The rebellion of Aaron’s golden calf at the beginning of ancient Israel, prophetically aligns with the rebellion of Jeroboam at the beginning of the ten tribes of the northern kingdom of Ephraim. These sacred histories typify the rebellion of Adventism in 1863.
Rebelyon ti bèf lò Arawon an nan kòmansman ansyen Izrayèl la, an akò pwofetikman ak rebelyon Jewoboram nan nan kòmansman dis tribi wayòm nò Efrayim nan. Istwa sakre sa yo prefigire rebelyon Advantis la an 1863.
There are of course other witnesses to 1863, but Aaron and king Jeroboam provide witnesses that lay over the top of the history of 1863, and all those histories illustrate the movement of the one hundred and forty-four thousand, which is the Protestant horn, not only during the final days of the sixth kingdom of Bible prophecy, but all the way to the close of probation. Those histories also address the parallel history of the Republican horn in the sixth kingdom.
Natirèlman, gen lòt temwen pou 1863, men Arawon ak wa Jewoboram bay temwen ki poze sou tèt istwa 1863 la, e tout istwa sa yo ilistre mouvman san karannkat mil yo, ki se kòn Pwotestan an, pa sèlman pandan dènye jou sizyèm wayòm pwofesi Bib la, men jouk rive nan fen tan pwobasyon an. Istwa sa yo tou trete istwa paralèl kòn Repibliken an nan sizyèm wayòm nan.
It is generally a very difficult truth for those that believe, that the Seventh-day Adventist church is God’s remnant people at the end of the world. That belief is our first mistake. There is no biblical evidence that the Laodicean church represents the people that are lifted up as an ensign during the Sunday law crisis. Our first mistake is accepting the false premise that this is so. The ensign at the end of the world is made up of those who were cast out by the members of the synagogue of Satan.
An jeneral, se yon verite ki trè difisil pou moun ki kwè yo, ke Legliz Advantis Setyèm Jou a se pèp rès Bondye a nan fen mond lan. Kwayans sa a se premye erè nou. Pa gen okenn prèv biblik ki montre legliz Lawodise a reprezante pèp ki leve kòm yon banyè pandan kriz lwa dimanch lan. Premye erè nou se aksepte fo premis sa a kòm si li te vre. Banyè a nan fen mond lan fòme ak moun sa yo manm sinagòg Satan an te chase deyò.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Epi l ap leve yon drapo pou nasyon yo; l ap rasanble moun Izrayèl yo ki te depòte yo, epi l ap reyini moun Jida yo ki te gaye yo soti nan kat kwen latè. Ezayi 11:12.
It is Laodicean Adventists that cast out those that are to be the ensign.
Se Adventis Lawodise yo ki mete deyò moun ki dwe tounen drapo a.
Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:5.
Koute pawòl Senyè a, nou menm ki tranble devan pawòl li a; frè nou yo ki te rayi nou, ki te chase nou poutèt non mwen, te di: Se pou Senyè a glorifye. Men, li pral parèt pou lajwa nou, epi yo menm y ap wont. Ezayi 66:5.
Those that are the ensign get cast out for the “name” of Christ. The name that produces the hatred is Alpha and Omega, for the principle of Alpha and Omega is what clearly identifies who the Seventh-day Adventist church represents in Bible prophecy. The parable of the ten virgins represents Adventism.
Sila yo ki se drapo a yo mete deyò poutèt “non” Kris la. Non ki pwodui rayisman an se Alfa ak Omega, paske prensip Alfa ak Omega a se sa ki idantifye aklè kiyès Legliz Advantis Setyèm Jou a reprezante nan pwofesi Biblik. Parabòl dis vyèj yo reprezante Advantis la.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
« Parabòl dis vyèj yo nan Matye 25 la montre tou eksperyans pèp Advantis la. » The Great Controversy, 393.
The parable was fulfilled at the beginning of Adventism and it is fulfilled again to the very letter at the end.
Parabòl la te akonpli nan kòmansman Advantis la, epi li akonpli ankò jouk nan dènye detay la nan fen an.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
«Yo souvan fè m sonje parabòl dis vyèj yo, senk ladan yo te saj, epi senk te sòt. Parabòl sa a te akonpli e l ap akonpli jis nan pi piti detay, paske li gen yon aplikasyon espesyal pou tan sa a, epi, menm jan ak mesaj twazyèm zanj lan, li te akonpli e l ap kontinye rete verite prezan jouk nan fen tan an.» Review and Herald, 19 out 1890.
The foolish virgins that wake up and recognize they have no oil are the Laodiceans.
Vyèj san konprann yo ki leve, epi ki rekonèt yo pa gen lwil, se Laodiseyen yo.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Eta Legliz la ki reprezante pa vyèj sòt yo, yo pale de li tou kòm eta Lawodise a.” Review and Herald, 19 out 1890.
The struggle of the wise virgins, represented also as the Philadelphian church, is with a church that claims to be Jews, but they are not.
Lit saj yo, ki reprezante tou kòm legliz Filadèlfi a, ap lite ak yon legliz ki pretann yo se Jwif, men yo pa sa.
