We ended the last article with a passage that addresses “a lying spirit.” The following is one of the paragraphs from that passage.
Nou te fini dènye atik la ak yon pasaj ki pale de “yon lespri manti.” Men youn nan paragraf ki soti nan pasaj sa a.
“Unsanctified ministers are arraying themselves against God. They are praising Christ and the God of this world in the same breath. While professedly they receive Christ, they embrace Barabbas, and by their actions say, ‘Not this Man, but Barabbas.’ Let all who read these lines, take heed. Satan has made his boast of what he can do. He thinks to dissolve the unity which Christ prayed might exist in His church. He says, ‘I will go forth and be a lying spirit to deceive those that I can, to criticize, and condemn, and falsify.’ Let the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories. Satan laughs at their folly, for he knows what truth is.” Testimonies to Ministers, 409.
“Minis ki pa sanktifye yo ap mete tèt yo annopozisyon ak Bondye. Y ap fè lwanj Kris ak bondye mond sa a nan menm souf la. Pandan y ap deklare yo resevwa Kris, yo anbrase Barabas, epi pa aksyon yo yo di: ‘Se pa Nonm sa a, men Barabas.’ Se pou tout moun ki li liy sa yo pran prekosyon. Satan fè grandizè sou sa li kapab fè. Li panse li ka kraze inite Kris te priye pou li te ka egziste nan legliz li a. Li di: ‘M ap soti, e m ap yon lespri manti pou twonpe tout moun mwen kapab, pou kritike, ak kondane, ak fo temwayaj.’ Se pou legliz ki te resevwa gwo limyè, gwo prèv, legliz sa a menm, akeyi pitit twonpri ak fo temwen an, epi legliz sa a ap rejte mesaj Seyè a voye a, pou l resevwa deklarasyon ki pi san rezon, ansanm ak fo sipozisyon ak fo teyori. Satan ap ri foli yo, paske li konnen ki sa verite a ye.” Testimonies to Ministers, 409.
Let “the son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent, and receive the most unreasonable assertions and false suppositions and false theories.” In 1863, Millerite Adventism ‘returned’ to the unreasonable and false methodology employed by apostate Protestantism and rejected William Miller’s identification of the seven times of Leviticus twenty-six. The subject of ‘returning’ was represented by the rebels in Numbers fourteen, when they determined to select a captain and return to Egypt.
Se pou “pitit twonpri ak fo temwayaj la resevwa akèy nan yon legliz ki te genyen gwo limyè, gwo prèv, epi legliz sa a va rejte mesaj Senyè a te voye a, epi li va resevwa afimasyon ki pi san rezon yo, ansanm ak fo sipozisyon ak fo teyori yo.” An 1863, Advantis milerit la te “retounen” nan metodoloji san rezon ak fo a pwotestantis apostat la te itilize, epi li te rejte idantifikasyon William Miller te bay sou sèt tan yo nan Levitik 26. Sijè “retounen” an te reprezante pa rebèl yo nan Resansman 14, lè yo te deside chwazi yon chèf epi retounen ann Ejip.
And they said one to another, Let us make a captain, and let us return into Egypt. Numbers 14:4.
Epi yo te di youn lòt: Annou chwazi yon chèf, epi annou retounen ann Ejip. Nonb 14:4.
The subject of “returning” to apostate Protestantism was also represented by Jeremiah, when in chapter fifteen, he was told that the fallen Protestants could return to him, but he was not to “return” unto them.
Sijè “retounen” nan Pwotestantis apostat la te reprezante tou pa Jeremi, lè nan chapit kenz, yo te di li ke Pwotestan ki te tonbe yo te ka retounen vin jwenn li, men li menm li pa t dwe “retounen” vin jwenn yo.
I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. Jeremiah 15:17–20.
Mwen pa t chita nan asanble moun k ap pase moun nan rizib, ni mwen pa t rejwi; mwen te chita pou kont mwen poutèt men ou: paske ou te plen mwen ak endiyasyon. Poukisa doulè mwen la san rete, epi blesi mwen an pa ka geri, li menm ki refize geri? Èske ou ta vle tout bon vre pou mwen tankou yon moun k ap bay manti, tankou dlo ki manke? Se poutèt sa men sa Seyè a di: Si ou tounen, lè sa a m ap fè ou retounen ankò, epi ou va kanpe devan mwen; epi si ou separe sa ki presye a ak sa ki vil la, ou va tankou bouch mwen: se pou yo tounen vin jwenn ou; men pa tounen ou menm al jwenn yo. E mwen va fè ou pou pèp sa a tankou yon miray an kwiv ki byen ranfòse: yo va goumen kont ou, men yo p ap gen fòs sou ou: paske mwen avèk ou pou sove ou epi pou delivre ou, se sa Seyè a di. Jeremi 15:17–20.
Perhaps the clearest prophetic illustration of the principle of not returning to apostate Protestantism is found in the story of the disobedient prophet, who delivered a message of rebuke to Jeroboam, the northern ten tribe’s first king.
Petèt ilistrasyon pwofetik ki pi klè sou prensip pou pa retounen nan Pwotestantis aposta a jwenn nan istwa pwofèt dezobeyisan an, ki te pote yon mesaj repwòch bay Jewoboram, premye wa dis tribi nò yo.
And the king said unto the man of God, Come home with me, and refresh thyself, and I will give thee a reward. And the man of God said unto the king, If thou wilt give me half thine house, I will not go in with thee, neither will I eat bread nor drink water in this place: For so was it charged me by the word of the Lord, saying, Eat no bread, nor drink water, nor turn again by the same way that thou camest. So he went another way, and returned not by the way that he came to Bethel. 1 Kings 13:7–10.
