The “last days” represent the announcement of the opening of judgment in the movement of the first angel, and in the movement of the third angel, the close of judgment is announced. In the “last days” God’s people were, and are raised up to announce the judgment of God, but in order to be a messenger of God’s judgment, you must understand the judgment. A primary characteristic of Laodicean Adventism, both the learned class and the unlearned class, is that they do not know the judgment of God. All the prophets are more specifically addressing the last days, than the days in which they lived.
“Dènye jou” yo reprezante anons ouvèti jijman an nan mouvman premye zanj lan, epi nan mouvman twazyèm zanj lan, yo anonse fen jijman an. Nan “dènye jou” yo, pèp Bondye a te leve, e li leve toujou, pou anonse jijman Bondye a; men, pou yon moun ka yon mesaje jijman Bondye a, li dwe konprann jijman an. Youn nan karakteristik prensipal Advantis Laodiseyen an, ni nan klas moun save yo ni nan klas moun ki pa save yo, se yo pa konnen jijman Bondye a. Tout pwofèt yo ap pale pi espesyalman sou dènye jou yo pase sou jou kote yo menm yo t ap viv la.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11.” Selected Messages, book 3, 338.
“Chak nan ansyen pwofèt yo te pale mwens pou pwòp epòk pa yo pase pou pa nou an; konsa, pwofesi yo a rete an vigè pou nou. ‘Kounye a, tout bagay sa yo te rive yo kòm egzanp; e yo te ekri pou avètisman nou, nou menm sou ki fen tan yo rive.’ 1 Corinthians 10:11.” Selected Messages, liv 3, 338.
All the prophets agree with one another, so their prophecies are all presenting the same illustration, and that illustration is of the last days, which are the days of judgment.
Tout pwofèt yo dakò youn ak lòt; konsa, tout pwofesi yo prezante menm ilistrasyon an, e ilistrasyon sa a se konsènan dènye jou yo, ki se jou jijman yo.
And the spirits of the prophets are subject to the prophets. For God is not the author of confusion, but of peace, as in all churches of the saints. 1 Corinthians 14:32, 33.
Les esprits des prophètes sont soumis aux prophètes. Car Dieu n’est pas un Dieu de confusion, mais de paix, comme dans toutes les Églises des saints. 1 Corinthiens 14:32, 33.
Jerusalem in Ezekiel’s vision that begins in chapter eight, is God’s church, which is the Laodicean Seventh-day Adventist church in the last days. Chapters eight and nine of Ezekiel, identify two classes of worshippers in the conclusion of the judgment of the house of God. One class is represented with the twenty-five ancient men bowing to the sun, but those who sigh and cry for the abominations done in the church and land, receive the seal of God. In chapter eleven, Ezekiel’s vision continues the illustration of the punishment of the twenty-five men that bow to the sun.
Jerizalèm nan vizyon Ezekyèl la ki kòmanse nan chapit uit la, se legliz Bondye a, ki se legliz Advantis Setyèm Jou Lawodise a nan dènye jou yo. Chapit uit ak nèf Ezekyèl yo idantifye de kategori adoratè nan konklizyon jijman kay Bondye a. Yon kategori reprezante pa vennsenk ansyen gason yo k ap bese devan solèy la, men moun ki soupi epi kriye poutèt abominasyon ki fèt nan legliz la ak nan peyi a, resevwa sele Bondye a. Nan chapit onz la, vizyon Ezekyèl la kontinye ilistrasyon pinisyon vennsenk mesye ki bese devan solèy la.
Moreover the spirit lifted me up, and brought me unto the east gate of the Lord’s house, which looketh eastward: and behold at the door of the gate five and twenty men; among whom I saw Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people. Then said he unto me, Son of man, these are the men that devise mischief, and give wicked counsel in this city: Which say, It is not near; let us build houses: this city is the caldron, and we be the flesh. Therefore prophesy against them, prophesy, O son of man. And the Spirit of the Lord fell upon me, and said unto me, Speak; Thus saith the Lord; Thus have ye said, O house of Israel: for I know the things that come into your mind, every one of them. Ye have multiplied your slain in this city, and ye have filled the streets thereof with the slain. Therefore thus saith the Lord God; Your slain whom ye have laid in the midst of it, they are the flesh, and this city is the caldron: but I will bring you forth out of the midst of it. Ye have feared the sword; and I will bring a sword upon you, saith the Lord God. And I will bring you out of the midst thereof, and deliver you into the hands of strangers, and will execute judgments among you. Ezekiel 11:1–9.
