The second generation of Laodicean Adventism arrived in 1888, and that generation is symbolically represented in Ezekiel chapter eight, as the second abomination, which is represented by the “chambers of his imagery.”
Dezyèm jenerasyon Advantis Laodise a te rive an 1888, epi jenerasyon sa a reprezante senbolikman nan Ezekyèl chapit uit, kòm dezyèm abominasyon an, ki reprezante pa “chanm imaj li 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, 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. Ezekiel 8:10–12.
Mwen antre, mwen wè; epi gade, tout fòm bèt k ap rale sou vant, tout bèt abominab, ak tout zidòl kay Izrayèl la, te grave sou miray la toupatou ozalantou. E devan yo te kanpe swasanndis mesye pami ansyen kay Izrayèl la, e nan mitan yo te kanpe Jaazanya, pitit gason Chafan an; chak mesye te gen lansanwa li nan men li, e yon nwaj lansan epè t ap monte. Lè sa a li di m: Pitit lòm, èske ou wè sa ansyen kay Izrayèl la ap fè nan fènwa a, chak moun nan chanm imaj li yo? Paske yo di: Seyè a pa wè nou; Seyè a abandone tè a. Ezekyèl 8:10–12.
The chambers of imagery represent the wicked secrets within the hearts of those represented as the ancient men, and they have brought that very wickedness into not only the chambers of their minds, but also into the chambers of God’s sanctuary.
Chanm imajri yo reprezante sekrè mechanste ki nan kè moun yo yo dekri kòm ansyen yo; e yo mennen menm mechanste sa a non sèlman nan chanm lespri pa yo, men tou nan chanm sanktyè Bondye a.
Eat thou not the bread of him that hath an evil eye, neither desire thou his dainty meats: For as he thinketh in his heart, so is he: Eat and drink, saith he to thee; but his heart is not with thee. Proverbs 23:6, 7.
Pa manje pen moun ki gen move je a, ni pa anvi manje bon gou li yo; paske jan li kalkile nan kè li, se konsa li ye: “Manje, bwè,” li di ou; men kè li pa avèk ou. Pwovèb 23:6, 7.
The wickedness of the chambers of imagery is written both on the walls of the temple and the walls of the ancient men’s minds. The secret chambers of imagery of the second abomination of Ezekiel chapter eight, represent the second generation of Laodicean Adventism, and of the four abominations the second abomination takes more time to emphasize a corporate rebellion, although all four abominations are represented as being carried out by the men who were supposed to be the guardians of the people.
Mechan mechanste imajri yo ekri ni sou mi tanp lan ni sou mi lespri ansyen yo. Chanm sekrè imajri yo nan dezyèm abominasyon an nan Ezekyèl chapit uit la reprezante dezyèm jenerasyon Advantis Laodise a, epi pami kat abominasyon yo, se dezyèm abominasyon an ki pran plis tan pou mete anfas yon rebelyon kolektif, byenke tout kat abominasyon yo prezante kòm zak mesye ki te sipoze gadò pèp la.
“The mark of deliverance has been set upon those ‘that sigh and that cry for all the abominations that be done.’ Now the angel of death goes forth, represented in Ezekiel’s vision by the men with the slaughtering weapons, to whom the command is given: ‘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.’ Says the prophet: ‘They began at the ancient men which were before the house.’ Ezekiel 9:1–6. The work of destruction begins among those who have professed to be the spiritual guardians of the people. The false watchmen are the first to fall. There are none to pity or to spare. Men, women, maidens, and little children perish together.” The Great Controversy, 656.
“Mak delivrans lan te mete sou moun sa yo ‘k ap soupi e k ap rele pou tout abominasyon k ap fèt yo.’ Kounye a, zanj lanmò a ap sòti, jan yo reprezante l nan vizyon Ezekyèl la pa mesye ki te gen zam pou masakre yo, yo menm yo te bay lòd sa a: ‘Touye nèt granmoun kou jèn, tifi, timoun piti, ak fanm; men pa pwoche kote okenn moun ki gen mak la sou li; e kòmanse nan sanktyè pa Mwen an.’ Pwofèt la di: ‘Yo te kòmanse ak granmoun aje yo ki te devan kay la.’ Ezekyèl 9:1–6. Travay destriksyon an kòmanse nan mitan sila yo ki te fè pwofesyon yo se gadyen espirityèl pèp la. Fo vijilan yo se premye k ap tonbe. Pa gen pèsonn pou gen pitye ni pou epaye. Gason, fanm, jènfi, ak timoun piti peri ansanm.” The Great Controversy, 656.
The rebellion that marks the arrival of the second generation is specifically associated with the leadership of Laodicean Adventism, as fulfilled at the 1888 General Conference meeting in Minneapolis. It is represented by the expression “ancients of the house of Israel” and also by the “seventy men.” It was seventy elders that were associated with the work of Moses, and Jesus’ second group of disciples consisted of seventy men. “Seventy” represents leadership, as does “the ancients.” The second abomination places an extra emphasis upon the leadership, and in so doing it places the emphasis upon the abomination as being associated with a corporate rebellion of the leadership.