Epi wa a di nonm Bondye a: Vin lakay avè m, reprann fòs ou, epi m ap ba ou yon rekonpans. Men nonm Bondye a di wa a: Menm si ou ta ban m mwatye kay ou, mwen pa t ap antre avè ou, ni mwen pa t ap manje pen ni bwè dlo nan kote sa a; paske se konsa yo te bay mwen lòd pa pawòl Seyè a, ki di: Pa manje pen, pa bwè dlo, epi pa retounen sou menm chemen ou te vini an. Konsa, li ale pa yon lòt chemen, epi li pa t retounen pa chemen li te vini Betèl la. 1 Wa 13:7–10.
The disobedient prophet had been told of God not to return the way he came. Millerite Adventism had come out of Protestantism represented by Sardis, and they were not to return. Though the disobedient prophet knew full well not to return the way he came, a false prophet of Jeroboam’s kingdom, told him that God had said that the disobedient prophet should return to the false prophet’s home and eat with him. In spite of God’s direction, he did that very thing. Once he had begun to eat the false prophet’s food, the Bible plainly states the prophet of Samaria had lied.
Pwofèt dezobeyisan an te resevwa lòd nan men Bondye pou l pa tounen pa chemen li te vini an. Advantis Millerit la te sòti nan Pwotestantis lan, ki te reprezante pa Sardis, e yo pa t dwe retounen. Menmsi pwofèt dezobeyisan an te konnen trè byen li pa t dwe tounen pa chemen li te vini an, yon fo pwofèt ki te nan wayòm Jewobowam nan te di l Bondye te di pwofèt dezobeyisan an dwe retounen lakay fo pwofèt la epi manje avè l. Malgre direksyon Bondye te bay la, li te fè egzakteman sa. Depi li te kòmanse manje manje fo pwofèt la, Bib la deklare klèman pwofèt Samari a te bay manti.
Now there dwelt an old prophet in Bethel; and his sons came and told him all the works that the man of God had done that day in Bethel: the words which he had spoken unto the king, them they told also to their father. And their father said unto them, What way went he? For his sons had seen what way the man of God went, which came from Judah. And he said unto his sons, Saddle me the ass. So they saddled him the ass: and he rode thereon, And went after the man of God, and found him sitting under an oak: and he said unto him, Art thou the man of God that camest from Judah? And he said, I am. Then he said unto him, Come home with me, and eat bread. And he said, I may not return with thee, nor go in with thee: neither will I eat bread nor drink water with thee in this place: For it was said to me by the word of the Lord, Thou shalt eat no bread nor drink water there, nor turn again to go by the way that thou camest. He said unto him, I am a prophet also as thou art; and an angel spake unto me by the word of the Lord, saying, Bring him back with thee into thine house, that he may eat bread and drink water. But he lied unto him. So he went back with him, and did eat bread in his house, and drank water. 1 Kings 13:11–19.
Te gen yon vye pwofèt ki t ap viv Betèl; epi pitit gason l yo vin rakonte l tout sa nonm Bondye a te fè jou sa a nan Betèl; pawòl li te di wa a, yo rakonte papa yo sa tou. Epi papa yo di yo: Ki chemen li pran? Paske pitit gason l yo te wè ki chemen nonm Bondye a, ki te soti Jida, te pran. Epi li di pitit gason l yo: Sele bourik la pou mwen. Se konsa yo sele bourik la pou li; epi li monte sou li, epi li pati dèyè nonm Bondye a; li jwenn li chita anba yon pye bwadchenn; epi li di l: Eske se ou menm nonm Bondye a ki te soti Jida a? Li reponn: Se mwen menm. Lè sa a, li di l: Vini lakay avè m, epi manje pen. Men li di: Mwen pa ka tounen avè w, ni antre lakay ou; mwen p ap manje pen ni bwè dlo avè w nan kote sa a; paske pawòl Seyè a te di m konsa: Ou p ap manje pen ni bwè dlo la a, ni tounen pou pran menm chemen ou te vini an. Li di l: Mwen menm tou, mwen se pwofèt menm jan ak ou; epi yon zanj te pale avè m pa pawòl Seyè a, li di: Mennen l tounen avè w lakay ou, pou l ka manje pen epi bwè dlo. Men li t ap bay li manti. Se konsa li tounen avè l, li manje pen lakay li, epi li bwè dlo. 1 Wa 13:11–19.
The disobedient prophet ate and drank with the lying prophet of Samaria, meaning he accepted the message of an apostate prophet, and rejected the message of the Lord. The message he had faithfully delivered the same day. He knew full well he was not to return, but he did it anyway. Sister White informs us that if the “son of deceit and false witness be entertained by a church that has had great light, great evidence, and that church will discard the message the Lord has sent.” In Millerite history the first angel had lightened the earth with its glory. In 1840, the first angel’s message was carried to every mission station in the world.
Pwofèt dezobeyisan an te manje e li te bwè avèk pwofèt mansonjè ki te soti Samari a, sa vle di li te aksepte mesaj yon pwofèt aposta, epi li te rejte mesaj Senyè a. Menm mesaj li te fidèlman delivre jou sa a. Li te byen konnen li pa t dwe retounen, men li te fè sa kanmenm. Sè White fè nou konnen ke si “pitit twonpri ak fo temwayaj la resevwa akèy nan yon legliz ki te resevwa gwo limyè, gwo prèv, legliz sa a ap rejte mesaj Senyè a te voye a.” Nan istwa Milerit la, premye zanj lan te klere tè a avèk glwa li. An 1840, mesaj premye zanj lan te pote rive nan chak estasyon misyonè atravè lemond.
“The tidings of the Lord’s soon coming in power and great glory to our world is truth, and in 1840 many voices were raised in its proclamation.” Manuscript Releases, volume 9, 134.
“Nouvèl konsènan vini Senyè a byento avèk pouvwa ak gwo laglwa nan mond nou an se verite, e an 1840 anpil vwa te leve pou pwoklame li.” Manuscript Releases, volim 9, 134.