Behold, I will make them of the synagogue of Satan, which say they are Jews, and are not, but do lie; behold, I will make them to come and worship before thy feet, and to know that I have loved thee. Revelation 3:9.
Gade, m ap fè moun sa yo ki nan sinagòg Satan an, ki di yo se Jwif, men yo pa sa, yo manti; gade, m ap fè yo vini pou yo adore devan pye ou, epi pou yo konnen mwen renmen ou. Revelasyon 3:9.
Sister White addresses this verse in the very first publication after the great disappointment.
Sè White adrese vèsè sa a nan premye piblikasyon ki te parèt apre gwo desepsyon an.
“You think, that those who worship before the saint’s feet, (Revelation 3:9), will at last be saved. Here I must differ with you; for God shew me that this class were professed Adventists, who had fallen away, and ‘crucified to themselves the Son of God afresh, and put him to an open shame.’ And in the ‘hour of temptation,’ which is yet to come, to show out every one’s true character, they will know that they are forever lost; and overwhelmed with anguish of spirit, they will bow at the saint’s feet.” Word to the Little Flock, 12.
“Ou panse ke moun sa yo ki adore devan pye sen yo, (Revelation 3:9), pral finalman sove. Isit la mwen dwe pa dakò avè w; paske Bondye te montre m ke gwoup sa a se te Advantis ki te fè pwofesyon lafwa, men ki te tonbe lwen, epi ki te ‘kloure Pitit Bondye a ankò pou pwòp tèt yo, epi ekspoze li devan tout moun nan wont.’ E nan ‘lè tantasyon an,’ ki poko vini toujou, pou fè parèt vrè karaktè chak moun, yo pral konnen ke yo pèdi pou tout tan; epi, anvayi anba gwo kè sere nan lespri yo, yo pral bese devan pye sen yo.” Word to the Little Flock, 12.
In Isaiah chapter five the song of the vineyard, which Christ later employed is mentioned for the first time.
Nan Ezayi chapit senk, yo mansyone pou premye fwa chante jaden rezen an, ke Kris te sèvi avè l pita.
Now will I sing to my wellbeloved a song of my beloved touching his vineyard. My wellbeloved hath a vineyard in a very fruitful hill: And he fenced it, and gathered out the stones thereof, and planted it with the choicest vine, and built a tower in the midst of it, and also made a winepress therein: and he looked that it should bring forth grapes, and it brought forth wild grapes. And now, O inhabitants of Jerusalem, and men of Judah, judge, I pray you, betwixt me and my vineyard. What could have been done more to my vineyard, that I have not done in it? wherefore, when I looked that it should bring forth grapes, brought it forth wild grapes? Isaiah 5:1–4.
Koulye a, m ap chante pou Byenneme m nan yon chan sou rezen li a. Byenneme m nan te gen yon jaden rezen sou yon ti mòn ki te anpil fètilite. Li fèmen l ak kloti, li wete wòch ki te ladan l yo, li plante l ak pi bon pye rezen yo; li bati yon gwo fò won nan mitan l, li fè yon kuve pou peze rezen ladan l tou; epi li t ap tann pou li bay bon rezen, men li bay rezen sovaj. Epi koulye a, nou menm, moun lavil Jerizalèm, ak nou menm, gason peyi Jida, tanpri, jije ant mwen menm ak jaden rezen mwen an. Kisa ankò yo te ka fè pou jaden rezen mwen an, mwen pa t fè ladan l? Poukisa, lè m te tann pou li bay bon rezen, li bay rezen sovaj? Ezayi 5:1–4.
The parable whether in the Old Testament or the New identifies God’s church as being rejected by God for refusing to bring forth the fruits they were raised up to produce. In Isaiah five, at the conclusion of the parable, the punishment of the vineyard is identified, while also promising to lift up an ensign to the nations. Clearly the vineyard is not the ensign.
Parabòl la, kit se nan Ansyen Testaman an kit se nan Nouvo Testaman an, idantifye legliz Bondye a kòm yon legliz Bondye rejte poutèt li te refize pote fwi yo te leve l pou l pwodui. Nan Ezayi senk, nan konklizyon parabòl la, yo idantifye pinisyon jaden rezen an, pandan y ap pwomèt tou pou leve yon banyè pou nasyon yo. Li klè jaden rezen an pa banyè a.
Therefore is the anger of the Lord kindled against his people, and he hath stretched forth his hand against them, and hath smitten them: and the hills did tremble, and their carcases were torn in the midst of the streets. For all this his anger is not turned away, but his hand is stretched out still. And he will lift up an ensign to the nations from far, and will hiss unto them from the end of the earth: and, behold, they shall come with speed swiftly. Isaiah 5:25, 26.
Se poutèt sa kòlè Senyè a limen kont pèp li a; li lonje men l sou yo, e li frape yo; kolin yo tranble, e kadav yo gaye chire nan mitan lari yo. Malgre tout sa, kòlè li pa detounen, men li toujou lonje men li. Epi li pral leve yon drapo pou nasyon yo ki byen lwen, li pral soufle yon siy ba yo depi nan bout tè a; epi, gade, y ap vini avèk prese, byen vit. Ezayi 5:25, 26.