Anplis, Lespri a leve m, li mennen m bò pòtay lès kay Senyè a, ki bay sou lès; epi gade, nan papòt pòtay la te gen vennsenk mesye; pami yo mwen te wè Jaazanya, pitit gason Azou, ak Pelatya, pitit gason Benaya, chèf pèp la. Lè sa a li di m: Pitit lòm, se mesye sa yo k ap fè move plan, k ap bay move konsèy nan vil sa a; ki di: Tan an pa pre; ann bati kay: vil sa a se chodyè a, epi nou menm se vyann lan. Se poutèt sa pwofetize kont yo, pwofetize, o pitit lòm. Epi Lespri Senyè a tonbe sou mwen, li di m: Pale; Men sa Senyè a di: Se konsa nou pale, o kay Izrayèl; paske mwen konnen bagay ki monte nan lespri nou, chak youn ladan yo. Nou fè anpil moun tonbe mouri nan vil sa a, epi nou plen lari li yo ak moun ki mouri. Se poutèt sa men sa Senyè Bondye a di: Moun nou touye yo, nou mete yo nan mitan li, se yo menm ki vyann lan, epi vil sa a se chodyè a; men mwen menm, m ap fè nou soti nan mitan li. Nou pè nepe a; epi m ap fè nepe vini sou nou, se sa Senyè Bondye a di. M ap fè nou soti nan mitan li, m ap lage nou nan men etranje, epi m ap egzekite jijman nan mitan nou. Ezekyèl 11:1–9.
Jerusalem is identified as the “caldron,” and the people in Jerusalem are “the flesh” that is being cooked in the caldron, which is a pot. The judgment of the wicked that is accomplished by the angels with the destroying weapons in their hands, in the time of the sealing of the one hundred and forty-four thousand (for Sister White says the sealing of Ezekiel chapter nine is the same as the sealing of Revelation chapter seven), includes the truth that the wicked are removed from Jerusalem. At the soon-coming Sunday law, spiritual Jerusalem will be cleansed and lifted up as an ensign above all the mountains.
Jerizalèm idantifye kòm “chodyè a,” epi pèp ki nan Jerizalèm yo se “chè a” k ap kuit nan chodyè a, ki se yon po. Jijman mechan yo, ke zanj yo akonpli avèk zam destriksyon yo nan men yo, nan tan sele san karannkat mil yo (paske Sè White di sele ki nan Ezekyèl chapit nèf la se menm ak sele ki nan Revelasyon chapit sèt la), gen ladan verite sa a: mechan yo retire nan Jerizalèm. Lè lwa dimanch ki pral vini byento a rive, Jerizalèm espirityèl la pral netwaye epi leve kòm yon banyè anlè tout mòn yo.
And it shall come to pass in the last days, that the mountain of the Lord’s house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it. And many people shall go and say, Come ye, and let us go up to the mountain of the Lord, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths: for out of Zion shall go forth the law, and the word of the Lord from Jerusalem. Isaiah 2:2, 3.
Epi sa, nan dènye jou yo, mòn kay Seyè a va etabli sou tèt mòn yo, e l ap leve pi wo pase ti mòn yo; epi tout nasyon yo va koule vin jwenn li. Anpil pèp va ale, y ap di: Vini non, ann monte sou mòn Seyè a, nan kay Bondye Jakòb la; li va anseye nou chemen li yo, e n ap mache nan santye li yo; paske se soti nan Siyon lalwa a va sòti, e pawòl Seyè a soti Jerizalèm. Ezayi 2:2, 3.
The cleansing which is accomplished for Jerusalem at the Sunday law, is the removal of Laodicean Adventists, where only Philadelphian Adventists remain. The legal corporate structure is then finished, for the United States government is the controlling entity in the legal arrangement that was made in 1863, and when the government of the United States enforces Sunday observance upon the land, the corporate structure of the Seventh-day Adventist church is either legally dissolved, or perhaps its name is legally changed to something of the order of the Sunday Adventist church.
Netwayaj ki akonpli pou Jerizalèm nan moman lwa dimanch lan, se retrè Advantis Lawodise yo, kote se sèlman Advantis Filadèlfi yo ki rete. Lè sa a, estrikti legal kòporatif la fini, paske gouvènman Etazini an se antite ki kontwole aranjman legal ki te fèt an 1863, e lè gouvènman Etazini an fè obsèvans dimanch la vin obligatwa sou peyi a, estrikti kòporatif legliz Setyèm Jou Advantis la swa legalman disoud, oswa petèt non li legalman chanje pou yon bagay nan lòd legliz Advantis Dimanch la.