Shortly thereafter, Millerite Adventism returned to “the lie” of apostate Protestantism’s methodology, and discarded “the message of the Lord” which God had sent through William Miller. They discarded the message of Moses as presented by Elijah, and the “lie” received at the beginning in Millerite history, represents the “lie” that is believed at the end; the “lie” which brings strong delusion upon Laodicean Adventism.
Yon ti tan apre sa, Advantis Millerit la te retounen nan “manti” metodoloji Pwotestantis aposta a, epi li te rejte “mesaj Seyè a” Bondye te voye pa mwayen William Miller. Yo te rejte mesaj Moyiz la jan Eli te prezante l, epi “manti” yo te resevwa nan kòmansman istwa Millerit la reprezante “manti” yo kwè nan fen an; “manti” ki pote yon gwo desepsyon sou Advantis Lawodise a.
And with all deceivableness of unrighteousness in them that perish; because they received not the love of the truth, that they might be saved. And for this cause God shall send them strong delusion, that they should believe a lie: That they all might be damned who believed not the truth, but had pleasure in unrighteousness. 2 Thessalonians 2:10–12.
Epi avèk tout sediksyon enjistis la nan moun ki ap peri yo, paske yo pa t resevwa lanmou verite a, pou yo te kapab sove. E poutèt sa, Bondye pral voye sou yo yon gwo lespri twonpri, pou yo kwè nan manti a; pou yo tout ka kondane, yo menm ki pa t kwè verite a, men ki te pran plezi nan enjistis. 2 Tesalonisyen 2:10–12.
We are attempting to demonstrate the role of Elijah as a symbol in connection with the parallel histories of the horn of Protestantism and the horn of Republicanism during the period that the sixth kingdom of Bible prophecy reigns. The difficulty in bringing all the issues of 1863 together prophetically, at least for me, is the various interrelated lines that border on the concept of “circuitous logic”. A straight forward logic is always the best approach, but identifying divine truths and the relationships of those truths to each other is a difficult work, for they are found in the Bible “here a little and there a little.”
N ap chèche demontre wòl Eli kòm yon senbòl an rapò ak istwa paralèl kòn Pwotestantis la ak kòn Repiblikenis la pandan peryòd sizyèm wayòm pwofesi biblik la ap gouvène. Difikilte ki genyen pou reyini tout kestyon yo nan ane 1863 sou plan pwofetik, omwen pou mwen, se divès liy ki relye youn ak lòt e ki touche sou konsèp “lojik sikwi”. Yon lojik dirèk se toujou pi bon apwòch la; men idantifye verite diven yo ansanm ak relasyon verite sa yo youn ak lòt se yon travay difisil, paske yo jwenn yo nan Bib la “isit yon ti kras, lòtbò yon ti kras.”
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little. Isaiah 28:9, 10.
Kilès l ap anseye konesans? Epi kilès l ap fè konprann doktrin? Se moun ki sevre ak lèt, moun yo wete nan tete. Paske lòd dwe vini sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit la, yon ti kras lòtbò. Ezayi 28:9, 10.
It is also a difficult work when your target audience consists of those that are familiar with the primary truths you are addressing, but others are new to it all. Virtually all the truths I intend to give an overview of in this article, can be found in Habakkuk’s Tables. For fear of sounding as if I am using ‘circuitous logic’, I am going to tell you where we are going, in advance of actually going there.
Se yon travay ki difisil tou lè odyans ou vize a gen ladan li moun ki abitye ak verite prensipal w ap adrese yo, men gen lòt ki fèk ap dekouvri tout bagay sa yo. Pifò, si se pa prèske tout, nan verite mwen gen entansyon bay yon apèsi sou yo nan atik sa a, ka jwenn nan Tablo Abakik yo. Pou mwen pa parèt tankou mwen ap sèvi ak yon “lojik tòde-bouche”, mwen pral di nou davans kote nou prale, anvan nou rive la vre.
In 1863, Laodicean Millerite Adventism set up an image of jealousy. The image of jealousy represents the first of Laodicean Adventism’s four generations.
An 1863, Advantis milerit lawodiseyen yo te mete kanpe yon zidòl jalouzi. Zidòl jalouzi a reprezante premye nan kat jenerasyon Advantis lawodiseyen an.
Then said he unto me, Son of man, lift up thine eyes now the way toward the north. So I lifted up mine eyes the way toward the north, and behold northward at the gate of the altar this image of jealousy in the entry. Ezekiel 8:5.
Lè sa a li di m: Pitit lòm, leve je w koulye a sou direksyon nò a. Se konsa mwen leve je m sou direksyon nò a, epi gade, bò nò, nan pòtay lotèl la, te gen estati jalouzi sa a nan antre a. Ezekyèl 8:5.
The four generations of the Seventh-day Adventist church are represented in various passages of Scripture, but I employ Ezekiel eight as the primary point of reference. The reason for this is that chapter eight leads into chapter nine. In Ezekiel nine, the sealing of the one hundred and forty-four thousand is illustrated, and in Testimonies, volume five, Sister White clearly identifies this fact. In Sister White’s comments she clearly addresses two classes of worshippers in Jerusalem when the sealing takes place. Ezekiel does the same thing, and the class that does not receive the seal are represented in chapter eight.
Kat jenerasyon legliz Advantis Setyèm Jou a reprezante nan plizyè pasaj nan Ekriti yo, men mwen sèvi ak Ezekyèl uit kòm pwen referans prensipal la. Rezon ki fè sa se paske chapit uit mennen antre nan chapit nèf. Nan Ezekyèl nèf, sele san karant-kat mil yo ilistre, epi nan Testimonies, volim senk, Sè White idantifye reyalite sa a avèk anpil klète. Nan kòmantè Sè White yo, li adrese avèk klète de klas adoratè nan Jerizalèm lè sele a ap fèt. Ezekyèl fè menm bagay la tou, epi klas ki pa resevwa sele a reprezante nan chapit uit la.
