Truth is established upon the testimony of two or three, and the application of the four abominations of Ezekiel chapter eight, as the four generations of Laodicean Adventism, has several witnesses. In earlier articles it was identified that the seven churches of Revelation chapters two and three not only represented the history of modern Israel from the time of the apostles unto the end of the world, but also that those seven churches represented the history of ancient Israel from the time of Moses unto the time of Christ.
Laverite tabli sou temwayaz de ouswa trwa, ek laplikasion kat abomination dan Ezekiel sapit wit, kouma kat zenerasion Adventism Laodisein, ena plizier temwin. Dan bann lartik pli boner, ti idantifie ki set legliz dan Revelation sapit de ek trwa pa ti selman reprezant listwar Israel modern depi letan bann zapot ziska lafin lemond, me osi ki sa set legliz-la ti reprezant listwar Israel ansien depi letan Moiz ziska letan Kris.
The church of Ephesus represented both the early Christian church, and also ancient Israel from Moses unto the time of the Judges. The church of Smyrna represented the period of persecution from the time of the disciples, unto the Roman emperor Constantine, and also the period of the Judges, when every man did what was right in his own eyes. The church of Pergamos represented the period of compromise from Constantine unto the papacy in 538, but also the period when ancient Israel rejected God and chose a king, and continually compromised with the pagan kingdoms they were surrounded by. The fourth church of Thyatira represented by Jezebel, is the period of papal rule from the year 538 unto 1798, and also the seventy-year captivity of ancient Israel in Babylon.
Legliz Efèz la te reprezante ni legliz kretyen premye a, ni ansyen Izrayèl depi Moyiz jouk nan tan Jij yo. Legliz Smirn nan te reprezante peryòd pèsekisyon an depi nan tan disip yo jouk anba anperè women Konstanten, epi tou peryòd Jij yo, lè chak moun te fè sa ki te dwat nan pwòp je pa li. Legliz Pègam nan te reprezante peryòd konpwomi a depi Konstanten jouk rive nan papote a an 538, men tou peryòd kote ansyen Izrayèl te rejte Bondye epi te chwazi yon wa, e li te kontinye fè konpwomi ak wayòm payen ki t ap antoure l yo. Katriyèm legliz la, Tiyatir, ki reprezante pa Jezabèl, se peryòd dominasyon papal la depi ane 538 jouk 1798, epi tou swasanndizan kaptivite ansyen Izrayèl nan Babilòn.
Those four churches also represent the four generations of Adventism, and provide a witness to applying Ezekiel’s four abominations to the four generations. The rebellion of 1863, was represented by the first generation of ancient Israel as illustrated by the rebellion of Aaron’s golden calf. The first generation includes the counsel given to the church of Ephesus, which identifies that God’s people had left their first love, and needed to repent and return to their first love. In 1863, the first love, as represented by William Miller’s jewels (the foundational truths, especially the “seven times”), were set aside, and God’s people were counselled to return.
Kat legliz sa yo reprezante tou kat jenerasyon Adventis la, epi yo bay yon temwayaj pou aplike kat abominasyon Ezekyèl yo sou kat jenerasyon yo. Rebelyon 1863 la te reprezante pa premye jenerasyon Izrayèl ansyen an, jan sa montre nan rebelyon ti towo an lò Arawon an. Premye jenerasyon an gen ladan konsèy yo te bay legliz Efèz la, ki fè konnen pèp Bondye a te kite premye lanmou li, e li te bezwen repanti epi retounen nan premye lanmou li. Nan 1863, premye lanmou sa a, jan bijou William Miller yo reprezante l (verite fondamantal yo, espesyalman “sèt fwa” yo), te mete sou kote, epi yo te konseye pèp Bondye a pou yo retounen.
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 2:4, 5.
Men, mwen gen yon bagay kont ou, paske ou kite premye lanmou ou. Se poutèt sa, sonje kote ou soti tonbe a, repanti, epi fè premye zèv yo; sinon, m ap vin jwenn ou vit, epi m ap retire gwo lanp sèt branch ou a nan plas li, si ou pa repanti. Revelasyon 2:4, 5.
