After we review the history from 1863 until the time of the end in 1989, in the context of the four abominations of Ezekiel chapter eight, representing the four generations of Adventism, we will turn our attention to the increase of knowledge that was unsealed in 1989. That increase of knowledge was concerning the last six verses of Daniel chapter eleven. In 1989, our little Sabbath study group discovered the reform lines of Bible prophecy, which Future for America often refers to, and which establish the sequence of events in every reform line, which in turn allows a student of prophecy to exercise the application of the latter rain methodology of “line upon line.”
Apre nou fin revize listwa depi 1863 jouk rive nan tan lafen an an 1989, nan kontèks kat abominasyon yo nan Ezèkye chapit uit la, ki reprezante kat jenerasyon Advantis yo, n ap vire atansyon nou sou ogmantasyon konesans ki te desegele an 1989. Ogmantasyon konesans sa a te konsène sis dènye vèsè yo nan Danyèl chapit onz la. An 1989, ti gwoup etid Saba nou an te dekouvri liy refòm yo nan pwofesi biblik, ke Future for America souvan fè referans ak yo, e ki tabli sekans evènman yo nan chak liy refòm; sa ki, an retou, pèmèt yon etidyan pwofesi pratike aplikasyon metodoloji lapli ta a ki rele “liy sou liy.”
Within a few years (1992), I had written a paper covering the last six verses of Daniel eleven. The paper was written for my own satisfaction, for I had no ability or intention of publicly circulating the study. By 1994, the paper had made its way to an Adventist self-supporting ministry, and by 1995, a series of eleven articles covering the last six verses of Daniel eleven, was published in a monthly magazine produced by that ministry. There are only a few specific references to Daniel eleven in the writings of the Spirit of Prophecy, and the most important of them all became a central argument to the validity of the application I set forth concerning those verses.
Nan kèk ane sèlman (1992), mwen te ekri yon dokiman ki te trete sis dènye vèsè Danyèl onz la. Dokiman an te ekri pou pwòp satisfaksyon pa m, paske mwen pa t gen ni kapasite ni entansyon pou fè etid la sikile piblikman. Rive an 1994, dokiman an te rive jwenn yon ministè advenntis endepandan ki fonksyone ak pwòp mwayen pa li, epi an 1995, yon seri onz atik ki te trete sis dènye vèsè Danyèl onz la te pibliye nan yon magazin mansyèl ministè sa a te pwodui. Gen sèlman kèk referans presi sou Danyèl onz nan ekriti Lespri Pwofesi a, e sa ki pi enpòtan nan yo tout te vin tounen yon agiman santral pou validite aplikasyon mwen te prezante konsènan vèsè sa yo.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, [Daniel 11:30–36 quoted.]
“Nou pa gen tan pou nou pèdi. Tan difisil yo devan nou. Monn nan ap souke ak lespri lagè. Talè konsa, sèn twoub yo pale nan pwofesi yo pral rive. Pwofesi ki nan onzyèm chapit liv Danyèl la prèske rive nan akonplisman total li. Anpil nan istwa ki te deja pase nan akonplisman pwofesi sa a pral repete. Nan vèsè trant lan yo pale de yon pouvwa ki ‘pral lapenn anpil, [Daniel 11:30–36 quoted.]’”
“Scenes similar to those described in these words will take place.” Manuscript Releases, number 13, 394.
“Evènman ki sanble ak sa yo dekri nan pawòl sa yo pral rive.” Manuscript Releases, nimewo 13, 394.
Sister White is clear that 1798, is the “time of the end.”
Sè White klè lè li di 1798 se “tan lafen.”
“But at the time of the end, says the prophet, “Many shall run to and fro, and knowledge shall be increased.’ Daniel 12:4. . . . Since 1798 the book of Daniel has been unsealed, knowledge of the prophecies has increased, and many have proclaimed the solemn message of the judgment near.” The Great Controversy, 356.
“Men, nan tan lafen an, pwofèt la di, ‘Anpil moun pral kouri monte desann, epi konesans pral ogmante.’ Daniel 12:4.... Depi 1798, liv Danyèl la te devwale; konesans sou pwofesi yo te ogmante, epi anpil moun te pwoklame mesaj solanèl jijman ki toupre a.” The Great Controversy, 356.
Verse forty of Daniel eleven begins with, “And at the time of the end.”
Vèsè karant nan Danyèl onz kòmanse avèk: “Epi nan tan lafen an.”
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Epi nan tan lafen an, wa sid la va pouse sou li; epi wa nò a va vini kont li tankou yon toubiyon, avèk cha lagè, ak avèk kavalye, ak avèk anpil bato; epi li va antre nan peyi yo, e li va debòde epi travèse. Danyèl 11:40.
It is evident, even without the direct endorsement of the Spirit of prophecy, that verse forty marks the beginning of a sequence of events that began in 1798. Those events lead to the close of human probation, for the first verse of chapter twelve of Daniel, says, “And at that time shall Michael stand up,” and Sister White is clear that when Michael stands up human probation closes.