“The class who do not feel grieved over their own spiritual declension, nor mourn over the sins of others, will be left without the seal of God. The Lord commissions His messengers, the men with slaughtering weapons in their hands: ‘Go ye after him through the city, and smite: let not your eye spare, neither have ye pity: slay utterly old and young, both maids, and little children, and women: but come not near any man upon whom is the mark; and begin at My sanctuary. Then they began at the ancient men which were before the house.’
“Klas sa a ki pa santi yo gen lapenn pou pwòp degradasyon espirityèl pa yo, ni ki pa plenn poutèt peche lòt moun, yo pral rete san sele Bondye a. Seyè a bay mesaje Li yo, mesye ki gen zam destriksyon nan men yo, lòd sa a: ‘Pase dèyè li nan mitan vil la, epi frape: pa kite je nou epanye, ni pa gen pitye: touye nèt granmoun ak jèn, ni jenn fi, ni timoun piti, ni fanm: men pa pwoche bò kote okenn moun ki gen mak la sou li; epi kòmanse nan sanktyè Mwen an. Lè sa a, yo kòmanse ak ansyen yo ki te devan kay la.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.” Testimonies, volume 5, 211.
“Isit la, nou wè legliz la—tanp Senyè a—se li menm ki te premye santi kou kòlè Bondye a. Ansyen yo, sa yo Bondye te bay gwo limyè e ki te kanpe kòm gadyen enterè espirityèl pèp la, te trayi konfyans yo. Yo te pran pozisyon ke nou pa bezwen tann mirak ni manifestasyon klè pouvwa Bondye a tankou nan tan lontan. Tan yo chanje. Pawòl sa yo ranfòse enkredilite yo, epi yo di: Senyè a p ap fè byen, ni li p ap fè mal. Li twò mizèrikòd pou l vizite pèp Li a avèk jijman. Konsa, ‘Lapè ak sekirite’ se rèl moun ki p ap janm leve vwa yo ankò tankou yon twonpèt pou montre pèp Bondye a transgresyon yo ak kay Jakòb la peche li yo. Chen bèbè sa yo ki pa t vle jape, se yo menm ki santi vanjans jis yon Bondye yo ofanse a. Gason, jèn fi, ak timoun piti, yo tout peri ansanm.” Testimonies, volim 5, 211.
Chapter eight is describing those in Jerusalem–“the church” that in the fourth of the four generations–represented as bowing down to the sun.
Chapit uit la dekri moun ki nan Jerizalèm yo—“legliz” la ki nan katriyèm nan kat jenerasyon yo—yo reprezante kòm moun k ap bese tèt yo devan solèy la.
And he brought me into the inner court of the Lord’s house, and, behold, at the door of the temple of the Lord, between the porch and the altar, were about five and twenty men, with their backs toward the temple of the Lord, and their faces toward the east; and they worshipped the sun toward the east. Then he said unto me, Hast thou seen this, O son of man? Is it a light thing to the house of Judah that they commit the abominations which they commit here? for they have filled the land with violence, and have returned to provoke me to anger: and, lo, they put the branch to their nose. Therefore will I also deal in fury: mine eye shall not spare, neither will I have pity: and though they cry in mine ears with a loud voice, yet will I not hear them. Ezekiel 8:16–18.
Epi li mennen m antre nan lakou anndan kay Senyè a; epi gade, bò pòt tanp Senyè a, ant galri a ak lotèl la, te gen anviwon vennsenk gason, do yo vire bay tanp Senyè a, figi yo vire sou bò solèy leve; epi yo t ap adore solèy la sou bò solèy leve. Lè sa a li di m: Èske ou wè sa, o pitit lòm? Èske se yon ti bagay pou kay Jida a yo fè abominasyon sa yo yo ap fè isit la? Paske yo plen peyi a ak vyolans, epi yo tounen ankò pou pwovoke m nan kòlè; epi gade, yo mete branch lan devan nen yo. Se poutèt sa m ap aji tou nan kòlè sevè: je m p ap epanye, ni mwen p ap gen pitye; e menm si yo rele byen fò nan zòrèy mwen, mwen p ap tande yo. Ezekiel 8:16–18.
Just as with the evil report of the ten spies, the twenty-five leaders of the rebellion that are worshipping the sun have “provoked” the Lord to anger. The Sunday law is the “day of provocation” which the prophets point forward to. Chapter nine describes those that receive the seal of God at the same point in time, for it is simply repeating and enlarging upon chapter eight.
Menm jan ak move rapò dis espyon yo, vennsenk chèf rebelyon an k ap adore solèy la “pwovoke” Seyè a pou l fache. Lwa dimanch la se “jou pwovokasyon an” pwofèt yo ap lonje dwèt sou li pou lavni. Chapit nèf la dekri sila yo ki resevwa sele Bondye a nan menm moman an, paske li senpleman repete epi elaji sa chapit uit la prezante.
“This sealing of the servants of God [Revelation seven] is the same that was shown to Ezekiel in vision.” Testimonies to Ministers, 445.
“Sele sa a nan sèvitè Bondye yo [Revelation seven] se menm sa ki te montre Ezekyèl nan vizyon.” Testimonies to Ministers, 445.
In 1863, the first generation of Laodicean Adventism began its wandering through the wilderness. The prophetic history that identifies the image of jealousy in 1863, was the golden calf of Aaron. The prophetic characteristics of the golden calf are that it was an image of a beast, and it was gold. Gold is the symbol of Babylon, so Aaron’s golden calf was the image of the beast of Babylon. The image of the beast is only defined as the combination of church and state with the church in control of the relationship.
An 1863, premye jenerasyon Advantis Laodise a te kòmanse pwomnad li nan dezè a. Istwa pwofetik ki idantifye imaj jalouzi a an 1863 se te ti towo an lò Arawon an. Karakteristik pwofetik ti towo an lò a se ke li te yon imaj yon bèt, epi li te an lò. Lò se senbòl Babilòn; konsa, ti towo an lò Arawon an te imaj bèt Babilòn nan. Imaj bèt la defini sèlman kòm konbinezon legliz ak leta, kote legliz la gen kontwòl sou relasyon an.
