We ended our last article touching on the three parallel lines of prophetic testimony represented by chapters eleven through twenty-two in Genesis, the first book of the Old Testament, Matthew the first book of the New Testament and Revelation the last book of both the New Testament and the Bible. The line of Genesis identifies the covenant with Abram, the line of Matthew identifies the covenant with the Christian church, with Peter as the symbol of the beginning and end of modern spiritual Israel. The middle verses of both lines identify the seal of God, with Abram, it was “circumcision,” and with Peter it was his name changing. The center verse of the line in Revelation is chapter seventeen, verse twelve.
Nou te fini dènye atik nou an lè nou te touche twa liy paralèl temwayaj pwofetik yo ki reprezante pa chapit onz rive venn-de nan Jenèz, premye liv Ansyen Testaman an, Matye, premye liv Nouvo Testaman an, ak Revelasyon, dènye liv ni Nouvo Testaman an ni Bib la. Liy Jenèz la idantifye alyans avèk Abram; liy Matye a idantifye alyans avèk legliz kretyen an, avèk Pyè kòm senbòl kòmansman ak fen Izrayèl espirityèl modèn nan. Vèsè mitan toude liy yo idantifye sele Bondye a; pou Abram, se te “sikonstizyon,” epi pou Pyè, se te chanjman non li. Vèsè santral liy ki nan Revelasyon an se chapit disèt, vèsè douz.
And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. Revelation 17:12.
Epi dis kòn ou te wè yo se dis wa, ki poko resevwa okenn wayòm; men yo resevwa otorite kòm wa pandan yon lè avèk bèt la. Revelasyon 17:12.
Genesis and Matthew identify the marriage of Divinity with humanity, and Revelation identifies the marriage of the beast and the dragon at the Sunday law. All three lines point to the Sunday law where one class manifests the mark of the beast and the other the seal of God. The counterfeit of the beast and dragon in verse twelve is the omega mention of Nimrod’s tower in Genesis eleven. There the counterfeit covenant religion met its judgment, and in Revelation seventeen the whore–who is Babylon the great–is judged. Nimrod is the alpha to the Vatican’s omega, and for this reason the papacy is Babylon the great, the omega to Nimrod’s Babel the alpha.
Jenèz ak Matye idantifye maryaj Divinite a avèk limanite, epi Revelasyon idantifye maryaj bèt la ak dragon an nan lwa dimanch lan. Twa liy sa yo tout lonje dwèt sou lwa dimanch lan, kote yon klas manifeste mak bèt la e lòt la sele Bondye a. Kontrefason bèt la ak dragon an nan vèsè douz la se mansyòn omega sou gwo fò won Nimwòd la nan Jenèz onz. Se la relijyon alyans kontrefè a te rankontre jijman li, epi nan Revelasyon disèt, jennès la—ki se Babilòn gran an—jije. Nimwòd se alfa a pou omega Vatikan an, e se poutèt sa papote a se Babilòn gran an, omega a pou Babèl Nimwòd la ki se alfa a.
Of note in these three middle verses is that the testimony contained in each middle point of the line is actually three verses.
Li enpòtan pou nou remake nan twa vèsè mitan sa yo, temwayaj ki nan chak pwen mitan liy lan an reyalite se twa vèsè.
This is my covenant, which ye shall keep, between me and you and thy seed after thee; Every man child among you shall be circumcised. And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. And he that is eight days old shall be circumcised among you, every man child in your generations, he that is born in the house, or bought with money of any stranger, which is not of thy seed. Genesis 17:10–12.
Men kontra mwen an, nou va kenbe l, ant mwen menm ak nou menm ansanm ak desandans ou apre ou: tout gason pami nou va sikonsi. Nou va sikonsi chè prepis nou; e sa va yon siy kontra a ant mwen menm ak nou menm. Lè yon ti gason gen uit jou, yo va sikonsi l pami nou, tout gason nan tout jenerasyon nou yo, ni sila ki fèt nan kay la, ni sila yo achte ak lajan nan men nenpòt etranje ki pa soti nan desandans ou. Jenèz 17:10–12.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Jezi reponn li, li di li: Benediksyon pou ou, Simon, pitit Jonas; paske se pa chè ak san ki fè ou konnen sa, men se Papa m ki nan syèl la. E mwen menm tou, mwen di ou: ou se Pyè, e se sou wòch sa a m ap bati legliz mwen an; e pòtay lanfè yo p ap gen pouvwa sou li. M ap ba ou kle wayòm syèl la; e tou sa ou va mare sou tè a va mare nan syèl la; e tou sa ou va demare sou tè a va demare nan syèl la. Matye 16:17–19.
And the beast that was, and is not, even he is the eighth, and is of the seven, and goeth into perdition. And the ten horns which thou sawest are ten kings, which have received no kingdom as yet; but receive power as kings one hour with the beast. These have one mind, and shall give their power and strength unto the beast. Revelation 17:11–13.
Epi bèt la ki te la, ki pa la ankò a, se li menm ki wityèm nan; li soti nan sèt yo, epi li ale nan pèdition. E dis kòn ou te wè yo se dis wa, ki poko resevwa wayòm toujou; men yo resevwa pouvwa tankou wa pandan yon sèl èdtan ansanm ak bèt la. Yo gen yon sèl lide, epi yo va bay pouvwa ak fòs yo bay bèt la. Revelasyon 17:11–13.
The story of the counterfeit covenant represented by Nimrod’s bricks and mortar, and his counterfeit system of church and state, represented by the tower and the city, typifies the counterfeit system of the image of the beast represented in the omega of Nimrod’s story. Three lines, with three center points of three verses, which all testify to the covenant of life and the covenant of death. The one hundred and forty-four thousand are the true eighth who are of the seven, and the papacy is simply the counterfeit. Nimrod’s class has unity of mind at their marriage, a counterfeit to the one hundred and forty-four thousand, who are unified with the mind of Christ. The counterfeit beast “was, and is not,” is a counterfeit of Christ who was, and is, and is yet to come. In verse eight the full expression of the counterfeit represented by the papacy is expressed.
Istwa alyans kontrefè a, ki reprezante pa brik ak mòtye Nimwòd yo, ansanm ak sistèm kontrefè legliz ak leta pa li a, ki reprezante pa tou a ak vil la, se yon tip sistèm kontrefè imaj bèt la ki reprezante nan omega istwa Nimwòd la. Twa liy, avèk twa pwen santral ki fòme twa vèsè, ki tout rann temwayaj sou alyans lavi a ak alyans lanmò a. San karannkat mil yo se vrè uityèm nan ki soti nan sèt yo, epi papote a se sèlman kontrefason an. Klas Nimwòd la gen inite panse nan maryaj yo, yon kontrefason san karannkat mil yo, ki ini avèk lespri Kris la. Bèt kontrefè a, “te la, epi li pa la,” se yon kontrefason Kris la ki te la, ki la, epi ki gen pou vini ankò. Nan vèsè uit la, ekspresyon total kontrefason an, ki reprezante pa papote a, eksprime.
The beast that thou sawest was, and is not; and shall ascend out of the bottomless pit, and go into perdition: and they that dwell on the earth shall wonder, whose names were not written in the book of life from the foundation of the world, when they behold the beast that was, and is not, and yet is. Revelation 17:8.
Bèt ou te wè a te la, e li pa la ankò; li pral monte soti nan gwo twou san fon an, epi li pral ale nan pèdisyon; epi moun ki rete sou tè a va sezi, moun ki pa t gen non yo ekri nan liv lavi a depi fondasyon mond lan, lè yo va wè bèt la ki te la, ki pa la ankò, e ki la toujou. Revelasyon 17:8.
Jesus is He who was, and is, and is yet to come, and the papacy, the eighth that is of the seven, is the beast that “was, and is not, and yet is.” The “one hour” that the marriage of the dragon and beast represents the history from the Sunday law, where the one hundred thousand represented by Peter and Abram, ascend to the heaven as an ensign, at the very time the papacy ascends.
Jezi se Li menm ki te la, ki la, e ki gen pou vini ankò, epi papote a, wityèm nan ki soti nan sèt yo, se bèt la ki “te la, e ki pa la, e poutan li la.” “Yon lè” maryaj dragon an ak bèt la reprezante istwa a depi nan lwa dimanch la, kote san mil moun Pyè ak Abraram reprezante yo monte nan syèl la kòm yon banyè, nan menm moman papote a ap monte.
We have been seeking to address the book of Joel from the perspective that Peter at Pentecost identified his Pentecostal message as a fulfillment of Joel. In the three covenant lines of twelve chapters each, the middle three verses of each line address the identical history, and Peter is represented in that history as being with Jesus at Caesarea Philippi, which is Panium, which is where the world is now on the verge of experiencing. At Panium, Peter is also in Jerusalem at the Pentecostal outpouring. The three lines of twelve chapters converge at Panium and Pentecost when the seal of God is impressed upon Christ’s bride and the mark of the beast is impressed upon Satan’s bride. The book of Joel is identifying the wake-up call in the parable of the ten virgins, when the Laodicean Seventh-day Adventist church awakens to the fact that they are lost.
Nou t ap chèche abòde liv Joèl la nan pèspektiv ke Pyè, nan Pannkòt, te idantifye mesaj pannkotis li a kòm yon akonplisman Joèl. Nan twa liy alyans yo, ki chak gen douz chapit, twa vèsè mitan chak liy yo pale de menm istwa a, e nan istwa sa a, Pyè reprezante kòm li te avèk Jezi nan Sezare Filip, ki se Panyòm, ki se kote mond lan kounye a sou bò pou l fè eksperyans. Nan Panyòm, Pyè tou nan Jerizalèm nan moman vide Pannkòt la. Twa liy douz chapit yo rankontre nan Panyòm ak nan Pannkòt, lè sele Bondye a enprime sou lamarye Kris la epi mak bèt la enprime sou lamarye Satan an. Liv Joèl la ap idantifye apèl reveye a nan parabòl dis vyèj yo, lè legliz Lawodise Advantis Setyèm Jou a reveye devan lefèt ke yo pèdi.
The book of Joel is set within the context of four generations.
Liv Joèl la plase nan kontèks kat jenerasyon.
The word of the Lord that came to Joel the son of Pethuel.
Pawòl Seyè a ki te vin jwenn Joèl, pitit gason Petwèl.
Hear this, ye old men, and give ear, all ye inhabitants of the land.
Tande sa, nou menm granmoun yo, epi koute byen, nou tout ki rete nan peyi a.