Sa parèt klè, menm san apwobasyon dirèk Lespri pwofesi a, ke vèsè karant lan make kòmansman yon seri evènman ki te kòmanse an 1798. Evènman sa yo mennen rive nan fen tan gras lèzòm nan, paske premye vèsè chapit douz liv Dànyèl la di: “And at that time shall Michael stand up,” epi Sè White fè sa klè ke lè Michael leve kanpe, tan gras lèzòm nan fini.
“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.
“‘Nan tan sa a, Mikaèl va leve kanpe, gran Chèf la ki kanpe pou pitit pèp ou a; epi pral gen yon tan detrès, tankou pa t janm gen depi lè te gen yon nasyon jouk rive nan menm tan sa a; epi nan tan sa a pèp ou a va delivre, chak moun ki va jwenn ekri nan liv la.’ Dànyèl 12:1.
“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.
“Lè mesaj twazyèm zanj lan fini, mizèrikòd pa plede ankò pou moun koupab ki rete sou tè a. Pèp Bondye a fin akonpli travay yo. Yo resevwa ‘lapli dèyè a,’ ‘rafrechisman ki soti nan prezans Senyè a,’ epi yo pare pou lè eprèv k ap tann yo a. Zanj yo ap prese ale vini nan syèl la. Yon zanj k ap retounen soti sou tè a anonse travay li fini; dènye eprèv la vin sou lemonn, epi tout moun ki te pwouve yo fidèl ak kòmandman Bondye yo resevwa ‘sele Bondye vivan an.’ Lè sa a, Jezi sispann entèsesyon Li nan sanktyè ki anwo a. Li leve men Li, epi ak yon vwa fò Li di, ‘Sa fini;’ epi tout lame zanj yo depoze kouwòn yo pandan Li fè deklarasyon solanèl sa a: ‘Moun ki enjis la, kite l rete enjis toujou; moun ki sal la, kite l rete sal toujou; moun ki jis la, kite l rete jis toujou; epi moun ki sen an, kite l rete sen toujou.’ Revelasyon 22:11. Chak ka fin deside pou lavi oswa pou lanmò.” The Great Controversy, 613.
Verse forty of Daniel eleven, begins in 1798, and in verse forty-five, when the king of the north (the papacy), comes to his end with none to help, human probation closes, for the next verse states, “And at that time,” thus identifying the “time” represented in the previous verse, which is verse forty-five of Daniel eleven. The king of the north (the papacy), comes to its end at the close of human probation.
Vèsè karant nan Dànyèl onz kòmanse an 1798, e nan vèsè karantsenk, lè wa nò a (papote a) rive nan fen li san pèsonn pou ede l, tan gras lèzòm fini, paske vèsè ki vin apre a deklare: “E nan tan sa a,” konsa li idantifye “tan” ki reprezante nan vèsè anvan an, ki se vèsè karantsenk nan Dànyèl onz. Wa nò a (papote a) rive nan fen li nan fen tan gras lèzòm.
Therefore, the history of the last six verses of Daniel eleven, identify a sequence of events that begins in 1798 and ends at the close of human probation. When Sister White was alive, 1798, was obviously in her past history. When she stated that “the prophecy in the eleventh chapter of Daniel has nearly reached its complete fulfillment,” she can only be referencing history that occurs after 1798, and before Michael stands up. She then specifically states that “much of the history that has taken place in fulfillment of this prophecy will be repeated,” thus instructing the student of prophecy that the final history of Daniel eleven, that “has nearly reached its complete fulfillment,” has been typified in other portions of histories set forth in Daniel chapter eleven.
Se poutèt sa, istwa sis dènye vèsè Danyèl onz yo idantifye yon sekans evènman ki kòmanse an 1798 e ki fini nan fèmti tan gras limanite a. Lè Sè White te vivan, 1798 te, evidamman, deja nan istwa pase li. Lè li te deklare ke “pwofesi ki nan onzyèm chapit Danyèl la prèske rive nan akonplisman konplè li,” li pa t kapab fè referans ak anyen lòt pase istwa ki rive apre 1798 e anvan Mikaèl kanpe. Ansuit, li deklare an patikilye ke “anpil nan istwa ki te fèt nan akonplisman pwofesi sa a pral repete,” konsa li enstwi etidyan pwofesi a ke istwa final Danyèl onz la, ki “prèske rive nan akonplisman konplè li,” te tipifye nan lòt pòsyon nan istwa yo prezante nan onzyèm chapit Danyèl la.
Once she emphasizes that most important prophetic key, she then quotes verses thirty through thirty-six, and states, “Scenes similar to those described in these words will take place.” Inspiration provided a key for those students of prophecy who wished to understand the final fulfillment of Daniel eleven. The key was that the history of the final six verses of Daniel eleven, were a parallel to the history represented in verses thirty to thirty-six. There is an abundant amount of light that is derived from this revelation, but what needs to be considered here is that in verse thirty-one of Daniel eleven, “the daily,” is taken away.