When Jesus later sang the song as a parable His conclusion was just as decisive.
Lè Jezi, pi ta, te chante chante a kòm yon parabòl, konklizyon Li te menm jan an, li te menm desizif.
Hear another parable: There was a certain householder, which planted a vineyard, and hedged it round about, and digged a winepress in it, and built a tower, and let it out to husbandmen, and went into a far country: And when the time of the fruit drew near, he sent his servants to the husbandmen, that they might receive the fruits of it. And the husbandmen took his servants, and beat one, and killed another, and stoned another. Again, he sent other servants more than the first: and they did unto them likewise. But last of all he sent unto them his son, saying, They will reverence my son. But when the husbandmen saw the son, they said among themselves, This is the heir; come, let us kill him, and let us seize on his inheritance. And they caught him, and cast him out of the vineyard, and slew him. When the lord therefore of the vineyard cometh, what will he do unto those husbandmen? They say unto him, He will miserably destroy those wicked men, and will let out his vineyard unto other husbandmen, which shall render him the fruits in their seasons. Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. Matthew 21:33–45.
Koute yon lòt parabòl: Te gen yon mèt kay ki te plante yon jaden rezen, li fèmen l toutotou ak yon kloti, li fouye yon pressoir ladan l, li bati yon tou, li lwe li bay vigneron, epi li pati al nan yon peyi byen lwen. Lè sezon fwi yo te prèt rive, li voye sèvitè li yo kot vigneron yo pou resevwa fwi jaden an. Men vigneron yo pran sèvitè li yo, yo bat youn, yo touye yon lòt, yo kalonnen yon lòt ankò ak kout wòch. Li voye ankò lòt sèvitè, plis pase premye yo; epi yo fè yo menm bagay la tou. Men anfen, li voye pitit gason l lan kot yo, li di: Y ap gen respè pou pitit gason m nan. Men lè vigneron yo wè pitit gason an, yo di youn ak lòt: Men eritye a; vini, ann touye l, epi ann pran eritaj li. Yo mete men sou li, yo jete l deyò jaden rezen an, epi yo touye l. Lè sa a, lè mèt jaden rezen an va vini, kisa li va fè vigneron sa yo? Yo di li: L ap detwi mechan sa yo ak yon destriksyon terib, epi l ap lwe jaden rezen li a bay lòt vigneron ki va ba li fwi yo nan sezon pa yo. Jezi di yo: Èske nou pa janm li nan Ekriti yo: Wòch mason yo te rejte a, se li menm ki vin tounen tèt kwen an; sa fèt pa Senyè a, e li se yon mèvèy devan je nou? Se poutèt sa mwen di nou: Yo pral wete wayòm Bondye a nan men nou, epi y ap bay li yon nasyon ki pwodui fwi li yo. E nenpòt moun ki va tonbe sou wòch sa a va kraze; men nenpòt moun wòch la va tonbe sou li, li va kraze l an poud. Lè chèf prèt yo ak Farizyen yo tande parabòl li yo, yo konprann se de yo li t ap pale. Matye 21:33–45.
The Laodicean Seventh-day Adventist church is not the ensign that is lifted up. The vineyard in the last days that has been typified by ancient Israel is the Laodicean Seventh-day Adventist church, but there will be a nation that brings forth the fruit which qualifies as the first fruits, which is what the one hundred and forty-four thousand are.
Legliz Advantis Setyèm Jou Lawodiseyen an pa drapo yo leve a. Jaden rezen nan dènye jou yo, ki te sèvi kòm tip ansyen Izrayèl, se Legliz Advantis Setyèm Jou Lawodiseyen an; men, pral gen yon nasyon ki pote fwi ki kalifye kòm premye fwi yo, e se sa san karantkat mil yo ye.
These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. Revelation 14:4.
Se yo menm ki pa t sal tèt yo ak fanm; paske yo se vyèj. Se yo menm ki swiv Ti Mouton an nenpòt kote li ale. Se yo menm ki te rachte pami lèzòm, kòm premye fwi pou Bondye ak pou Ti Mouton an. Revelasyon 14:4.
As an ensign they will be employed by the Householder to bring in the final harvest. The Laodicean Seventh-day Adventist church is the vineyard who rejected the foundation stone of Moses’ seven times. From that point on it was a progressive descent into greater and greater darkness. The ensign shall be “a root of Jesse.” The root of Jesse, or David represents the very last truth Jesus presented to the quibbling Jews of His history. It is a symbol of the principle of Alpha and Omega, which the unfaithful husbandmen of both ancient and modern Israel refuse to understand.
Kòm yon banyè, Mèt kay la pral sèvi ak yo pou rasanble dènye rekòt la. Legliz Advantis Setyèm Jou Lawodise a se jaden rezen an ki te rejte wòch fondasyon an, sèt tan Moyiz yo. Depi lè sa a, sa te tounen yon desant pwogresif nan yon fènwa ki t ap vin pi plis toujou. Banyè a pral “yon rasin Jese.” Rasin Jese a, oswa David, reprezante menm dènye verite Jezi te prezante bay Juif chikanè yo nan istwa pa Li a. Li se yon senbòl prensip Alfa ak Omega a, ke move jeran yo ki pa fidèl nan Izrayèl ansyen ak modèn refize konprann.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. Isaiah 11:10.