Rebelyon ki make aparisyon dezyèm jenerasyon an make a asosye espesyalman ak lidèchip Advantis laodise a, jan sa te akonpli nan reyinyon Konferans Jeneral Minneapolis la an 1888. Li reprezante pa ekspresyon “ansyen kay Izrayèl la” epi tou pa “swasanndis mesye yo.” Se te swasanndis ansyen ki te asosye ak travay Moyiz la, e dezyèm gwoup disip Jezi a te konpoze de swasanndis mesye. “Swasanndis” reprezante lidèchip, menm jan ak “ansyen yo.” Dezyèm abominasyon an mete yon anfaz espesyal sou lidèchip la, epi lè li fè sa, li mete anfaz la sou abominasyon an kòm yon bagay ki asosye ak yon rebelyon kòporatif lidèchip la.
In the midst of the seventy ancient men stood “Jaazaniah the son of Shaphan.” The name “Jaazaniah,” means “heard of God”, and he represents a leadership that rebelled at the very time that God was speaking, for he heard God, but refused to listen, for he professed that God had forsaken his people, and that God did not see what was happening in the secret chambers. Jaazaniah was the “son of Shaphan,” and the name “Shaphan” means “to hide”. The setting of the second generation represents a rebellion of the leadership that rebelled in the very time when God was speaking, and they believed that God did not see or care about their actions.
Nan mitan swasanndis ansyen yo te kanpe “Jaazania, pitit gason Chafan.” Non “Jaazania” a vle di “Bondye tande”, e li reprezante yon dirijan ki te leve nan rebelyon nan moman menm kote Bondye t ap pale; paske li te tande Bondye, men li te refize koute, paske li te deklare Bondye te abandone pèp li a, e Bondye pa t wè sa k t ap pase nan chanm sekrè yo. Jaazania te “pitit gason Chafan,” e non “Chafan” vle di “kache”. Kontèks dezyèm jenerasyon an reprezante yon rebelyon nan mitan dirijan yo, ki te leve nan rebelyon nan moman menm kote Bondye t ap pale, e yo te kwè Bondye pa t wè ni pran swen aksyon yo.
Sister White recorded that she was shown the conversations of the leadership of Laodicean Adventism during the 1888 General Conference. At the 1888 General Conference God showed Sister White the meetings of the leaders which they had among themselves when they thought God was not listening. There in the secrecy of their rooms they spoke evil against Sister White, her son, and Elders Jones and Waggoner. They believed they could speak freely, for God could not see them in their private quarters, but God showed these very conversations to the prophetess. They were in a corporate meeting, and according to inspiration they were hearing the message of the latter rain, but they refused to hear.
Sè White te rapòte yo te montre li konvèsasyon dirijan Advantis Lawodise yo pandan Konferans Jeneral 1888 la. Nan Konferans Jeneral 1888 la, Bondye te montre Sè White reyinyon dirijan yo t ap fè pami yo menm lè yo te panse Bondye pa t ap koute. La, nan sekrè chanm yo, yo te pale mal kont Sè White, pitit gason li, ak Ansyen Jones ak Waggoner. Yo te kwè yo te kapab pale lib, paske Bondye pa t ka wè yo nan katye prive yo; men Bondye te montre pwofetès la menm konvèsasyon sa yo. Yo te nan yon reyinyon kòporatif, e selon enspirasyon yo t ap tande mesaj lapli ta a, men yo te refize tande.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram?
Ki sa ki te pwodui yon lidèchip ki te manifeste yon rebelyon konsa, ouvètman, an 1888, yon rebelyon ke Sè White te konpare ak rebelyon Kore, Datan ak Abiram?
“When you are enlightened by the Holy Spirit, you will see all that wickedness at Minneapolis as it is, as God looks upon it. If I never see you again in this world, be assured that I forgive you the sorrow and distress and burden of soul you have brought upon me without any cause. But for your soul’s sake, for the sake of Him who died for you, I want you to see and confess your errors. You did unite with those who resisted the Spirit of God. You had all the evidence that you needed that the Lord was working through Brethren Jones and Waggoner; but you did not receive the light; and after the feelings indulged, the words spoken against the truth, you did not feel ready to confess that you had done wrong, that these men had a message from God, and you had made light of both message and messengers.
“Lè ou va resevwa limyè nan men Sentespri a, ou va wè tout mechanste sa ki te fèt Minneapolis la jan li ye a, jan Bondye menm wè l. Si mwen pa janm wè ou ankò nan mond sa a, se pou ou asire w ke mwen padone ou pou lapenn, detrès, ak chay nanm ou te mete sou mwen san okenn rezon. Men, poutèt nanm pa ou, poutèt Sila a ki te mouri pou ou, mwen vle pou ou wè epi konfese erè ou yo. Ou te mete tèt ou ansanm ak moun ki te reziste Lespri Bondye a. Ou te genyen tout prèv ou te bezwen yo pou wè ke Seyè a t ap travay atravè Frè Jones ak Waggoner; men ou pa t resevwa limyè a; epi apre santiman ou te bay plas yo, apre pawòl ou te pale kont laverite a, ou pa t santi ou pare pou konfese ke ou te fè sa ki mal, ke mesye sa yo te gen yon mesaj ki soti nan Bondye, e ke ou te meprize ni mesaj la ni mesaje yo.”