Yon fwa li mete anfaz sou kle pwofetik sa a ki pi enpòtan an, li site vèsè trant rive trant-sis yo, epi li deklare: “Sèn ki sanble ak sa yo dekri nan pawòl sa yo ap fèt.” Enspirasyon te bay yon kle pou etidyan pwofesi sa yo ki te vle konprann akonplisman final Dànyèl onz la. Kle a te sa a: istwa sis dènye vèsè Dànyèl onz yo te yon paralèl ak istwa ki reprezante nan vèsè trant rive trant-sis yo. Gen yon kantite limyè abondan ki sòti nan revelasyon sa a, men sa ki bezwen konsidere isit la se ke, nan vèsè trant-yon nan Dànyèl onz, “sakrifis kontinyèl la” retire.
To correctly understand the history which illustrates the sequence of events that lead to the close of human probation, a student of prophecy must have the correct understanding of “the daily.” If verse thirty-one is identifying Christ’s sanctuary ministry being taken away, or if it is identifying the taking away of paganism, it is absolutely essential to understand, if you wish to correctly understand the parallel history that Sister White spoke of when she wrote, “Scenes similar to those described in these words will take place.”
Pou konprann kòrèkteman istwa ki ilistre sekans evènman ki mennen rive nan fen tan gras limanite a, yon etidyan nan pwofesi dwe gen bon konpreyansyon sou “sakrifis tout tan an.” Si vèsè trant-yonn nan ap idantifye ministè Kris la nan Tanp li a kòm sa yo retire, oswa si li ap idantifye retrè paganis la, li absoliman esansyèl pou konprann sa, si ou vle konprann kòrèkteman istwa paralèl la Sè White te pale de li lè li te ekri: “Sèn ki sanble ak sa yo dekri nan pawòl sa yo pral fèt.”
Of course, Laodicean Adventism did not recognize the fulfillment of verse forty of Daniel eleven, as identifying the collapse of the Soviet Union in 1989, but the verse does identify those very events. For those who wished to correctly understand the prophetic increase of knowledge that arrived with the fulfillment of verse forty in 1989, the correct understanding of “the daily,” then became present truth. In the early part of the twentieth century, the correct understanding was important, for it was an essential part of the foundational truths that the Lord used William Miller to establish.
Natirèlman, Advantis Lawodiseyen an pa t rekonèt akonplisman vèsè karant nan Danyèl onz la kòm sa ki idantifye efondreman Inyon Sovyetik la an 1989; men vèsè a vrèman idantifye menm evènman sa yo. Pou moun ki te vle konprann kòrèkteman ogmantasyon konesans pwofetik la ki te vini ak akonplisman vèsè karant lan an 1989, bon konpreyansyon sou “kontinyèl la” te vin tounen verite prezan. Nan kòmansman ventyèm syèk la, bon konpreyansyon sa a te enpòtan, paske li te yon pati esansyèl nan verite fondamantal Senyè a te itilize William Miller pou tabli.
But during the first decade and a half of the twentieth century the satanic Protestant view which claims that “the daily,” represents Christ’s sanctuary work was a minority position, and it was not worth allowing a controversy over the truth that “the daily,” is a symbol of paganism to even begin. This is why you will hear from the Laodicean historical revisionists, that the subject of “the daily,” is “not to be made into a test question,” or “that the subject of ‘the daily’ is not to be agitated.” What the revisionists always leave out when they lead the unlearned in this particular discussion, is the qualification which inspiration always placed upon the subject. The following passage is directed towards Elder Haskell.
Men, pandan premye dizan ak mwatye premye syèk ventyèm nan, pwennvi pwotestan satanik ki pretann ke “chak jou a” reprezante travay Kris la nan tanp li a, te yon pozisyon minoritè, e li pa t vo pèmèt yon konfli sou verite ki fè konnen “chak jou a” se yon senbòl paganism lan menm kòmanse. Se poutèt sa nou tande nan men revizyonis istorik Lawodise yo ke sijè “chak jou a” “pa dwe tounen yon kestyon tès,” oswa “ke sijè ‘chak jou a’ pa dwe souke.” Sa revizyonis yo toujou kite deyò lè yo mennen moun ki pa enstwi yo nan diskisyon patikilye sa a, se kalifikasyon enspirasyon an te toujou mete sou sijè a. Pasa ki vin apre a adrese ak Ansyen Haskell.
Elder Haskell was leading the defense of the correct understanding of “the daily,” against the attacks of Prescott and Daniells in the first and second decade of the twentieth century. Pay close attention, for Sister White never identifies that Haskell’s understanding of “the daily,” was incorrect, she simply instructs him to not allow the agitation to continue, for the Lord did not want to provide an ongoing platform for the enemies of truth (Prescott and Daniells), to continue to push their false teaching. In the passage Haskell is rebuked for “the chart”, and the chart that is referred to is the 1843 chart. Haskell had reproduced the 1843 chart for a witness in that controversy. But he didn’t just reproduce it, he included upon the bottom of the chart the passage from Sister White, where she says “the 1843 chart was directed by the hand of the Lord and should not be altered.” As you read the passage, count the times she says, “at this time.”
