Ezekiel chapter eight, sets forth four increasing abominations which represent the four generations of Laodicean Adventism. The rebellion of 1863, produced a counterfeit to the two tables of Habakkuk, just as Aaron had produced an counterfeit image of jealousy, with his golden calf at the very time God was delivering the two tables of the Ten Commandments to Moses. Once Laodicean Adventism had begun the work of removing the foundational truths, as represented in William Miller’s dream, the leadership of the first generation began to reject the authority of the Bible, and then the Spirit of Prophecy. The rebellion had grown to a point where Kellogg’s spiritualism (pantheism), arrived into their history just prior to 1888.
Ézéchiel, chapitre huit, présente quatre abominations croissantes qui représentent les quatre générations de l’adventisme laodicéen. La rébellion de 1863 produisit une contrefaçon des deux tables d’Habacuc, tout comme Aaron avait produit une image contrefaite de jalousie avec son veau d’or, au moment même où Dieu remettait à Moïse les deux tables des Dix Commandements. Une fois que l’adventisme laodicéen eut commencé l’œuvre d’enlèvement des vérités fondamentales, comme le représente le rêve de William Miller, la direction de la première génération commença à rejeter l’autorité de la Bible, puis celle de l’Esprit de prophétie. La rébellion avait grandi à un point tel que le spiritualisme de Kellogg (panthéisme) entra dans leur histoire juste avant 1888.
At the rebellion of 1888, the spiritualism represented by Ezekiel’s chambers of imagery reached a point where the messengers of Minneapolis, and the prophetess and even the Holy Spirit were rejected.
Nan rebelyon ane 1888 la, espirityalis ki te reprezante pa chanm imajri Ezekyèl yo te rive nan yon pwen kote mesaje Minneapolis yo, ansanm ak pwofètès la e menm Sentespri a, te rejte.
“We have seen in our experience that when the Lord sends rays of light from the open door of the sanctuary to His people, Satan stirs up the minds of many. But the end is not yet. There will be those who will resist the light and crowd down those whom God has made His channels to communicate light. Spiritual things are not spiritually discerned. The watchmen have not kept pace with the opening providence of God, and the real heaven-sent message and messengers are scorned.
“Nou wè nan eksperyans nou lè Senyè a voye reyon limyè soti nan pòt louvri tanp lan bay pèp Li a, Satan souke lespri anpil moun. Men fen an poko rive. Va gen moun ki pral reziste limyè a epi peze desann sila yo Bondye fè chanèl pa Li pou kominike limyè. Bagay espirityèl yo pa disène espirityèlman. Gadyen yo pa t mache selon pwovidans Bondye k ap louvri a, epi vrè mesaj ak mesaje ki soti nan syèl la yo meprize.”
“There will go from this meeting men who claim to know the truth who are gathering about their souls the garments not woven in the loom of heaven. The spirit that they have received here will be carried with them. I tremble for the future of our cause. Those who do not in this place yield to the evidence God has given will war against their brethren whom God is using. They will make it very hard, when opportunities shall come where they can carry forward and onward the same kind of warfare they have hitherto engaged in. These men will have opportunities to be convinced that they have been warring against the Holy Spirit of God. Some will be convinced; others will hold firmly their own spirit. They will not die to self and let the Lord Jesus come into their hearts. They will be more and still more deceived until they cannot discern truth and righteousness. They will, under another spirit, seek to place upon the work a mold that God shall not approve; and they will endeavor to act out the attributes of Satan in assuming control of human minds and thus control the work and cause of God.
“Genz gason pral soti nan reyinyon sa a ki di yo konnen verite a, men ki ap rasanble sou nanm yo rad ki pa t tise sou metye syèl la. Lespri yo te resevwa isit la a pral pote avè yo. Mwen tranble pou lavni kòz nou an. Moun ki, nan kote sa a, pa soumèt devan prèv Bondye bay la, pral fè lagè kont frè yo ke Bondye ap sèvi avèk yo. Yo pral rann sa trè difisil lè okazyon va vini kote yo ka kontinye mennen menm kalite lagè yo te angaje ladan l jouk kounye a, pi devan toujou. Mesye sa yo pral gen okazyon pou yo vin konvenki ke yo te fè lagè kont Lespri Sen Bondye a. Kèk pral vin konvenki; lòt yo pral kenbe fèm pwòp lespri pa yo. Yo p ap mouri a pwòp tèt yo pou kite Senyè Jezi antre nan kè yo. Yo pral vin pi plis toujou twonpe, jiskaske yo pa kapab distenge verite ak jistis. Anba yon lòt lespri, yo pral chèche enpoze sou travay la yon fòm Bondye p ap apwouve; epi yo pral fè efò pou manifeste atribi Satan yo lè yo pran kontwòl lespri lèzòm, epi konsa kontwole travay la ak kòz Bondye a.”
“Had our brethren fasted and prayed and humbled their hearts before God at this meeting, and sat down calmly to investigate the Scriptures together, then God would have been glorified. But the spirit of prejudice that was brought to that meeting closed the door to the richest blessing of God, and those who had this spirit will not be in a favorable position to see light until they repent before God and have some sense of how near they have come to doing despite to the Holy Spirit and having another spirit.” The 1888 Materials, 832.