The Millerites had struggled with apostate Protestantism, who Jeremiah called the “assembly of mockers,” and waited patiently for the vision to arrive, for when it did arrive it would not lie. The “assembly of mockers” were represented by the old prophet that lied to the prophet of Judah, who had presented the rebuke upon Jeroboam’s counterfeit worship.
Mileris yo te lite ak pwotestanis aposta a, Jeremi te rele “asanble moun k ap pase nan rizib,” epi yo te tann avèk pasyans pou vizyon an rive, paske lè li ta rive, li pa t ap bay manti. “Asanble moun k ap pase nan rizib” la te reprezante pa vye pwofèt ki te bay pwofèt Jida a manti, li menm ki te prezante reprimann lan kont adorasyon kontrefè Jewobowam lan.
I know thy works, and thy labour, 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 laboured, and hast not fainted. Revelation 2:2, 3.
Mwen konnen zèv ou yo, travay ou, ak pasyans ou, e kijan ou pa kapab sipòte moun ki mechan; ou mete yo a lèsè ki di yo se apot, epi yo pa sa, e ou jwenn yo se mantè. Ou te andire, ou gen pasyans, e poutèt non mwen ou te travay, san ou pa dekouraje. Revelasyon 2:2, 3.
The second church of Smyrna represented the period of persecution in the early Christian church, that consisted of genuine martyrs and some who brought persecution upon themselves for less than holy motivations. It also represented the time of the Judges when every man in ancient Israel did whatever seemed right in his own eyes. The generation of rebellion that began in 1888, identified a period of persecution against the Spirit of Prophecy, the chosen messengers of the hour, and the Holy Spirit. It introduced a period when the ancient men of Laodicean Adventism chose to do whatever seemed right in their own eyes, as witnessed by men such as Kellogg, Prescott and Daniells.
Dezyèm legliz Smirn nan te reprezante peryòd pèsekisyon an nan premye legliz kretyen an, ki te gen ladan l vrè mati ansanm ak kèk moun ki te rale pèsekisyon sou pwòp tèt yo poutèt motivasyon ki pa t sen nèt. Li te reprezante tou tan Jij yo, lè chak moun nan ansyen Izrayèl te fè tou sa ki te parèt dwat nan pwòp je pa li. Jenerasyon rebelyon ki te kòmanse an 1888 la te idantifye yon peryòd pèsekisyon kont Lespri Pwofesi a, mesaje chwazi pou lè a, ak Sentespri a. Li te entwodui yon peryòd kote ansyen gason Advantis Lawodise yo te chwazi fè tou sa ki te parèt dwat nan pwòp je pa yo, jan sa temwaye nan moun tankou Kellogg, Prescott ak Daniells.
The faithful few in that time were to be in mortal spiritual combat with a class that claimed to be Jews, but were not. Despite the positions of leadership, they were of the synagogue of Satan, as testified to by Sister White identifying that some were being directed “by angels that had been expelled from heaven.” They claimed to be wise, but were foolish. There was no condemnation placed upon the wise in that period of time, but an encouragement to be faithful unto death. In 1915, the last words Sister White ever spoke was, “I know in whom I have believed,” for she had been faithful unto death.
Ti rès fidèl yo nan tan sa a te dwe angaje yo nan yon konba espirityèl mòtyèl ak yon klas moun ki te fè reklamasyon yo se Jwif, men yo pa t sa. Malgre pozisyon dirijan yo te okipe, yo te fè pati sinagòg Satan an, jan Sè White temwaye sa lè li te idantifye ke kèk ladan yo t ap dirije “pa zanj ki te chase soti nan syèl la.” Yo te pretann yo saj, men yo te sòt. Pa t gen okenn kondanasyon ki te poze sou saj yo nan peryòd tan sa a, men te gen yon ankourajman pou yo rete fidèl jiska lanmò. An 1915, dènye pawòl Sè White te janm pwononse yo se te: “Mwen konnen nan kiyès mwen kwè,” paske li te rete fidèl jiska lanmò.