Frè Haskell t ap dirije defans bon konpreyansyon sou “sa ki kontinyèl la”, kont atak Prescott ak Daniells pandan premye ak dezyèm deseni ventyèm syèk la. Fè anpil atansyon, paske Sè White pa janm idantifye konpreyansyon Haskell sou “sa ki kontinyèl la” kòm eroné; li senpleman enstwi l pou l pa kite ajitasyon an kontinye, paske Senyè a pa t vle bay yon tribin k ap kontinye pou lènmi verite yo (Prescott ak Daniells) kontinye pouse fo ansèyman pa yo. Nan pasaj la, yo reprann Haskell poutèt “kat la”, epi kat yo fè referans avè l la se kat 1843 a. Haskell te repwodui kat 1843 a kòm yon temwen nan konfli sa a. Men li pa t sèlman repwodui li; li te mete anba kat la pasaj Sè White la, kote li di “kat 1843 a te dirije pa men Senyè a e li pa ta dwe chanje.” Pandan w ap li pasaj la, konte konbyen fwa li di, “nan moman sa a.”
“‘I am instructed to say to you, Let there be no questions agitated at this time in the Review that will tend to unsettle minds. . . . We have no time now to enter into unnecessary controversy, but we should earnestly consider the need of seeking the Lord for true conversion of heart and life. There should be determined efforts made to secure sanctification of soul and mind.’
«Mwen resevwa enstriksyon pou m di nou: Pa kite gen kestyon k ap souleve nan moman sa a nan Review la ki ta gen tandans boulvèse lespri yo.... Kounye a nou pa gen tan pou nou antre nan konfli ki pa nesesè, men nou dwe konsidere ak tout serye nesesite pou chèche Senyè a pou yon vrè konvèsyon nan kè ak nan lavi. Dwe gen efò detèmine k ap fèt pou asire sanktifikasyon nan nanm ak nan lespri.»
“I have had cautions given me in regard to the necessity of our keeping a united front. This is a matter of importance to us at this time. As individuals we need to act with the greatest caution.
“Mwen resevwa avètisman konsènan nesesite pou nou kenbe yon fasad ini. Sa se yon kesyon ki gen enpòtans pou nou nan moman sa a. Antanke moun endividyèl, nou bezwen aji avèk pi gran prekosyon.”
“I wrote to Elder Prescott, telling him that he must be exceedingly careful not to introduce subjects in the Review that would seem to point out flaws in our past experience. I told him that this matter on which he believes a mistake has been made is not a vital question, and that, should it be given prominence now, our enemies would take advantage of it, and make a mountain out of a molehill.
“Mwen te ekri Ansyen Prescott, pou m di li li dwe pran anpil prekosyon pou l pa prezante nan Review la sijè ki ta sanble montre defo nan eksperyans nou te fè nan tan pase a. Mwen te di l ke kesyon sa a, kote li kwè yo te fè yon erè, se pa yon kestyon vital; e si yo ta mete l an evidans kounye a, lènmi nou yo t ap pwofite sa, epi yo t ap fè yon mòn ak yon ti moso tè.”
“To you also I say that this subject [THE IDENTITY OF THE “DAILY” OF DANIEL 8.] should not be agitated at this time. No, my brother, I feel that at this crisis in our experience that chart which you have had republished should not be circulated. You have made a mistake in this matter. Satan is determinedly at work to bring about issues that will create confusion. There are those who would be delighted to see our ministers at an issue on this question, and they would make much of it.
“Mwen di ou tou ke sijè sa a [IDANTITE “KONTINÈL” NAN DANYÈL 8.] pa ta dwe soulve nan moman sa a. Non, frè mwen, mwen santi ke nan kriz sa a nan eksperyans nou, tablo sa a ke ou te fè repibliye a pa ta dwe sikile. Ou fè yon erè nan zafè sa a. Satan ap travay avèk detèminasyon pou fè leve kestyon ki pral kreye konfizyon. Gen moun ki t ap byen kontan wè minis nou yo pran pozisyon opoze sou kestyon sa a, e yo t ap fè anpil bri avè l.”
“I have been instructed that regarding what might be said on either side of this question, silence at this time is eloquence. Satan is watching for an opportunity to create division among our leading ministers. It was a mistake to publish the chart until you could all get together and come to an agreement concerning the matter. You have not acted wisely in bringing to the front a subject that must create discussion and the bringing out of various opinions, for every item will be strained and made to mean something that will only mean injury to the cause. We have all we can do to handle the false statements of those who have given evidence of their willingness to bear false witness.” Manuscript Releases, volume 9, 106, 107.