“Never before have I seen among our people such firm self-complacency and unwillingness to accept and acknowledge light as was manifested at Minneapolis. I have been shown that not one of the company who cherished the spirit manifested at that meeting would again have clear light to discern the preciousness of the truth sent them from heaven until they humbled their pride and confessed that they were not actuated by the Spirit of God, but that their minds and hearts were filled with prejudice. The Lord desired to come near to them, to bless them and heal them of their backslidings, but they would not hearken. They were actuated by the same spirit that inspired Korah, Dathan, and Abiram. Those men of Israel were determined to resist all evidence that would prove them to be wrong, and they went on and on in their course of disaffection until many were drawn away to unite with them.
“Mwen pa janm wè anvan sa, nan mitan pèp nou an, yon konfyans nan tèt pa li ki tèlman fèm ansanm ak yon refi pou resevwa epi rekonèt limyè, tankou sa ki te parèt nan Minneapolis. Yo te montre m ke pa t ap gen menm youn nan gwoup la ki te nouri lespri ki te parèt nan reyinyon sa a ki t ap resevwa ankò limyè klè pou disène valè presye verite yo te voye ba yo soti nan syèl la, jiskaske yo te imilye ògèy yo epi yo te konfese ke se pa t Lespri Bondye ki t ap dirije yo, men lespri ak kè yo te ranpli ak prejije. Senyè a te vle pwoche bò kote yo, pou beni yo epi geri yo anba rebelyon yo, men yo pa t vle koute. Se menm lespri a ki te pouse Koré, Datan, ak Abiram. Mesye sa yo ann Izrayèl te detèmine pou reziste tout prèv ki t ap montre yo yo te nan erè, epi yo te kontinye, toujou kontinye, nan chemen dezafeksyon yo a, jouk anpil lòt te detounen pou mete tèt ansanm avèk yo.”
“Who were these? Not the weak, not the ignorant, not the unenlightened. In that rebellion there were two hundred and fifty princes famous in the congregation, men of renown. What was their testimony? ‘All the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord?’ [Numbers 16:3]. When Korah and his companions perished under the judgment of God, the people whom they had deceived saw not the hand of the Lord in this miracle. The whole congregation the next morning charged Moses and Aaron, ‘Ye have killed the people of the Lord’ [Verse 41], and the plague was upon the congregation, and more than fourteen thousand perished.
«Ki moun sa yo te ye? Se pa t fèb yo, se pa t inyoran yo, se pa t moun ki pa t eklere yo. Nan rebelyon sa a, te gen de san senkant chèf ki te gen renome nan asanble a, moun ki te gen repitasyon. Ki temwayaj yo te bay? “Tout asanble a sen, chak moun ladan yo, e Seyè a nan mitan yo; poukisa, donk, nou menm nou leve tèt nou anlè asanble Seyè a?” [Resansman 16:3]. Lè Kora ak konpayon li yo te peri anba jijman Bondye a, pèp la, moun yo te twonpe yo, pa t wè men Seyè a nan mirak sa a. Tout asanble a, nan denmen maten an, te akize Moyiz ak Arawon, yo te di: “Nou touye pèp Seyè a” [Vèsè 41], epi epidemi an te tonbe sou asanble a, e plis pase katòz mil moun te peri.»
“When I purposed to leave Minneapolis, the angel of the Lord stood by me and said: ‘Not so; God has a work for you to do in this place. The people are acting over the rebellion of Korah, Dathan, and Abiram. I have placed you in your proper position, which those who are not in the light will not acknowledge; they will not heed your testimony; but I will be with you; My grace and power shall sustain you. It is not you they are despising, but the messengers and the message I send to My people. They have shown contempt for the word of the Lord. Satan has blinded their eyes and perverted their judgment; and unless every soul shall repent of this their sin, this unsanctified independence that is doing insult to the Spirit of God, they will walk in darkness. I will remove the candlestick out of his place except they repent and be converted, that I should heal them. They have obscured their spiritual eyesight. They would not that God would manifest His Spirit and His power; for they have a spirit of mockery and disgust at My word. Lightness, trifling, jesting, and joking are daily practiced. They have not set their hearts to seek Me. They walk in the sparks of their own kindling, and unless they repent they shall lie down in sorrow. Thus saith the Lord: Stand at your post of duty; for I am with thee, and will not leave thee nor forsake thee.’ These words from God I have not dared to disregard.
“Lè m te pran desizyon pou m kite Minneapolis, zanj Senyè a te kanpe bò kote m epi li di: ‘Pa konsa; Bondye gen yon travay pou ou fè nan kote sa a. Pèp la ap repwodui rebelyon Kore, Datan, ak Abiram. Mwen mete ou nan pozisyon ki apwopriye pou ou a, yon pozisyon moun ki pa nan limyè a pap rekonèt; yo pap pran an konsiderasyon temwayaj ou; men Mwen pral avèk ou; gras Mwen ak pouvwa Mwen pral soutni ou. Se pa ou yo meprize, men mesaje yo ak mesaj Mwen voye bay pèp Mwen an. Yo montre mepri pou pawòl Senyè a. Satan bouche je yo epi li detounen jijman yo; epi sof si chak nanm repanti de peche sa a, endepandans sa a ki pa sanktifye e ki ap fè Lespri Bondye a ensilt, yo pral mache nan fènwa. M ap retire gwo lanp lan nan plas li sof si yo repanti epi yo konvèti, pou M ta geri yo. Yo bouche vizyon espirityèl yo. Yo pa t vle pou Bondye manifeste Lespri Li ak pouvwa Li; paske yo gen yon lespri mokri ak degoutans anvè pawòl Mwen. Lejèsite, frivolite, plezantri, ak blag ap pratike chak jou. Yo pa mete kè yo pou yo chèche Mwen. Yo mache nan etensèl pwòp dife pa yo limen, epi sof si yo repanti, yo pral kouche nan lapenn. Men sa Senyè a di: Rete nan pòs devwa ou; paske Mwen avèk ou, e Mwen pap kite ou ni Mwen pap abandone ou.’ Pawòl sa yo ki soti nan Bondye, mwen pa t janm oze neglije yo.