“But what is the ‘image to the beast’? and how is it to be formed? The image is made by the two-horned beast, and is an image to the beast. It is also called an image of the beast. Then to learn what the image is like and how it is to be formed we must study the characteristics of the beast itself—the papacy.
“Men, kisa ‘imaj bèt la’ ye? e kijan li dwe fòme? Se bèt ki gen de kòn nan ki fè imaj la, epi li se yon imaj pou bèt la. Yo rele l tou yon imaj bèt la. Konsa, pou nou aprann kijan imaj la ye ak kijan li dwe fòme, nou dwe etidye karakteristik bèt la menm nan — papote a.
“When the early church became corrupted by departing from the simplicity of the gospel and accepting heathen rites and customs, she lost the Spirit and power of God; and in order to control the consciences of the people, she sought the support of the secular power. The result was the papacy, a church that controlled the power of the state and employed it to further her own ends, especially for the punishment of ‘heresy.’ In order for the United States to form an image of the beast, the religious power must so control the civil government that the authority of the state will also be employed by the church to accomplish her own ends.” The Great Controversy, 443.
«Lè premye legliz la te vin kòwonpi lè li te vire do bay senplisite levanjil la epi li te aksepte rit ak koutim payen yo, li te pèdi Lespri ak pouvwa Bondye; epi, pou li te kapab kontwole konsyans pèp la, li te chèche sipò pouvwa sivil la. Rezilta a se te papote a, yon legliz ki te kontwole pouvwa leta a epi ki te sèvi avè l pou avanse pwòp objektif pa li, sitou pou pini “erezi.” Pou Etazini fòme yon imaj bèt la, fòs relijye a dwe kontwole gouvènman sivil la nan yon tèl mezi ke otorite leta a va sèvi tou pa legliz la pou akonpli pwòp objektif pa li.» The Great Controversy, 443.
The calf built by Aaron, was built when Moses was receiving the Ten Commandments. The second commandment forbids the worship of idols, and includes a partial description of God’s character, when it identifies God as a jealous God.
Ti bèf Arawon te fè a, li te konstwi lè Moyiz t ap resevwa Dis Kòmandman yo. Dezyèm kòmandman an entèdi adorasyon zidòl yo, epi li gen ladan l yon deskripsyon pasyèl sou karaktè Bondye, lè li idantifye Bondye kòm yon Bondye jalou.
Thou shalt not make unto thee any graven image, or any likeness of anything that is in heaven above, or that is in the earth beneath, or that is in the water under the earth: Thou shalt not bow down thyself to them, nor serve them: for I the Lord thy God am a jealous God, visiting the iniquity of the fathers upon the children unto the third and fourth generation of them that hate me; And showing mercy unto thousands of them that love me, and keep my commandments. Exodus 20:4–6.
Ou pa dwe fè pou tèt ou okenn imaj taye, ni okenn resanblans ak nenpòt bagay ki anwo nan syèl la, ni ki anba sou tè a, ni ki nan dlo yo anba tè a. Ou pa dwe pwostène devan yo, ni sèvi yo; paske mwen menm, Seyè a, Bondye ou la, mwen se yon Bondye ki jalou, ki pini inikite zansèt yo sou pitit yo jouk nan twazyèm ak katriyèm jenerasyon moun ki rayi mwen; epi ki fè mizèrikòd pou dè milye moun ki renmen mwen, epi ki kenbe kòmandman mwen yo. Egzòd 20:4–6.
Aaron’s image of the golden calf, being an idol, represents an image of jealousy, for it produced the righteous indignation that compelled Moses to throw down and break the first two tables of the Ten Commandments. We intend to show that the counterfeit chart of 1863, was represented by Aaron’s golden calf. God’s jealousy was manifested towards Aaron’s golden calf, for the golden calf represented a false god. The calf was the counterfeit representation of God. Aaron proclaimed that it represented the gods that had delivered them from Egyptian bondage. The two tables which Moses broke in that very history, were a “transcript” of the true God’s character, the God that had actually brought them out of Egypt. The counterfeit chart produced in 1863, is an image of jealousy, for it broke the two tables of Habakkuk chapter two by removing the seven times of Moses’ oath.
Imaj Aaron nan ti towo an lò a, antanke yon zidòl, reprezante yon imaj jalouzi, paske li te pwodui yon endiyasyon jis ki te fòse Moyiz voye atè epi kraze de premye tab Dis Kòmandman yo. Nou gen entansyon montre ke fo tablo 1863 la te reprezante pa ti towo an lò Aaron nan. Jalouzi Bondye te manifeste kont ti towo an lò Aaron nan, paske ti towo an lò a te reprezante yon fo dye. Ti towo a te yon reprezantasyon kontrefè Bondye. Aaron te pwoklame ke li te reprezante dye ki te delivre yo anba esklavaj peyi Lejip. De tab Moyiz te kraze nan menm istwa sa a, se te yon “transkripsyon” karaktè vrè Dye a, Dye ki te reyèlman fè yo soti peyi Lejip. Fo tablo ki te pwodui an 1863 la se yon imaj jalouzi, paske li te kraze de tab Habakik chapit de a lè li te retire sèt fwa yo nan sèman Moyiz la.
“I have seen that the 1843 chart was directed by the hand of the Lord, and that it should not be altered; that the figures were as He wanted them; that His hand was over and hid a mistake in some of the figures, so that none could see it, until His hand was removed.” Early Writings, 74, 75.
“Mwen te wè ke tablo 1843 a te dirije pa men Senyè a, e ke li pa t dwe chanje; ke chif yo te jan Li te vle yo; ke men Li te sou yo epi li te kache yon erè nan kèk nan chif yo, pou pèsonn pa t kapab wè l, jiskaske men Li te retire.” Early Writings, 74, 75.