“Si frè nou yo te jene, te priye, epi te imilye kè yo devan Bondye nan reyinyon sa a, epi yo te chita desann avèk kalm pou egzamine Ekriti yo ansanm, lè sa a Bondye t ap jwenn glwa. Men lespri prejije ki te pote nan reyinyon sa a te fèmen pòt la devan benediksyon Bondye ki pi rich la, epi moun ki te genyen lespri sa a pa pral nan yon pozisyon favorab pou wè limyè a jiskaske yo repanti devan Bondye epi yo vin gen yon sans sou kijan yo prèske rive meprize Sentespri a epi genyen yon lòt lespri.” The 1888 Materials, 832.
After 1888, Sister White “trembled for the future of” God’s church and work. She saw that the meeting would produce a continued spiritual warfare among the men that were leaders of Laodicean Adventism, and the controversy of “the daily,” is evidence that her predictions were fulfilled upon that very generation. A warfare was then carried on by men who did not “yield to the evidence God had given” to confirm the “heaven sent message and messengers,” and those men made war against “the Holy Spirit of God.” The second generation watched as the publishing house and sanitarium were burnt to the ground by the fires of God’s judgment.
Apre 1888, Sè White “te tranble pou lavni” legliz Bondye a ak travay li a. Li te wè ke reyinyon an t ap pwodui yon lagè espirityèl ki t ap kontinye pami mesye ki te dirijan Advantis Lawodise a, epi konfli konsènan “kontinyèl la” se prèv ke prediksyon li yo te akonpli sou jenerasyon sa menm. Lè sa a, mesye ki pa t “sede devan prèv Bondye te bay” pou konfime “mesaj ak mesaje ki te voye soti nan syèl la” te mennen yon lagè; e mesye sa yo te fè lagè kont “Sentespri Bondye a.” Dezyèm jenerasyon an te gade pandan kay piblikasyon an ak sanitè a te boule nèt atè anba dife jijman Bondye yo.
“Today I received a letter from Elder Daniells regarding the destruction of the Review office by fire. I feel very sad as I consider the great loss to the cause. I know that this must be a very trying time for the brethren in charge of the work and for the employees of the office. I am afflicted with all who are afflicted. But I was not surprised by the sad news, for in the visions of the night I have seen an angel standing with a sword as of fire stretched over Battle Creek. Once, in the daytime, while my pen was in my hand, I lost consciousness, and it seemed as if this sword of flame were turning first in one direction and then in another. Disaster seemed to follow disaster because God was dishonored by the devising of men to exalt and glorify themselves.
“Jodi a mwen te resevwa yon lèt nan men Ansyen Daniells konsènan destriksyon biwo Review la pa dife. Mwen santi m anpil lapenn lè m ap konsidere gwo pèt sa a pou koz la. Mwen konnen sa dwe yon tan ki trè difisil pou frè yo ki responsab travay la ak pou anplwaye biwo a. Mwen aflije ansanm ak tout moun ki aflije. Men, nouvèl tris sa a pa t siprann mwen, paske nan vizyon lannuit yo mwen te wè yon zanj kanpe ak yon nepe tankou dife lonje anlè Battle Creek. Yon fwa, nan lajounen, pandan plim mwen te nan men mwen, mwen te pèdi konesans, epi li te sanble kòmsi nepe dife sa a t ap vire dabò nan yon direksyon epi apre sa nan yon lòt. Dezas te sanble ap swiv dezas, paske Bondye te dezonore pa plan moun yo te fè pou leve tèt yo epi glorifye tèt yo.”
“This morning I was drawn out in earnest prayer that the Lord would lead all who are connected with the Review and Herald office to make diligent search, that they may see wherein they have disregarded the many messages God has given.
“Jòdi maten an, mwen te pouse antre nan lapriyè sensè pou Senyè a ta dirije tout moun ki gen rapò ak biwo Review and Herald la pou yo fè rechèch ak anpil dilijans, pou yo ka wè nan ki pwen yo te neglije anpil mesaj Bondye te bay yo.
“Sometime ago the brethren at the Review office asked my counsel about the erection of another building. I then said that if those who were in favor of adding another building to the Review and Herald office had the future mapped out before them, if they could see what would be in Battle Creek, they would have no question about putting up another building there. God said: ‘My word has been despised; and I will turn and overturn.’
“Kèk tan de sa, frè yo nan biwo Review la te mande konsèy mwen konsènan konstriksyon yon lòt bilding. Lè sa a, mwen te di ke si moun ki te an favè ajoute yon lòt bilding nan biwo Review and Herald la te gen lavni an trase devan yo, si yo te kapab wè sa ki t ap rive nan Battle Creek, yo pa t ap poze okenn kesyon sou leve yon lòt bilding la. Bondye te di: ‘Yo meprize pawòl mwen; e m ap vire l, epi m ap chavire l.’”