“Light has been shining in Battle Creek in clear, bright rays; but who of those that acted a part in the meeting at Minneapolis have come to the light and received the rich treasures of truth which the Lord sent them from heaven? Who have kept step and step with the Leader, Jesus Christ? Who have made full confession of their mistaken zeal, their blindness, their jealousies and evil surmisings, their defiance of truth? Not one; and because of their long neglect to acknowledge the light, it has left them far behind; they have not been growing in grace and in the knowledge of Christ Jesus our Lord. They have failed to receive the needed grace which they might have had, and which would have made them strong men in religious experience.
«Limyè te klere nan Battle Creek ak reyon klè, briyan; men kiyès pami sila yo ki te pran yon pati nan reyinyon Minneapolis la ki vin nan limyè a epi ki resevwa rich trezò verite yo ke Senyè a te voye ba yo soti nan syèl la? Kiyès ki te mache pa ak pa avèk Chèf la, Jezi Kris? Kiyès ki te fè yon konfesyon plen konsènan zel egare yo, avègman yo, jalouzi yo ak move sispisyon yo, mepri yo pou verite a? Pa youn; e poutèt yo te neglije pandan lontan rekonèt limyè a, li kite yo byen lwen dèyè; yo pa t ap grandi nan gras ak nan konesans Kris Jezi, Seyè nou an. Yo pa t resevwa gras nesesè a, gras yo te kapab genyen an, e ki ta fè yo tounen gason djanm nan eksperyans relijye.»
“The position taken at Minneapolis was apparently an insurmountable barrier which in a great degree shut them in with doubters, questioners, with the rejecters of truth and the power of God. When another crisis comes, those who have so long resisted evidence piled upon evidence will again be tested upon the points where they failed so manifestly, and it will be hard for them to receive that which is from God and refuse that which is from the powers of darkness. Therefore their only safe course is to walk in humility, making straight paths for their feet, lest the lame be turned out of the way. It makes every difference whom we company with, whether it is with men who walk with God and who believe and trust Him, or with men who follow their own supposed wisdom, walking in the sparks of their own kindling.
“Pozisyon yo te pran nan Minneapolis la te parèt tankou yon baryè yo pa t ka depase, ki, nan yon gwo mezi, te fè yo rete fèmen ansanm ak moun k ap doute yo, moun k ap poze kestyon yo, ansanm ak moun ki rejte verite a ak pouvwa Bondye. Lè yon lòt kriz va rive, moun sa yo ki pandan lontan te reziste devan prèv sou prèv yo, yo pral ankò sibi yon tès sou menm pwen kote yo te echwe tèlman klèman an, epi li pral difisil pou yo resevwa sa ki soti nan Bondye epi refize sa ki soti nan pisans tenèb yo. Se poutèt sa sèl chemen ki an sekirite pou yo se mache nan imilite, ap fè chemen dwat pou pye yo, pou moun enfim yo pa detounen kite chemen an. Sa fè tout diferans lan ak kiyès nou kenbe konpayi, kit se ak moun ki mache avèk Bondye, ki kwè nan Li epi ki mete konfyans yo nan Li, oswa ak moun ki suiv pwòp sajès yo jan yo kwè l la, k ap mache nan etensèl pwòp dife pa yo.”
“The time and care and labor required to counteract the influence of those who have worked against the truth has been a terrible loss; for we might have been years ahead in spiritual knowledge; and many, many souls might have been added to the church if those who ought to have walked in the light had followed on to know the Lord, that they might know His going forth is prepared as the morning. But when so much labor has to be expended right in the church to counteract the influence of workers who have stood as a granite wall against the truth God sends to His people, the world is left in comparative darkness.
“Tan, swen, ak travay ki te nesesè pou konbat enfliyans moun ki te travay kont verite a, se te yon pèt terib; paske nou te kapab deja gen plizyè ane davans nan konesans espirityèl; e anpil, anpil nanm ta ka te ajoute nan legliz la si sila yo ki te dwe mache nan limyè a te kontinye pou yo konnen Seyè a, pou yo te ka konnen ale li a prepare tankou denmen maten. Men lè fòk yo depanse anpil travay nan mitan legliz la menm pou konbat enfliyans travayè ki te kanpe tankou yon miray granit kont verite Bondye voye bay pèp Li a, mond lan rete nan yon fènwa konparatif.
