sacredness of Habakkuk’s two tables.
1888 make kòmansman dezyèm jenerasyon Advantis la, men li bay tou yon liy pwofesi ki ann amoni ak dènye jou yo. Nan dat 11 septanm 2001, Bondye te mennen moun ki te chwazi aksepte ke atak Islam lan sou bèt latè a te yon akonplisman pwofesi tounen sou ansyen chemen yo. Pèp Bondye a te bezwen retounen nan bijou William Miller yo epi resevwa enstriksyon sou verite fondamantal yo, ki te gen ladan akonplisman premye ak dezyèm Malè yo, ki, an retou, te etabli arive twazyèm Malè a nan moman sa a. Yon fwa moun sa yo te retounen sou ansyen chemen sa yo, yo te mennen yo pou yo wè sakralite de tab Habakik yo.
The rebellion of 1863 against Habakkuk’s two tables, which are Miller’s jewels and also the foundations of Adventism, typified a rebellion that was repeated on September 11, 2001; for once again the leadership of Laodicean Adventism was given opportunity to uphold the jewels of Miller, or reject them. All four generations of Adventism that are represented in Ezekiel eight, are also representing the rebellion of Laodicean Adventism on September 11, 2001.
Rebelyon 1863 la kont de tab Habakuk yo, ki se bijou Miller yo epi ki se tou fondasyon Advantis la, te tipifye yon rebelyon ki te repete nan 11 septanm 2001; paske yon lòt fwa ankò, lidèchip Advantis Lawodise a te resevwa opòtinite pou soutni bijou Miller yo, oswa rejte yo. Tout kat jenerasyon Advantis yo ki reprezante nan Ezekyèl uit la, ap reprezante tou rebelyon Advantis Lawodise a nan 11 septanm 2001.
We will continue to identify the second generation of Laodicean Adventism in the next article.
N ap kontinye idantifye dezyèm jenerasyon Advantis lawodiseyen an nan atik kap vini an.
“God created man with affections capable of embracing eternal realities. These affections were to be kept pure and holy, free from all earthliness. But human beings have lost eternity out of their reckoning. God, the Alpha and Omega, the beginning and the end, the One who holds in His keeping the destiny of every soul, is forgotten. Supposing themselves to be mighty in knowledge, men have let themselves down to the lowest level in God’s sight.
“Bondye te kreye lòm avèk afeksyon ki kapab anbrase reyalite etènèl yo. Afeksyon sa yo te dwe rete pwòp ak sen, lib anba tout sa ki tèren. Men, lèzòm pèdi letènite nan kalkil yo. Bondye, Alfa ak Omega a, kòmansman an ak finisman an, Sila a ki kenbe nan men li destine chak nanm, tonbe nan bliye. Pandan yo sipoze tèt yo pisan nan konesans, lèzòm desann tèt yo jouk nan nivo ki pi ba nan je Bondye.”
“The mind of man has become earthly. In the place of revealing the impress of divinity, it reveals the impress of humanity. In its chambers are seen the imagery of earth. The debasing practises which prevailed in the days of Noah, placing the inhabitants of that age beyond hope of salvation, are seen today.” Signs of the Times, December 18, 1901.
“Lespri moun vin tounen lespri latè. Olye li revele anprent divinite a, li revele anprent limanite a. Nan chanm li yo, yo wè imajri latè. Pratik degradan ki te gaye nan jou Noe yo, ki te mete moun ki t ap viv nan epòk sa a pi lwen pase tout espwa delivrans, ap parèt jodi a.” Signs of the Times, 18 desanm 1901.