I know thy works, and tribulation, and poverty, (but thou art rich) and I know the blasphemy of them which say they are Jews, and are not, but are the synagogue of Satan. Fear none of those things which thou shalt suffer: behold, the devil shall cast some of you into prison, that ye may be tried; and ye shall have tribulation ten days: be thou faithful unto death, and I will give thee a crown of life. Revelation 2:9, 10.
Mwen konnen zèv ou yo, ak tribilasyon, ak povrete, (men ou rich) e mwen konnen blasfèm sa yo k ap di yo se Jwif, men yo pa sa; okontrè, yo se sinagòg Satan. Pa pè okenn nan bagay ou pral soufri yo: gade, dyab la pral fè mete kèk nan nou nan prizon, pou nou ka pase anba eprèv; e n ap gen tribilasyon pandan dis jou: rete fidèl jouk nan lanmò, e m ap ba ou kouwòn lavi a. Revelasyon 2:9, 10.
The church of Pergamos represented the compromise between truth and error, between paganism and Christianity, in the time of the emperor Constantine, and also the compromise of ancient Israel that occurred during the history of the kings. It represented the mixture of truth and error, which can only produce error. It was represented by the 1919 Bible conference where the publication of the book, “The Doctrine of Christ”, was brought about in order to create an Adventist message that more closely represented the false gospel of apostate Protestantism. It was in the third generation of Adventism where the great compromises of truth occurred.
Legliz Pègam la te reprezante konpwomi ki te genyen ant verite ak erè, ant payanis ak Krisyanis, nan tan anperè Konstanten an, epi tou konpwomi ansyen Izrayèl la ki te rive pandan istwa wa yo. Li te reprezante melanj verite ak erè, ki pa ka pwodui anyen lòt pase erè. Sa te reprezante pa konferans biblik 1919 la kote piblikasyon liv la, “The Doctrine of Christ”, te fèt pou kreye yon mesaj advantis ki te reprezante pi pre fo levanjil Pwotestantis aposta a. Se nan twazyèm jenerasyon Advantis la gwo konpwomi ak verite yo te rive.
It was in that generation, beginning in 1919, that the church began the compromise that produced the Church Manual. It was in that generation, beginning in 1919, that the church began the compromise that required accreditation in both the schools of health and religion. It was in that generation that the move to the modern Catholic-based Bibles was initiated. It was in that history that the willingness of the leadership to establish relationships with regimes that were openly anti-Christian occurred.
Se nan jenerasyon sa a, kòmanse an 1919, legliz la te kòmanse konpwomi ki te pwodui Church Manual la. Se nan jenerasyon sa a, kòmanse an 1919, legliz la te kòmanse konpwomi ki te egzije akreditasyon ni nan lekòl sante yo ni nan lekòl relijyon yo. Se nan jenerasyon sa a mouvman pou ale nan Bib modèn ki baze sou Katolik la te inisye. Se nan istwa sa a volonte lidèchip la pou tabli relasyon ak rejim ki te ouvètman anti-kretyen te parèt.
The practice had been born into infancy in the Civil War, when the Laodicean leadership formed a legal relationship with the government of the United States, in order to have a better outcome for the young men in the church that were to be drafted into the deadliest war in American history, was repeated at the outset of the First World War when the General Conference president, A. G. Daniells, interacted with the German government, giving his approval for Germany to draft and force young men to serve in the military, and to bear arms, and to disregard the Sabbath. That action by Daniells brought about a separation that produced the various splinters of the Seventh-day Adventist Reform movement that exist to this very day.
Pratik sa a te fèt nan anfans li pandan Lagè Sivil la, lè lidèchip Lawodiseyen an te etabli yon relasyon legal avèk gouvènman Etazini, pou yo te kapab jwenn yon pi bon rezilta pou jenn gason nan legliz la ki t apral rekrite pou patisipe nan lagè ki te pi mòtèl nan listwa Amerik la; li te repete nan kòmansman Premye Gè Mondyal la lè prezidan Konferans Jeneral la, A. G. Daniells, te antre an kontak avèk gouvènman Almay la, epi li te bay apwobasyon li pou Almay rekrite epi fòse jenn gason yo sèvi nan lame, pote zam, epi neglije Saba a. Aksyon sa a pa Daniells te lakòz yon separasyon ki te pwodui divès branchman mouvman Refòm Advantis Setyèm Jou a ki egziste jouk jounen jodi a.