Hath this been in your days, or even in the days of your fathers? Tell ye your children of it, and let your children tell their children, and their children another generation. That which the palmerworm hath left hath the locust eaten; and that which the locust hath left hath the cankerworm eaten; and that which the cankerworm hath left hath the caterpiller eaten. Joel 1:1–4.
Èske sa te rive nan jou pa nou, oswa menm nan jou zansèt nou yo? Rakonte pitit nou yo sa, epi se pou pitit nou yo rakonte pitit pa yo, e pitit pa yo bay yon lòt jenerasyon. Sa ke vè palmis la te kite, krikèt la manje; sa ke krikèt la te kite, vè ravaj la manje; e sa ke vè ravaj la te kite, cheni an manje. Joèl 1:1–4.
The “old men” are the leaders of the Laodicean Seventh-day Adventist church during the sealing time of the one hundred and forty-four thousand, and the sealing is accomplished during the outpouring of the Holy Spirit. The “old men” are represented by Ezekiel as “the ancient men.”
“Granmoun yo” se dirijan legliz Advantis Setyèm Jou Lawodise a pandan tan sele san karannkat mil yo, epi sele a akonpli pandan vide Sentespri a. Ezekyèl reprezante “granmoun yo” kòm “ansyen yo.”
Then said he unto me, Son of man, hast thou seen what the ancients of the house of Israel do in the dark, every man in the chambers of his imagery? for they say, The Lord seeth us not; the Lord hath forsaken the earth. Ezekiel 8:12.
Lè sa a li di m: Pitit lòm, èske ou wè sa ansyen yo nan kay Izrayèl la ap fè nan fènwa, chak moun nan chanm imaj pa l yo? Paske yo di: Seyè a pa wè nou; Seyè a abandone tè a. Ezekyèl 8:12.
Inspiration is clear that the sealing of Ezekiel chapter nine is the same sealing as chapter seven of Revelation. It is also clear that the “ancient men” of chapter eight’s four escalating abominations, are represented by the number 25. Twenty-five “ancient men” who were to be the guardians of God’s flock, are the men bowing to the sun. They are the first to be judged. In context of the sanctuary that they turn away from, they represent two courses of twelve priests and the high priest. At the Sunday law, they bow to the sun and accept the mark of the beast, pledging their agreement with the dragon, the beast and the false prophet. The 25 were typified by the 250 in the rebellion of Korah, Dathan and Abiram, who represent the threefold union that the 250 men offering incense join. The three ring leaders of apostasy died when the earth opened its mouth and swallowed them up.
Enspirasyon an klè ke sele Ezèk chapit nèf la se menm sele ak sa ki nan chapit sèt Revelasyon an. Li klè tou ke “ansyen yo” nan kat abominasyon k ap ogmante yo nan chapit uit la, yo reprezante pa nonb 25 la. Vennsenk “ansyen gason” ki te dwe gadyen twoupo Bondye a, se menm gason k ap pwostène devan solèy la. Se yo menm yo jije an premye. Nan kontèks Tanp lan yo vire do bay la, yo reprezante de gwoup douz prèt ak granprèt la. Nan lwa dimanch lan, yo pwostène devan solèy la epi yo aksepte mak bèt la, angaje akò yo ak dragon an, bèt la ak fo pwofèt la. Vennsenk yo te tipifye pa 250 yo nan rebelyon Kore, Datan ak Abiram, ki reprezante inyon an twa fwa ke 250 gason k ap ofri lansan yo vin jwenn. Twa chèf prensipal apostazi yo te mouri lè tè a louvri bouch li epi vale yo.
And Moses said, Hereby ye shall know that the Lord hath sent me to do all these works; for I have not done them of mine own mind. If these men die the common death of all men, or if they be visited after the visitation of all men; then the Lord hath not sent me. But if the Lord make a new thing, and the earth open her mouth, and swallow them up, with all that appertain unto them, and they go down quick into the pit; then ye shall understand that these men have provoked the Lord.
Epi Moyiz di: Se konsa n’a konnen Seyè a voye m pou m fè tout bagay sa yo; paske se pa dapre pwòp lide pa m mwen fè yo. Si mesye sa yo mouri lanmò komen tout moun mouri a, oswa si sa ki rive tout moun rive yo tou, lè sa a Seyè a pa voye m. Men si Seyè a fè yon bagay tou nèf, epi tè a louvri bouch li pou vale yo ansanm ak tout sa ki pou yo, epi yo desann vivan nan twou san fon an, lè sa a n’a konprann mesye sa yo meprize Seyè a.
And it came to pass, as he had made an end of speaking all these words, that the ground clave asunder that was under them: And the earth opened her mouth, and swallowed them up, and their houses, and all the men that appertained unto Korah, and all their goods. They, and all that appertained to them, went down alive into the pit, and the earth closed upon them: and they perished from among the congregation.
Epi sa, lè li fini pale tout pawòl sa yo, tè ki te anba yo fann louvri. Tè a louvri bouch li, li vale yo ansanm ak kay yo, tout moun ki te pou Kore yo, ak tout byen yo. Yo menm ak tout sa ki te pou yo desann vivan nan twou san fon an, tè a fèmen sou yo, epi yo peri pami kongregasyon an.
And all Israel that were round about them fled at the cry of them: for they said, Lest the earth swallow us up also. And there came out a fire from the Lord, and consumed the two hundred and fifty men that offered incense. Numbers 16:28–35.
Epi tout pèp Izrayèl ki te toutotou yo te pran kouri lè yo tande rèl yo; paske yo te di: “Pou tè a pa vale nou menm tou.” Epi dife soti nan men Seyè a, li devore desan senkant mesye ki t ap ofri lansan yo. Nonb 16:28–35.
The rebellion of 1888 was typified by the rebellion of Korah, Dahan, Abiram and the 250 men who offered incense. The 250 men had formed an alliance with a threefold confederacy that arrives at the Sunday law when the United States, the earth beast opens its mouth and speaks as a dragon. At that point, the latter rain is poured out without measure, just as the 250 men that offered incense were destroyed by fire coming down from heaven. The 250 men represent a false religious system who are destroyed during the outpouring of the latter rain at the Sunday law. The earth opening up on Korah and his cohorts, is the earthquake of Revelation eleven, that identifies the United States opening its mouth and speaking as a dragon. When the fire came down out of heaven on the 250, it typified the fire of Elijah at Mount Carmel, when those false prophets were slain. Elijah’s fire at Mount Carmel aligns with the Sunday law, so the fire upon the 250 men is the Sunday law fire of the latter rain.
Rebelyon 1888 la te prefigire pa rebelyon Kore, Datan, Abiram ak 250 mesye ki te ofri lansan. 250 mesye sa yo te fòme yon alyans ak yon konfederasyon twa branch ki rive nan lwa dimanch lan lè Etazini, bèt ki sòti sou tè a, louvri bouch li epi li pale tankou yon dragon. Nan moman sa a, lapli denye sezon an vide san mezi, menm jan 250 mesye ki te ofri lansan yo te detwi pa dife ki te desann soti nan syèl la. 250 mesye yo reprezante yon fo sistèm relijye ki detwi pandan vide lapli denye sezon an nan lwa dimanch lan. Tè a ki louvri sou Kore ak patizan li yo se tranblemanntè ki nan Revelasyon onz la, ki idantifye Etazini k ap louvri bouch li epi k ap pale tankou yon dragon. Lè dife a te desann soti nan syèl la sou 250 yo, sa te prefigire dife Eli a sou Mòn Kamèl, lè pwofèt fo sa yo te touye. Dife Eli a sou Mòn Kamèl la aliyen ak lwa dimanch lan; konsa, dife ki te sou 250 mesye yo se dife lwa dimanch lan nan lapli denye sezon an.
The passage in Numbers dealing with Korah’s rebellion, is prophetically aligned with the rebellion against the message of the Promised Land, as presented by Joshua and Caleb. That rebellion represents the biblical “day of provocation.” The passage of Korah’s rebellion says, “ye shall understand that these men have provoked the Lord.”
Pasaj ki nan Resansman an ki pale sou rebelyon Koré a, ann amoni pwofetik ak rebelyon kont mesaj Tè Pwomiz la, jan Jozye ak Kalèb te prezante l la. Rebelyon sa a reprezante “jou pwovokasyon” biblik la. Pasaj sou rebelyon Koré a di: “n a konprann ke mesye sa yo pwovoke Senyè a.”
It is the wise who understand, and the wise are to understand that the history of Korah’s rebellion, is to be laid upon the rebellion against Joshua’s message of the Promised Land. That rebellion took place at Kadesh, and both Kadesh and Korah’s rebellion are the rebellion of Seventh-day Adventism at the Sunday law. Korah and the 250 men who offered incense, typified the 25 men bowing to the sun in Ezekiel 8. The ancient men in Ezekiel eight represent the fourth of four escalating abominations, that are accomplished in Jerusalem, the symbol of God’s church.
Se moun ki gen sajès yo ki konprann, e moun ki gen sajès yo dwe konprann ke istwa rebelyon Kora a dwe poze sou rebelyon kont mesaj Jozye a konsènan Tè Pwomiz la. Rebelyon sa a te fèt Kadèch, e ni Kadèch ni rebelyon Kora a se rebelyon Advantis Setyèm Jou yo nan lwa dimanch lan. Kora ansanm ak 250 mesye ki te ofri lansan yo, te sèvi kòm tip 25 mesye ki t ap bese tèt yo devan solèy la nan Ezekyèl 8. Ansyen mesye yo nan Ezekyèl uit la reprezante katriyèm nan kat abominasyon k ap vin pi grav yo, ki akonpli nan Jerizalèm, senbòl legliz Bondye a.
The first abomination is the image of jealousy, the second is hidden chambers, the third is weeping for Tammuz and then the 25 men bow down to the sun. Then chapter nine identifies those who are sighing and crying for the abominations, represented in chapter eight. Those that sigh and cry are sealed by the angel that ascends from the east. An angel is a messenger, and represents a message.
Premye abominasyon an se estati jalouzi a; dezyèm nan se chanm kache yo; twazyèm nan se kriye pou Tamouz, epi apre sa, vennsenk mesye yo bese devan solèy la. Apre sa, chapit nèf la idantifye sila yo k ap soupi ak kriye poutèt abominasyon yo ki reprezante nan chapit uit la. Sila yo ki soupi ak kriye yo sele pa zanj ki monte soti bò solèy leve a. Yon zanj se yon mesaje, e li reprezante yon mesaj.