Epi nan jou sa a, pral gen yon rasin Jese, ki va kanpe kòm yon banyè pou pèp la; se li nasyon yo va chèche: epi repo li va plen glwa. Ezayi 11:10.
Sister White and James White clearly identify that by 1856 the movement had become Laodicea, so when does she identify that it ever accepted the message to the Laodiceans? She never did. Our first mistake is accepting the claim that the Seventh-day Adventist church has been a victorious church as she went through history. It is quite the opposite. If we accept that first mistaken premise, our eyes are closed to prophetic facts that teach otherwise. For instance, Sister White repeatedly identifies that the history of ancient literal Israel illustrates the experience and history of modern spiritual Israel. Often when she references ancient Israel as the example for modern Israel, she simultaneously quotes the apostle Paul’s classic statement of the same fact.
Sè White ak James White idantifye klèman ke, rive an 1856, mouvman an te vin Lawodise; kidonk, kilè li idantifye ke li te janm aksepte mesaj pou Lawodiseyen yo? Li pa t janm fè sa. Premye erè nou se aksepte reklamasyon ki di legliz Advantis Setyèm Jou a te yon legliz viktorye pandan li t ap pase atravè listwa. Se toutafè kontrè a. Si nou aksepte premye premis erone sa a, je nou fèmen devan reyalite pwofetik ki anseye otreman. Pa egzanp, Sè White repete anpil fwa ke listwa ansyen Izrayèl literal la ilistre eksperyans ak listwa Izrayèl espirityèl modèn nan. Souvan, lè li site ansyen Izrayèl kòm egzanp pou Izrayèl modèn nan, anmenmtan li site deklarasyon klasik apot Pòl la sou menm reyalite sa a.
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.
Kounye a tout bagay sa yo te rive yo kòm egzanp; e yo ekri yo pou avètisman nou menm, sou nou menm kote fen mond lan rive. 1 Corinthians 10:11.
The apostle Paul in verse eleven is summarizing the previous ten verses.
Apot Pòl, nan vèsè onz la, ap rezime dis vèsè ki vini anvan yo.
Moreover, brethren, I would not that ye should be ignorant, how that all our fathers were under the cloud, and all passed through the sea; And were all baptized unto Moses in the cloud and in the sea; And did all eat the same spiritual meat; And did all drink the same spiritual drink: for they drank of that spiritual Rock that followed them: and that Rock was Christ. But with many of them God was not well pleased: for they were overthrown in the wilderness. Now these things were our examples, to the intent we should not lust after evil things, as they also lusted. Neither be ye idolaters, as were some of them; as it is written, The people sat down to eat and drink, and rose up to play. Neither let us commit fornication, as some of them committed, and fell in one day three and twenty thousand. Neither let us tempt Christ, as some of them also tempted, and were destroyed of serpents. Neither murmur ye, as some of them also murmured, and were destroyed of the destroyer. 1 Corinthians 10:1–10.
Anplis, frè m yo, mwen pa ta vle nou rete nan inyorans konsènan jan tout zansèt nou yo te anba nwaj la, e tout te pase nan lanmè a; e yo tout te batize pou Moyiz nan nwaj la ak nan lanmè a; e yo tout te manje menm manje espirityèl la; e yo tout te bwè menm bwason espirityèl la; paske yo t ap bwè nan Wòch espirityèl ki t ap swiv yo a; e Wòch sa a se te Kris la. Men, Bondye pa t pran plezi nan anpil ladan yo; paske yo te tonbe mouri nan dezè a. Kounye a, bagay sa yo te sèvi nou kòm egzanp, pou nou pa ta vin anvi move bagay, menm jan yo menm tou yo te anvi yo. Ni pa vin adoratè zidòl, tankou kèk ladan yo te ye; jan sa ekri a: Pèp la te chita pou manje ak bwè, epi yo leve pou yo pran plezi. Ni annou pa lage kò nou nan fònikasyon, tankou kèk ladan yo te fè sa, e nan yon sèl jou venntwa mil te tonbe. Ni annou pa tante Kris la, tankou kèk ladan yo menm tou te tante li, e sèpan te detwi yo. Ni pa bougonnen, tankou kèk ladan yo menm tou te bougonnen, e destriktè a te detwi yo. 1 Korentyen 10:1–10.
Paul and Sister White do not use ancient Israel as an example of a victorious and righteous people. Quite the opposite. Paul summarizes those first ten verses, in verse eleven, and then in the next verse states the lesson that the history of ancient Israel is to convey to those who will see.
Pòl ak Sè White pa sèvi ak ansyen Izrayèl kòm yon egzanp yon pèp ki gen viktwa e ki jis. Okontrè nèt. Pòl rezime dis premye vèsè sa yo nan vèsè onz, epi answit, nan vèsè ki vin apre a, li deklare leson istwa ansyen Izrayèl la dwe transmèt bay sila yo ki va wè.