When the wicked in Jerusalem are removed from the caldron, by the destroying angels, the Laodicean Adventist church ends, and the Philadelphian movement becomes spiritual Jerusalem that is lifted up as an ensign. Micah addresses the ancient men, that Isaiah calls the scornful men that call light darkness and darkness light, and through a question, identifies that the ancient men should have known “judgment.” They should have known the time of their visitation.
Lè mechan yo nan Jerizalèm yo retire nan chodyè a pa zanj destriktè yo, legliz Advantis Laodise a fini, epi mouvman Filadèlfya a vin tounen Jerizalèm espirityèl ki leve kòm yon drapo. Michée pale ak ansyen yo, sa Ezayi rele moun k ap meprize yo ki rele limyè fènwa e fènwa limyè, epi atravè yon kesyon, li montre se ansyen yo ki te dwe konnen “jijman.” Yo te dwe konnen tan vizitasyon yo.
And I said, Hear, I pray you, O heads of Jacob, and ye princes of the house of Israel; Is it not for you to know judgment? Who hate the good, and love the evil; who pluck off their skin from off them, and their flesh from off their bones; Who also eat the flesh of my people, and flay their skin from off them; and they break their bones, and chop them in pieces, as for the pot, and as flesh within the caldron. Micah 3:1–3.
Epi mwen di: Tanpri koute, nou menm chèf Jakòb yo, ak nou menm prens kay Izrayèl la; èske se pa pou nou konnen jijman? Nou menm ki rayi sa ki bon, epi ki renmen sa ki mal; ki rache po pèp la sou yo, ak chè yo sou zo yo; nou menm tou ki manje chè pèp mwen an, ki kale po yo sou yo; ki kraze zo yo, epi ki koupe yo an moso, tankou pou po a, tankou vyann anndan chodyè a. Miche 3:1–3.
God intended, and still intends that His last day people “know judgment,” and judgment is not a singular concept. It is a progressive history, possessing several elements and specific waymarks. It is a prophetic period that began in 1798, and continues until the end of the millennium. It is both investigative and executive. It is accomplished upon every man who has ever lived upon planet earth, and also upon the angels that were expelled from heaven. The periods of judgment are an essential understanding, for God’s faithful in the last days, for the answer to Micah’s question is, “yes, Israel is to understand the judgment.”
Bondye te gen entansyon, e li toujou gen entansyon, pou pèp li a nan dènye jou yo “konnen jijman,” e jijman pa yon konsèp senpman inik. Li se yon istwa pwogresif, ki genyen plizyè eleman ak repè byen detèmine. Li se yon peryòd pwofetik ki te kòmanse an 1798, e ki kontinye jouk nan fen milenyòm nan. Li se alafwa ankèt ak egzekisyon. Li akonpli sou chak moun ki janm viv sou latè, epi tou sou zanj ki te chase soti nan syèl la. Peryòd jijman yo se yon konpreyansyon esansyèl pou fidèl Bondye yo nan dènye jou yo, paske repons pou kesyon Michée a se: “wi, Izrayèl dwe konprann jijman an.”
Jeremiah identifies that the ancient men of Jerusalem in the last days represent the culmination of a “perpetual backsliding,” as represented by the four generations of escalating rebellion, symbolized by Ezekiel chapter eight’s four escalating abominations. Jeremiah identifies that the ancient men are wrapped up in spiritualism, for they “worship” “the sun, the moon, and all the host of heaven.” He identifies they are to “fall, and not rise,” for “they have rejected the word of the Lord.” With these characteristics Jeremiah identifies that the “people know not the judgment of the Lord.”
Jeremi idantifye ke ansyen gason lavil Jerizalèm yo nan dènye jou yo reprezante akimilasyon yon “retou annaryè tout tan,” jan sa parèt nan kat jenerasyon rebelyon k ap vin pi grav yo, ki senbolize pa kat abominasyon k ap ogmante yo nan Ezekyèl chapit uit. Jeremi idantifye ke ansyen gason yo plonje nan espirityalis, paske yo “adore” “solèy la, lalin nan, ak tout lame syèl la.” Li idantifye ke yo dwe “tonbe, epi yo pa leve,” paske “yo rejte pawòl Seyè a.” Avèk karakteristik sa yo, Jeremi idantifye ke “pèp la pa konnen jijman Seyè a.”