“At the General Conference, held in Battle Creek in 1901, the Lord gave His people evidence that He was calling for reformation. Minds were convicted, and hearts were touched; but thorough work was not done. If stubborn hearts had then broken in penitence before God, there would have been seen one of the greatest manifestations of the power of God that has ever been seen. But God was not honored. The testimonies of His Spirit were not heeded. Men did not separate from the practices that were in decided opposition to the principles of truth and righteousness, which should ever be maintained in the Lord’s work.
“Nan Konferans Jeneral la, ki te fèt Battle Creek an 1901, Senyè a te bay pèp Li a prèv ke Li t ap rele pou yon refòm. Lespri yo te vin anba konviksyon, e kè yo te touche; men yon travay pwofon e konplè pa t fèt. Si kè tèt di yo te kraze lè sa a nan repantans devan Bondye, yo t ap wè youn nan pi gwo manifestasyon pouvwa Bondye yo ki janm parèt. Men Bondye pa t jwenn onè. Temwayaj Lespri Li a pa t jwenn atansyon yo te dwe ba li. Moun yo pa t separe tèt yo ak pratik ki te an opozisyon klè ak prensip laverite ak jistis yo, ki dwe toujou soutni nan travay Senyè a.
“The messages to the church of Ephesus and to the church in Sardis have been often repeated to me by the One who gives me instruction for His people. ‘Unto the angel of the church of Ephesus write; These things saith He that holdeth the seven stars in His right hand, who walketh in the midst of the seven golden candlesticks; I know thy works, and the labor, and thy patience, and how thou canst not bear them which are evil: and thou hast tried them which say they are apostles, and are not, and hast found them liars: and hast borne, and hast patience, and for My name’s sake hast labored, and hast not fainted. Nevertheless I have somewhat against thee, because thou hast left thy first love. Remember therefore from whence thou art fallen, and repent, and do the first works; or else I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ Revelation 2:1–5.
“Mesaj yo voye bay legliz Efèz la ak legliz ki nan Sardis la, Sila a ki ban m enstriksyon pou pèp Li a repete yo ban mwen anpil fwa. ‘Ekri zanj legliz Efèz la konsa: Men sa Sila a ki kenbe sèt zetwal yo nan men dwat Li, ki ap mache nan mitan sèt gwo lanp an lò yo, di: Mwen konnen zèv ou yo, travay ou, ak pasyans ou, e kijan ou pa ka sipòte moun ki mechan yo; ou te mete moun ki di yo se apot yo, men ki pa sa, a leprèv, e ou jwenn yo se mantè. Ou te andire, ou gen pasyans, e poutèt non Mwen ou te travay, epi ou pa t febli. Men, Mwen gen yon bagay kont ou, paske ou te kite premye lanmou ou. Se poutèt sa, sonje kote ou tonbe a, repanti, epi fè premye zèv yo ankò; sinon, M ap vin jwenn ou byen vit, e M ap retire gwo lanp ou a nan plas li, si ou pa repanti.’ Revelasyon 2:1–5.”
“‘And unto the angel of the church in Sardis write; These things saith He that hath the seven Spirits of God, and the seven stars; I know thy works, that thou hast a name that thou livest, and art dead. Be watchful, and strengthen the things which remain, that are ready to die: for I have not found thy works perfect before God. Remember therefore how thou hast received and heard, and hold fast, and repent. If therefore thou shalt not watch, I will come on thee as a thief, and thou shalt not know what hour I will come upon thee.’ Revelation 3:1–3.
“‘Ekri zanj legliz ki nan Sard: Men sa Li menm ki gen sèt Lespri Bondye yo ak sèt zetwal yo ap di: Mwen konnen zèv ou yo; ou gen repitasyon kòmsi ou vivan, men ou mouri. Veye, epi fòtifye sa ki rete yo, sa ki toupre mouri yo; paske mwen pa jwenn zèv ou yo pafè devan Bondye. Sonje, donk, kijan ou te resevwa ak kijan ou te tande; kenbe sa fèm, epi repanti. Si, donk, ou pa veye, m ap vini sou ou tankou yon vòlè, epi ou p ap konnen nan ki lè m ap vini sou ou.’ Revelasyon 3:1–3.
“We are seeing the fulfillment of these warnings. Never have scriptures been more strictly fulfilled than these have been.
“N ap wè akonplisman avètisman sa yo. Jamè Ekriti yo pa t akonpli avèk plis rigè pase sa yo.”
“Men may erect the most carefully constructed, fireproof buildings, but one touch of God’s hand, one spark from heaven, will sweep away every refuge.
“Moun yo ka bati bilding ki fèt ak plis prekosyon, ki pa pran dife, men yon sèl manyen nan men Bondye, yon sèl etensèl ki soti nan syèl la, ap bale ale tout refij.”
“It has been asked if I have any advice to give. I have already given the advice that God has given me, hoping to prevent the falling of the fiery sword that was hanging over Battle Creek. Now that which I dreaded has come—the news of the burning of the Review and Herald building. When this news came, I felt no surprise, and I had no words to speak. What I have had to say from time to time in warnings has had no effect except to harden those who heard, and now I can only say: I am so sorry, so very sorry, that it was necessary for this stroke to come. Light enough has been given. If it were acted upon, further light would not be needed.” Testimonies, volume 8, 97–99.