Wherefore let him that thinketh he standeth take heed lest he fall. 1 Corinthians 10:12.
Se poutèt sa, moun ki panse li kanpe, se pou l pran prekosyon pou l pa tonbe. 1 Korentyen 10:12.
Ancient Israel provides an example of a people that were called of God, led of God, fulfilled the prophecies of God and rebelled against God every step of the way, and ultimately crucified the Creator of heaven and earth! Adventists have no problem admitting these facts about ancient Israel, but rarely do they allow the intended warning to break through their Laodicean blindness. They may quote the passages where Sister White identifies the church as the apple of God’s eye, and it is, but God’s love for His people does not throw a cloak over their actual condition. Those who He loves He rebukes and chastens. As much as God’s church is the apple of God’s eye, Jesus very plainly summarized His relationship with that apple, His apple.
Izrayèl nan tan lontan bay yon egzanp yon pèp Bondye te rele, Bondye te dirije, ki te akonpli pwofesi Bondye yo, epi ki te fè rebelyon kont Bondye nan chak etap sou chemen an, epi finalman yo te kloure sou kwa Kreyatè syèl la ak tè a! Advantis yo pa gen okenn pwoblèm pou admèt reyalite sa yo konsènan Izrayèl nan tan lontan, men yo raman kite avètisman ki te vize a travèse avègman lawodiseyen yo. Yo ka site pasaj kote Sè White idantifye legliz la kòm grenn je Bondye, e se vre li ye, men lanmou Bondye pou pèp Li a pa kouvri kondisyon reyèl yo ak yon vwal. Moun Li renmen yo, Li reprimande epi Li chatye. Menm jan legliz Bondye a se grenn je Bondye, Jezi te rezime relasyon Li avèk grenn je sa a, grenn je pa Li a, avèk anpil klète.
O Jerusalem, Jerusalem, which killest the prophets, and stonest them that are sent unto thee; how often would I have gathered thy children together, as a hen doth gather her brood under her wings, and ye would not! Behold, your house is left unto you desolate: and verily I say unto you, Ye shall not see me, until the time come when ye shall say, Blessed is he that cometh in the name of the Lord. Luke 13:34, 35.
O Jéruzalèm, Jéruzalèm, ou menm k ap touye pwofèt yo, epi k ap kalonnen ak wòch moun yo voye bò kote ou yo; konbyen fwa mwen te vle rasanble pitit ou yo ansanm, menm jan yon manman poul rasanble ti poul li yo anba zèl li, men nou pa t vle! Men, kay nou an kite pou nou, li tounen yon dezè; e anverite mwen di nou, nou p ap wè m ankò jouk lè a va rive kote n ap di: Benediksyon pou sila a ki vini nan non Seyè a. Lik 13:34, 35.
The questions should be asked, “Does Jesus truly illustrate the end with the beginning? Does ancient Israel actually illustrate modern Israel?” The problem with ancient Israel throughout their history was that they believed that their heritage proved they were God’s people, and therefore that they could not be anything, but God’s people. That is why in Jeremiah’s day they professed to be the temple of the Lord.
Kesyon yo ta dwe poze se sa yo: “Èske Jezi vrèman montre fen an pa mwayen kòmansman an? Èske Izrayèl tan lontan vrèman reprezante Izrayèl modèn?” Pwoblèm Izrayèl tan lontan pandan tout listwa yo se te sa: yo te kwè eritaj yo te pwouve yo se pèp Bondye a, epi poutèt sa yo pa t kapab anyen lòt pase pèp Bondye a. Se poutèt sa, nan jou Jeremi yo, yo te deklare yo se tanp Seyè a.
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:1–4.
Pawòl ki te vin jwenn Jeremi soti nan men Seyè a, ki te di: Kanpe nan pòtay kay Seyè a, epi pwoklame la pawòl sa a, epi di: Koute pawòl Seyè a, nou tout moun Jida, ki antre nan pòtay sa yo pou nou adore Seyè a. Men sa Seyè dèzame yo, Bondye Izrayèl la, di: Korije chemen nou yo ak aksyon nou yo, epi m ap fè nou rete nan kote sa a. Pa mete konfyans nou nan pawòl manti, pandan n ap di: Tanp Seyè a, Tanp Seyè a, Tanp Seyè a, se bagay sa yo. Jeremi 7:1–4.
This very same delusion was also emphasized by John the Baptist.
Menm twonpri a te mete aksan sou menm desepsyon sa a.
And were baptized of him in Jordan, confessing their sins. But when he saw many of the Pharisees and Sadducees come to his baptism, he said unto them, O generation of vipers, who hath warned you to flee from the wrath to come? Bring forth therefore fruits meet for repentance: And think not to say within yourselves, We have Abraham to our father: for I say unto you, that God is able of these stones to raise up children unto Abraham. And now also the ax is laid unto the root of the trees: therefore every tree which bringeth not forth good fruit is hewn down, and cast into the fire. Matthew 3:6–10.