That compromise continued with Hitler’s Nazi Germany, and thereafter with the nations that made up the Soviet Union, and it is still upheld today in regimes such as China. The compromise of the third generation in its relation to statecraft had been typified by the compromise of the ancient kings of Israel and Constantine as symbolized in the church of Pergamos. That period also represented the compromise of its churchcraft with the false gospel of peace and safety represented by Prescott’s “The Doctrine of Christ”.
Konpwomi sa a te kontinye avèk Almay Nazi Hitler la, epi apre sa avèk nasyon ki te fòme Inyon Sovyetik la, e jiska jòdi a li toujou soutni nan rejim tankou Lachin. Konpwomi twazyèm jenerasyon an nan rapò li avèk zafè leta te deja prefigire pa konpwomi ansyen wa Izrayèl yo ak Konstanten, jan sa te senbolize nan legliz Pègam lan. Peryòd sa a te reprezante tou konpwomi òganizasyon legliz li a avèk fo levanjil lapè ak sekirite a, jan sa te reprezante nan “The Doctrine of Christ” Prescott la.
I know thy works and where thou dwellest, even where Satan’s seat is: and thou holdest fast my name, and hast not denied my faith, even in those days wherein Antipas was my faithful martyr, who was slain among you, where Satan dwelleth. But I have a few things against thee, because thou hast there them that hold the doctrine of Balaam, who taught Balac to cast a stumblingblock before the children of Israel, to eat things sacrificed unto idols, and to commit fornication. Revelation 2:13, 14.
Mwen konnen zèv ou yo ak kote w ap viv la, menm kote twòn Satan an ye a; epi ou kenbe non mwen fèm, epi ou pa t nye lafwa mwen, menm nan jou sa yo kote Antipas, temwen fidèl mwen an, te mouri kòm mati nan mitan nou, kote Satan rete a. Men, mwen gen kèk bagay kont ou, paske ou gen ladan ou moun ki kenbe doktrin Balaam nan, li menm ki te anseye Balak pou mete yon pyèj devan pitit Izrayèl yo, pou yo manje manje yo te ofri bay zidòl, epi pou yo tonbe nan imoralite seksyèl. Revelasyon 2:13, 14.
The fornication identifies the work of the General Conference in aligning themselves with nations such as Nazi Germany, and the Soviet Union under the pretext of maintaining necessary working relationships with the corrupt governments, while disregarding the faithful in those nations that suffered persecution from the various regimes they had joined with. The food sacrificed to idols represented the false methodology of apostate Protestantism and Catholicism that was then firmly established in universities of Laodicean Adventism, that had agreed to be governed by the guidelines of apostate methodologies, both in religion and health.
Fònikasyon an idantifye travay Konferans Jeneral la nan mete tèt yo ann amoni ak nasyon tankou Almay Nazi a ak Inyon Sovyetik la, anba pretèks pou yo kenbe relasyon travay ki nesesè avèk gouvènman kòwonpi yo, pandan y ap neglije fidèl yo nan nasyon sa yo ki te sibi pèsekisyon anba divès rejim yo te mete tèt yo ansanm avèk yo. Manje yo te ofri bay zidòl yo te reprezante fo metodoloji Pwotestantis aposta a ak Katolik la, ki lè sa a te deja byen tabli nan inivèsite Advantis Lawodise a, ki te dakò pou yo kite metodoloji aposta yo gouvène yo, ni nan relijyon ni nan lasante.