Further Ellen White adds to the command not to altar the 1843 chart, with the qualifications of “except by inspiration.”
Anplis, Ellen White ajoute nan lòd la pou yo pa chanje tablo 1843 la, ak kalifikasyon sa a: « sof si se pa enspirasyon ».
“I saw that the old chart was directed by the Lord, and that not a figure of it should be altered except by inspiration. I saw that the figures of the chart were as God would have them, and that His hand was over and hid a mistake in some of the figures, so that none should see it till His hand was removed.” Spalding and Magan, 2.
“Mwen te wè ke ansyen tablo a te dirije pa Senyè a, e ke pa t gen yon sèl chif ladan l ki ta dwe chanje, eksepte pa enspirasyon. Mwen te wè ke chif ki sou tablo a te jan Bondye te vle yo a, e ke men Li te lonje sou yon erè nan kèk nan chif yo pou kache li, pou pèsonn pa t wè li jiskaske men Li te retire.” Spalding and Magan, 2.
James and Ellen White were living with Otis Nichol’s family, when Nichol’s prepared and produced the 1850 chart. The only thing that was “altered” with the 1850 chart, was that the year ‘1844’ was used to replace the year ‘1843,’ that had been represented upon the 1843 chart. The only thing “altered” was a correction of the “mistake” that God had held His hand over. The inspiration of the prophetess was in the very home where the 1843 chart was “altered” into the 1850 chart, and the seven times of Leviticus twenty-six remained enshrined upon that chart, as it had been on the 1843 chart.
Jak ak Ellen White t ap viv avèk fanmi Otis Nichol la, se lè sa a fanmi Nichol la te prepare epi pibliye tablo 1850 la. Sèl bagay ki te “chanje” nan tablo 1850 la, se te ke yo te itilize ane “1844” la pou ranplase ane “1843” a, ki te parèt sou tablo 1843 a. Sèl bagay ki te “chanje” a, se te yon koreksyon nan “erè” Bondye te kenbe men Li sou li a. Enspirasyon pwofetès la te nan menm kay kote yo te “chanje” tablo 1843 a pou fè l tounen tablo 1850 la, epi sèt tan yo nan Levitik vennsis te rete konsakre sou tablo sa a, menm jan yo te ye sou tablo 1843 a.
The second commandment includes another piece of this prophetic puzzle, for it identifies that God counts the generations until He visits the iniquity that occurs. 1863, began the first of four generations of the Seventh-day Adventist church, for the Millerite movement ended at that point.
Dezyèm kòmandman an gen ladan l yon lòt moso nan devinèt pwofetik sa a, paske li fè konnen Bondye konte jenerasyon yo jiskaske Li vini pou vizite inikite ki fèt la. 1863 te make kòmansman premye nan kat jenerasyon legliz Advantis Setyèm Jou a, paske mouvman Millerit la te rive nan fen li nan moman sa a.
The two tables of the Ten Commandments typify the two tables of Habakkuk, but they also typify the two wave loaves of Pentecost, which were the only offering in the sanctuary service that included sin. The manifestation of God’s power in the giving of the Ten Commandments, the manifestation of God’s power at the Pentecostal outpouring and the manifestation of God’s power in the history of the two charts of the Millerites, all typify the final manifestation of the outpouring of the Holy Spirit in the latter rain. The two wave loaves of Pentecost represent the one hundred and forty-four thousand who are lifted up as an ensign during the latter rain.
De tab de tab Dizanman yo se yon tip de tab Abakik yo; men yo se tou yon tip de de pen brase Lapannkot yo, ki te sèl ofrann nan sèvis sanktyè a ki te gen peche ladan l. Manifestasyon pisans Bondye nan bay Dizanman yo, manifestasyon pisans Bondye nan efizyon Lapannkot la, ak manifestasyon pisans Bondye nan istwa de tablo Millerit yo, tout se tip manifestasyon final efizyon Sentespri a nan dènye lapli a. De pen brase Lapannkot yo reprezante san karant-kat mil yo, ki leve kòm yon banyè pandan dènye lapli a.
The Pentecostal wave loaves were to be prepared with “leaven”, which represents sin, but the leaven was destroyed by the process of baking.
Pen vag Lapannkòt yo te dwe prepare ak “ledven”, ki reprezante peche, men ledven an te detwi pa pwosesis kwit la.
In the mean time, when there were gathered together an innumerable multitude of people, insomuch that they trode one upon another, he began to say unto his disciples first of all, Beware ye of the leaven of the Pharisees, which is hypocrisy. Luke 12:1.
Pandanstan, lè yon foul moun san konte te rasanble ansanm, tèlman yo t ap foule yonn sou lòt, li kòmanse di disip li yo an premye: Pran prekosyon nou ak ledven Farizyen yo, ki se ipokrizi. Lik 12:1.
The wave loaves were a first fruit offering.
Pen balanse yo te yon ofrann premye fwi.
Ye shall bring out of your habitations two wave loaves of two tenth deals: they shall be of fine flour; they shall be baken with leaven; they are the firstfruits unto the Lord. Leviticus 23:17.
N’a pote soti nan kay nou de pen brase, ki fèt ak de dizyèm efa farin byen fen; y’a kwit yo ak ledven; yo se premye fwi yo pou Seyè a. Levitik 23:17.
The one hundred and forty-four thousand are the first fruit offering in the last days.
San karanndis-kat mil yo se premye fwi yo ofri nan dènye jou yo.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. And I heard a voice from heaven, as the voice of many waters, and as the voice of a great thunder: and I heard the voice of harpers harping with their harps: And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. 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. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:1–5.