The sealing message from the east, is the message of the east wind, which is the message of Islam. Once the one hundred and forty-four thousand are sealed, the destroying angels begin their work, right where the external line of prophecy teaches that “national apostasy is followed by national ruin.” Before the judgment is accomplished upon those represented by Korah, the rebels are taken outside of Jerusalem. The wicked are removed from Jerusalem, for it is not the righteous that flee Jerusalem.
Mesaj so a k ap sele moun yo ki soti nan lès la, se mesaj van lès la, ki se mesaj Islam lan. Yon fwa sant karannkat mil yo fin sele, zanj destriktè yo kòmanse travay yo, egzakteman kote liy ekstèn pwofesi a anseye ke “apostazi nasyonal suiv pa destriksyon nasyonal.” Anvan jijman an akonpli sou sila yo ki reprezante pa Kore, rebèl yo mennen yo deyò Jerizalèm. Mechan yo retire nan Jerizalèm, paske se pa moun ki jis yo ki kouri kite Jerizalèm.
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.
Anplis, lespri a leve m, li mennen m bò pòtay lès kay Seyè a, ki bay sou bò solèy leve a; epi gade, nan papòt pòtay la te gen vennsenk gason; nan mitan yo mwen wè Jaazanya, pitit gason Azou, ak Pelatya, pitit gason Benaya, chèf pèp la.
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.
Lè sa a li di m: Pitit lòm, se mesye sa yo ki ap fè move konplo e ki ap bay move konsèy nan vil sa a; yo menm ki di: Tan an pa pwoche; ann bati kay; vil sa a se chodyè a, epi nou menm se vyann lan.
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;
Se poutèt sa pwofetize kont yo, pwofetize, O pitit lòm. Epi Lespri Senyè a te tonbe sou mwen, epi li te di m: Pale; Men sa Senyè a di;
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. Ye shall fall by the sword; I will judge you in the border of Israel; and ye shall know that I am the Lord. This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you.
Men sa nou te di, nou menm, kay Izrayèl la; paske mwen konnen sa k ap monte nan lespri nou, yo tout, yonn pa manke. Nou fè anpil moun mouri nan lavil sa a, epi nou plen lari li yo ak moun yo touye. Se poutèt sa, men sa Senyè Bondye a di: Moun nou te touye yo, nou mete yo nan mitan li, se yo ki vyann lan, epi lavil sa a se chodyè a; men mwen menm, m ap fè nou soti nan mitan li. Nou te pè nepe a; e mwen pral fè nepe a tonbe 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. Nou pral tonbe anba nepe; m ap jije nou sou fwontyè Izrayèl; epi n a konnen se mwen menm ki Senyè a. Lavil sa a p ap chodyè nou ankò, ni nou p ap vyann lan nan mitan li; men m ap jije nou sou fwontyè Izrayèl. Epi n a konnen se mwen menm ki Senyè a; paske nou pa t mache dapre lwa mwen yo, nou pa t egzekite jijman mwen yo, men nou te aji dapre koutim nasyon payen ki toutotou nou yo.
And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:1–13.
Epi sa, pandan m t ap pwofetize a, Pelatya, pitit gason Benaja a, mouri. Lè sa a, mwen tonbe fas atè, mwen rele byen fò, epi mwen di: Ay, Seyè Bondye! Èske w pral fini nèt ak rès Izrayèl la? Ezekyèl 11:1–13.
Jerusalem is purified at the Sunday law, when the wheat is separated from the tares. The men represented by the 25, or Korah’s 250 are taken outside, to the “border” of Jerusalem to die. 25 is the number of priests who served for a week, and when symbolized by the tenfold number of 250, it represents the worldwide church, for ten is a symbol of worldwide. The church militant is defined as the church made up of wheat and tares, and the church triumphant represents the church that is only wheat.
Jerizalèm pirifye nan lwa dimanch la, lè yo separe ble a ak move zèb yo. Mesye yo ke 25 yo reprezante, oswa 250 Kora yo, yo mennen yo deyò, nan “fwontyè” Jerizalèm, pou yo mouri. 25 se kantite prèt ki te sèvi pandan yon semèn, epi lè li senbolize pa kantite disfwa a, 250, li reprezante legliz atravè lemonn, paske dis se yon senbòl lemonn antye. Legliz k ap goumen an defini kòm legliz ki fèt ak ble ak move zèb, epi legliz triyonfan an reprezante legliz ki se ble sèlman.
“Has God no living church? He has a church, but it is the church militant, not the church triumphant. We are sorry that there are defective members, that there are tares amid the wheat. Jesus said: ‘The kingdom of heaven is likened unto a man which sowed good seed in his field: but while men slept, his enemy came and sowed tares among the wheat, and went his way…. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn.’
“Èske Bondye pa gen yon legliz vivan? Li gen yon legliz, men se legliz k ap goumen an, pa legliz ki genyen viktwa a. Nou regrèt dèske gen manm ki defektye, dèske gen move zèb pami ble a. Jezi te di: ‘Peyi Wa syèl la sanble ak yon moun ki te simen bon semans nan jaden li; men pandan moun yo t ap dòmi, lènmi li vini, li simen move zèb nan mitan ble a, epi li ale.... Konsa, sèvitè mèt kay la vin jwenn li epi yo di li: Mèt, èske ou pa t simen bon semans nan jaden ou? Ki kote move zèb sa yo soti, lè sa a? Li di yo: Se yon lènmi ki fè sa. Sèvitè yo di li: Èske ou vle nou al rache yo? Men li di: Non; pou, pandan n ap rache move zèb yo, nou pa deresinen ble a ansanm avèk yo. Kite yo grandi ansanm jis lè rekòt la rive; epi nan tan rekòt la, m ap di rekòltè yo: Rasanble move zèb yo anvan, mare yo an pake pou boule yo; men ranmase ble a mete l nan depo mwen.’”
“In the parable of the wheat and the tares, we see the reason why the tares were not to be plucked up; it was lest the wheat be rooted up with the tares. Human opinion and judgment would make grave mistakes. But rather than have a mistake made, and one single blade of wheat rooted up, the Master says, ‘Let both grow together until the harvest;’ then the angels will gather out the tares, which will be appointed to destruction. Although in our churches, that claim to believe advanced truth, there are those who are faulty and erring, as tares among the wheat, God is long-suffering and patient. He reproves and warns the erring, but He does not destroy those who are long in learning the lesson He would teach them; He does not uproot the tares from the wheat. Tares and wheat are to grow together till the harvest; when the wheat comes to its full growth and development, and because of its character when ripened, it will be fully distinguished from the tares.
“Nan parabòl ble a ak move zèb la, nou wè rezon ki fè yo pa t dwe rache move zèb la; se te pou ble a pa t derasinen ansanm ak move zèb la. Opinyon ak jijman lèzòm ta fè gwo erè. Men olye pou yo ta fè yon erè, epi yo derasinen yon sèl tij ble, Mèt la di: ‘Kite yo toude grandi ansanm jouk rekòt la;’ lè sa a zanj yo va ranmase move zèb la, ki va deziyen pou destriksyon. Byenke nan legliz nou yo, ki fè deklarasyon yo kwè verite avanse a, gen moun ki gen fot e ki nan erè, tankou move zèb pami ble a, Bondye gen anpil pasyans e li pran tan. Li repwoche epi li avèti moun ki nan erè, men li pa detwi sila yo ki pran anpil tan pou aprann leson li ta vle anseye yo; li pa derasinen move zèb la pami ble a. Move zèb ak ble dwe grandi ansanm jouk rekòt la; lè ble a rive nan tout kwasans li ak devlopman li, epi poutèt karaktè li lè li fin mi, li pral nètman distenge ak move zèb la.”
“The church of Christ on earth will be imperfect, but God does not destroy His church because of its imperfection. There have been and will be those who are filled with zeal not according to knowledge, who would purify the church, and uproot the tares from the midst of the wheat. But Christ has given special light as to how to deal with those who are erring, and with those who are unconverted in the church. There is to be no spasmodic, zealous, hasty action taken by church members in cutting off those they may think defective in character. Tares will appear among the wheat; but it would do more harm to weed out the tares, unless in God’s appointed way, than to leave them alone. While the Lord brings into the church those who are truly converted, Satan at the same time brings persons who are not converted into its fellowship. While Christ is sowing the good seed, Satan is sowing the tares. There are two opposing influences continually exerted on the members of the church. One influence is working for the purification of the church, and the other for the corrupting of the people of God.” Testimonies to Ministers, 45, 46.
“Legliz Kris la sou tè a ap enpafè, men Bondye pa detwi legliz Li a poutèt enpèfeksyon li. Te genyen e ap toujou genyen moun ki ranpli ak zèl, men se pa dapre konesans, ki ta vle pirifye legliz la, epi derasinen move zèb yo nan mitan ble a. Men Kris te bay limyè espesyal sou fason pou yo aji ak moun ki ap fè erè, ansanm ak moun ki pa konvèti nan legliz la. Pa dwe gen okenn aksyon espasmòdik, chofe ak zèl, prese, manm legliz yo ta pran pou koupe moun yo ka panse ki gen defo nan karaktè yo. Move zèb ap parèt pami ble a; men sa t ap fè plis mal pou yo rache move zèb yo, sof si se nan fason Bondye fikse a, pase pou yo kite yo anpè. Pandan Seyè a ap mennen nan legliz la moun ki vrèman konvèti, Satan an menm tan an ap mennen nan kominote li moun ki pa konvèti. Pandan Kris ap simen bon grenn nan, Satan ap simen move zèb yo. Gen de enfliyans opoze k ap egzèse san rete sou manm legliz la. Youn nan enfliyans yo ap travay pou pirifikasyon legliz la, epi lòt la pou koripsyon pèp Bondye a.” Testimonies to Ministers, 45, 46.
The wicked are taken outside of Jerusalem to be destroyed. They are removed at the time of the harvest, which is also the time when the wheat has matured, for it is then that the wheat is gathered together as the first fruit wave offering of the two Pentecostal wave loaves. The harvesting of the first fruit of the wheat is a specific subject of biblical prophecy. The separation of the wheat and tares is addressing this very subject, and many of Christ’s parables identify this very significant prophetic waymark.