Jesus illustrated the end of the third generation as he did with the beginning, for He marked the arrival of the fourth generation with the publication of the book, Questions on Doctrine published in 1957, which fully rejected the primary salvation distinction that exists between truth and the erroneous ideas of apostate Protestantism and Catholicism. The book of course has several erroneous teachings, but essentially it teaches that it is impossible to live victorious in Christ, until after a person is miraculously changed at the Second Coming. The book marked the beginning of the generation where the twenty-five ancient men were to bow down to the sun. The political and religious elements necessary to allow the Laodicean Adventist church to accept the worship of Sunday at the soon coming Sunday law had arrived.
Jezi te ilistre fen twazyèm jenerasyon an menm jan li te fè sa ak kòmansman an, paske Li make rive katriyèm jenerasyon an ak piblikasyon liv la, Questions on Doctrine, ki te pibliye an 1957, e ki te rejte nèt ale distenksyon fondamantal sou sali ki egziste ant verite a ak lide erè pwotestantis aposta ak katolis. Liv la, natirèlman, genyen plizyè ansèyman ki erè, men an sans li anseye ke li enposib pou viv nan viktwa nan Kris, jiskaske apre yon moun fin chanje pa yon mirak nan Dezyèm Avènman an. Liv la te make kòmansman jenerasyon kote vennsenk ansyen yo te dwe bese tèt devan solèy la. Eleman politik ak relijye ki te nesesè pou pèmèt legliz Advantis Lawodise a aksepte adorasyon dimanch lan nan lwa dimanch k ap vini byento a, te deja rive.
The fourth abomination of Ezekiel occurs when the faithful few in chapter nine are receiving a seal upon their foreheads, just before the destroying angels begin their work. The vision begins in verse one, of chapter eight on the fifth day, of the sixth month, of the sixth year. The vision begins the day before the execution of the judgment upon those who bow down to the sun, which is the mark of papal authority, and the number of his name is “666.”
Katriyèm abominasyon Ezekyèl la rive lè ti rès fidèl yo nan chapit nèf la ap resevwa yon sele sou fwon yo, jis anvan zanj destriktè yo kòmanse travay yo. Vizyon an kòmanse nan vèsè youn nan chapit uit la, sou senkyèm jou sizyèm mwa a, nan sizyèm ane a. Vizyon an kòmanse jou anvan egzekisyon jijman an sou moun ki bese pou adore solèy la, ki se mak otorite papal la, e non li gen nimewo “666.”
The work of the sealing of the one hundred and forty-four thousand began on September 11, 2001 with the attack upon the earth beast carried out by the third woe of Islam. That attack made the nations angry, and marked the arrival of the latter rain. But the latter rain would only be recognized by those who would be led back to the foundations of Adventism to see that the three Woes of Islam are a foundational truth. At that point in time, those who were led back to the old paths that Jeremiah identifies as “the rest” (which is the latter rain), would either become watchmen that blew the trumpet of the third Woe, or they would be those who refused to hearken to the sound of the trumpet, and thus refusing to walk in the old paths.
Travay seleman san karantkatmil la te kòmanse 11 septanm 2001 avèk atak kont bèt tè a, twazyèm malè Islam lan te egzekite. Atak sa a te fè nasyon yo fache, epi li te make rive lapli ta a. Men, lapli ta a t ap rekonèt sèlman pa sila yo ki t ap mennen tounen sou fondasyon Advantis la pou wè ke twa Malè Islam yo se yon verite fondamantal. Nan moman sa a, sila yo yo te mennen tounen sou ansyen chemen Jeremi an idantifye kòm “repo a” (ki se lapli ta a), swa yo t ap vin gadyen ki t ap kònen twonpèt twazyèm Malè a, swa yo t ap pami sila yo ki te refize koute son twonpèt la, epi konsa yo te refize mache nan ansyen chemen yo.
They were then tested by the sin of their father’s rebellion of 1863. At the very same point in time, a message arrived of the righteousness of Christ, which is “justification by faith in verity”. It was the Laodicean message of Jones and Waggoner, and it was the message of Ezekiel to the dead dry bones that came from the “four winds”, which are a symbol of Islam of the third woe (the “angry horse” seeking to break loose). Those faithful few were then tested by the sin of their father’s rebellion of 1888, as the mighty angel of Revelation eighteen descended when the great buildings of New York City were thrown down, and Revelation chapter eighteen, verses one through three was fulfilled.