At that time, saith the Lord, they shall bring out the bones of the kings of Judah, and the bones of his princes, and the bones of the priests, and the bones of the prophets, and the bones of the inhabitants of Jerusalem, out of their graves: And they shall spread them before the sun, and the moon, and all the host of heaven, whom they have loved, and whom they have served, and after whom they have walked, and whom they have sought, and whom they have worshipped: they shall not be gathered, nor be buried; they shall be for dung upon the face of the earth. And death shall be chosen rather than life by all the residue of them that remain of this evil family, which remain in all the places whither I have driven them, saith the Lord of hosts. Moreover thou shalt say unto them, Thus saith the Lord; Shall they fall, and not arise? shall he turn away, and not return? Why then is this people of Jerusalem slidden back by a perpetual backsliding? they hold fast deceit, they refuse to return. I hearkened and heard, but they spake not aright: no man repented him of his wickedness, saying, What have I done? every one turned to his course, as the horse rusheth into the battle. Yea, the stork in the heaven knoweth her appointed times; and the turtle and the crane and the swallow observe the time of their coming; but my people know not the judgment of the Lord. How do ye say, We are wise, and the law of the Lord is with us? Lo, certainly in vain made he it; the pen of the scribes is in vain. The wise men are ashamed, they are dismayed and taken: lo, they have rejected the word of the Lord; and what wisdom is in them? Jeremiah 8:1–9.
Lè sa a, se konsa Seyè a di, yo pral rale zo wa Jida yo deyò, ak zo chèf li yo, ak zo prèt yo, ak zo pwofèt yo, ak zo moun lavil Jerizalèm yo, soti nan tonm yo. Y ap gaye yo devan solèy la, ak lalin nan, ak tout lame syèl la, sa yo te renmen yo, sa yo te sèvi yo, sa yo te mache dèyè yo, sa yo te chache yo, ak sa yo te adore yo. Yo p ap ranmase yo, ni yo p ap antere yo; y ap tounen tankou fimye sou sifas tè a. Epi lanmò pral chwazi pito pase lavi pa tout rès moun ki rete nan move fanmi sa a, sa yo ki rete nan tout kote kote mwen te chase yo, se konsa Seyè ki gen tout pouvwa a di. Anplis sa, w ap di yo: Se konsa Seyè a di: Èske yo tonbe san yo pa leve ankò? èske yon moun vire do ale san li pa tounen? Poukisa, alò, pèp Jerizalèm sa a retounen dèyè pa yon rebelyon ki pa janm sispann? Yo kenbe fèm nan twonpri, yo refize tounen. Mwen te koute avèk atansyon e mwen te tande, men yo pa t pale sa ki dwat. Pa t gen yon sèl moun ki repanti pou mechanste li, ki di: Kisa mwen fè? Chak moun vire nan pwòp chemen pa l, tankou chwal ki lage tèt li nan batay. Wi, sigòy ki nan syèl la konnen sezon ki fikse pou li; toutrèl la, grenn nan ak irondèl la obsève tan pou vini yo; men pèp mwen an pa konnen jijman Seyè a. Kijan nou ka di: Nou saj, e lalwa Seyè a avèk nou? Gade, an verite, se pou gremesi yo te fè li; plim sekretè yo se pou gremesi. Saj yo wont, yo boulvèse e yo pran nan pyèj; gade, yo rejte pawòl Seyè a; epi ki sajès ki nan yo? Jeremi 8:1–9.
In chapter five, Jeremiah identifies those who know not the Lord’s judgment are “foolish.”
Nan chapit senk, Jeremi fè konnen moun ki pa konnen jijman Senyè a se “moun sòt.”
Run ye to and fro through the streets of Jerusalem, and see now, and know, and seek in the broad places thereof, if ye can find a man, if there be any that executeth judgment, that seeketh the truth; and I will pardon it. And though they say, The Lord liveth; surely they swear falsely. O Lord, are not thine eyes upon the truth? thou hast stricken them, but they have not grieved; thou hast consumed them, but they have refused to receive correction: they have made their faces harder than a rock; they have refused to return. Therefore I said, Surely these are poor; they are foolish: for they know not the way of the Lord, nor the judgment of their God. Jeremiah 5:1–4.