Mechan yo mennen deyò Jerizalèm pou yo detwi yo. Yo retire yo nan tan rekòt la, ki se tou tan lè ble a fin mi, paske se lè sa a yo rasanble ble a kòm premyefwi yo ofri an mouvman nan de pen an mouvman Pannkòt yo. Rekòt premyefwi ble a se yon sijè presi nan pwofesi biblik. Separasyon ant ble a ak move zèb yo ap trete egzakteman sijè sa a, e anpil nan parabòl Kris yo idantifye mak pwofetik sa a ki gen anpil enpòtans.
“Again, these parables teach that there is to be no probation after the judgment. When the work of the gospel is completed, there immediately follows the separation between the good and the evil, and the destiny of each class is forever fixed.” Christ’s Object Lessons, 123.
“Ankò, parabòl sa yo anseye pa gen okenn tan gras apre jijman an. Lè travay levanjil la fin akonpli, imedyatman apre sa vini separasyon ant bon yo ak mechan yo, epi sò chak gwoup fikse pou tout tan.” Christ’s Object Lessons, 123.
The wheat offering is the one hundred and forty-four thousand, and the third angel separates the wheat from the tares.
Ofrann ble a se san karant-kat mil yo, e twazyèm zanj lan separe ble a ak move zèb yo.
“I then saw the third angel. Said my accompanying angel, ‘Fearful is his word, awful is his mission. He is the angel that is to select the wheat from the tares, and seal or bind the wheat for the heavenly garner.’ These things should engage the whole mind, the whole attention. Again I was shown the necessity of those who believe we are having the last message of mercy, being separate from those who are daily receiving or imbibing new error. I saw that neither young nor old should attend the assemblies of those who are in error and darkness. Said the angel, ‘Let the mind cease to dwell on things of no profit.’” Manuscript Releases, volume 5, 425.
“Mwen wè twazyèm zanj lan apre sa. Zanj ki t ap akonpaye m nan di: ‘Pawòl li fè moun tranble, misyon li redoutab. Se zanj sa a ki gen pou separe ble a ak move zèb yo, epi sele oswa mare ble a pou granj selès la.’ Bagay sa yo ta dwe okipe tout lespri a, tout atansyon an. Ankò yo te montre m nesesite pou moun ki kwè n ap resevwa dènye mesaj mizèrikòd la rete separe ak moun k ap resevwa oswa k ap bwè nouvo erè chak jou. Mwen te wè ni jèn ni granmoun pa ta dwe ale nan reyinyon moun ki nan erè ak nan fènwa. Zanj lan di: ‘Se pou lespri a sispann rete ap medite sou bagay ki pa pote okenn pwofi.’” Manuscript Releases, volim 5, 425.
The third angel seals the wheat and also separates the wheat from the tares. The third angel represents the Sunday law, which is where the 25 men, representing the leadership of the Laodicean Seventh-day Adventist church are taken outside of Jerusalem and judged. At that point the church militant is transformed into the church triumphant.
Twazyèm zanj lan sele ble a epi li separe ble a ak move zèb yo tou. Twazyèm zanj lan reprezante lwa dimanch lan, ki se kote 25 mesye yo, ki reprezante lidèchip legliz Advantis Setyèm Jou Lawodise a, yo mennen deyò Jerizalèm epi yo jije yo. Nan moman sa a, legliz militè a vin transfòme an legliz triyonfan an.
“The work is soon to close. The members of the church militant who have proved faithful will become the church triumphant. In reviewing our past history, having travelled over every step of advance to our present standing, I can say, Praise God! As I see what God has wrought, I am filled with astonishment and with confidence in Christ as Leader. We have nothing to fear for the future, except as we shall forget the way the Lord has led us, and his teaching in our past history.” General Conference Bulletin, January 29, 1893.
“Travay la pral fini talè. Manm legliz militan an ki te pwouve yo fidèl yo pral vin legliz triyonfan an. Lè m ap revize istwa pase nou, apre m fin suiv chak pa pwogrè ki mennen nou rive nan pozisyon nou genyen kounye a, mwen kapab di: Lwanj pou Bondye! Lè m wè sa Bondye fè, mwen ranpli ak etònman epi ak konfyans nan Kris kòm Chèf. Nou pa gen anyen pou nou pè pou lavni, eksepte si nou ta bliye chemen Senyè a te mennen nou an, ak ansèyman li nan istwa pase nou.” General Conference Bulletin, 29 janvye 1893.
The prophetic subject of the separation of the tares from the wheat is a major subject of Bible prophecy. Christ cleansing the temple is an illustration of this work, the climax occurs at the Sunday law, for we the see those who were to be judged taken to the border of Jerusalem to die.
Sijè pwofetik separasyon move zèb yo ak ble a se yon gwo sijè nan pwofesi Bib la. Kris k ap netwaye tanp lan se yon ilistrasyon travay sa a; pik li rive nan lwa dimanch lan, paske nou wè moun ki te dwe jije yo mennen yo nan fwontyè Jerizalèm pou yo mouri.
“When Jesus began His public ministry, He cleansed the Temple from its sacrilegious profanation. Among the last acts of His ministry was the second cleansing of the Temple. So in the last work for the warning of the world, two distinct calls are made to the churches. The second angel’s message is, ‘Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication’ (Revelation 14:8). And in the loud cry of the third angel’s message a voice is heard from heaven saying, ‘Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities’ (Revelation 18:4, 5).” Selected Messages, book 2, 118.
“Lè Jezi te kòmanse ministè piblik Li a, Li te pirifye Tanp lan anba profanasyon sakrilèj li t ap sibi a. Pami dènye aksyon ministè Li a, te gen dezyèm pirifikasyon Tanp lan. Konsa tou, nan dènye travay pou avètisman lemonn antye, yo fè de apèl diferan bay legliz yo. Mesaj dezyèm zanj lan se: ‘Babilòn tonbe, li tonbe, gwo vil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a’ (Revelation 14:8). Epi nan gwo rèl mesaj twazyèm zanj lan, yo tande yon vwa soti nan syèl la k ap di: ‘Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo’ (Revelation 18:4, 5).” Selected Messages, liv 2, 118.
The church of wheat and tares exists until the Sunday law crisis when the tares are removed, not by human strength, but by the third angel—which represents the Sunday law, but also the message of the latter rain then swelling into a loud cry. The tares are an element of the prophetic testimony, as is the wheat. The providence of God reaches the Sunday law and the third angel purifies the temple the second time. He cleansed it on October 22, 1844, and the second temple cleansing is the Sunday law.
Legliz ble ak move zèb la egziste jouk nan kriz lwa dimanch lan, lè yo retire move zèb yo, pa pa fòs lèzòm, men pa twazyèm zanj lan—ki reprezante lwa dimanch lan, men tou mesaj lapli ta a ki lè sa a ap vin anfle pou l tounen yon gwo rèl. Move zèb yo se yon eleman nan temwayaj pwofetik la, menm jan ak ble a. Pwovidans Bondye rive jouk nan lwa dimanch lan epi twazyèm zanj lan pirifye tanp lan pou dezyèm fwa. Li te pirifye l nan 22 oktòb 1844, epi dezyèm pirifikasyon tanp lan se lwa dimanch lan.
The external elements of history that lead to the Sunday law are a major element of the testimony of the church triumphant, as are the tares, the wheat and the binding of the two classes. The closing messages of Revelation are the three angels’ messages, and they separate and bind the two classes, but it is important to see that Sister White identifies that those “closing messages,” “ripen the harvest.” The closing message that ripens the harvest is the latter rain, and it is the fire that binds the 250 men “as fagots for the fires of destruction.”
Eleman ekstèn istwa ki mennen nan lwa dimanch lan se yon gwo eleman nan temwayaj legliz triyonfan an, menm jan ak move zèb yo, ble a, ak mare de klas yo ansanm. Dènye mesaj Apokalips yo se mesaj twa zanj yo, e yo separe epi mare de klas yo; men li enpòtan pou wè ke Sè White idantifye ke “dènye mesaj” sa yo “muri rekòt la.” Dènye mesaj ki fè rekòt la muri a se lapli ta a, epi se dife a ki mare 250 mesye yo “tankou fagòt pou dife destriksyon yo.”
“To John were opened scenes of deep and thrilling interest in the experience of the church. He saw the position, dangers, conflicts, and final deliverance of the people of God. He records the closing messages which are to ripen the harvest of the earth, either as sheaves for the heavenly garner or as fagots for the fires of destruction. Subjects of vast importance were revealed to him, especially for the last church, that those who should turn from error to truth might be instructed concerning the perils and conflicts before them. None need be in darkness in regard to what is coming upon the earth.” The Great Controversy, 341.
“Yo te louvri devan Jan sèn ki te plen enterè pwofon ak emosyon fò konsènan eksperyans legliz la. Li te wè pozisyon pèp Bondye a, danje yo, konfli yo, ak delivrans final yo. Li ekri mesaj final yo ki gen pou fè rekòt tè a rive nan matirite, swa kòm grap pou granri selès la, swa kòm pakèt bwa pou dife destriksyon an. Sijè ki gen yon enpòtans ekstraòdinè te revele ba li, espesyalman pou dènye legliz la, pou sila yo ki ta vire do bay erè pou yo vin nan verite a, ka resevwa enstriksyon konsènan danje ak konfli ki devan yo. Pèsonn pa bezwen rete nan fènwa konsènan sa k ap vini sou tè a.” The Great Controversy, 341.
His cleansing of the temple, is also illustrated by the work of the Dirt Brush man who John the Baptist introduced as the One who followed his ministry. He is the one who sweeps out the rubbish in Miller’s dream.
Netwayaj li te fè nan tanp lan ilistre tou pa travay nonm Bwòs Pousyè a, ke Jan Batis te prezante kòm Sila a ki te vini apre ministè pa li a. Se li menm ki bale fatra a deyò nan rèv Miller la.
“The Lord is about to reveal the difference between the righteous and the wicked; for his ‘fan is in his hand, and he will thoroughly purge his floor, and gather his wheat into his garner; but he will burn up the chaff with unquenchable fire.’” Review and Herald, November 8, 1892.
“Seyè a pral revele diferans ki genyen ant moun ki jis yo ak mechan yo; paske ‘laya li nan men li, e li va netwaye glasi li nèt ale, li va ranmase ble li nan depo li; men li va boule pay la ak yon dife ki pa ka etenn.’” Review and Herald, 8 novanm 1892.