Lè sa a, yo te sibi eprèv akoz peche rebelyon papa yo an 1863. Nan menm pwen sa a nan tan an, yon mesaj te rive konsènan jistis Kris la, ki se “jistifikasyon pa lafwa an verite”. Se te mesaj Laodise a Jones ak Waggoner te pote a, e se te mesaj Ezekyèl te bay zo sèch ki mouri yo, ki te soti nan “kat van yo”, ki se yon senbòl Islam nan twazyèm malè a ( “chwal fache” a k ap chèche kase kòd li pou l sove). Lè sa a, kèk fidèl sa yo te sibi eprèv akoz peche rebelyon papa yo an 1888, pandan zanj pisan nan Revelasyon dizwityèm chapit la t ap desann lè gwo bilding Vil New York yo te jete atè, epi Revelasyon chapit dizwit, vèsè youn rive twa, te akonpli.
They were then tested by the identification of the message of the latter rain. Was the latter rain a manifestation of the power of God as in past ages, or were the manifestations of God’s power only in the past? The faithful few were then tested by the rebellion of their father’s rebellion in 1919. How the faithful few navigate through those three tests determines whether they will receive the seal of God in their foreheads, or find themselves bowing down to the sun with the twenty-five elders of Laodicean Adventism.
Yo te mete yo anba eprèv pa mwayen idantifikasyon mesaj lapli ta a. Èske lapli ta a te yon manifestasyon pouvwa Bondye menm jan ak nan tan pase yo, oswa èske manifestasyon pouvwa Bondye yo te sèlman nan tan pase? Lè sa a, kèk fidèl yo te mete anba eprèv pa rebelyon rebelyon papa yo an 1919. Jan kèk fidèl sa yo travèse twa eprèv sa yo ap detèmine si yo pral resevwa sele Bondye sou fwon yo, oswa si y ap twouve tèt yo ap bese devan solèy la ansanm ak vennsenk ansyen yo nan Advantis Lawodiseyen an.
All the rebellions of the four generations of Laodicean Adventism find their counterpart in September 11, 2001. That date, which Isaiah identified as the “day of the east wind,” marks the beginning of the sealing time of the one hundred and forty-four thousand, and the sealing time is a period of time. The ending of the period has been illustrated by the beginning, for Jesus always illustrates the end of a thing with the beginning of a thing. In the final movements of the sealing process the tests that were represented at the beginning of the period are once again repeated.
Tout rebelyon kat jenerasyon Advantis Lawodise yo jwenn ekivalan pa yo nan 11 septanm 2001. Dat sa a, ke Ezayi te idantifye kòm “jou van lès la,” make kòmansman tan sele san karant-kat mil yo, e tan sele a se yon peryòd tan. Fen peryòd la te ilistre pa kòmansman an, paske Jezi toujou ilistre fen yon bagay pa kòmansman yon bagay. Nan dènye mouvman pwosesis sele a, tès yo ki te reprezante nan kòmansman peryòd la repete ankò yon lòt fwa.
On September 11, 2001, the tests which were failed by the rebels of Laodicean Adventism as represented by the four abominations of Ezekiel, and by the first four churches of Revelation chapters two and three, arrived, marking the beginning of a testing process that leads either to the mark of the beast, or the seal of God, for those who profess to be Seventh-day Adventists.
Nan dat 11 septanm 2001, eprèv rebèl Advantis Lodiseyen yo te echwe yo, jan kat abominasyon Ezekyèl yo reprezante yo, ansanm ak kat premye legliz ki nan Revelasyon chapit de ak twa yo, te rive; sa te make kòmansman yon pwosesis eprèv ki mennen swa nan mak bèt la, swa nan so Bondye a, pou moun ki fè deklarasyon yo se Advantis Setyèm Jou.