Mwen gade, epi, gade, yon Ti Mouton te kanpe sou mòn Siyon an, e avèk li te gen san karannkat mil moun, ki te gen non Papa li ekri sou fwon yo. Epi mwen tande yon vwa soti nan syèl la, tankou bri anpil dlo, e tankou bri yon gwo loraj; epi mwen tande son jwè gita ki t ap jwe gita yo. Epi yo t ap chante tankou yon chan nèf devan twòn nan, devan kat bèt vivan yo, ak ansyen yo; e pèsonn pa t kapab aprann chan sa a, eksepte san karannkat mil yo, sa yo ki te rachte soti sou tè a. Se sa yo ki pa t sal ak fanm; paske yo se vyèj. Se sa yo ki swiv Ti Mouton an kèlkeswa kote li ale. Se sa yo ki te rachte pami lèzòm, kòm premye fwi pou Bondye ak pou Ti Mouton an. Epi nan bouch yo yo pa t jwenn okenn manti; paske yo san fot devan twòn Bondye a. Revelasyon 14:1–5.
The class of worshippers in the last days who never die, represented by Elijah will have fully overcome sin, for the fire of purification that is brought upon them by the Messenger of the Covenant, thoroughly bakes out and removes the leaven, from the sons of Levi.
Gwoup adoratè nan dènye jou yo ki pa janm mouri, ke Eli reprezante a, va fin genyen batay sou peche nèt; paske dife pirifikasyon Mesaje Alyans lan fè vin sou yo a, ap boule nèt epi retire ledven an nan mitan pitit Levi yo.
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 3:1–4.
Gade, m ap voye mesaje mwen an, e li va pare chemen an devan mwen; epi Seyè a, nou menm n ap chèche a, va vini toudenkou nan tanp li a, menm mesaje alyans lan, li menm nou pran plezi nan li a: gade, li va vini, se konsa Seyè ki gen tout lame yo di. Men, kiyès ki ka sipòte jou vini li a? epi kiyès ki va kanpe lè li parèt? paske li tankou dife moun k ap rafine a, e tankou savon moun k ap blanchi twal yo: Epi li va chita tankou yon moun k ap rafine ak pirifye ajan; li va pirifye pitit gason Levi yo, e li va netwaye yo tankou lò ak ajan, pou yo ka ofri bay Seyè a yon ofrann nan lajistis. Lè sa a, ofrann Jida ak Jerizalèm va fè Seyè a plezi, tankou nan jou lontan yo, ak tankou nan ane tan pase yo. Malachi 3:1–4.
The offering that is “as the days of old” is the Pentecostal wave offering of two loaves. It was lifted up as an offering, identifying the two prophets that were slain in the streets, and who are then lifted up to heaven as an ensign, at the beginning of the Sunday law crisis.
Ofrann ki “tankou nan jou lontan yo” se ofrann balanse Pannkot la ki fèt ak de pen. Li te leve kòm yon ofrann, sa ki idantifye de pwofèt yo ki te touye nan lari yo, epi ki apre sa leve nan syèl la kòm yon banyè, nan kòmansman kriz lwa dimanch lan.
When Aaron produced his golden calf, he pronounced that the calf was the gods that had brought them out of Egypt, and then proclaimed a feast to the Lord.
Lè Arawon te fè ti towo bèf an lò li a, li te deklare ke ti towo bèf la se dye ki te fè yo soti peyi Lejip, epi ansuit li te pwoklame yon fèt pou Seyè a.
And he received them at their hand, and fashioned it with a graving tool, after he had made it a molten calf: and they said, These be thy gods, O Israel, which brought thee up out of the land of Egypt. And when Aaron saw it, he built an altar before it; and Aaron made proclamation, and said, Tomorrow is a feast to the Lord. Exodus 32:4, 5.
Li resevwa yo nan men yo, li travay yo ak yon zouti pou grave, apre li te fin fè yon ti bèf an metal fonn; epi yo di: Men bondye pa ou yo, Izrayèl, ki te fè ou monte soti nan peyi Lejip. Lè Arawon wè sa, li bati yon lotèl devan li; epi Arawon fè yon pwoklamasyon, li di: Demen va yon fèt pou Senyè a. Egzòd 32:4, 5.
When the northern kingdom of Israel broke away from the southern kingdom of Judah, Jeroboam, the first king of Israel purposely introduced a counterfeit worship service in two cities, made the same pronouncement as Aaron, claiming his two golden calves were the gods that brought them out of Egypt, and ordained a counterfeit feast as had Aaron.
Lè wayòm nò Izrayèl la te separe ak wayòm sid Jida a, Jewoboram, premye wa Izrayèl la, te fè espre etabli yon sèvis adorasyon fo nan de vil, li te fè menm deklarasyon ak Arawon, li te pretann de ti towo bèf an lò li yo se te bondye ki te fè yo soti peyi Lejip, epi li te òdone yon fèt fo menm jan Arawon te fè sa.
And Jeroboam said in his heart, Now shall the kingdom return to the house of David: If this people go up to do sacrifice in the house of the Lord at Jerusalem, then shall the heart of this people turn again unto their lord, even unto Rehoboam king of Judah, and they shall kill me, and go again to Rehoboam king of Judah. Whereupon the king took counsel, and made two calves of gold, and said unto them, It is too much for you to go up to Jerusalem: behold thy gods, O Israel, which brought thee up out of the land of Egypt. And he set the one in Bethel, and the other put he in Dan. And this thing became a sin: for the people went to worship before the one, even unto Dan. And he made an house of high places, and made priests of the lowest of the people, which were not of the sons of Levi. And Jeroboam ordained a feast in the eighth month, on the fifteenth day of the month, like unto the feast that is in Judah, and he offered upon the altar. So did he in Bethel, sacrificing unto the calves that he had made: and he placed in Bethel the priests of the high places which he had made. So he offered upon the altar which he had made in Bethel the fifteenth day of the eighth month, even in the month which he had devised of his own heart; and ordained a feast unto the children of Israel: and he offered upon the altar, and burnt incense. 1 Kings 12:26–33.