Isaiah is referenced by Sister White, when she identified that in 1849 the Lord had stretched out his hand a second time to gather the remnant of His people, and Isaiah and Sister White are identifying the final gathering of the one hundred and forty-four thousand. The process of gathering includes the scattering and gathering represented as the first disappointment, that leads to the gathering at the end of a tarrying time. Each of these elements of the sealing of the one hundred and forty-four thousand is a specific topic of biblical prophecy. The external history which the Lord employs as His tool to bring sin to its conclusion is represented in Daniel 11:11; and the final gathering is found in Isaiah 11:11; and the end of the tarrying time is found in Revelation 11:11 and the separation of the wheat and tares at the Sunday law is located in Ezekiel 11:11:
Ezayi site pa Sè White lè li te idantifye ke an 1849 Senyè a te lonje men li yon dezyèm fwa pou rasanble rès pèp li a; e ni Ezayi ni Sè White ap idantifye dènye rasanbleman san karant-kat mil yo. Pwosesis rasanbleman an gen ladan l dispèsyon an ak rasanbleman an, ki reprezante kòm premye desepsyon an, ki mennen nan rasanbleman an nan fen yon tan reta. Chak nan eleman sa yo nan sele san karant-kat mil yo se yon sijè patikilye nan pwofesi biblik. Istwa ekstèn Senyè a itilize kòm zouti pa li pou mennen peche rive nan konklizyon li reprezante nan Danyèl 11:11; e dènye rasanbleman an jwenn nan Ezayi 11:11; e fen tan reta a jwenn nan Revelasyon 11:11, epi separasyon ble a ak move zèb yo anba lwa dimanch lan chita nan Ezekyèl 11:11:
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel. Ezekiel 11:11.
Vil sa a p ap chodyè nou, ni nou p ap vyann ki nan mitan li; men m ap jije nou sou fwontyè Izrayèl. Ezekyèl 11:11.
In Joel, the “new wine” is cut off from the ancient old men who were to be the guardians of the sanctuary. The message of the Midnight Cry is the new wine of Joel, and the fire that comes down at the Sunday law has been typified by the Pentecostal fire. That fire represents a message, which is the new wine, but it is also the message that destroys the 250 men who offered incense. The Laodicean Seventh-day Adventist church ends at the Sunday law, for it is then that the fire is poured out without measure and it destroys the 250 men who offered incense; it therefore destroys their system of worship.
Nan Joèl, yo retire “diven nouvo a” nan men ansyen granmoun yo ki te dwe gad tanp lan. Mesaj Kri Mitanwit la se diven nouvo Joèl la, epi dife ki desann nan lwa dimanch lan te deja senbolize pa dife Pannkòt la. Dife sa a reprezante yon mesaj, ki se diven nouvo a, men li se tou mesaj ki detwi 250 mesye ki te ofri lansan. Legliz Advantis Setyèm Jou Laodise a fini nan lwa dimanch lan, paske se lè sa a yo vide dife a san mezi, epi li detwi 250 mesye ki te ofri lansan yo; kidonk, li detwi sistèm adorasyon pa yo.
If the Seventh-day Adventist church were faithful at the Sunday law, the power and might of the United States government will close it down. If it is unfaithful, it will simply change its name to First-day Adventist church or some other close facsimile. Righteous or unrighteous the Seventh-day Adventist church does not go beyond the Sunday law. The prophetic testimony identifies that Adventism has rejected the message of the old paths at 9/11, and those old paths lead to the shut door at the Sunday law. The 25 men were represented in Ezekiel’s passage by “Jaazaniah the son of Azur, and Pelatiah the son of Benaiah, princes of the people.”
Si l’Église adventiste du septième jour était fidèle au moment de la loi du dimanche, la puissance et la force du gouvernement des États-Unis la feront fermer. Si elle est infidèle, elle changera simplement son nom en Église adventiste du premier jour, ou en quelque autre proche fac-similé. Juste ou injuste, l’Église adventiste du septième jour ne va pas au-delà de la loi du dimanche. Le témoignage prophétique établit que l’adventisme a rejeté le message des anciens sentiers au 11 septembre, et ces anciens sentiers conduisent à la porte fermée lors de la loi du dimanche. Les 25 hommes étaient représentés dans le passage d’Ézéchiel par « Jaazania, fils d’Azur, et Pelatia, fils de Benaja, chefs du peuple. »
Their name’s profess the characteristics of God’s people, but it is simply profession. Jaazaniah means God hears, and he is the son of Azur, which means to help and protect. Sister White says the 25 men were to be the guardians, as represented by “Azur.” His son professes to “hear” God, but he is the class that seeing, they see not, and hearing, they hear not. Pelatiah means delivered of God, and his father “Benaiah,” means God has built. When Ezekiel finished his warning message Pelatiah died.
Non yo pwofese karakteristik pèp Bondye a, men se senpleman yon pwofesyon. Jaazanya vle di Bondye tande, e li se pitit gason Azou, ki vle di ede ak pwoteje. Sè White di 25 mesye yo te dwe gadyen yo, jan sa reprezante pa “Azur.” Pitit li a fè pwofesyon li “tande” Bondye, men li fè pati klas sa a ki, pandan y ap wè, yo pa wè, e pandan y ap tande, yo pa tande. Pelatya vle di delivre pa Bondye, e papa li, “Benaja,” vle di Bondye bati. Lè Ezekyèl te fini mesaj avètisman li a, Pelatya te mouri.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Then fell I down upon my face, and cried with a loud voice, and said, Ah Lord God! wilt thou make a full end of the remnant of Israel? Ezekiel 11:11–13.
Vil sa a p ap chodyè nou, ni nou p ap vyann ki nan mitan li; men m ap jije nou sou fwontyè Izrayèl la. Lè sa a, n a konnen se mwen menm ki Seyè a; paske nou pa t mache dapre lwa mwen yo, ni nou pa t egzekite jijman mwen yo; men nou te aji dapre koutim nasyon payen ki toutotou nou yo. Epi, pandan m t ap pwofetize a, Pelatya, pitit gason Benaya a, mouri. Lè sa a, mwen tonbe fas atè, mwen rele byen fò, epi mwen di: Ay, Seyè Bondye! Èske w ap fè yon bout nèt ak rès Izrayèl la? Ezekiel 11:11–13.
Pelatiah died at the loud cry of Ezekiel. The wheat died in the street on July 18, 2020 in fulfillment of Revelation eleven. The wheat are Moses and Elijah, the first author of God’s Word, and the promise of Elijah to come, is the last statement in the Old Testament. Alpha and Omega are slain in the street of Sodom and Egypt, but they are resurrected in 2024, as represented in Revelation 11:11. While they were dead, Sodom and Egypt rejoiced. Ezekiel places the death of Pelatiah in the time of the remnant when he says, “Ah Lord God! wilt thou make a full end of the remnant of Israel?” Sodom is the Seventh-day Adventist church in the time of the remnant, according to Isaiah.
Pelatya te mouri anba gwo rèl Ezekyèl la. Ble a te mouri nan lari a 18 jiyè 2020, an akonplisman Revelasyon onz. Ble a se Moyiz ak Eli, premye otè Pawòl Bondye a; epi pwomès konsènan Eli ki gen pou vini an se dènye deklarasyon ki nan Ansyen Testaman an. Alfa ak Omega yo touye nan lari Sodòm ak Lejip la, men yo resisite an 2024, jan sa reprezante nan Revelasyon 11:11. Pandan yo te mouri, Sodòm ak Lejip te rejwi. Ezekyèl mete lanmò Pelatya a nan tan rès la lè li di: “Ay, Senyè Bondye! èske w ap fini nèt ak rès Izrayèl la?” Sodòm se legliz Advantis Setyèm Jou a nan tan rès la, dapre Ezayi.
Hear, O heavens, and give ear, O earth: for the Lord hath spoken, I have nourished and brought up children, and they have rebelled against me. The ox knoweth his owner, and the ass his master’s crib: but Israel doth not know, my people doth not consider.
Tande, syèl yo, epi koute, tè a; paske Senyè a pale: Mwen nouri timoun, mwen elve yo, men yo menm yo leve kont mwen. Bèf la konnen mèt li, bourik la konnen manger mèt li; men Izrayèl pa konnen, pèp mwen an pa konprann.
Ah sinful nation, a people laden with iniquity, a seed of evildoers, children that are corrupters: they have forsaken the Lord, they have provoked the Holy One of Israel unto anger, they are gone away backward. Why should ye be stricken anymore? ye will revolt more and more: the whole head is sick, and the whole heart faint. From the sole of the foot even unto the head there is no soundness in it; but wounds, and bruises, and putrifying sores: they have not been closed, neither bound up, neither mollified with ointment. Your country is desolate, your cities are burned with fire: your land, strangers devour it in your presence, and it is desolate, as overthrown by strangers. And the daughter of Zion is left as a cottage in a vineyard, as a lodge in a garden of cucumbers, as a besieged city.
Ay, nasyon makasalanan, bayang nabibigatan ng kasamaan, lahi ng mga manggagawa ng kasamaan, mga anak na mapagpasama: kanilang tinalikuran ang Panginoon, kanilang ginalit ang Banal ng Israel, sila’y nagsitalikod at umurong paatras. Bakit pa kayo parurusahan? lalo lamang kayong manghihimagsik nang manghihimagsik: ang buong ulo ay may sakit, at ang buong puso ay nanghihina. Mula sa talampakan ng paa hanggang sa ulo ay walang kagalingan dito; kundi mga sugat, at mga pasa, at mga nananang sugat: ang mga ito’y hindi napisil, ni natalian, ni napalambot man ng langis. Ang inyong lupain ay wasak, ang inyong mga lungsod ay sinunog sa apoy: ang inyong lupain, nilalamon ng mga taga-ibang bayan sa inyong harapan, at ito’y wasak, na gaya ng winasak ng mga dayuhan. At ang anak na babae ng Sion ay naiwan na gaya ng isang kubol sa ubasan, gaya ng isang silungan sa halamanan ng mga pipino, gaya ng isang lungsod na kinukubkob.
Except the Lord of hosts had left unto us a very small remnant, we should have been as Sodom, and we should have been like unto Gomorrah. Hear the word of the Lord, ye rulers of Sodom; give ear unto the law of our God, ye people of Gomorrah. Isaiah 1:2–10.
Si ce n’eût été que le Seigneur des armées nous eût laissé un très petit reste, nous serions devenus comme Sodome, nous ressemblerions à Gomorrhe. Écoutez la parole du Seigneur, chefs de Sodome; prêtez l’oreille à la loi de notre Dieu, peuple de Gomorrhe. Ésaïe 1:2–10.