The leadership of Laodicean Adventism has been trapped by the cords of their own deceits, and it is virtually impossible for them to “recognize” a repetition of the manifestation of the power of God as represented by previous reformatory movements, including the reform movement that brought Adventism into existence. The ancient men scattered and covered up the doctrines that are represented by Miller’s jewels with counterfeit coins and jewels. The casket of the King James Bible has been relegated to the times of archaic language and replaced with modern language Bibles that are expressed in the terminology of the man of sin.
Lidèchip Advantis Lawodise a pran nan kòd pwòp twonpri pa yo, e li prèske enposib pou yo “rekonèt” yon repetisyon manifestasyon pouvwa Bondye a jan mouvman refòm ki te vini anvan yo te reprezante li, enkli mouvman refòm ki te fè Advantis la vini egziste. Ansyen mesye yo te gaye epi kouvri doktrin ki reprezante pa bijou Miller yo ak pyès monnen kontrefè ak bijou kontrefè. Bwat wa a, Bib King James la, yo te relègue l nan tan langaj akayik, epi yo te ranplase l ak Bib nan langaj modèn ki eksprime nan tèm nonm peche a.
Were any of the ancient men willing to consider the possibility that the latter rain message is not a peace and safety message, it would be virtually impossible for them to recognize that the manifestations of the power of God in past sacred histories are what specifically identify the sealing of the one hundred and forty-four thousand. More difficult yet for them to recognize is that the sacred histories that most directly identify the sealing of the one hundred and forty-four thousand are the sacred histories that fulfill Malachi chapter three, for Malachi chapter three establishes that there is always a messenger who prepares the way for the sudden arrival of the Messenger of the Covenant. That messenger was represented by the prophet Elijah who boldly proclaimed that there would be no rain in his history, except if it comes through his ministry.
Si kèk nan mesye ansyen yo ta vle konsidere posibilite ke mesaj dènye lapli a pa yon mesaj lapè ak sekirite, li t ap prèske enposib pou yo rekonèt ke manifestasyon pouvwa Bondye yo nan istwa sakre tan pase yo se sa ki idantifye, avèk presizyon, sele sant karannkat mil yo. Sa ki pi difisil toujou pou yo rekonèt, se ke istwa sakre ki pi dirèkteman idantifye sele sant karannkat mil yo se menm istwa sakre ki akonpli Malachi chapit twa a, paske Malachi chapit twa a tabli ke toujou gen yon mesaje ki prepare chemen an pou arive toudenkou Mesaje Alyans lan. Mesaje sa a te reprezante pa pwofèt Eli, ki te pwoklame avèk odas ke pa t ap gen lapli nan istwa pa li a, sòf si li vini atravè ministè pa li.
Ezekiel’s seventy elders would find it ridiculous to accept that their claim to be the temple of the Lord, was unfounded, and actually represented the claim of a people who were being passed by, just as the vineyard was given to those who bear the fruits worthy of the vineyard. The message of the third Woe, the messenger that prepares the way, the song of the vineyard, all testify against the traditions and customs which they had placed their confidence in, and represents an almost insurmountable obstacle to recognizing the latter rain.
Soixante-dix anciens d’Ézéchiel trouveraient ridicule d’admettre que leur prétention d’être le temple du Seigneur était sans fondement et qu’elle représentait en réalité la prétention d’un peuple qu’on était en train de laisser de côté, de même que la vigne fut donnée à ceux qui en portent les fruits dignes. Le message du troisième Malheur, le messager qui prépare le chemin, le chant de la vigne, tous rendent témoignage contre les traditions et les coutumes dans lesquelles ils avaient mis leur confiance, et constituent un obstacle presque insurmontable à la reconnaissance de la pluie de l’arrière-saison.
The conclusion of the sealing of the one hundred and forty-four thousand manifests the same tests for those who have claimed to “recognize” the role of Islam of the third Woe. The “increase of knowledge” which launched the movement of the Millerites began at the end of “seven times” in 1798. The “increase of knowledge” which launched the movement of the one hundred and forty-four thousand began at the end of a symbolic “seven times” (one hundred and twenty-six years) in 1989. During those one hundred and twenty-six years of escalating apostasy, Laodicean Adventism has reached its fourth and final generation.