“God meant that the watchmen should arise and with united voices send forth a decided message, giving the trumpet a certain sound, that the people might all spring to their post of duty and act their part in the great work. Then the strong, clear light of that other angel who comes down from heaven having great power, would have filled the earth with his glory. We are years behind; and those who stood in blindness and hindered the advancement of the very message that God meant should go forth from the Minneapolis meeting as a lamp that burneth, have need to humble their hearts before God and see and understand how the work has been hindered by their blindness of mind and hardness of heart.” Manuscript Releases, volume 14, 107–111.
Bondye te vle pou gad yo leve kanpe epi, ak vwa ini, fè yon mesaj desizif soti, bay twonpèt la yon son ki sèten, pou pèp la tout te kapab kouri pran pòs devwa yo epi jwe wòl pa yo nan gran travay la. Lè sa a, limyè pisan, klè, zanj sa a ki lòt la, ki desann soti nan syèl la avèk gwo pouvwa, ta plen tè a ak glwa li. Nou gen plizyè ane reta; epi sila yo ki te kanpe nan avègman epi ki te anpeche avansman menm mesaj Bondye te vle soti nan reyinyon Minneapolis la tankou yon lanp k ap boule, bezwen imilye kè yo devan Bondye epi wè epi konprann kijan travay la te anpeche pa avègman lespri yo ak di kè yo. “Manuscript Releases,” volim 14, 107–111.
What was it that had produced a leadership that manifested such open rebellion in 1888, that Sister White compared it to the rebellion of Korah, Dathan and Abiram? The answer no doubt lies in the rebellion of 1863, that prepared the way for what Ezekiel was told would be even greater abominations. Rejecting the “seven times,” of Leviticus twenty-six, and introducing a counterfeit chart, would produce the necessity to uphold the counterfeit of 1863. Thus, Miller would watch his jewels get scattered and covered up with rubbish and counterfeit jewels and coins. The worldly saying says, “history is written by the victors.”
Ki sa ki te pwodui yon lidèchip ki te manifeste yon rebelyon konsa, tèlman ouvèt an 1888, ke Sè White te konpare li ak rebelyon Kora, Datan ak Abiram? Repons lan, san dout, chita nan rebelyon 1863 la, ki te prepare chemen an pou sa Ezèkèl te resevwa avètisman kòm pi gwo abominasyon toujou. Lè yo te rejte “sèt fwa” Levitik vennsis la, epi yo te entwodui yon tablo kontrefè, sa te rann li nesesè pou soutni kontrefason 1863 la. Konsa, Miller t ap gade bijou li yo gaye toupatou epi kouvri ak fatra ansanm ak fo bijou ak pyès monnen kontrefè. Pawòl mond lan di: “se viktè yo ki ekri listwa.”
Though not actually the victors, those leading the Laodicean Adventist church have spent time and effort to construct a historical narrative that upholds the increasing rebellion through the four generations, in an attempt to place that rebellion in a light that is far from the actual history recorded by the heavenly angels. The revision of history is a hallmark characteristic of the Jesuits of the Catholic Church, and historical revisionism has been a stock and trade of Laodicean Adventist historians. What is written these days by Laodicean Adventist “historians” about the Minneapolis General Conference session is a classic example of historical revisionism.
Byenke yo pa t vrèman viktoryè yo, moun k ap dirije legliz Advantis Lawodise a pase tan ak efò pou konstwi yon narasyon istorik ki soutni rebelyon k ap ogmante atravè kat jenerasyon yo, nan yon tantativ pou prezante rebelyon sa a nan yon limyè ki byen lwen vrè istwa zanj ki nan syèl la te anrejistre. Revizyon istwa a se yon mak karakteristik Jezuit Legliz Katolik la, e revizyonis istorik se youn nan metye ak mwayen abityèl istoryen Advantis Lawodise yo. Sa k ap ekri jou sa yo pa “istoryen” Advantis Lawodise yo sou sesyon Konferans Jeneral Minneapolis la se yon egzanp klasik revizyonis istorik.
There may have been a few of the rebels from that conference that eventually repented, but the exception to the rule, does not deny the rule. Sister White was commanded to stay and record the meeting, for the rebellion of Korah, Dathan and Abiram was being repeated. For Adventist historians to construct the testimony around whether the message of righteousness by faith was understood, not understood; rejected or not rejected, or thereafter accepted is to avoid the inspired testimony of a rebellion that was typified by Korah, Dathan and Abiram.
Te gen dwa gen kèk nan rebèl yo ki te soti nan konferans sa a ki finalman te repanti, men eksepsyon an nan règ la pa anile règ la. Yo te bay Sè White lòd pou l rete epi pou l ekri sa ki te pase nan reyinyon an, paske rebelyon Kora, Datan ak Abiram nan t ap repete. Pou istoryen adventis yo konstwi temwayaj la sou kestyon si mesaj jistis pa lafwa a te konprann oswa pa t konprann; te rejte oswa pa t rejte, oswa apre sa te aksepte, se evite temwayaj enspire sou yon rebelyon ki te prefigire pa Kora, Datan ak Abiram.
Which of those three rebels did Moses’ record show was afterward repentant and accepted back in the leadership with Moses?
Kilès nan twa rebèl sa yo dosye Moyiz la montre ki te vin repanti apre sa epi yo te asepte l tounen ankò nan lidèchip la ansanm ak Moyiz?