Yo t ap resevwa batèm nan men li nan larivyè Jouden an, pandan yo t ap konfese peche yo. Men, lè li wè anpil nan Farizyen yo ak Sadiseyen yo vini pou batèm li a, li di yo: O ras sèpan, ki moun ki avèti nou pou nou chape anba kòlè k ap vini an? Donk, fè fwi ki merite repantans; epi pa mete nan tèt nou pou nou di: Nou gen Abraram pou papa nou; paske mwen di nou, Bondye kapab fè pitit leve pou Abraram soti nan wòch sa yo. Epi kounye a tou, rach la deja poze sou rasin pyebwa yo; se poutèt sa, tout pyebwa ki pa bay bon fwi, y ap koupe l epi jete l nan dife a. Matye 3:6–10.
The very same misguided understanding within Adventism that is symbolized by the expression “The temple of the Lord, are we,” and that we are Abraham’s spiritual “seed” is the primary manifestation of the blindness of Laodicea.
Menm konpreyansyon egare sa a anndan Advantis la, ki senbolize pa ekspresyon an “Tanp Senyè a, se nou menm,” epi pa lide ke nou se “desandans” espirityèl Abraram nan, se manifestasyon prensipal avègman Laodise a.
“God sends messengers to tell His people what they must be and do in order to obey His laws of righteousness, which if a man do, he shall also live in them. They are to love God supremely, having no other gods before Him; and they are to love their neighbor as themselves, doing to him as they would wish him to do to them.
“Bondye voye mesaje pou di pèp Li a kisa yo dwe ye ak sa yo dwe fè pou yo obeyi lwa jistis Li yo, lwa sa yo ke si yon moun pratike yo, li va viv tou ladan yo. Yo dwe renmen Bondye an premye, san yo pa gen okenn lòt dye devan Li; epi yo dwe renmen pwochen yo tankou tèt pa yo, fè pou li sa yo ta swete li fè pou yo.
“Not one tittle of God’s holy law is to be treated lightly or disrespectfully. Those who transgress a ‘Thus saith the Lord,’ stand under the banner of the prince of darkness, in rebellion against their Maker and their Redeemer. They claim the promises given to the obedient, saying, The temple of the Lord, the temple of the Lord are we, while they dishonor God by misrepresenting His character, by doing the very things He has told them not to do. They set up a standard which God has not given. Their example is misleading, their influence corrupting. They are not lights in the world, for they do not follow the principles of righteousness.
“Pa gen yon sèl ti mak nan lalwa sen Bondye a ki dwe trete avèk lejè oswa san respè. Moun ki vyole yon ‘Men sa Senyè a di,’ kanpe anba drapo prens fènwa a, nan rebelyon kont Kreyatè yo ak Redanmtè yo. Yo reklame pwomès yo ki te bay moun ki obeyisan yo, y ap di: Tanp Senyè a, tanp Senyè a, se nou menm, pandan y ap dezonore Bondye lè yo bay yon move reprezantasyon sou karaktè Li, lè yo fè menm bagay Li te di yo pou yo pa fè. Yo leve yon estanda Bondye pa bay. Egzanp yo twonpe, enfliyans yo kòwonpi. Yo pa limyè nan mond lan, paske yo pa suiv prensip jistis yo.”
“Men cannot show greater treachery toward God than by disregarding the light He sends them. Those who do this mislead the ignorant, for they set up false waymarks. They are continually perverting pure principles. . . .
«Lèzòm pa ka montre pi gwo trayizon anvè Bondye pase lè yo neglije limyè li voye ba yo. Moun ki fè sa twonpe inyoran yo, paske yo leve fo siy sou chemen an. Yo ap kontinye ap defòme prensip ki pi yo....»
“In the words of Holy Writ we are plainly told why desolation came upon the Jewish nation. They had great light, rich blessings, and wonderful prosperity. But they proved unfaithful to their trust. They did not care faithfully for the Lord’s vineyard, or render Him the fruits thereof. They acted as though there were no God, and therefore calamity overtook them.” Manuscript Releases, volume 14, 343–345.
“Nan pawòl Ekriti Sen yo, yo di nou aklè poukisa dezolasyon te vini sou nasyon jwif la. Yo te gen gwo limyè, benediksyon rich, ak pwosperite mèvèye. Men yo te montre yo pa t fidèl nan konfyans yo te resevwa a. Yo pa t pran swen jaden rezen Senyè a avèk fidelite, ni yo pa t rann Li fwi li yo. Yo te aji kòmsi pa t gen Bondye, e se poutèt sa malè te tonbe sou yo.” Manuscript Releases, volim 14, 343–345.
Israel believed that because they had been chosen by God in the beginning of their history, they would always be His chosen people. Worse yet, they also believed that because they were His chosen people He would honor them, in spite of the fact that they refused to honor Him. Prophetically, they were His chosen people, until they were divorced, but they were never the people God had desired them to be. The righteousness of the chosen people is not determined on who they might think they are. Ancient Israel is the primary example of the Seventh-day Adventist church, but when the false premise is accepted that they represent the one hundred and forty-four thousand at the end of the world, the blindness of Laodicea is manifested, as was ancient Israel’s. Adventism believes and teaches that they are the remnant people of God at the end of the world, in spite of the clear evidence to the contrary.