“Mwen resevwa enstriksyon ke konsènan sa ki ta ka di sou nenpòt bò nan kestyon sa a, silans nan moman sa a se elokans. Satan ap veye pou yon okazyon pou l kreye divizyon pami minis dirijan nou yo. Se te yon erè pou pibliye tablo a anvan nou tout te ka reyini ansanm epi rive nan yon antant konsènan kestyon an. Nou pa t aji avèk sajès lè nou mete devan yon sijè ki dwe kreye diskisyon epi fè parèt divès opinyon, paske chak pwen pral sibi fòsman epi yo pral fè l vle di yon bagay ki pral sèlman lakòz domaj pou kòz la. Nou deja gen tout sa nou kapab fè pou nou jere fo deklarasyon moun sa yo ki bay prèv volonte yo genyen pou pote fo temwayaj.” Manuscript Releases, volim 9, 106, 107.
In the previous article we identified that Ellen White said those that gave the judgment hour cry had the correct view of “the daily,” and that Prescott and Daniells’ view that “the daily,” represented Christ’s sanctuary ministry came from Satan. She rebuked Haskell for allowing the controversy to continue, but not for his position upon the truth of what “the daily,” represents. At that time the majority still believed the pioneer understanding of “the daily,” and more importantly, the verse in Daniel eleven, that was to be unsealed at “the time of the end” in 1989, was still decades in the future. At that time (1989), the importance of the correct view of “the daily,” would be necessary. The revisionists always leave the qualifications of Ellen White that were limited to that particular period out of their dishes of fables. Count the qualification of time in the following passage.
Nan atik anvan an, nou te idantifye ke Ellen White te di moun ki te bay kri lè jijman an te gen bon konpreyansyon sou “the daily,” e ke opinyon Prescott ak Daniells selon ki “the daily,” te reprezante ministè Kris la nan sanktyè a te soti nan Satan. Li te reprimande Haskell paske li te pèmèt konfli a kontinye, men se pa t poutèt pozisyon li sou verite sa “the daily,” reprezante. Nan epòk sa a, majorite a te toujou kwè konpreyansyon pyonye yo sou “the daily,” e, sa ki pi enpòtan toujou, vèsè nan Danyèl onz la, ki te dwe devwale nan “the time of the end” an 1989, te toujou plizyè dizèn ane pi lwen nan lavni. Nan epòk sa a (1989), enpòtans bon konpreyansyon sou “the daily,” t ap nesesè. Revizyonis yo toujou kite kalifikasyon Ellen White yo, ki te limite ak peryòd patikilye sa a, deyò nan plat fab yo. Konte kalifikasyon tan an nan pasaj sa a.
“I have words to speak to Brethren Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, and all who have been active in urging their views in regard to the meaning of ‘the daily’ of Daniel 8. This is not to be made a test question, and the agitation that has resulted from its being treated as such has been very unfortunate. Confusion has resulted, and the minds of some of our brethren have been diverted from the thoughtful consideration that should have been given to the work that the Lord has directed should be done at this time in our cities. This has been pleasing to the great enemy of our work.
“Mwen gen pawòl pou m adrese Frè Butler, Loughborough, Haskell, Smith, Gilbert, Daniells, Prescott, ak tout moun ki te aktif nan pouse pwennvi pa yo konsènan siyifikasyon ‘sakrifis la chak jou’ nan Dànyèl 8 la. Sa pa dwe tounen yon kestyon tès, e ajitasyon ki soti nan lefèt yo te trete l konsa a te trè malere. Sa lakòz konfizyon, e lespri kèk nan frè nou yo te detounen lwen konsiderasyon reflechi ki ta dwe te bay travay Senyè a te dirije pou fèt nan tan sa a nan vil nou yo. Sa te fè gran lènmi travay nou an plezi.”
“The light given me is that nothing should be done to increase the agitation upon this question. Let it not be brought into our discourses and dwelt upon as a matter of great importance. We have a great work before us, and we have not an hour to lose from the essential work to be done. Let us confine our public efforts to the presentation of the important lines of truth on which we have clear light.
“Limyè yo ban mwen an se ke pa gen anyen ki dwe fèt pou ogmante ajitasyon sou kesyon sa a. Pa kite yo mete l nan diskou nou yo ni ret sou li kòm yon sijè ki gen gwo enpòtans. Nou gen yon gwo travay devan nou, e nou pa gen yon sèl èdtan pou n pèdi lwen travay esansyèl ki dwe fèt la. Ann limite efò piblik nou yo ak prezantasyon gwo liy verite enpòtan yo sou ki nou gen limyè klè.
“I would bring to your attention the last prayer of Christ, as recorded in John 17. There are many subjects upon which we can speak,—sacred, testing truths, beautiful in their simplicity. On these you may dwell with intense earnestness. But let not ‘the daily,’ or any other subject that will arouse controversy among brethren, be brought in at this time; for this will delay and hinder the work that the Lord would have the minds of our brethren centered upon just now. Let us not agitate questions that will reveal a marked difference of opinion, but rather let us bring from the Word the sacred truths regarding the binding claims of the law of God.