“Yo te mande m si m te gen okenn konsèy pou m bay. Mwen deja bay konsèy Bondye te ban mwen an, avèk espwa pou anpeche nepe dife a, ki te pandye sou Battle Creek, tonbe. Kounye a sa m te pè a rive—nouvèl dife ki te boule bilding Review and Herald la. Lè nouvèl sa a rive, mwen pa t santi okenn sipriz, e mwen pa t gen okenn pawòl pou m di. Sa m te gen pou m di tanzantan nan avètisman yo pa t gen okenn efè, eksepte pou fè kè moun ki te tande yo vin pi di; e kounye a mwen ka sèlman di: Mwen regrèt sa anpil, anpil, dèske li te nesesè pou kou sa a rive. Yo te bay ase limyè. Si yo te aji sou li, pa t ap bezwen plis limyè.” Testimonies, volim 8, 97–99.
The second generation of Adventism was not a victory, and in fulfillment of Ezekiel chapter eight, the rebellion only continued to escalate.
Dezyèm jenerasyon Advantis la pa t yon viktwa, e nan akonplisman Ezèkèl chapit uit la, rebelyon an sèlman te kontinye ogmante.
“By written messages and by fire the Lord has declared that he wants his people to move out of Battle Creek. May God help us to hear his voice. Does it mean nothing to us that our two great institutions in Battle Creek were swept away by fire? You may say, ‘But the new Sanitarium has many patients.’ Yes; but if there were many thousand patients there, this would be no argument in favor of our people building homes in Battle Creek, and settling there.
“Pa mwayen mesaj ekri ak pa dife, Senyè a deklare ke li vle pèp li a kite Battle Creek. Se pou Bondye ede nou tande vwa li. Èske sa pa vle di anyen pou nou, lefètke de gwo enstitisyon nou yo nan Battle Creek te disparèt nan dife? Nou ka di: ‘Men nouvo Sanitarium nan gen anpil malad.’ Wi; men menm si te gen anpil milye malad la, sa pa t ap okenn agiman an favè pou pèp nou an bati kay nan Battle Creek epi tabli yo la.”
“Temptations are increasing. Men are rejecting the light that God has sent in the Testimonies of his Spirit, and they are choosing their own devising and their own plans. Will men continue to separate themselves from God? Must he reveal his displeasure in a still more marked manner than he has already done?” Pamphlets, SpTB06, 45.
“Tantasyon yo ap ogmante. Moun yo ap rejte limyè Bondye voye nan Temwayaj Lespri li a, epi yo ap chwazi pwòp envansyon pa yo ak pwòp plan pa yo. Èske moun yo va kontinye separe tèt yo ak Bondye? Èske li dwe revele mekontantman li yon fason ki pi make toujou pase jan li deja fè sa?” Pamphlets, SpTB06, 45.
Men were “choosing their own devising’s and their own plans,” as represented by the seventy elders in the chambers of imagery of Ezekiel chapter eight, who proclaimed, “The Lord seeth us not.” The Lord raised up a prophetess and gave her “open visions” for exactly forty years, until 1884. He placed his signature upon this gift, for He gave it and ended it in a city named Portland, and he gave it for forty years. Just prior to the cessation of “open visions” the ancient men began to undermine the authority of the Bible and the Spirit of Prophecy in 1881, and 1882. The “open visions,” then ended in 1884, and in four years the rebellion of Korah, Dathan and Abiram was repeated at the 1888 General Conference.
Lèzòm t ap “chwazi pwòp envansyon pa yo ak pwòp plan pa yo,” jan swasanndis ansyen yo te reprezante sa nan chanm imajri yo nan Ezekyèl chapit uit la, kote yo te deklare: “Seyè a pa wè nou.” Seyè a leve yon pwofètès epi li ba li “vizyon ouvè” pandan egzakteman karant ane, jouk an 1884. Li mete siyati li sou don sa a, paske se li menm ki te bay li e ki te mete fen nan li nan yon vil yo rele Portland, epi li te bay li pou karant ane. Jis anvan “vizyon ouvè” yo te sispann, ansyen mesye yo te kòmanse mine otorite Bib la ak Lespri Pwofesi a an 1881 ak 1882. Konsa, “vizyon ouvè” yo te fini an 1884, epi katran apre sa rebelyon Kore, Datan ak Abiram nan te repete nan Konferans Jeneral 1888 la.
The rebellion of 1888, produced an escalation of rebellion that saw God’s direct intervention into the history of Laodicean Adventism as He burnt down the publishing work and the health work. Yet those direct judgments did not deter the rebellion that was under way. In 1919, a Bible Conference took place, where one of the primary rebels of the second generation, William Warren Prescott, the theologian trained in the universities of apostate Protestantism, was the primary leader of pushing the satanic view that claimed “the daily,” represented Christ’s sanctuary work gave a series of presentations.