Epi Jeroboam di nan kè li: Koulye a, wayòm nan pral tounen lakay David la. Si pèp sa a monte pou al ofri sakrifis nan kay Senyè a Jerizalèm, lè sa a kè pèp sa a pral tounen ankò jwenn mèt li, anpalan de Woboram, wa Jida a; y ap touye m, epi y ap tounen jwenn Woboram, wa Jida a. Se poutèt sa wa a pran konsèy, li fè de ti towo an lò, epi li di yo: Li tròp pou nou monte Jerizalèm; gade bondye pa nou yo, o Izrayèl, ki te fè nou soti kite peyi Lejip la. Li mete youn nan Betèl, epi lòt la li mete nan Dann. Bagay sa a vin tounen yon peche; paske pèp la te al adore devan youn nan yo, jouk rive Dann. Li bati yon kay pou wo plas yo, epi li fè prèt pami moun ki pi ba nan pèp la, ki pa t nan pitit Levi yo. Epi Jeroboam tabli yon fèt nan uityèm mwa a, sou kenzyèm jou mwa a, menm jan ak fèt ki te nan Jida a, epi li ofri sou lotèl la. Se konsa li fè nan Betèl, li t ap ofri sakrifis bay ti towo li te fè yo; epi li mete nan Betèl prèt wo plas yo li te fè yo. Konsa li ofri sou lotèl li te fè nan Betèl la, sou kenzyèm jou uityèm mwa a, anpalan de mwa li te envante nan pwòp kè pa li; li tabli yon fèt pou pitit Izrayèl yo; epi li ofri sou lotèl la, epi li boule lansan. 1 Wa 12:26–33.
Dan means judgment, and represents a state; Bethel means the house of God. With Aaron’s rebellion as with king Jeroboam’s the symbols identify the combination of church and state that ultimately takes place at the Sunday law in the United States.
Dan vle di jijman, e li reprezante yon eta; Betèl vle di kay Bondye. Menm jan ak rebelyon Arawon an ansanm ak sa wa Jewoboram lan, senbòl yo idantifye konbinezon legliz ak leta ki finalman rive nan lwa dimanch lan Ozetazini.
The Sunday law occurs at the end of Adventism and in the beginning of Adventism, the movement, which had been identified as the Protestant horn in the summer of 1844, came together legally with the Republican horn. Thus, Aaron and Jeroboam’s rebellion represents both 1863, and the soon-coming Sunday law.
Lwa dimanch lan rive nan fen Advantis la, epi nan kòmansman Advantis la, mouvman an, ki te deja idantifye kòm kòn pwotestan an nan ete 1844 la, te ini tèt li legalman ak kòn Repibliken an. Konsa, rebelyon Arawon ak Jewoboram lan reprezante ni ane 1863 la, ni lwa dimanch k ap vini byento a.
The reason that the messenger of the covenant purifies the “sons of Levi” and not any other of the tribes, is because at the rebellion of Aaron’s golden calf, it was the Levites that stood with Moses. For their faithfulness, they were then made the tribe that represented the priesthood, an honor which had been previously designed to consist of the firstborn of each of the tribes. This is why Jeroboam made sure that his counterfeit priesthood was not of the sons of Levi, and instead made his priesthood “of the lowest of the people, which were not of the sons of Levi.”
Rezon ki fè mesaje alyans lan pirifye “pitit gason Levi yo” epi pa okenn lòt nan branch fanmi yo, se paske nan rebelyon ti towo bèf an lò Arawon an, se Levit yo ki te kanpe avèk Moyiz. Akoz fidelite yo, lè sa a yo te vin branch fanmi ki te reprezante sèvis prètriz la, yon onè ki te deja fèt pou l te konsiste de premye pitit gason chak branch fanmi yo. Se poutèt sa Jewobowam te pran swen pou fo prètriz pa li a pa t soti nan pitit gason Levi yo, men olye de sa li te etabli prètriz li a “nan pami moun ki pi ba yo, ki pa t nan pitit gason Levi yo.”
The sons of Levi are those that are purified by fire as an ensign, or wave offering during the Sunday law crisis. The history of the Sunday law crisis in the last days, was typified by the crisis of 1863, when the newly identified Protestant horn became legally attached to the Republican horn. We have one more line of history to address before we begin to work through the passages we have just referenced.
Pitit gason Levi yo se sila yo ki pirifye pa dife kòm yon siy, oubyen yon ofrann balanse, pandan kriz lwa dimanch lan. Istwa kriz lwa dimanch lan nan dènye jou yo te gen kòm tip kriz ane 1863 la, lè kòn Pwotestan ki te fèk idantifye a te vin legalman mare ak kòn Repibliken an. Nou gen yon lòt liy istwa ankò pou nou adrese anvan nou kòmanse travay atravè pasaj nou fèk site yo.
That line is the year 1856, and we will address that in our next article.
Liy sa a se ane 1856 la, e nou pral pale sou sa nan pwochen atik nou an.
“The coming of Christ as our high priest to the most holy place, for the cleansing of the sanctuary, brought to view in Daniel 8:14; the coming of the Son of man to the Ancient of Days, as presented in Daniel 7:13; and the coming of the Lord to His temple, foretold by Malachi, are descriptions of the same event; and this is also represented by the coming of the bridegroom to the marriage, described by Christ in the parable of the ten virgins, of Matthew 25.” The Great Controversy, 426.
“Vini Kris la kòm gran prèt nou nan Most Holy Place la, pou netwayaj sanktyè a, jan sa parèt nan Danyèl 8:14; vini Pitit lòm nan bò kote Ansyen Jou yo, jan sa prezante nan Danyèl 7:13; epi vini Seyè a nan tanp Li a, jan Malachi te pwofetize a, se deskripsyon menm evènman an; e sa reprezante tou pa vini marye a nan maryaj la, jan Kris dekri sa nan parabòl dis vyèj yo, nan Matye 25.” The Great Controversy, 426.