“Mwen ta vle atire atansyon nou sou dènye lapriyè Kris la, jan li anrejistre nan Jan 17. Gen anpil sijè sou ki nou kapab pale,—verite sakre, verite ki mete nou anba eprèv, bèl nan senplisite yo. Sou sa yo nou kapab medite avèk tout chalè ak tout seryezite. Men, pa kite ‘sakrifis kontinyèl la,’ ni okenn lòt sijè ki ta leve konfli pami frè yo, antre nan moman sa a; paske sa pral retade epi anpeche travay Senyè a ta vle lespri frè nou yo fikse sou li kounye a. Annou pa brase kestyon ki pral fè parèt yon diferans opinyon byen make, men pito annou tire nan Pawòl la verite sakre konsènan reklamasyon obligatwa lalwa Bondye a.”
“Our ministers should seek to make the most favorable presentation of the truth. So far as possible, let all speak the same things. Let the discourses be simple, and treating upon vital subjects that can be easily understood. When all our ministers see the necessity of humbling themselves, then the Lord can work with them. We need now to be reconverted, that angels of God may co-operate with us, making a sacred impression upon the minds of those for whom we labor.
“Minis nou yo ta dwe chèche prezante laverite a nan fason ki pi favorab. Osi lwen sa posib, se pou tout moun pale menm bagay yo. Se pou diskou yo senp, epi yo dwe pale sou sijè enpòtan ki ka fasil pou konprann. Lè tout minis nou yo va wè nesesite pou yo imilye tèt yo, lè sa a Senyè a ka travay avèk yo. Nou bezwen kounye a pou nou tounen vin jwenn Bondye ankò, pou zanj Bondye yo ka kolabore avèk nou, pandan y ap fè yon enpresyon sakre sou lespri moun sa yo pou ki moun n ap travay.”
“We must blend together in the bonds of Christlike unity; then our labors will not be in vain. Draw in even cords, and let no contentions be brought in. Reveal the unifying power of truth, and this will make a powerful impression on human minds. In unity there is strength.
“Nou dwe ini ansanm nan lyen inite ki sanble ak Kris la; lè sa a travay nou yo p ap fèt pou gremesi. Rale ansanm avèk kòd ki egal, epi pa kite okenn dezakò antre. Fè konnen pouvwa verite a ki ini, e sa ap fè yon enpresyon pwisan sou lespri moun. Nan inite gen fòs.
“This is not a time to make prominent unimportant points of difference. If some who have not a strong living connection with the Master, reveal to the world their weakness of Christian experience, the enemies of the truth who are watching us closely will make the most of it, and our work will be hindered. Let all cultivate meekness, and learn lessons from Him who is meek and lowly in heart.
“Sa a pa yon tan pou mete an avan pwen diferans ki pa enpòtan. Si kèk moun ki pa gen yon lyen vivan e solid ak Mèt la revele bay lemonn feblès eksperyans kretyen yo, lènmi verite a, k ap veye nou ak anpil atansyon, ap pwofite sa nèt, epi travay nou an pral anpeche. Se pou tout moun kiltive dousè, epi aprann leson nan men Sila a ki dou e ki gen kè enb.”
“The subject of ‘the daily’ should not call forth such movements as have been made. As a result of the way this subject has been handled by men on both sides of the question, controversy has arisen and confusion has resulted.
Sijè “sak fèt chak jou a” pa ta dwe lakòz kalite mouvman sa yo ki te fèt. Kòm rezilta fason mesye sou toude bò kesyon an te trete sijè sa a, konfli leve e konfizyon vin lakòz.
“The action of Brother Larry Smith in publishing a tract containing condemnation of his brethren and of their belief, was not endorsed by God. And to Elder Prescott I will say, The Lord has not placed upon you a burden regarding this matter.
“Aksyon Frè Larry Smith lè li te pibliye yon trak ki te gen kondanasyon kont frè li yo ak kont kwayans yo, pa t jwenn apwobasyon Bondye. Epi ak Ansyen Prescott m ap di: Senyè a pa t mete sou ou yon chay konsènan zafè sa a.
“I was pained to hear that Elder Daniells, knowing that there was a difference of opinion regarding this matter among our leading brethren, should urge this matter to the front, as was done in some places.
“Mwen te santi doulè lè m te tande ke Ansyen Daniells, byenke li te konnen te gen yon diferans opinyon konsènan kestyon sa a nan mitan frè dirijan nou yo, ta dwe pouse kestyon sa a devan, jan sa te fèt nan kèk kote.
“Others of our brethren have not been guided by wisdom, and have not reasoned clearly from cause to effect regarding the results of their efforts to uphold their views regarding the interpretation of ‘the daily.’ While the present condition of difference of opinion regarding this subject exists, let it not be made prominent. Let all contention cease. At such a time silence is eloquence.
“Lòt nan frè nou yo pa t dirije pa sajès, epi yo pa t rezone klèman soti nan kòz rive nan efè konsènan rezilta efò yo fè pou soutni opinyon yo konsènan entèpretasyon ‘sakrifis tout tan an.’ Pandan kondisyon aktyèl diferans opinyon sou sijè sa a egziste, pa fè l tounen yon pwen prensipal. Se pou tout diskisyon sispann. Nan yon moman konsa, silans se elokans.”