Rebelyon ane 1888 la te pwodui yon ogmantasyon nan rebelyon ki te fè Bondye entèvni dirèkteman nan listwa Advantis Lawodise a lè Li te boule travay piblikasyon an ak travay sante a. Men, jijman dirèk sa yo pa t dekouraje rebelyon ki te deja an kou. An 1919, te gen yon Konferans Biblik, kote youn nan rebèl prensipal dezyèm jenerasyon an, William Warren Prescott, teyolojyen ki te fòme nan inivèsite pwotestantis aposta yo, te prensipal lidè nan pouse vizyon satanik la ki te deklare ke “the daily” a te reprezante travay Kris la nan tanp sanktyè a, epi li te bay yon seri prezantasyon.
History identified that at that Bible conference in 1919, Prescott presented a gospel that consisted of removing every tenet of the prophetic message of the Millerites. He even attempted to remove the twenty-three hundred days, but could not pull that off. Yet he presented a gospel that was fully void of the prophetic understandings of the Millerites. His gospel was rejected at the meeting, but still those blind leaders decided to take his series of presentations and construct them into a book titled, The Doctrine of Christ. That book became the symbol of the arrival of the third generation of Laodicean Adventism.
Istwa fè konnen nan konferans biblik sa a an 1919, Prescott te prezante yon levanjil ki te fèt ak retire chak prensip nan mesaj pwofetik Milerit yo. Li menm te eseye retire de mil twa san jou yo, men li pa t kapab reyisi nan sa. Men, li te prezante yon levanjil ki te nèt ale vide de konpreyansyon pwofetik Milerit yo. Levanjil li a te rejte nan reyinyon an, men malgre sa, dirijan avèg sa yo te deside pran seri prezantasyon li yo epi ranje yo an yon liv ki te pote tit, The Doctrine of Christ. Liv sa a te vin tounen senbòl rive twazyèm jenerasyon Advantis Lawodise a.
The book represents another gospel than the Millerite gospel of Habakkuk chapter two, and Paul informs us another gospel is not a gospel at all.
Liv la reprezante yon lòt levanjil pase levanjil milerit Habakik chapit de a, e Pòl fè nou konnen yon lòt levanjil pa levanjil ditou.
I marvel that ye are so soon removed from him that called you into the grace of Christ unto another gospel: Which is not another; but there be some that trouble you, and would pervert the gospel of Christ. But though we, or an angel from heaven, preach any other gospel unto you than that which we have preached unto you, let him be accursed. As we said before, so say I now again, If any man preach any other gospel unto you than that ye have received, let him be accursed. Galatians 1:6–9.
Mwen sezi wè nou kite byen vit sila a ki te rele nou nan gras Kris la pou nou al jwenn yon lòt levanjil; ki pa yon lòt menm; men gen kèk moun k ap boulvèse nou, e ki ta vle defòme levanjil Kris la. Menm si nou menm, oubyen yon zanj ki soti nan syèl la, ta anonse nou nenpòt lòt levanjil pase sa nou te anonse nou an, se pou li anba madichon. Jan nou te di sa deja, konsa mwen di l ankò kounye a: si nenpòt moun anonse nou nenpòt lòt levanjil pase sa nou te resevwa a, se pou li anba madichon. Galat 1:6–9.
The third generation of Adventism is represented by Ezekiel’s third abomination where the women are weeping for Tammuz. Tammuz was a Mesopotamian deity associated with fertility and the cycles of vegetation. Tammuz was sometimes depicted as a shepherd or a young man, linked to the changing seasons and the growth of crops. Tammuz’s death and subsequent resurrection, was tied to the agricultural calendar. According to the mythology, Tammuz would die or disappear during the summer months, which was seen as a representation of the withering of vegetation in the hot, dry season. The weeping for Tammuz was a mourning ritual that involved lamenting the death or disappearance of Tammuz during the summer months, followed by rejoicing at his resurrection, which symbolized the renewal of vegetation and agricultural life.
Twazyèm jenerasyon Advantis la reprezante pa twazyèm abominasyon Ezekyèl la, kote fanm yo ap kriye pou Tammuz. Tammuz te yon divinite mezopotamyen ki te asosye ak fètilite ak sik vejetasyon yo. Pafwa yo te dekri Tammuz kòm yon bèje oswa yon jèn gason, ki te lye ak chanjman sezon yo ak kwasans rekòt yo. Lanmò Tammuz ak rezirèksyon li ki te vini apre sa, te mare ak kalandriye agrikòl la. Dapre mitoloji a, Tammuz te konn mouri oswa disparèt pandan mwa ete yo, sa ki te konsidere kòm yon reprezantasyon fennen vejetasyon an nan sezon cho ak sèk la. Kriye pou Tammuz la te yon rit dèy ki te gen ladan plenn lanmò oswa disparisyon Tammuz pandan mwa ete yo, epi apre sa, rejwisans pou rezirèksyon li, ki te senbolize renouvèlman vejetasyon an ak lavi agrikòl la.