Moses and Elijah are slain in Sodom and Egypt during the period of the remnant. Egypt is a symbol of corrupted statecraft and Sodom of corrupted churchcraft. Pelatiah the son of Benaiah dies at the Sunday law, which Isaiah aligns with the biblical day of provocation, which is either 1863, or the Sunday law. Pelatiah the son of Benaiah represents a counterfeit of those who actually hear the Word of God. In the time of the remnant those represented by Moses and Elijah are slain and then resurrected. That resurrection began with a voice in the wilderness in July of 2023. From 2024 the final separation of the wheat and tares has been under way.
Moyiz ak Eli yo touye nan Sodòm ak Lejip pandan peryòd rès la. Lejip se yon senbòl gouvènans sivil ki fin kòwonpi, epi Sodòm se yon senbòl administrasyon legliz ki fin kòwonpi. Pelatya, pitit gason Benaja a, mouri nan lwa dimanch lan, bagay Ezayi mete ann amoni ak jou pwovokasyon biblik la, ki swa se 1863, swa lwa dimanch lan. Pelatya, pitit gason Benaja a, reprezante yon fo ekivalan moun ki vrèman tande Pawòl Bondye a. Nan tan rès la, sila yo ki reprezante pa Moyiz ak Eli yo touye yo epi ansuit yo resisite. Rezirèksyon sa a te kòmanse avèk yon vwa nan dezè a nan mwa Jiyè 2023. Depi 2024, separasyon final ble ak move zèb yo deja an kou.
At the Sunday law the Seventh-day Adventist church will know that they are lost.
Lè lalwa dimanch la va vini, Legliz Advantis Setyèm Jou a va konnen yo pèdi.
This city shall not be your caldron, neither shall ye be the flesh in the midst thereof; but I will judge you in the border of Israel: And ye shall know that I am the Lord: for ye have not walked in my statutes, neither executed my judgments, but have done after the manners of the heathen that are round about you. And it came to pass, when I prophesied, that Pelatiah the son of Benaiah died. Ezekiel 11:11–13.
Vil sa a p ap chodyè nou, ni nou p ap vyann ki nan mitan li a; men m ap jije nou sou fwontyè Izrayèl la. Epi n a konnen se mwen menm ki Seyè a; paske nou pa t mache dapre lwa mwen yo, ni nou pa t egzekite jijman mwen yo, men nou te aji dapre koutim nasyon payen ki toutotou nou yo. Epi, pandan m t ap pwofetize, Pelatya, pitit gason Benaja a, mouri. Ezekyèl 11:11–13.
The death of Pelatiah, whose names means delivered by God, means in context, delivered unto death, at the same point that the eleventh-hour workers are delivered from the hand of the king of the north in verse forty-one of Daniel eleven. Pelatiah is delivered into the hand of the king of the north at the Sunday law. Pelatiah, the son of Benaiah, meaning “what God’s has built.” At the very point where God has once again built a temple, to lift up as the church triumphant at the Sunday law, those represented by Pelatiah are delivered unto death, for rather than participating in the work of building up the old waste places, they were building themselves Tobiah’s tomb. Pelatiah represents Isaiah’s head to the toe, a body that is completely laden with sin. That body is the Laodicean Seventh-day Adventist church at the conclusion of four generations of progressive rebellion, that Isaiah expresses as an escalating rebellion when he states, “revolt more and more.” In the final testing process which began in 2024, the wheat is dead for three and a half days, then resurrected, at which point they shall know that the Lord is God.
Lanmò Pelatya, ki gen yon non ki vle di delivre pa Bondye, vle di nan kontèks la, delivre pou lanmò, nan menm moman travayè onzyèm èdtan yo delivre anba men wa nò a nan vèsè karant-youn nan Danyèl onz. Pelatya delivre nan men wa nò a nan lwa dimanch lan. Pelatya, pitit gason Benaja, sa vle di “sa Bondye bati.” Nan menm pwen kote Bondye yon fwa ankò bati yon tanp, pou leve l kòm legliz triyonfan an nan lwa dimanch lan, sila yo Pelatya reprezante yo delivre pou lanmò, paske olye pou yo te patisipe nan travay rebati ansyen dezolasyon yo, yo t ap bati pou tèt yo tonm Tobya a. Pelatya reprezante tèt rive zòtèy Ezayi a, yon kò ki chaje nèt ak peche. Kò sa a se legliz Advantis Setyèm Jou Lawodise a nan konklizyon kat jenerasyon rebelyon pwogresif, rebelyon Ezayi eksprime kòm yon rebelyon k ap vin pi grav lè li di: “rebèl toujou pi plis.” Nan pwosesis final eprèv la ki te kòmanse an 2024, ble a mouri pandan twa jou edmi, epi apre sa li resisite; lè sa a yo va konnen Seyè a se Bondye.
Therefore prophesy and say unto them, Thus saith the Lord God; Behold, O my people, I will open your graves, and cause you to come up out of your graves, and bring you into the land of Israel. And ye shall know that I am the Lord, when I have opened your graves, O my people, and brought you up out of your graves, And shall put my spirit in you, and ye shall live, and I shall place you in your own land: then shall ye know that I the Lord have spoken it, and performed it, saith the Lord. Ezekiel 37:12–14.
Se poutèt sa, pwofetize, epi di yo: Men sa Senyè Bondye a di: Gade, o pèp mwen an, m ap louvri tonm nou yo, m ap fè nou monte soti nan tonm nou yo, epi m ap mennen nou nan peyi Izrayèl la. Epi n ap konnen se mwen menm ki Senyè a, lè m fin louvri tonm nou yo, o pèp mwen an, epi lè m fin fè nou soti nan tonm nou yo. M ap mete Lespri mwen nan nou, epi n ap viv; m ap tabli nou nan pwòp peyi nou an. Lè sa a, n ap konnen se mwen menm, Senyè a, ki pale sa, epi ki akonpli li, se Senyè a ki di sa. Ezekyèl 37:12–14.
The counterfeit priesthood who are represented by 25 at the Sunday law, shall then know the Lord is God. The wheat know that the Lord is God in 2024, and the tares wake up to that knowledge at the Sunday law, when it is too late. The period begins with a grave and resurrection and ends with a grave and no resurrection. The wheat at the beginning know God, when He fulfills the resurrection of Revelation eleven, and the tares know at the Sunday law earthquake of the same chapter. In between those two waymarks the testing process of the latter rain brings both classes to maturity for the harvest.
Fo prètriz kontrefè a, ki 25 yo reprezante nan lwa dimanch lan, va lè sa a konnen Senyè a se Bondye. Ble a konnen Senyè a se Bondye an 2024, epi move zèb yo reveye pou rive nan konesans sa a nan lwa dimanch lan, lè li twò ta. Peryòd la kòmanse ak yon tonm ak yon rezirèksyon, epi li fini ak yon tonm san rezirèksyon. Ble a, nan kòmansman an, konnen Bondye lè Li akonpli rezirèksyon Revelasyon onz la; epi move zèb yo konnen sa nan tranblemanntè lwa dimanch lan nan menm chapit la. Ant de repè sa yo, pwosesis tès lapli dèyè a mennen toulède klas yo rive nan matirite pou rekòt la.
Joel’s message is the song of the vineyard, but the first issue it raises is whether men can recognize the latter days, by the former days. The “old men” in Joel could not do that, for when the wake-up call arrives at midnight, they are cut off—spewed out of the mouth of the Lord, right where the earth beast opens it’s mouth to speak, which is also where Balaam’s ass spoke, and where John the Baptist’s father spoke.
Mesaj Joël la se chante jaden rezen an, men premye kestyon li soulve se si lèzòm kapab rekonèt dènye jou yo dapre premye jou yo. “Granmoun yo” nan Joël pa t kapab fè sa, paske lè apèl pou leve a rive a minwi, yo retranche yo—vomit yo soti nan bouch Senyè a, egzakteman kote bèt latè a louvri bouch li pou pale, ki se tou kote bourik Balaam nan te pale, epi kote papa Jan Batis la te pale.
The judgment upon the “old ancient men” is based upon the question of whether this has happened in the days of your forefathers? The passage opens by saying, “hear this.” It then sets forth two witnesses, one of four generations of men and the other four types of insects. Then they are awakened at the Midnight Cry, only to find they are passed by as God’s chosen covenant people. They are not passed by because they had no wine, they are passed by because they have the wrong wine. In the parable of the ten virgins, Joel’s new wine is oil.
Jijman ki tonbe sou “granmoun ansyen yo” a baze sou kestyon si sa te rive nan jou zansèt nou yo. Pasaj la louvri avèk pawòl sa yo: “tande sa.” Apre sa, li prezante de temwen: youn se kat jenerasyon moun, epi lòt la se kat kalite ensèk. Lè sa a, yo reveye nan Kri Minwi a, sèlman pou yo dekouvri yo pase sou yo kòm pèp alyans Bondye te chwazi a. Yo pa pase sou yo paske yo pa t gen diven; yo pase sou yo paske yo gen move diven an. Nan parabòl dis vyèj yo, diven nouvo Joel la se lwil.
Their salvation is placed in the terms of whether they receive the “new wine” of the latter rain message. The “old and ancient men” are also portrayed as “the drunkards of Ephraim” by Isaiah, and Ephraim is not represented in the sealed in Revelation seven. He is replaced by his brother Manasseh. It is difficult to find a more wicked king than Manasseh, but he replaces the drunkards of Ephraim.
Delivrans yo depann de si yo resevwa “diven nèf” mesaj lapli ta a. Ezayi prezante “granmoun yo ak ansyen yo” tou kòm “tafyatè Efrayim yo”, e Efrayim pa parèt pami sila yo ki sele yo nan Revelasyon sèt. Se frè li Manase ki ranplase li. Li difisil pou jwenn yon wa ki pi mechan pase Manase, men se li menm ki ranplase tafyatè Efrayim yo.
“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.’
“Moun ki pa santi okenn lapenn poutèt pwòp dekadans espirityèl yo, ni ki pa plenn poutèt peche lòt moun yo, yo pral rete san sele Bondye a. Senyè a bay mesaje li yo lòd, mesye ki gen zam pou touye nan men yo: ‘Pase dèyè li nan vil la, epi frape: pa kite je nou epanye, ni nou pa dwe gen pitye: touye nèt granmoun kou jèn, tifi, ti pitit, ak fanm: men pa pwoche bò kote okenn moun ki gen mak la sou li; epi kòmanse nan tanp Mwen an. Lè sa a, yo te kòmanse ak ansyen yo ki te devan kay la.’”