“The duty of God’s servants at this time is to preach the Word in the cities. Christ came to save souls, and we, as almoners of His grace, need to impart to the inhabitants of the great cities a knowledge of His saving truth.” Pamphlets, number 20, 11, 12.
“Devwa sèvitè Bondye yo nan tan sa a se preche Pawòl la nan lavil yo. Kris la te vini pou sove nanm yo, epi nou menm, antanke moun k ap distribye gras li a, nou bezwen bay abitan gwo lavil yo konesans verite li a ki sove.” Pamphlets, number 20, 11, 12.
Brother Larry Smith, who she was referring to was especially incensed at the situation for it was his father’s book, Daniel and the Revelation, that Prescott and Daniells wanted to rewrite in order to change what he wrote concerning “the daily.” Brother Smith was defending the truth, and also his father. She qualifies the controversy repeatedly with the words, “at this time,” and towards the end she states, “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” All the universities of Adventism that teach “the daily,” today, teach the satanic view. It is obviously not the same conditions today as it was at that time.
Frè Larry Smith, sila li t ap pale a, te patikilyèman endiye devan sitiyasyon an, paske se liv papa li a, Daniel and the Revelation, Prescott ak Daniells te vle reekri pou chanje sa li te ekri konsènan “the daily.” Frè Smith t ap defann verite a, ansanm ak papa li. Li kalifye konfli a repete ak mo sa yo: “at this time,” epi bò fen an li deklare: “While the present condition of difference of opinion regarding this subject exists, let it not be made prominent.” Tout inivèsite Advantis yo ki anseye “the daily” jodi a, anseye pwennvi satanik la. Li klèman evidan ke kondisyon yo jodi a pa menm jan ak jan yo te ye nan epòk sa a.
The second generation of Adventism began at the rebellion of 1888, and spiritualism was established among the leadership. That condition opened the door for the advancement of greater spiritualistic delusions that were to bring about an environment of alienation and division, as men in responsible positions determined to promote whatever they personally deemed as truth. Men such as Daniells, Prescott and Kellogg became symbols of the history where Ezekiel identified what the seventy elders, “the ancients of the house of Israel” would “do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not.”
Dezyèm jenerasyon Advantis la te kòmanse nan rebelyon 1888 la, e espirityalis te etabli pami dirijan yo. Kondisyon sa a te louvri pòt la pou avansman pi gwo desepsyon espirityalis yo, ki te dwe mennen yon anviwònman alyenasyon ak divizyon, pandan mesye ki te nan pozisyon responsablite yo t ap deside ankouraje kèlkeswa sa yo menm pèsonèlman te konsidere kòm verite. Mesye tankou Daniells, Prescott ak Kellogg te vin tounen senbòl istwa sa a kote Ezekyèl te idantifye sa swasanndis ansyen yo, “ansyen lakay Izrayèl yo,” t ap “fè nan fènwa, chak moun nan chanm imaj li yo? paske yo di, Seyè a pa wè nou.”
In that generation the messengers of the message of 1888, both lost their way in the controversies, confusion and spiritualism that engulfed Ezekiel’s seventy elders who had portrayed idols upon the walls of the temple, and the walls of their minds. The health work was removed due to the spiritualism of Kellogg, and yet the revisionists of Laodicean Adventism lead the unlearned to believe that some type of victory came out of the chaos of that generation. There was a parallel history in the time of Judges, where the summation of the history of the Judges fits this period perfectly, for the last verse of Judges states:
Nan jenerasyon sa a, de mesaje mesaj 1888 la te pèdi chemen yo nan mitan polemik yo, konfizyon an, ak espirityalis la ki te anvayi swasanndis ansyen Ezekyèl yo, yo menm ki te trase zidòl sou miray tanp lan, ak sou miray lespri yo. Travay sante a te retire akoz espirityalis Kellogg la, e poutan revizyonis Advantis Lawodise yo mennen moun ki pa enstwi yo pou kwè ke yon kalite viktwa te sòti nan dezòd jenerasyon sa a. Te gen yon istwa paralèl nan tan Jij yo, kote rezime istwa Jij yo koresponn pafètman ak peryòd sa a, paske dènye vèsè Jij yo deklare:
In those days there was no king in Israel: every man did that which was right in his own eyes. Judges 21:25.
Nan jou sa yo pa t gen wa nan pèp Izrayèl la: chak moun t ap fè sa ki dwat nan pwòp je pa l. Jij 21:25.
We will show why the history of Judges corresponds to the history of the second generation of Adventism as we proceed with these articles, but it should be noted that when considering the history of Laodicean Adventism, the easily available history has been provided by those who practice historical revisionism. Sister White certainly did not want the subject of “the daily,” agitated during that history, when in reality it was a small minority of men that she had stated were being guided by “angels that were expelled from heaven” to be given a public platform to promote their erroneous ideas. But to suggest that Sister White ever upheld the idea that it was alright to retain error is exactly the opposite of what she believed.