Kouri toupatou nan lari Jerizalèm yo, gade kounye a, konnen, chèche nan gran plas li yo, si nou ka jwenn yon moun, si gen nenpòt ki rann jistis, ki chèche verite a; e mwen va padonnen li. E menm lè yo di: Seyè a vivan; sètènman yo sèmante manti. O Seyè, èske je ou yo pa sou verite a? ou te frape yo, men yo pa t santi lapenn; ou te fini ak yo, men yo te refize resevwa koreksyon: yo te fè figi yo pi di pase yon wòch; yo te refize retounen. Se poutèt sa mwen te di, Sètènman sa yo se pòv; yo sòt: paske yo pa konnen chemen Seyè a, ni jijman Bondye yo a. Jeremi 5:1–4.
In the last days Laodicean Adventism, those who are represented as the foolish virgins of the parable of the ten virgins, which Sister White identifies represents the “experience of the Adventist people,” “know not the way of the Lord, nor the judgment of their God.” In the next chapter Jeremiah identifies that “the way” of the Lord is the “old paths,” but the foolish Laodicean Adventists refuse to walk therein, or to hearken to the sound of the trumpet. The “trumpet” is a symbol of judgment, which of course, the foolish Laodicean Adventists do not know.
Nan dènye jou yo, Advantis Lawodise a, sila yo ki reprezante kòm vyèj sòt nan parabòl dis vyèj yo, ke Sè White idantifye kòm sa ki reprezante “eksperyans pèp Advantis la,” “pa konnen chemen Seyè a, ni jijman Bondye yo a.” Nan chapit ki vin apre a, Jeremi idantifye ke “chemen” Seyè a se “ansyen santye yo”; men Advantis Lawodise sòt yo refize mache ladan yo, ni koute son twonpèt la. “Twonpèt la” se yon senbòl jijman, bagay ki, natirèlman, Advantis Lawodise sòt yo pa konnen.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. Jeremiah 6:16–19.
Men sa Seyè a di: Kanpe sou chemen yo, gade, mande pou ansyen santye yo, kote bon chemen an ye; mache ladan li, epi n ap jwenn repo pou nanm nou. Men yo di: Nou p ap mache ladan li. Mwen te mete gad sou nou tou, mwen te di: Koute son twonpèt la. Men yo di: Nou p ap koute. Se poutèt sa, tande, nou menm nasyon yo, epi konnen, ou menm asanble a, sa ki nan mitan yo. Tande, o tè a: gade, mwen pral fè malè tonbe sou pèp sa a, wi, fwi panse yo, paske yo pa t koute pawòl mwen yo, ni lalwa mwen an, men yo rejte li. Jeremi 6:16–19.
The “evil” that is brought upon the “congregation” that refused to “hearken to the sound of the trumpet,” and “walk” in “the old paths,” where the “rest” of the latter rain would be found, occurs when the “congregation” “rejects His law” at the soon coming Sunday law.
“Mal” ki vini sou “kongregasyon” ki te refize “koute son twonpèt la,” epi “mache” nan “ansyen chemen yo,” kote “repo” lapli dèyè a t ap jwenn, rive lè “kongregasyon” an “rejte lwa Li” nan lwa dimanch k ap vini byento a.
The triple application of Elijah identifies the work of a messenger and movement in the time of the executive judgment, which begins at the soon-coming Sunday law. Closely related to the triple application of Elijah is the triple application of the messenger that prepares the way for the Messenger of the Covenant. The triple application of the messenger that prepares the way is identifying a work by a messenger and movement in the time of the investigative judgment. The messenger who prepares the way, and Elijah are closely related triple applications, as is the triple application of Rome with the triple application of Babylon’s fall, but they possess important distinctions that are associated with the judgment of God.
Aplikasyon trip Eli a idantifye travay yon mesaje ak yon mouvman nan tan jijman egzekitif la, ki kòmanse ak lwa dimanch k ap vini byento a. Byen sere lye ak aplikasyon trip Eli a se aplikasyon trip mesaje a ki prepare chemen an pou Mesaje Alyans lan. Aplikasyon trip mesaje ki prepare chemen an ap idantifye yon travay pa yon mesaje ak yon mouvman nan tan jijman ankèt la. Mesaje ki prepare chemen an, ak Eli, se aplikasyon trip ki byen sere lye, menm jan aplikasyon trip Wòm nan lye ak aplikasyon trip tonbe Babilòn nan, men yo genyen distenksyon enpòtan ki asosye ak jijman Bondye a.
The triple applications of Elijah and the triple application of the messenger that prepares the way for the Messenger of the Covenant are associated with two distinct works of judgment which are accomplished by God, through His chosen messenger and the movement that joins to the message of the messenger. Those two works are associated with two distinct periods of judgment, although there is overlap between the symbols.