“Korah, the leading spirit in this movement, was a Levite, of the family of Kohath, and a cousin of Moses; he was a man of ability and influence. Though appointed to the service of the tabernacle, he had become dissatisfied with his position and aspired to the dignity of the priesthood. The bestowal upon Aaron and his house of the priestly office, which had formerly devolved upon the first-born son of every family, had given rise to jealousy and dissatisfaction, and for some time Korah had been secretly opposing the authority of Moses and Aaron, though he had not ventured upon any open act of rebellion. He finally conceived the bold design of overthrowing both the civil and the religious authority. He did not fail to find sympathizers. Close to the tents of Korah and the Kohathites, on the south side of the tabernacle, was the encampment of the tribe of Reuben, the tents of Dathan and Abiram, two princes of this tribe, being near that of Korah. These princes readily joined in his ambitious schemes. Being descendants from the eldest son of Jacob, they claimed that the civil authority belonged to them, and they determined to divide with Korah the honors of the priesthood.
“Koré, lespri prensipal nan mouvman sa a, te yon Levit, nan fanmi Keyat, epi li te kouzen Moyiz; li te yon nonm ki te gen kapasite ak enfliyans. Byenke yo te mete l nan sèvis tabènak la, li te vin pa satisfè ak pozisyon li e li te anvye diyite sèvis prèt la. Lefètke yo te bay Arawon ak kay li fonksyon sakrifikatè a, ki anvan sa te konn tonbe sou premye pitit gason chak fanmi, te fè jalouzi ak mekontantman leve, e pandan yon tan Koré t ap opoze an kachèt ak otorite Moyiz ak Arawon, byenke li pa t ankò oze poze okenn zak rebelyon ouvèt. Finalman li vin fòme plan odasye pou ranvèse ni otorite sivil la ni otorite relijye a. Li pa t manke jwenn moun ki te dakò avè l. Toupre tant Koré ak Keyatit yo, sou bò sid tabènak la, te gen kan tribi Ribèn nan, tant Datan ak Abiram, de chèf nan tribi sa a, te toupre pa Koré a. Chèf sa yo te fasil antre nan konplo anbisyon li yo. Antanke desandan premye pitit gason Jakòb la, yo te deklare ke otorite sivil la te pou yo, e yo te deside pataje avèk Koré onè sèvis prèt la.”
“The state of feeling among the people favored the designs of Korah. In the bitterness of their disappointment, their former doubts, jealousy, and hatred had returned, and again their complaints were directed against their patient leader. The Israelites were continually losing sight of the fact that they were under divine guidance. They forgot that the Angel of the covenant was their invisible leader, that, veiled by the cloudy pillar, the presence of Christ went before them, and that from Him Moses received all his directions.
“Eta santiman ki te genyen nan mitan pèp la te favorize plan Kora yo. Nan anmè gwo desepsyon yo, ansyen dout yo, jalouzi yo, ak rayisman yo te retounen, e yon lòt fwa ankò plent yo te dirije kont lidè pasyan yo a. Izrayelit yo t ap pèdi de vi san rete lefèt ke yo te anba direksyon diven. Yo te bliye ke Zanj alyans lan te chèf envizib yo, ke, kache dèyè gwo poto nyaj la, prezans Kris la t ap mache devan yo, e se nan men Li Moyiz te resevwa tout enstriksyon li yo.
“They were unwilling to submit to the terrible sentence that they must all die in the wilderness, and hence they were ready to seize upon every pretext for believing that it was not God but Moses who was leading them and who had pronounced their doom. The best efforts of the meekest man upon the earth could not quell the insubordination of this people; and although the marks of God’s displeasure at their former perverseness were still before them in their broken ranks and missing numbers, they did not take the lesson to heart. Again they were overcome by temptation.” Patriarchs and Prophets, 395, 396.
“Yo pa t vle soumèt yo anba kondanasyon terib la ki te di yo tout dwe mouri nan dezè a; se poutèt sa yo te pare pou sezi sou nenpòt pretèks pou kwè se pa Bondye men Moyiz ki t ap mennen yo e ki te pwononse santans yo. Pi bon efò nonm ki te pi dou sou tout tè a pa t kapab kalme rebelyon pèp sa a; e byenke mak displezi Bondye kont move tèt di yo te fè anvan an te toujou devan je yo nan ran yo ki te brize ak nan kantite yo ki te manke, yo pa t pran leson an oserye. Yon lòt fwa ankò, tantasyon te ranvèse yo.” Patriarchs and Prophets, 395, 396.
Laodicean Adventism began in 1856, and in 1863 it became the legally registered Laodicean Adventist church. As previously addressed in prior articles, there is no inspired testimony that Laodicea is ever saved. It cannot be saved unless it repents of its condition, and accepts the experience represented by Philadelphia. Laodicea is a people that is judged, by being spewed out of the mouth of the Lord. As the Laodicean church, inspiration identifies that the church was destined to wander in the wilderness as did ancient Israel.