N ap montre poukisa istwa Jij yo koresponn ak istwa dezyèm jenerasyon Advantis la pandan n ap kontinye ak atik sa yo; men, li dwe remake ke, lè n ap konsidere istwa Advantis Lawodise a, istwa ki fasilman disponib la se sa moun ki pratike revizyonis istorik yo te bay. Sè White sètènman pa t vle sijè “le quotidien an” vin brase pandan istwa sa a, alòske an reyalite se te yon ti minorite gason ke li te di t ap dirije pa “zanj ki te chase soti nan syèl la” pou yo te resevwa yon tribin piblik pou fè pwomosyon lide erone yo. Men, pou ta sijere ke Sè White te janm soutni lide ke li te akseptab pou konsève erè, sa se egzak opoze sa li te kwè.
“Brethren, as an ambassador of Christ I warn you to beware of these side issues, whose tendency is to divert the mind from the truth. Error is never harmless. It never sanctifies, but always brings confusion and dissension. It is always dangerous. The enemy has great power over minds that are not thoroughly fortified by prayer and established in Bible truth.” Testimonies, volume 5, 292.
“Frè m yo, antanke yon anbasadè Kris la, m ap avèti nou pou n pran prekosyon ak kestyon segondè sa yo, ki gen tandans detounen lespri a lwen verite a. Erè pa janm inofansif. Li pa janm sanktifye, men li toujou pote konfizyon ak divizyon. Li toujou danjere. Lènmi an gen gwo pouvwa sou lespri ki pa byen fòtifye pa lapriyè epi ki pa byen tabli nan verite Bib la.” Testimonies, volume 5, 292.
We will continue this study in the next article.
Nap kontinye etid sa a nan atik ki vin apre a.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Nou pa gen tan pou nou pèdi. Tan troublay yo devan nou. Mond lan ap brase ak lespri lagè. Talè konsa sèn detrès yo pale de yo nan pwofesi yo pral rive. Pwofesi ki nan onzyèm chapit Danyèl la prèske rive nan akonplisman konplè li. Anpil nan istwa ki deja pase nan akonplisman pwofesi sa a pral repete. Nan vèsè trant lan yo pale de yon pisans ki ‘pral vin gen lapenn, epi li pral retounen, epi li pral fache kont alyans sen an: konsa li pral fè; li pral menm retounen, epi li pral antann li ak sila yo ki abandone alyans sen an. Epi fòs ame yo pral kanpe bò kote li, epi yo pral pwofane tanp fòs la, epi yo pral retire sakrifis tout tan an, epi yo pral mete abominasyon ki fè dezolasyon an. Epi sila yo ki aji mechan kont alyans lan li pral kòwonp yo ak flatri; men pèp ki konnen Bondye yo a pral fò, epi yo pral fè gwo zèv. Epi sila yo ki gen konprann nan mitan pèp la pral enstwi anpil moun: men yo pral tonbe pa nepe, ak pa dife, ak pa kaptivite, ak pa dega, pandan anpil jou. Koulye a, lè yo pral tonbe, yo pral resevwa yon ti sekou: men anpil moun pral mete tèt yo ansanm ak yo avèk flatri. Epi kèk nan sila yo ki gen konprann yo pral tonbe, pou yo ka pase yo anba eprèv, epi pou yo ka pirifye yo, epi pou yo ka fè yo vin blan, jis nan tan lafen an: paske sa toujou rete pou tan ki fikse a. Epi wa a pral aji dapre volonte pa l; epi li pral leve tèt li, epi li pral fè tèt li pi gran pase tout bondye, epi li pral pale bagay etonan kont Bondye bondye yo, epi li pral reyisi jouk kòlè a fin akonpli: paske sa ki detèmine a pral fèt.’ Danyèl 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
« Sèn ki sanble ak sa yo dekri nan pawòl sa yo pral rive. Nou wè prèv ke Satan ap pran kontwòl lespri moun yo byen vit, moun ki pa gen krentif pou Bondye devan je yo. Se pou tout moun li epi konprann pwofesi ki nan liv sa a, paske kounye a nou ap antre nan tan detrès yo te pale de li a: »
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
«Epi nan tan sa a, Mikaèl va leve kanpe, gwo prens lan ki kanpe pou pitit pèp ou a; epi pral gen yon tan detrès, jan sa pa t janm rive depi lè te gen yon nasyon jouk nan menm tan sa a; epi nan tan sa a pèp ou a va delivre, tout moun yo va jwenn ekri nan liv la. Epi anpil nan sila yo ki dòmi nan pousyè tè a pral reveye, kèk pou lavi etènèl, epi kèk pou wont ak mepri etènèl. Epi sila yo ki saj yo va klere tankou ekla syèl la; epi sila yo ki mennen anpil moun nan jistis va klere tankou zetwal yo pou tout tan ak pou tout tan. Men ou menm, O Danyèl, fèmen pawòl yo, epi sele liv la, jouk nan tan lafen an: anpil moun va kouri monte desann, epi konesans va ogmante.» Danyèl 12:1–4. Manuscript Releases, nimewo 13, 394.