Twazyèm aplikasyon Eli a ak twazyèm aplikasyon mesaje ki prepare chemen pou Mesaje Alyans lan gen rapò ak de travay jijman ki diferan, Bondye akonpli yo atravè mesaje li chwazi a ak mouvman ki ini ak mesaj mesaje a. De travay sa yo gen rapò ak de peryòd jijman ki diferan, byenke gen sipèpozisyon ant senbòl yo.
The work of the third and final Elijah is in relation to the executive judgment of the threefold union of modern Babylon, and the work of the messenger who prepares the way, is in relation to the investigative judgment and cleansing of God’s people. Malachi chapter three, is introduced with the last verse of chapter two.
Travay twazyèm ak dènye Eli a gen rapò ak jijman egzekitif kont inyon twa-fwa Babilòn modèn nan, epi travay mesaje ki prepare chemen an gen rapò ak jijman ankèt la ak pirifikasyon pèp Bondye a. Malachi chapit twa a prezante avèk dènye vèsè chapit de a.
Ye have wearied the Lord with your words. Yet ye say, Wherein have we wearied him? When ye say, Everyone that doeth evil is good in the sight of the Lord, and he delighteth in them; or, Where is the God of judgment? Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts. But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 2:17–3:4.
Nou fè Seyè a bouke ak pawòl nou yo. Men nou di: Ki jan nou fè bouke li? Lè nou di: Tout moun ki fè sa ki mal bon nan je Seyè a, e li pran plezi nan yo; oswa: Kote Bondye jijman an? Men wi, m ap voye mesaje mwen an, e li pral pare chemen an devan mwen; epi Seyè a, nou menm n ap chèche a, pral vini toudenkou nan tanp li a, wi, mesaje alyans lan, li menm nou pran plezi nan li a: men wi, li pral vini, se Seyè ki gen tout lame yo ki di sa. Men kiyès ki va ka sipòte jou vini li a? e kiyès ki va kanpe lè li parèt? paske li tankou dife moun ki pirifye metal la, e tankou savon moun ki blanchi twal la: E li pral chita tankou yon moun k ap rafine e k ap pirifye ajan; e li pral pirifye pitit gason Levi yo, e li pral netwaye yo tankou lò ak ajan, pou yo ka ofri bay Seyè a yon ofrann nan jistis. Lè sa a, ofrann Jida ak Jerizalèm nan va fè plezi Seyè a, tankou nan tan lontan, e tankou nan ane ki pase yo. Malachi 2:17–3:4.
In the last days, according to the testimony of Malachi, God is wearied by Laodicean Adventism who cling to the rebellion of 1888. The rebellion of 1888, was typified by the rebellion of Korah, Dathan and Abiram, and the doctrinal argument of Korah’s rebellion was whether those who do evil, are still righteous in the sight of the Lord.
Nan dènye jou yo, dapre temwayaj Malachi a, Bondye fatige ak Advantis Lawodise yo ki kenbe rebelyon 1888 la. Rebelyon 1888 la te senbolize pa rebelyon Koré, Datan ak Abiram, epi agiman doktrinal rebelyon Koré a se te kesyon si moun ki fè sa ki mal yo toujou jis nan je Senyè a.
Now Korah, the son of Izhar, the son of Kohath, the son of Levi, and Dathan and Abiram, the sons of Eliab, and On, the son of Peleth, sons of Reuben, took men: And they rose up before Moses, with certain of the children of Israel, two hundred and fifty princes of the assembly, famous in the congregation, men of renown: And they gathered themselves together against Moses and against Aaron, and said unto them, Ye take too much upon you, seeing all the congregation are holy, every one of them, and the Lord is among them: wherefore then lift ye up yourselves above the congregation of the Lord? Numbers 16:1–3.
Kora, pitit gason Jitza, pitit gason Keyat, pitit gason Levi, ansanm ak Datan ak Abiram, pitit gason Elyab, ak On, pitit gason Pelèt, desandan Woubenn yo, pran kèk moun avè yo. Yo leve kanpe devan Moyiz, ansanm ak kèk nan pitit Izrayèl yo, desan senkant chèf asanble a, moun ki te gen repitasyon nan mitan kongregasyon an, moun ki gen renon. Yo rasanble ansanm kont Moyiz ak kont Arawon, epi yo di yo: Nou pran twòp sou nou, paske tout kongregasyon an sen, chak ladan yo, e Senyè a nan mitan yo. Poukisa, lè sa a, nou leve tèt nou anlè kongregasyon Senyè a? Resansman 16:1–3.