Weeping for Tammuz represents a counterfeit latter rain message, which is what the gospel of W. W. Prescott represented. The removal of the prophetic foundation, which began in the rebellion of 1863, reached a point in 1919, that Laodicean Adventism allowed the false gospel to be established. That false gospel was based fully upon the methodology of apostate Protestantism. Its original architect was W. W. Prescott, and as with William Miller, both men’s gospel was based upon their foundational understanding of “the daily,” in the book of Daniel. Both gospels are represented in the passage of 2 Thessalonians where Miller first discovered that “the daily,” represented paganism. In the passage there is a class represented by Miller, who accept the truth presented by Paul, and another class who do not possess a love of the truth.
Kriye pou Tamouz reprezante yon fo mesaj lapli ta, ki se sa levanjil W. W. Prescott la te reprezante. Retire fondasyon pwofetik la, ki te kòmanse nan rebelyon 1863 la, te rive nan yon pwen an 1919 kote Advantis Laodise a te pèmèt fo levanjil la tabli. Fo levanjil sa a te bati nèt sou metodoloji Pwotestantis aposta a. Premye achitèk li te W. W. Prescott, epi menm jan ak William Miller, levanjil toude mesye yo te chita sou konpreyansyon fondamantal yo de “the daily,” nan liv Danyèl la. Toude levanjil yo reprezante nan pasaj 2 Tesalonisyen an kote Miller te premye dekouvri ke “the daily,” te reprezante paganism. Nan pasaj sa a gen yon klas Miller reprezante, ki aksepte verite Pòl te prezante a, epi gen yon lòt klas ki pa posede lanmou pou verite a.
One class in the last days, represented by Miller, “recognize” and receive the latter rain, and another class, represented by Prescott, receive strong delusion. The strong delusion they receive is based upon a false gospel, that is no gospel at all, and it identifies a false message of the latter rain. Thus, the third abomination of Ezekiel is the women (churches of Laodicean Adventism), weeping for Tammuz. Their summertime tears (rain), are to produce the fruit of the harvest.
Yon klas nan dènye jou yo, ki reprezante pa Miller, “rekonèt” epi resevwa lapli ta a, epi yon lòt klas, ki reprezante pa Prescott, resevwa yon gwo ilizyon. Gwo ilizyon yo resevwa a chita sou yon fo levanjil, ki pa levanjil ditou, epi li idantifye yon fo mesaj konsènan lapli ta a. Konsa, twazyèm abominasyon Ezekyèl la se fanm yo (legliz Advantis Lawodise yo), k ap kriye pou Tamouz. Dlo nan je yo pandan sezon lete a (lapli), se pou pwodwi fwi rekòt la.
The distinction between two types of latter rain message pervades the Bible and Spirit of Prophecy. The Bible repeatedly identifies that the rain is withheld from a disobedient people.
Distenksyon ant de kalite mesaj lapli dènyè a anvayi tout Bib la ak Lespri Pwofesi a. Bib la repete anpil fwa ke lapli a rete anpeche pou yon pèp dezobeyisan.
They say, If a man put away his wife, and she go from him, and become another man’s, shall he return unto her again? shall not that land be greatly polluted? but thou hast played the harlot with many lovers; yet return again to me, saith the Lord. Lift up thine eyes unto the high places, and see where thou hast not been lien with. In the ways hast thou sat for them, as the Arabian in the wilderness; and thou hast polluted the land with thy whoredoms and with thy wickedness. Therefore the showers have been withholden, and there hath been no latter rain; and thou hadst a whore’s forehead, thou refusedst to be ashamed. Jeremiah 3:1–3.
Yo di: Si yon nonm voye madanm li ale, epi li kite li, li vin pou yon lòt nonm, èske li ta tounen vin jwenn li ankò? Èske peyi sa a pa ta vin nèt ale sal? Men ou menm, ou lage kò ou nan fònikasyon ak anpil mennaj; malgre sa, tounen vin jwenn mwen ankò, se Seyè a ki di sa. Leve je ou sou mòn wo yo, epi gade kote ou pa t kouche. Bò chemen yo ou te chita ap tann yo, tankou Arab la nan dezè a; epi ou te sal peyi a avèk fònikasyon ou yo ak mechanste ou. Se poutèt sa lapli yo te rete, epi pa t gen dènye lapli; men ou te gen fwon yon fanm movèz vi, ou te refize wont. Jeremi 3:1–3.
Laodicean Adventism began playing the harlot in 1863, and ever since then the showers have been withheld. They refuse to be ashamed of their rebellion, and that lack of humility produces a whore’s forehead, and the whore of Bible prophecy is the papacy. The third generation is where the final work of preparing to bow down to the whore of Rome’s mark is accomplished. The preparation for the fourth generation is accomplished in the third generation, by a counterfeit message of the latter rain. As with the rebellion of 1863, and the rebellion of 1888, the rebellion of 1919, are aligned with September 11, 2001, for when the buildings of New York City then came down the mighty angel of Revelation eighteen descended and the genuine latter rain began.