Izrayèl te kwè ke, paske Bondye te chwazi yo nan kòmansman istwa yo, yo t ap toujou pèp Li chwazi a. Pi mal toujou, yo te kwè tou ke, paske yo te pèp Li chwazi a, Li t ap onore yo, malgre lefèt ke yo te refize onore Li. Sou plan pwofetik, yo te pèp Li chwazi a jiskaske yo te divòse, men yo pa t janm pèp Bondye te swete yo ye a. Jistis pèp Bondye chwazi a pa detèmine selon sa yo menm ta ka panse yo ye. Ansyen Izrayèl se egzanp prensipal legliz Advantis setyèm jou a, men lè yo aksepte fo prensip ki di ke yo reprezante san karannkat mil yo nan fen mond lan, avègman Lawodise a manifeste, menm jan sa te fèt ak ansyen Izrayèl. Advantis yo kwè epi yo anseye ke yo se pèp rès Bondye a nan fen mond lan, malgre prèv klè ki montre kontrè a.
The nearer we get to the close of probation the more serious and straight the message to the Laodicean people must become. If that false premise is not set aside for the truth, then the examples of Aaron, Jeroboam and 1863 are hidden under the cloak of tradition and custom. It is too near to the close of probation, to hide under that cloak any longer.
Plis n ap pwoche pi pre fen tan lagras la, se plis mesaj la pou pèp Laodise a dwe vin grav e dirèk. Si yo pa mete sou kote fo prensip sa a pou laverite, alò egzanp Arawon, Jewobowam, ak 1863 yo rete kache anba manto tradisyon ak koutim. Nou twò pre fen tan lagras la pou n kontinye kache anba manto sa a ankò.
And this is the condemnation, that light is come into the world, and men loved darkness rather than light, because their deeds were evil. For every one that doeth evil hateth the light, neither cometh to the light, lest his deeds should be reproved. John 3:19, 20.
Epi men kondanasyon an: limyè a vini nan mond lan, men lèzòm pito renmen fènwa pase limyè, paske zèv yo te mechan. Paske tout moun ki fè sa ki mal rayi limyè a, epi yo pa vin nan limyè a, pou zèv yo pa jwenn kondanasyon. Jan 3:19, 20.
The history of the apostasies of Adventism has been tracked in God’s prophetic Word. It is a prophetic reality. The first proof of this is ancient Israel. Ancient Israel is a history of continued and escalating apostasy, and yet the Bible and Spirit of Prophecy teach that ancient Israel typifies modern Israel. Sad as this is, it has never been more important to understand this truth as at this present time. What is being unsealed with the Revelation of Jesus Christ is the fact that Adventism’s history as the Protestant horn runs parallel with the history of the Republican horn. Both horns provide a second witness for each other, and to refuse to correctly see one of the witnesses, simultaneously prevents the other witness from being recognized.
Istwa apostazi Advantis la te trase nan Pawòl pwofetik Bondye a. Li se yon reyalite pwofetik. Premye prèv sa a se ansyen Izrayèl. Ansyen Izrayèl se yon istwa apostazi ki kontinye epi k ap vin pi grav san rete, e poutan Bib la ansanm ak Lespri Pwofesi a anseye ke ansyen Izrayèl se tip Izrayèl modèn. Tris jan sa ye a, pa janm te gen yon moman kote li te pi enpòtan pou konprann verite sa a pase kounye a menm. Sa k ap deseley avèk Revelasyon Jezikri a, se lefèt ke istwa Advantis la antanke kòn pwotestan an mache an paralèl ak istwa kòn Repibliken an. Toude kòn yo bay yon dezyèm temwen youn pou lòt, e refize wè youn nan temwen yo kòrèkteman, an menm tan an anpeche lòt temwen an rekonèt.
The lines of Aaron, Jeroboam and 1863 identify the beginning of modern spiritual Israel, and in so doing they also identify the beginning of the Republican horn. The third angel’s message is a warning against receiving the mark of the beast. It is the United States that first passes a Sunday law and then forces the entire world to do the same.
Liy Arawon, Jewobowam ak 1863 idantifye kòmansman Izrayèl espirityèl modèn nan, epi lè yo fè sa yo idantifye tou kòmansman kòn Repibliken an. Mesaj twazyèm zanj lan se yon avètisman kont resevwa mak bèt la. Se Etazini ki premye pase yon lwa dimanch, epi apre sa li fòse tout lemonn fè menm bagay la tou.
“Foreign nations will follow the example of the United States. Though she leads out, yet the same crisis will come upon our people in all parts of the world.” Testimonies, volume 6, 395.
“Nasyon etranje yo pral suiv egzanp Etazini. Menm si se li ki pran latèt, menm kriz la pral tonbe sou pèp nou an nan tout pati nan lemonn.” Testimonies, volume 6, 395.