In the last days, God is wearied by Laodicean Adventism who cling to the rebellion of 1957, which is simply the manifestation of the rebellion of 1888, placed into an official statement. The book, Questions on Doctrine enshrined the rebellion of 1888, which was a repetition of the rebellion of Korah, Dathan and Abiram, according to the testimony of the angel who instructed Sister White that she must stay at the conference of 1888, in order to record the repetition of history of Korah’s rebellion. Two-hundred and fifty men of renown gathered together with Korah, Dathan and Abiram, against Moses, God’s representative in the rebellion.
Nan dènye jou yo, Bondye fatige ak Advantis Leyodiseyen an ki kenbe tèt di nan rebelyon 1957 la, ki se senpleman manifestasyon rebelyon 1888 la, mete nan yon deklarasyon ofisyèl. Liv la, Questions on Doctrine, te konsakre rebelyon 1888 la, ki te yon repete rebelyon Kora, Datan ak Abiram, dapre temwayaj zanj lan ki te enstwi Sè White ke li dwe rete nan konferans 1888 la, pou l te anrejistre repete istwa rebelyon Kora a. De san senkant mesye renome te rasanble ansanm ak Kora, Datan ak Abiram, kont Moyiz, reprezantan Bondye a, nan rebelyon an.
The twenty-five men that bow to the sun in Ezekiel chapter eight, represent a tithe, or a tenth of the two hundred and fifty men that offered incense in the rebellion of Korah, Dathan and Abiram, which typified the leaders of the rebellion of 1888, whose doctrinal rebellion was formalized in 1957, with the publishing of the book Questions on Doctrine.
Vennsenksenk gason ki t ap bese devan solèy la nan chapit uit liv Ezekyèl la reprezante yon dim, oswa yon dizyèm, nan desankant gason ki te ofri lansan nan rebelyon Kora, Datan ak Abiram nan, ki te prefigire dirijan rebelyon 1888 la, rebelyon doktrinal yo a ki te vin pran fòm ofisyèl an 1957, avèk piblikasyon liv *Questions on Doctrine* la.
The rebellion of Korah, Dathan and Abiram rejected the “judgment” which God had rendered, pronouncing them to wander in the wilderness for forty years. Laodicean Adventism began to wander in the wilderness of Laodicea in 1863, after they rejected the Laodicean message which was presented in 1856, that produced the judgment of wandering in the wilderness for many more years, due to their lack of faith. In the rebellion of 1888, they were still unwilling to accept the Laodicean message which was brought by Elders Jones and Waggoner.
Rebelyon Kora, Datan ak Abiram nan te rejte “jijman” Bondye te deja pwononse a, lè Li te kondane yo pou yo mache pèdi nan dezè a pandan karant ane. Advantis Laodise a te kòmanse mache pèdi nan dezè Laodise a an 1863, apre yo te fin rejte mesaj Laodise ki te prezante an 1856 la, ki te mennen nan jijman pou yo mache pèdi nan dezè a pandan anpil lòt ane ankò, poutèt mank lafwa yo. Nan rebelyon 1888 la, yo te toujou pa dispoze aksepte mesaj Laodise a ke Ansyen Jones ak Waggoner te pote.
Those who rebelled in 1888, not only rejected the spiritual authority of Elders Jones and Waggoner, but the authority of the prophetess Ellen White and the authority of the Holy Spirit too, for they acted out the idea that the whole congregation was equally holy.
Moun ki te rebele an 1888 yo, non sèlman te rejte otorite espirityèl Ansien Jones ak Waggoner, men tou otorite pwofètès Ellen White ak otorite Sentespri a, paske yo te aji selon lide ke tout kongregasyon an te egalman sen.
In 1863, they had returned to eat with the lying prophet of Bethel, and in doing so they ultimately accepted the definition of salvation that was represented by the rebellion of Korah, and then officially enshrined the false doctrine in the book, Questions on Doctrine. That doctrine is a false definition of “justification by faith.”
Nan ane 1863, yo te retounen pou manje avèk fo pwofèt Betèl la, e lè yo te fè sa, finalman yo te aksepte definisyon sali a ki te reprezante pa rebelyon Kore a; epi apre sa yo te ofisyèlman enskri fo doktrin sa a nan liv la, Questions on Doctrine. Doktrin sa a se yon fo definisyon de “jistifikasyon pa lafwa.”