Advantis Leyodiseyen an te kòmanse jwe fanm movèz vi an 1863, e depi lè sa a lapli yo te sispann. Yo refize wont pou rebelyon yo, e mank imilite sa a pwodui yon fwon fanm movèz vi a; epi fanm movèz vi pwofesi biblik la se papote a. Se nan twazyèm jenerasyon an dènye travay preparasyon pou bese tèt devan mak fanm movèz vi Wòm nan rive akonpli. Preparasyon pou katriyèm jenerasyon an akonpli nan twazyèm jenerasyon an, pa mwayen yon mesaj fo sou dènye lapli a. Menm jan ak rebelyon 1863 la, ak rebelyon 1888 la, rebelyon 1919 la aliyen ak 11 Septanm 2001, paske lè bilding Vil New York yo te tonbe lè sa a, zanj vanyan sòlda Revelasyon dizwit la te desann epi vrè dènye lapli a te kòmanse.
“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 l desann sot nan syèl la, epi tout tè a gen pou l klere avèk laglwa li.» Review and Herald, 21 avril 1891.
When the latter rain began the ancient men of Laodicean Adventism would not recognize it as the latter rain, for they had been indoctrinated by a false latter rain message, represented by Ezekiel as the women weeping for Tammuz, and in application as a message of peace and safety.
Lè lapli ta a te kòmanse, ansyen yo nan Advantis Lawodise a pa t ap rekonèt li kòm lapli ta a, paske yo te sibi andoktrinman anba yon fo mesaj sou lapli ta a, Ezekyèl prezante l kòm fanm yo k ap kriye pou Tamouz, epi nan aplikasyon li kòm yon mesaj lapè ak sekirite.
“Only those who are living up to the light they have will receive greater light. Unless we are daily advancing in the exemplification of the active Christian virtues, we shall not recognize the manifestations of the Holy Spirit in the latter rain. It may be falling on hearts all around us, but we shall not discern or receive it.” Testimonies to Ministers, 507.
“Se sèlman moun ki ap viv selon limyè yo genyen an k ap resevwa pi gwo limyè. Si nou pa chak jou ap avanse nan demontstrasyon vèti kretyen aktif yo, nou p ap rekonèt manifestasyon Sentespri a nan dènye lapli a. Li ka ap tonbe sou kè toutotou nou, men nou p ap disène li ni resevwa li.” Testimonies to Ministers, 507.
It was impossible for the guardians of the people to recognize the arrival of the latter rain, for their false gospel of a false latter rain, denied the possibility of any manifestation of the power of God as had been in former ages.
Li te enposib pou gadyen pèp la rekonèt rive lapli an reta a, paske fo levanjil yo a sou yon fo lapli an reta, te demanti posiblite nenpòt manifestasyon pouvwa Bondye jan sa te ye nan tan lontan yo.
“There is to be in the churches a wonderful manifestation of the power of God, but it will not move upon those who have not humbled themselves before the Lord, and opened the door of the heart by confession and repentance. In the manifestation of that power which lightens the earth with the glory of God, they will see only something which in their blindness they think dangerous, something which will arouse their fears, and they will brace themselves to resist it. Because the Lord does not work according to their ideas and expectations, they will oppose the work. ‘Why,’ they say, ‘should not we know the Spirit of God, when we have been in the work so many years?’—Because they did not respond to the warnings, the entreaties of the messages of God, but persistently said, ‘I am rich, and increased with goods, and have need of nothing.’ Talent, long experience, will not make men channels of light, unless they place themselves under the bright beams of the Sun of Righteousness, and are called, and chosen, and prepared by the endowment of the Holy Spirit. When men who handle sacred things will humble themselves under the mighty hand of God, the Lord will lift them up. He will make them men of discernment—men rich in the grace of his Spirit. Their strong, selfish traits of character, their stubbornness, will be seen in the light shining from the Light of the world. ‘I will come unto thee quickly, and will remove thy candlestick out of his place, except thou repent.’ If you seek the Lord with all your heart, he will be found of you.” Review and Herald, December 23, 1890.
“Va gen nan legliz yo yon bèl manifestasyon pouvwa Bondye, men li p ap aji sou moun ki pa t imilye tèt yo devan Seyè a, epi ki pa t ouvri pòt kè yo pa mwayen konfesyon ak repantans. Nan manifestasyon pouvwa sa a ki klere tè a ak laglwa Bondye, yo pral wè sèlman yon bagay ke, nan avègman yo, yo panse ki danjere, yon bagay ki pral leve laperèz lakay yo, epi yo pral pran pozisyon pou reziste l. Paske Seyè a pa travay dapre lide ak atant pa yo, yo pral opoze travay la. ‘Poukisa,’ yo di, ‘nou pa ta dwe konnen Lespri Bondye a, lè nou te nan travay la depi anpil ane?’—Paske yo pa t reponn ak avètisman yo, ak siplikasyon mesaj Bondye yo, men yo te pèsiste di: ‘Mwen rich, mwen vin ogmante ak byen, e mwen pa bezwen anyen.’ Talan ak long eksperyans pap fè moun tounen chanèl limyè, sof si yo mete tèt yo anba reyon klere Solèy Jistis la, epi yo rele yo, yo chwazi yo, epi yo prepare yo pa don Sentespri a. Lè moun ki manyen bagay sakre yo va imilye tèt yo anba men pwisan Bondye a, Seyè a va leve yo. L ap fè yo tounen moun ki gen disènman—moun ki rich nan gras Lespri li. Karaktè fò ak egoyis yo, tèt di yo, pral parèt aklè nan limyè k ap sòti nan Limyè mond lan. ‘M ap vin jwenn ou vit, e m ap retire chandelye ou a nan plas li, si ou pa repanti.’ Si nou chèche Seyè a ak tout kè nou, n ap jwenn li.” Review and Herald, 23 desanm 1890.