Advantis Lawodise te kòmanse an 1856, epi an 1863 li te vin legliz Advantis Lawodise ki anrejistre legalman. Jan sa te deja trete nan atik anvan yo, pa gen okenn temwayaj enspire ki montre Lawodise janm sove. Li pa ka sove sof si li repanti de kondisyon li, epi li aksepte eksperyans Filadèlfi a reprezante. Lawodise se yon pèp ki jije, lè yo vomi l soti nan bouch Senyè a. Kòm legliz Lawodise a, enspirasyon idantifye legliz la kòm yon legliz ki te destine pou l moute desann nan dezè a, menm jan ansyen Izrayèl te fè.
Which of the rebels of ancient Israel wandered in the wilderness for forty years and then entered into the Promised Land? Not a single soul, and their wandering typified the wandering of modern Israel.
Kilès nan rebèl ansyen Izrayèl yo ki te moute desann nan dezè a pandan karant ane epi apre sa antre nan Tè Pwomiz la? Pa t gen yon sèl nan yo menm, e moute desann yo a te yon tip ki te prefigire moute desann Izrayèl modèn nan.
The rebellion of Korah, Dathan and Abiram (that typified the rebellion of 1888), was premised upon their unwillingness to accept the judgment upon the people assigning them to wander for forty years in the wilderness. The rebellion of 1888, was premised upon the leadership’s rejection of the pronouncement identifying them as Laodicea and assigning them to wander many more years in the wilderness because of their insubordination.
Rebelyon Kora, Datan ak Abiram nan (ki te prefigire rebelyon 1888 la) te baze sou refi yo pou aksepte jijman ki te tonbe sou pèp la, ki te deziyen yo pou yo moute desann pandan karant ane nan dezè a. Rebelyon 1888 la, li menm, te baze sou rejè lidèchip la te fè kont deklarasyon ki te idantifye yo kòm Laodise epi ki te deziyen yo pou yo moute desann pandan anpil lòt ane ankò nan dezè a poutèt ensibòdinasyon yo.
“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 Laodise a, e malè pou nenpòt moun ki fè konnen li kwè verite a epi ki, poutan, pa reflete bay lòt moun reyon Bondye bay yo.» The 1888 Materials, 1053.
The ancient men, who were to be the guardians of the people in 1888, believed they were “rich and increased with goods”. We will consider what produced this condition in advance of 1888, in the next article.
Ansyen gason yo, ki te dwe gadyen pèp la an 1888, te kwè yo te “rich and increased with goods”. N ap konsidere sa ki te pwodui kondisyon sa a anvan 1888, nan pwochen atik la.
“My soul is made very sad to see how quickly some who have had light and truth will accept the deceptions of Satan, and be charmed with a spurious holiness. When men turn away from the landmarks the Lord has established that we may understand our position as marked out in prophecy, they are going they know not whither.
“Nanm mwen vin plen anpil tristès lè m wè kijan kèk moun ki te resevwa limyè ak verite ap prese aksepte twonpri Satan yo, epi y ap kite yon sentete fo sedui yo. Lè lèzòm vire do bay pwen repè Senyè a te tabli pou nou ka konprann pozisyon nou jan pwofesi a trase l, yo prale san yo pa konnen kote yo prale.
“I question whether genuine rebellion is ever curable. Study in Patriarchs and Prophets the rebellion of Korah, Dathan, and Abiram. This rebellion was extended, including more than two men. It was led by two hundred and fifty princes of the congregation, men of renown. Call rebellion by its right name and apostasy by its right name, and then consider that the experience of the ancient people of God with all its objectionable features was faithfully chronicled to pass into history. The Scripture declares, ‘These things … are written for our admonition, upon whom the ends of the world are come.’ And if men and women who have the knowledge of the truth are so far separated from their Great Leader that they will take the great leader of apostasy and name him Christ our Righteousness, it is because they have not sunk deep into the mines of the truth. They are not able to distinguish the precious ore from the base material.
“Mwen poze kestyon si vrè rebelyon janm ka geri. Etidye nan Patriarchs and Prophets rebelyon Kora, Datan, ak Abiram. Rebelyon sa a te pwolonje, li te gen ladan l plis pase de moun. Se te desan senkant prens nan kongregasyon an, moun ki te gen renome, ki t ap dirije li. Rele rebelyon pa vrè non li, epi rele apostazi pa vrè non li, epi apre sa konsidere ke eksperyans ansyen pèp Bondye a, avèk tout aspè repwobab li yo, te fidèlman ekri pou antre nan listwa. Ekriti a deklare: ‘Bagay sa yo … ekri pou avètisman nou, nou menm sou ki bout lemonn rive.’ E si gason ak fanm ki gen konesans verite a tèlman lwen ak Gran Chèf yo a ke yo pral pran gran chèf apostazi a epi rele li Kris, Jistis nou an, se paske yo pa t desann fon nan min verite a. Yo pa kapab fè diferans ant minrè presye a ak materyèl ki pa gen valè a.”
“Read the cautions so abundantly given in the Word of God in regard to false prophets that will come in with their heresies, and if possible will deceive the very elect. With these warnings, why is it that the church does not distinguish the false from the genuine? Those who have in any way been thus misled need to humble themselves before God, and sincerely repent, because they have so easily been led astray. They have not distinguished the voice of the true Shepherd from that of a stranger. Let all such review this chapter of their experience.