“Here we see that the church—the Lord’s sanctuary—was the first to feel the stroke of the wrath of God. The ancient men, those to whom God had given great light and who had stood as guardians of the spiritual interests of the people, had betrayed their trust. They had taken the position that we need not look for miracles and the marked manifestation of God’s power as in former days. Times have changed. These words strengthen their unbelief, and they say: The Lord will not do good, neither will He do evil. He is too merciful to visit His people in judgment. Thus ‘Peace and safety’ is the cry from men who will never again lift up their voice like a trumpet to show God’s people their transgressions and the house of Jacob their sins. These dumb dogs that would not bark are the ones who feel the just vengeance of an offended God. Men, maidens, and little children all perish together.
“La a, ki se tanp Senyè a, te premye a ki te santi kou kòlè Bondye a. Ansyen yo, sila yo Bondye te bay gwo limyè e ki te kanpe kòm gad enterè espirityèl pèp la, te trayi konfyans yo te resevwa a. Yo te pran pozisyon ke nou pa bezwen atann mirak ni manifestasyon pwisans Bondye ki parèt klèman tankou nan tan lontan yo. Tan yo chanje. Pawòl sa yo fòtifye enkredilite yo, e yo di: Senyè a p ap fè byen, ni Li p ap fè mal. Li twò mizèrikòd pou L vizite pèp Li a ak jijman. Konsa, “Lapè ak sekirite” se rèl moun ki p ap janm leve vwa yo ankò tankou yon twonpèt pou montre pèp Bondye a transgresyon yo ak kay Jakòb la peche li yo. Chen bèbè sa yo ki pa t vle jape yo se sila yo menm ki santi vanjans jis yon Bondye yo te ofanse. Gason, jenn fi, ak timoun piti tout peri ansanm.
“The abominations for which the faithful ones were sighing and crying were all that could be discerned by finite eyes, but by far the worst sins, those which provoked the jealousy of the pure and holy God, were unrevealed. The great Searcher of hearts knoweth every sin committed in secret by the workers of iniquity. These persons come to feel secure in their deceptions and, because of His long-suffering, say that the Lord seeth not, and then act as though He had forsaken the earth. But He will detect their hypocrisy and will open before others those sins which they were so careful to hide.
“Abominasyon yo poutèt sa moun fidèl yo t ap soupiye ak kriye yo, se te sèlman sa je fini yo te kapab remake; men, pi move peche yo byen lwen, sa yo ki te pwovoke jalouzi Bondye ki pi e ki sen an, yo pa t devwale. Gran Sondè kè yo konnen tout peche ouvriye mechanste yo fè an kachèt. Moun sa yo rive santi yo an sekirite nan twonpri pa yo, e poutèt pasyans long li, yo di Senyè a pa wè, epi apre sa yo aji kòmsi Li te abandone tè a. Men, Li pral dekouvri ipokrizi yo, e Li pral louvri devan lòt moun peche sa yo yo te pran tout prekosyon pou kache.”
“No superiority of rank, dignity, or worldly wisdom, no position in sacred office, will preserve men from sacrificing principle when left to their own deceitful hearts. Those who have been regarded as worthy and righteous prove to be ring-leaders in apostasy and examples in indifference and in the abuse of God’s mercies. Their wicked course He will tolerate no longer, and in His wrath He deals with them without mercy.
“Pa gen okenn siperyorite nan ran, diyite, oswa sajès monn nan; okenn pozisyon nan fonksyon sakre, ki va prezève lèzòm pou yo pa sakrifye prensip lè yo abandone a pwòp kè twonpè pa yo. Moun yo te konsidere kòm diy ak jis yo montre yo se chèf bann nan apostazi epi egzanp nan endiferans ak nan abi mizèrikòd Bondye yo. Li p ap tolere ankò chemen mechanste yo, epi nan kòlè Li, Li aji ak yo san mizèrikòd.
“It is with reluctance that the Lord withdraws His presence from those who have been blessed with great light and who have felt the power of the word in ministering to others. They were once His faithful servants, favored with His presence and guidance; but they departed from Him and led others into error, and therefore are brought under the divine displeasure.” Testimonies, volume 5, 211, 212.
“Se avèk repiyans Senyè a retire prezans Li nan men moun ki te resevwa gwo limyè epi ki te santi pouvwa pawòl la nan sèvi lòt moun. Yon lè yo te sèvitè fidèl Li, ki te jwenn favè prezans ak direksyon Li; men yo te vire do ba Li epi yo te mennen lòt moun nan erè, e poutèt sa yo tonbe anba mekontantman diven an.” Testimonies, volume 5, 211, 212.
Joel is speaking to the leadership of the Laodicean Seventh-day Adventist church when he identifies the “old men,” but Joel is also speaking to the unlearned, as Isaiah calls those who are contrasted with the learned. Joel is speaking to the ancient men who bow to the sun in Ezekiel chapter eight, and who are the first to be judged in chapter nine. He is also addressing the laity of the Laodicean Seventh-day Adventist church when he says, “Hear this, ye old men, and give ear, all ye inhabitants of the land.”
Jowèl ap pale ak dirijan legliz Advantis Setyèm Jou Lawodise a lè li idantifye “granmoun yo,” men Jowèl ap pale tou ak moun ki pa gen enstriksyon, jan Ezayi rele moun sa yo ki mete an kontrè ak moun ki gen konesans yo. Jowèl ap pale ak mesye ansyen yo ki bese tèt yo devan solèy la nan chapit uit Ezekyèl la, e ki se premye moun yo jije nan chapit nèf la. Li ap pale tou ak manm legliz Lawodise Advantis Setyèm Jou a lè li di: “Tande sa, nou menm granmoun yo, epi koute byen, nou tout ki rete nan peyi a.”
The 25 men in chapter eight are located at the Sunday law, where they are bowing to the sun with their backs to the sanctuary. They are a “tithe” of the rebellion of the 250, who stood with Korah, Dathan and Abiram. The 25 men are a symbol of the rebellion that was repeated, according to inspiration in 1888, which typified the rebellion of the leadership of the Laodicean Seventh-day Adventist church at 9/11, through unto the Sunday law. They represent a “tithe” of rebellion in the very same period that Isaiah in chapter six identifies the wise as a “tithe,” that has substance within.
25 mesye yo nan chapit uit la twouve yo nan lwa dimanch lan, kote yo ap pwostène devan solèy la ak do yo vire bay tanp lan. Yo se yon “dim” rebelyon 250 yo, ki te kanpe ansanm ak Kore, Datan ak Abiram. 25 mesye yo se yon senbòl rebelyon an ki te repete, dapre enspirasyon an an 1888, ki te prefigire rebelyon dirijan Legliz Advantis Setyèm Jou Lawodise a nan 9/11, jis rive jouk nan lwa dimanch lan. Yo reprezante yon “dim” rebelyon nan menm peryòd la menm kote Ezayi, nan chapit sis la, idantifye saj yo kòm yon “dim” ki gen sibstans anndan li.
Joel is the announcement to Adventism, that their probation is closed for they have filled up their cup of probationary time with sin, and the fulness is represented as sickness from their head unto their toes, identifying that the message of the latter rain has been cut off from their mouths. Isaiah describes the same reality in chapter twenty-nine.
Jowèl se anons pou Advantis yo ke tan gras yo fini, paske yo ranpli mezi tan pwobasyon yo ak peche; epi plenitid sa a prezante tankou yon maladi depi nan tèt yo jouk nan zòtèy yo, sa ki idantifye ke mesaj lapli ta a te koupe nan bouch yo. Ezayi dekri menm reyalite sa a nan chapit vennnèf.
Stay yourselves, and wonder; cry ye out, and cry: they are drunken, but not with wine; they stagger, but not with strong drink. For the Lord hath poured out upon you the spirit of deep sleep, and hath closed your eyes: the prophets and your rulers, the seers hath he covered. And the vision of all is become unto you as the words of a book that is sealed, which men deliver to one that is learned, saying, Read this, I pray thee: and he saith, I cannot; for it is sealed: And the book is delivered to him that is not learned, saying, Read this, I pray thee: and he saith, I am not learned.
Rete la, epi sezi; rele byen fò, wi, rele: yo sou tankou moun ki sou, men se pa ak diven; yo t ap mache an titib, men se pa ak bwason fò. Paske SENYÈ a vide sou nou lespri yon dòmi pwofon, li fèmen je nou; pwofèt yo ak chèf nou yo, moun k ap fè vizyon yo, li kouvri yo. Epi tout vizyon an vin pou nou tankou pawòl yon liv sele, yo remèt bay yon moun ki gen konesans, yo di l: Tanpri, li sa; epi li di: Mwen pa kapab, paske li sele. Epi yo remèt liv la bay yon moun ki pa gen konesans, yo di l: Tanpri, li sa; epi li di: Mwen pa gen konesans.
Wherefore the Lord said, Forasmuch as this people draw near me with their mouth, and with their lips do honour me, but have removed their heart far from me, and their fear toward me is taught by the precept of men: Therefore, behold, I will proceed to do a marvellous work among this people, even a marvellous work and a wonder: for the wisdom of their wise men shall perish, and the understanding of their prudent men shall be hid. Woe unto them that seek deep to hide their counsel from the Lord, and their works are in the dark, and they say, Who seeth us? and who knoweth us? Surely your turning of things upside down shall be esteemed as the potter’s clay: for shall the work say of him that made it, He made me not? or shall the thing framed say of him that framed it, He had no understanding? Isaiah 29:9–16.
Se poutèt sa, Senyè a di konsa: Paske pèp sa a pwoche bò kote m ak bouch yo, epi ak lèv yo yo onore m, men yo mete kè yo byen lwen mwen, epi lakrent yo genyen anvè mwen se yon bagay yo aprann dapre kòmandman lèzòm; se poutèt sa, gade, m pral kontinye fè yon travay mèvèy nan mitan pèp sa a, wi, yon travay mèvèy ak yon prodij: paske sajès mesye saj yo ap peri, epi konpreyansyon mesye pridan yo ap kache. Malè pou moun sa yo ki fouye byen fon pou kache plan yo devan Senyè a, epi zèv yo fèt nan fènwa, epi yo di: Ki moun ki wè nou? epi ki moun ki konnen nou? Anverite, jan nou ap vire bagay yo tèt anba a, y ap konsidere sa tankou ajil bòs potye a; paske èske sa ki fèt la ka di de sila a ki fè l la: Li pa t fè m? osinon èske bagay ki fòme a ka di de sila a ki fòme l la: Li pa t gen okenn konprann? Ezayi 29:9–16.