The prophetic truths connected with the Sunday law crisis cannot be separated from the work of the United States. The earth beast of Revelation thirteen is the sixth kingdom of Bible prophecy, that reigns for seventy prophetic years according to Isaiah twenty-three. It is the earth beast that has two horns. The truths associated with the relationship of those two horns are now being unsealed, but only to those who choose to understand that Jesus accomplishes the unsealing of the Revelation of Jesus Christ by employing the beginning of a thing to illustrate the end of a thing.
Verite pwofetik ki konekte ak kriz lwa dimanch lan pa ka separe ak travay Etazini. Bèt ki sòti sou latè a nan Revelasyon trèz la se sizyèm wayòm pwofesi biblik la, ki renye pandan swasanndis ane pwofetik dapre Ezayi venntrwa. Se bèt ki sòti sou latè a ki gen de kòn. Verite ki asosye ak relasyon de kòn sa yo ap devwale kounye a, men sèlman pou moun ki chwazi konprann ke Jezi akonpli devwalman Revelasyon Jezi Kris la lè li sèvi ak kòmansman yon bagay pou ilistre fen yon bagay.
The United States began as the sixth kingdom of Bible prophecy in 1798, and over the next sixty-five years, the two horns that would go through history together were placed into a setting that could be recognized, but only by those who are willing to see. The sixty-five years that are set forth in Isaiah chapter seven, began in 742 BC and ended in 677 BC. From 1798 until 1863 those years were repeated. Those sixty-five years identify a process of crisis in both horns.
Etazini yo te kòmanse kòm sizyèm wayòm pwofesi biblik la an 1798, epi pandan swasant-senk ane ki te vin apre yo, de kòn ki t ap travèse listwa ansanm yo te plase nan yon kontèks ki te kapab rekonèt, men sèlman pa moun ki dispoze wè. Swasant-senk ane ki prezante nan chapit sèt Izayi a te kòmanse an 742 av. J.-K. epi yo te fini an 677 av. J.-K. Depi 1798 rive 1863, ane sa yo te repete. Swasant-senk ane sa yo idantifye yon pwosesis kriz nan toude kòn yo.
By 1863, the beginning period of the prophetic “days of one king” of Isaiah twenty-three had concluded, and in so doing it established the prophetic waymarks of the ending period of “the days of one king.” The ending of Isaiah twenty-three’s symbolic seventy is illustrated by the first sixty-five years. 1863 until the time of the end in 1989, is the period of the Laodicean Adventist church, that began from the Millerite movement and ends at the movement of the one hundred and forty-four thousand. In order to understand the period at the end, we must understand the period at the beginning. Adventism cannot do this, for its beginning is marked by its rejection of the oath of Moses, which identifies the very sixty-five years which represents Adventism’s and the United States’ beginning and ending.
Rive an 1863, premye peryòd pwofetik “jou yon sèl wa” ki nan Ezayi venntwa a te fini, e konsa li te tabli repè pwofetik peryòd final la nan “jou yon sèl wa yo.” Fen swasanndis senbolik Ezayi venntwa a ilistre pa premye swasantsenk ane yo. Soti 1863 rive jouk tan lafen an an 1989, se peryòd legliz Advantis Lawodise a, ki te kòmanse nan mouvman Millerit la epi ki fini nan mouvman san karannkat mil yo. Pou nou konprann peryòd ki nan fen an, nou dwe konprann peryòd ki nan kòmansman an. Advantis pa kapab fè sa, paske kòmansman li make pa rejè li fè sou sèman Moyiz la, ki idantifye menm swasantsenk ane yo ki reprezante kòmansman ak fen Advantis la ansanm ak Etazini.
For this reason, and this is a reason of high importance, this article has attempted to establish one prophetic fact that is now being unsealed by the Lion of the tribe of Judah. The fact is that if you are unwilling to recognize that the Seventh-day Adventist church has always been in the Laodicean condition, then you are logically unable to rightly divide the history of Adventism, and without rightly dividing the history of Adventism you are incapable of rightly identifying the horn of Republicanism.
Pou rezon sa a, e sa se yon rezon ki gen anpil enpòtans, atik sa a te chèche etabli yon reyalite pwofetik ke Kounye a Lyon tribi Jida a ap de sele. Reyalite a se ke si ou pa dispoze rekonèt ke legliz Advantis Setyèm Jou a te toujou nan kondisyon Laodise a, alò, dapre lojik, ou pa kapab byen divize istwa Advantis la; epi san ou pa byen divize istwa Advantis la, ou pa kapab byen idantifye kòn Repiblikanis la.
For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire. 2 Peter 2:20–22.
Paske si, apre yo fin chape anba salte mond lan grasa konesans Senyè a ak Sovè a, Jezikri, yo vin mele ladan l ankò, epi yo vin bat anba l, dènye eta yo vin pi mal pase premye a. Paske li ta pi bon pou yo si yo pa t janm konnen chemen jistis la, pase pou, apre yo fin konnen li, yo vire do bay kòmandman sen yo te remèt yo a. Men sa ki rive yo dapre pwovèb veritab la: Chen an tounen nan pwòp vomi li ankò; epi kochon ki te benyen an tounen ap woule nan labou. 2 Pyè 2:20–22.