“Li avètisman yo, ki bay an abondans nan Pawòl Bondye a, konsènan fo pwofèt ki pral vini avèk erezi yo, e, si sa posib, yo pral twonpe menm eli yo. Avèk avètisman sa yo, poukisa legliz la pa fè diferans ant sa ki fo ak sa ki otantik? Moun ki, nan nenpòt fason, te konsa twonpe yo, bezwen imilye tèt yo devan Bondye, epi repanti avèk senserite, paske yo te tèlman fasil kite yo mennen yo nan erè. Yo pa t distenge vwa vrè Bèje a ak vwa yon etranje. Se pou tout moun konsa revize chapit sa a nan eksperyans yo.”
“For more than half a century God has been giving His people light through the testimonies of His Spirit. After all this time is it left for a few men and their wives to undeceive the whole church of believers, declaring Mrs. White a fraud and a deceiver? ‘By their fruits ye shall know them.’
“Depi plis pase mwatye syèk, Bondye ap bay pèp Li a limyè atravè temwayaj Lespri Li a. Apre tout tan sa a, èske se kèk mesye ak madanm yo ki rete pou dezabize tout legliz kwayan yo, pandan y ap deklare Madanm White kòm yon fwod ak yon twonpè? ‘Se nan fwi yo n ap rekonèt yo.’”
“Those who can ignore all the evidences which God has given them, and change that blessing into a curse, should tremble for the safety of their own souls. Their candlestick will be removed out of its place unless they repent. The Lord has been insulted. The standard of truth, of the first, second, and third angels’ messages has been left to trail in the dust. If the watchmen are left to mislead the people in this fashion, God will hold some souls responsible for a lack of keen discernment to discover what kind of provender was being given to His flock.
“Moun sa yo ki ka neglije tout prèv Bondye te ba yo, epi chanje benediksyon sa a an madichon, yo ta dwe tranble pou sekirite pwòp nanm yo. Y ap retire gwo chandelye yo nan plas li, sof si yo repanti. Yo te joure Senyè a. Yo te kite drapo verite a, mesaj premye, dezyèm, ak twazyèm zanj yo, trennen nan pousyè a. Si yo kite gad yo twonpe pèp la konsa, Bondye ap rann kèk nanm responsab pou mank yon bon disènman pou dekouvri ki kalite manje yo t ap bay twoupo Li a.”
“Apostasies have occurred and the Lord has permitted matters of this nature to develop in the past in order to show how easily His people will be misled when they depend upon the words of men instead of searching the Scriptures for themselves, as did the noble Bereans, to see if these things are so. And the Lord has permitted things of this kind to occur that warnings may be given that such things will take place.
“Te gen apostazi ki rive, e Senyè a te pèmèt bagay ki gen nati sa a devlope nan tan lontan an, pou montre kijan pèp Li a fasil pou yo twonpe lè yo depann sou pawòl lèzòm olye yo fouye Ekriti yo pou tèt pa yo, jan Berenyen yo, moun ki te nòb yo, te fè sa, pou wè si bagay sa yo te konsa. Epi Senyè a te pèmèt bagay konsa rive pou avètisman yo ka bay ke bagay sa yo pral fèt.
“Rebellion and apostasy are in the very air we breathe. We shall be affected by them unless we by faith hang our helpless souls upon Christ. If men are so easily misled now, how will they stand when Satan shall personate Christ, and work miracles? Who will be unmoved by his misrepresentations then—professing to be Christ when it is only Satan assuming the person of Christ, and apparently working the works of Christ? What will hold God’s people from giving their allegiance to false christs? ‘Go not after them.’
“Rebelyon ak apostazi nan menm lè n ap respire a. Y ap afekte nou, sòf si, pa lafwa, nou pann nanm san sekou nou yo sou Kris la. Si lèzòm tèlman fasil pou yo twonpe kounye a, ki jan y ap kanpe lè Satan pral pran pòz Kris la, epi fè mirak? Kilès ki p ap brannen devan fo prezantasyon li yo lè sa a—li k ap deklare li se Kris, pandan se sèlman Satan k ap pran pèsonaj Kris la, e an aparans ap fè zèv Kris yo? Ki sa ki va anpeche pèp Bondye a bay fo kris yo fidelite yo? ‘Pa ale dèyè yo.’”
“The doctrines must be plainly understood. The men accepted to preach the truth must be anchored; then their vessel will hold against storm and tempest, because the anchor holds them firmly. The deceptions will increase, and we are to call rebellion by its right name. We are to stand with the whole armor on. In this conflict we do not meet men only, but principalities and powers. We wrestle not against flesh and blood. Let Ephesians 6:10–18 be read carefully and impressively in our churches.” Notebook Leaflets, 57, 58.
“Doktrin yo dwe byen konprann aklè. Moun yo aksepte pou preche verite a dwe byen ankre; konsa veso yo ap kenbe tèt anba tanpèt ak move tan, paske lank la kenbe yo byen fèm. Desepsyon yo ap ogmante, epi nou dwe rele rebelyon pa vrè non li. Nou dwe kanpe avèk tout zam konplè a sou nou. Nan konfli sa a, se pa ak moun sèlman nou rankontre, men ak chèf ak otorite yo. Nou pa lite kont chè ak san. Se pou yo li Efezyen 6:10–18 avèk anpil swen ak avèk gravite nan legliz nou yo.” Notebook Leaflets, 57, 58.