The elders of Ezekiel chapter eight, accepted a gospel of peace and safety in 1919, and when September 11, 2001 arrived the fruit of that escalating rebellion was manifested in their inability to recognize the arrival of the latter rain. In the history beginning at the time of the end in 1989, God repeated the Millerite movement to the very letter. Miller was a symbol of Elijah, and Elijah had straitly told Ahab that there would be no rain, except at the word of Elijah.
Ansyen chapit uit nan Ezekyèl la te aksepte yon levanjil lapè ak sekirite an 1919, e lè 11 septanm 2001 te rive, fwi rebelyon sa a ki t ap vin pi grav la te parèt nan enkapasite yo pou yo rekonèt arive lapli dènye a. Nan istwa ki te kòmanse nan tan lafen an an 1989, Bondye te repete mouvman Millerit la jouk nan pi piti detay. Miller te yon senbòl Eli, e Eli te di Akab avèk anpil fèmte ke pa t ap gen lapli, eksepte sou pawòl Eli.
We will continue our consideration of the third generation of Adventism in the next article.
Nou pral kontinye egzaminen twazyèm jenerasyon Adantis la nan atik kap vini an.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Gwoup sila yo ki pa santi lapenn poutèt pwòp dekadans espirityèl pa yo, ni ki pa plenn poutèt peche lòt moun yo, y ap rete san sele Bondye a. Senyè a bay mesaje Li yo lòd, mesye ki gen zam destriksyon nan men yo: ‘Pase dèyè li nan vil la, epi frape: pa kite je nou epanye, ni pa gen pitye: touye nèt granmoun ak jèn, ni tifi, ni timoun piti, ak fanm: men pa pwoche bò kote okenn moun ki gen mak la sou li; epi kòmanse nan Tanp Mwen an. Lè sa a, yo te kòmanse ak ansyen yo ki te devan kay la.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“Isit la a nou wè ke legliz la—tanp Senyè a—te premye a resevwa kou kòlè Bondye a. Ansyen yo, sila yo Bondye te bay anpil limyè e ki te kanpe kòm gadyen enterè espirityèl pèp la, te trayi konfyans yo te resevwa a. Yo te pran pozisyon ke nou pa bezwen tann mirak ni manifestasyon klè pouvwa Bondye tankou nan tan lontan yo. Tan yo chanje. Pawòl sa yo ranfòse enkredilite yo, epi yo di: Senyè a p ap fè byen, ni li p ap fè mal. Li twò gen mizèrikòd pou l vizite pèp li a avèk jijman. Konsa, ‘Lapè ak sekirite’ se rèl moun ki p ap janm leve vwa yo ankò tankou yon twonpèt pou montre pèp Bondye a transgresyon yo ak kay Jakòb la peche li yo. Chen bèbè sa yo ki pa t vle jape yo se menm sila yo ki resevwa vanjans jis Bondye ki ofanse a. Gason, jenn fi, ak timoun piti tout peri ansanm. ”
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Abominasyon sa yo poutèt sa moun ki fidèl yo t ap soupiye e yo t ap rele byen fò yo, se te tout sa je limite lèzòm te kapab wè; men peche ki te pi grav lontan pase tout lòt yo, peche sa yo ki te pwovoke jalouzi Bondye ki pi, ki sen e ki pwòp la, pa t revele. Gran Moun ki sonde kè yo konnen tout peche moun k ap fè mechanste yo komèt an kachèt. Moun sa yo vin santi yo an sekirite nan twonpri pa yo, epi, poutèt pasyans li, yo di Senyè a pa wè; epi apre sa yo aji kòmsi Li te abandone tè a. Men, Li va dekouvri ipokrizi yo, e Li va louvri devan lòt moun peche sa yo yo te pran anpil prekosyon pou kache.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Ni siperyorite nan ran, diyite, oswa sajès monn nan, ni okenn pozisyon nan fonksyon sakre, ki va prezève moun pou yo pa sakrifye prensip lè yo lage nan pwòp kè twonpe yo. Moun yo te konsidere kòm diy e jis yo pwouve yo se chèf mouvman apostazi a, ak egzanp nan endiferans ak nan abi mizèrikòd Bondye yo. Li p ap tolere chemen mechan yo ankò; e nan kòlè li, li aji avèk yo san mizèrikòd.
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Se avèk repiyans Senyè a retire prezans Li nan men sila yo ki te beni ak gwo limyè e ki te santi pisans pawòl la pandan yo t ap sèvi lòt moun. Yo te yon lè sèvitè fidèl Li, ki te resevwa favè prezans ak gidans Li; men yo te vire do bay Li epi yo te mennen lòt moun nan erè, e se poutèt sa yo vin anba dezapwobasyon diven an.” Testimonies, volim 5, 211, 212.