Konklizyon sele katrevensenk mil yo manifeste menm eprèv yo pou moun ki te fè deklarasyon yo “rekonèt” wòl Islam nan twazyèm Malè a. “Ogmantasyon konesans” ki te lanse mouvman Millerit yo te kòmanse nan fen “sèt tan” yo an 1798. “Ogmantasyon konesans” ki te lanse mouvman katrevensenk mil yo te kòmanse nan fen yon “sèt tan” senbolik (san vennsis ane) an 1989. Pandan san vennsis ane sa yo kote apostazi a t ap vin pi grav toujou, Advantis Laodiseyen an rive nan katriyèm ak dènye jenerasyon li.
It is the third and fourth generation that a nation or people fill their cup of probationary time, and that time has now arrived. The “increase of knowledge” from the book of Daniel that is represented by the Hiddekel River is also the knowledge that is increased, when the Revelation of Jesus Christ is unsealed just before probation closes.
Se nan twazyèm ak katriyèm jenerasyon an yon nasyon oswa yon pèp ranpli koup tan pwobasyon li; e lè sa a rive kounye a. “Ogmantasyon konesans” ki soti nan liv Dànyèl la, e ki reprezante pa Rivyè Hiddèkel la, se tou konesans ki ogmante lè Revelasyon Jezi Kris la desele jis anvan pwobasyon an fèmen.
We will take up the last three chapters of the book of Daniel in the next article.
N ap egzamine twa dènye chapit liv Dànyèl la nan atik ki vin apre a.
“The days are fast approaching when there will be great perplexity and confusion. Satan, clothed in angel robes, will deceive, if possible, the very elect. There will be gods many and lords many. Every wind of doctrine will be blowing. Those who have rendered supreme homage to ‘science falsely so called’ will not be the leaders then. Those who have trusted to intellect, genius, or talent will not then stand at the head of rank and file. They did not keep pace with the light. Those who have proved themselves unfaithful will not then be entrusted with the flock. In the last solemn work few great men will be engaged. They are self-sufficient, independent of God, and He cannot use them. The Lord has faithful servants, who in the shaking, testing time will be disclosed to view. There are precious ones now hidden who have not bowed the knee to Baal. They have not had the light which has been shining in a concentrated blaze upon you. But it may be under a rough and uninviting exterior the pure brightness of a genuine Christian character will be revealed. In the day time we look toward heaven but do not see the stars. They are there, fixed in the firmament, but the eye cannot distinguish them. In the night we behold their genuine luster.” Testimonies, volume 5, 80, 81.
“Jou yo ap pwoche byen vit kote pral gen gwo tètchaje ak konfizyon. Satan, abiye ak rad zanj, va twonpe, si sa posib, menm eli yo. Pral gen anpil dye ak anpil senyè. Chak van doktrin pral soufle. Moun ki te rann omaj siprèm a ‘sa yo rele syans lan manti’ yo p ap dirijan lè sa a. Moun ki te mete konfyans yo nan entèlijans, jeni, oswa talan p ap kanpe lè sa a nan tèt ran ak dosye a. Yo pa t mache dapre limyè a. Moun ki te montre yo enfidèl yo p ap resevwa konfyans pou yo pran swen twoupo a lè sa a. Nan dènye travay solanèl la, se kèk gwo moun sèlman ki pral angaje ladan l. Yo sifi pou tèt pa yo, yo endepandan de Bondye, e Li pa ka sèvi ak yo. Seyè a gen sèvitè fidèl ki, nan tan soukous ak eprèv la, pral parèt devan je tout moun. Gen moun presye kounye a ki kache, ki pa t pliye jenou devan Baal. Yo pa t resevwa limyè ki te klere sou nou ak yon klète konsantre. Men, li ka rive ke anba yon aparans di ak san atiran, klète pwòp yon karaktè kretyen otantik va revele. Nan lajounen nou gade nan direksyon syèl la, men nou pa wè zetwal yo. Yo la, fikse nan fèmaman an, men je a pa ka distenge yo. Nan lannuit nou wè ekla vre yo.” Testimonies, volim 5, 80, 81.