The rebellion of 1863 was the beginning of the rejection of Miller’s jewels that were reflected upon Habakkuk’s two tables. In Habakkuk chapter two, the “debate” of verse one ultimately produces two classes of worshippers who are manifested over their disagreement of the message that tarried.
Rebelyon 1863 la te kòmansman rejè bijou Miller yo ki te reflete sou de tabak Abakik yo. Nan Abakik chapit de, “deba” vèsè youn nan finalman pwodui de klas adoratè ki parèt akòz dezakò yo konsènan mesaj ki te pran reta a.
Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:4.
Gade, nanm li ki gonfle ak lògèy pa dwat nan li; men moun ki jis la ap viv pa lafwa li. Abakik 2:4.
The “faith” of the “just” in the “debate” of Habakkuk chapter two, was based upon the “vision” that had been plainly written upon tables. In the rebellion of 1863, the first step to remove what was written on the tables was accomplished by those who no longer possessed the faith of the “just.” The rebellion of 1863, represented the first seed of the rebellion that would ultimately enshrine a false definition of the doctrine of justification by faith in 1957.
“Lafwa” “jis” la nan “deba” ki nan Abakik chapit de a, te chita sou “vizyon” ki te ekri klèman sou tab yo. Nan rebelyon 1863 la, premye pa pou retire sa ki te ekri sou tab yo te akonpli pa moun ki pa t posede ankò lafwa “jis” la. Rebelyon 1863 la te reprezante premye grenn rebelyon an ki t ap finalman tabli yon fo definisyon doktrin jistifikasyon pa lafwa an 1957.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“The Lord in His great mercy sent a most precious message to His people through Elders Waggoner and Jones. This message was to bring more prominently before the world the uplifted Saviour, the sacrifice for the sins of the whole world. It presented justification through faith in the Surety; it invited the people to receive the righteousness of Christ, which is made manifest in obedience to all the commandments of God. Many had lost sight of Jesus. They needed to have their eyes directed to His divine person, His merits, and His changeless love for the human family. All power is given into His hands, that He may dispense rich gifts unto men, imparting the priceless gift of His own righteousness to the helpless human agent. This is the message that God commanded to be given to the world. It is the third angel’s message, which is to be proclaimed with a loud voice, and attended with the outpouring of His Spirit in a large measure.” Testimonies to Ministers, 91.
“Seyè a, nan gwo mizèrikòd Li, te voye yon mesaj ki pi presye bay pèp Li a atravè Ansyen Waggoner ak Jones. Mesaj sa a te la pou mete devan lemonn, pi klè toujou, Sovè ki leve anlè a, sakrifis la pou peche tout lemonn. Li te prezante jistifikasyon pa lafwa nan Garanti a; li te envite pèp la pou resevwa jistis Kris la, ki vin parèt nan obeyisans anvè tout kòmandman Bondye yo. Anpil te pèdi Jezi de vi. Yo te bezwen pou je yo te dirije sou pèsonn divin Li, sou merit Li yo, ak sou lanmou Li ki pa janm chanje pou fanmi imen an. Tout pouvwa remèt nan men Li, pou Li ka bay lèzòm rich kado, pandan Li ap pataje ak ajan imen ki san sekou a kado san parèy pwòp jistis pa Li a. Se mesaj sa a Bondye te bay lòd pou yo bay lemonn. Se mesaj twazyèm zanj lan, ki dwe pwoklame ak yon gwo vwa, epi ki dwe akonpaye ak vide Lespri Li a an gwo mezi.” Testimonies to Ministers, 91.
“The truth for this time, the third angel’s message, is to be proclaimed with a loud voice, meaning with increasing power, as we approach the great final test.” The 1888 Materials, 1710.
“Verite pou tan sa a, mesaj twazyèm zanj lan, dwe pwoklame avèk yon vwa fò, sa vle di avèk pouvwa k ap ogmante, pandan n ap pwoche bò kote gwo dènye eprèv la.” The 1888 Materials, 1710.
“The time of test is just upon us, for the loud cry of the third angel has already begun in the revelation of the righteousness of Christ, the sin-pardoning Redeemer. This is the beginning of the light of the angel whose glory shall fill the whole earth.” Selected Messages, book 1, 362.
«Lè eprèv la prèske rive sou nou, paske gwo rèl twazyèm zanj lan deja kòmanse nan revelasyon jistis Kris la, Redanmtè ki padonnen peche yo. Sa a se kòmansman limyè zanj la, laglwa li pral ranpli tout tè a.» Selected Messages, book 1, 362.
“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 ak glwa li.” Review and Herald, 21 avril 1891.