The “understanding” of the wise men is based upon the unsealing of God’s prophetic Word. Those who have been trained in the corrupted institutions of Adventism cannot read the book of prophecy, and they accuse God of having no understanding. When the prophecy is unsealed, they cannot understand it, so they accuse God of being the one who has no understanding, and in so doing they turn things upside down. The learned and unlearned of Adventism cannot understand the prophecy that is unsealed just before probation closes, and the book of Joel commands the “old men” to hear, but they are a class that hearing, they do not hear, and seeing they do not see.
«Konprann» moun saj yo chita sou lefèt ke Pawòl pwofetik Bondye a louvri sele li yo. Moun ki resevwa fòmasyon nan enstitisyon koripsyon Advanis yo pa ka li liv pwofesi a, epi yo akize Bondye kòm si Li pa gen konprann. Lè pwofesi a louvri sele li, yo pa ka konprann li; konsa yo akize Bondye kòm si se Li menm ki pa gen konprann, epi konsa yo vire tout bagay tèt anba. Ni moun save ni moun ki pa save nan Advanis la pa ka konprann pwofesi ki louvri sele li jis anvan tan gras la fini, epi liv Joèl la bay “granmoun yo” lòd pou yo tande; men yo se yon klas ki, pandan y ap tande, yo pa tande, epi pandan y ap wè, yo pa wè.
The very heart of their rebellion is represented in their inability to recognize Christ as the first and the last. This is the context of the chapter where the question is asked, “Hath this been in your days, or even in the days of your fathers?”
Nannan menm kè rebelyon yo a parèt nan enkapasite yo genyen pou rekonèt Kris la kòm premye a ak dènye a. Se nan kontèks chapit sa a yo poze kesyon an: “Èske sa te rive nan jou pa nou yo, oswa menm nan jou zansèt nou yo?”
Was there a time in the history of your fathers where a people awaken at the Midnight Cry, only to find they are foolish virgins? The “old men” are commanded to “awake,” as were the Millerites at Exeter camp meeting in 1844. The parable of the ten virgins is the parable of the experience of the Adventist people which was fulfilled to the very letter in Millerite history, and will be fulfilled again to the very letter in the latter days. The inability of Laodicean Seventh-day Adventism to recognize that the foundational history of their church is repeated in the latter days, emphasizes the prophetic principle that is the key that unlocks the prophetic message. It is not only the biblical rule, but also the heart of the Revelation of Jesus Christ’s character that is unsealed just before probation closes.
Èske te gen yon tan nan listwa zansèt nou yo kote yon pèp leve nan Kri Minwi a, sèlman pou yo dekouvri yo se vyèj san konprann? Yo bay “granmoun yo” lòd pou yo “leve,” menm jan yo te bay Millerit yo nan reyinyon kan Exeter an 1844. Parabòl dis vyèj yo se parabòl eksperyans pèp Advantis la, ki te akonpli jis nan dènye detay li nan listwa Millerit la, e ki pral akonpli ankò jis nan dènye detay li nan dènye jou yo. Enkapasite Advantis Setyèm Jou Lawodise a pou rekonèt ke listwa fondamantal legliz yo a repete nan dènye jou yo, mete anfas prensip pwofetik la ki se kle ki louvri mesaj pwofetik la. Sa se pa sèlman règ biblik la, men tou kè Revelasyon karaktè Jezikri a, ki vin deglise jis anvan tan gras la fini.
Joel asks, “Hath this been in your days, or even in the days of your fathers?” Or it might be asked, “In the days of your fathers, was there a testing process that separated a new covenant people, from and old covenant people?” There was, and the separation was accomplished by the prophetic message represented as oil in the parable. “Hath this been in your days or the days of your fathers” immediately identified that what happened in the days of their fathers was an awakening after four generations of escalating destruction, as represented by the command to send the message out over four generations, and with the four insects of escalating destruction. Joel is the pronouncement of judgment against a backslidden and apostate church at the Midnight Cry. No church in sacred history has stood against greater light than the Seventh-day Adventist church. The symbol of that type of rebellion against the truth is represented by “Capernaum.”
Joël mande: « Èske sa te rive nan jou pa nou, oswa menm nan jou zansèt nou yo? » Osinon yo ta ka poze kesyon an konsa: « Nan jou zansèt nou yo, èske te gen yon pwosesis eprèv ki te separe yon pèp alyans nouvo ak yon pèp alyans ansyen? » Wi, te genyen, e separasyon an te reyalize pa mwayen mesaj pwofetik la, ki reprezante kòm lwil nan parabòl la. « Èske sa te rive nan jou pa nou oswa nan jou zansèt nou yo » te idantifye tousuit ke sa ki te rive nan jou zansèt yo se te yon reveye apre kat jenerasyon destriksyon k ap ogmante, jan sa reprezante pa kòmandman pou voye mesaj la atravè kat jenerasyon, ansanm ak kat ensèk destriksyon k ap vin pi grav yo. Joèl se pwononsyasyon jijman kont yon legliz ki retounen dèyè epi ki aposta nan moman Rèl Minwi a. Pa gen okenn legliz nan istwa sakre ki te kanpe kont yon pi gwo limyè pase legliz Advantis Setyèm Jou a. Senbòl kalite rebelyon sa a kont verite a reprezante pa “Kapènawòm.”
We will continue in the next article.
N ap kontinye nan atik k ap vini an.
“At Capernaum Jesus dwelt in the intervals of His journeys to and fro, and it came to be known as ‘His own city.’ It was on the shores of the Sea of Galilee, and near the borders of the beautiful plain of Gennesaret, if not actually upon it.” The Desire of Ages, 252.
“Se nan Kapènawòm Jezi te rete pandan entèval vwayaj Li yo ale vini, e li vin rekonèt kòm ‘pwòp vil pa Li.’ Li te sou rivaj Lanmè Galile a, e toupre fwontyè bèl plenn Jenezarèt la, si se pa t menm sou li.” The Desire of Ages, 252.
“Among the professed children of God, how little patience has been manifested, how many bitter words have been spoken, how much denunciation has been uttered against those not of our faith. Many have looked upon those belonging to other churches as great sinners, when the Lord does not thus regard them. Those who look thus upon the members of other churches, have need to humble themselves under the mighty hand of God. Those whom they condemn may have had but little light, few opportunities and privileges. If they had had the light that many of the members of our churches have had, they might have advanced at a far greater rate, and have better represented their faith to the world. Of those who boast of their light, and yet fail to walk in it, Christ says, ‘But I say unto you, It shall be more tolerable for Tyre and Sidon at the day of judgment, than for you. And thou, Capernaum [Seventh-day Adventists, who have had great light], which art exalted unto heaven [in point of privilege], shalt be brought down to hell: for if the mighty works, which have been done in thee, had been done in Sodom, it would have remained until this day. But I say unto you, That it shall be more tolerable for the land of Sodom in the day of judgment, than for thee.’ At that time Jesus answered and said, ‘I thank thee, O Father, Lord of heaven and earth, because thou hast hid these things from the wise and prudent [in their own estimation], and hast revealed them unto babes.’
“Pami moun ki fè konnen yo se pitit Bondye, konbyen ti pasyans ki te parèt, konbyen pawòl anmè ki te pale, konbyen denonsyasyon ki te pwononse kont sila yo ki pa nan lafwa pa nou an. Anpil moun te gade moun ki nan lòt legliz yo tankou gwo pechè, tandiske Senyè a pa konsidere yo konsa. Sila yo ki gade manm lòt legliz yo konsa, bezwen imilye tèt yo anba men pisan Bondye a. Sila yo kondane yo ka pa t resevwa anpil limyè, yo ka te gen kèk ti opòtinite ak kèk privilèj sèlman. Si yo te resevwa limyè anpil nan manm legliz nou yo te resevwa a, yo ta ka fè pwogrè pi rapid anpil, epi yo ta ka reprezante lafwa yo pi byen devan mond lan. Konsènan sila yo ki fè grandizè poutèt limyè yo genyen, men ki pa mache ladan li, Kris la di: ‘Men mwen di nou sa: Jou jijman an, sa va pi sipòtab pou Tir ak Sidon pase pou nou. E ou menm, Kapènawòm [Adventis setyèm jou yo, ki te resevwa gwo limyè], ou menm ki leve jouk nan syèl la [sou kestyon privilèj], yo pral desann ou jouk nan lanfè; paske si zèv pwisan ki te fèt nan mitan ou yo te fèt nan Sodòm, li ta rete jouk jounen jodi a. Men mwen di nou sa: Jou jijman an, sa va pi sipòtab pou peyi Sodòm pase pou ou.’ Lè sa a Jezi pran lapawòl, li di: ‘Mwen di ou mèsi, O Papa, Senyè syèl la ak tè a, paske ou kache bagay sa yo devan moun ki saj ak moun ki pridan [nan pwòp estimasyon pa yo], epi ou revele yo bay timoun piti yo.’”
“‘And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim.’
«Epi kounye a, paske nou fè tout zèv sa yo, se Senyè a k ap pale, e mwen te pale avèk nou, leve granmaten pou m pale, men nou pa t koute; e mwen te rele nou, men nou pa t reponn; se poutèt sa m ap fè kay sa a, ki pote non mwen, kote nou mete konfyans nou an, ansanm ak plas mwen te bay nou ak zansèt nou yo, menm jan mwen te fè Silo. E m ap chase nou lwen devan je m, menm jan mwen te chase tout frè nou yo, tout desandans Efrayim nèt.»
“The Lord has established among us institutions of great importance, and they are to be managed, not as worldly institutions are managed, but after God’s order. They are to be managed with an eye single to his glory, that by all means perishing souls may be saved. To the people of God the testimonies of the Spirit have come, and yet many have not taken heed to reproofs, warnings, and counsels.
“Seyè a tabli nan mitan nou enstitisyon ki gen anpil enpòtans, epi yo dwe administre yo, pa jan enstitisyon monn nan administre yo, men dapre lòd Bondye. Yo dwe administre yo ak yon je ki fikse sèlman sou glwa li, pou, pa tout mwayen, nanm k ap peri yo ka sove. Bay pèp Bondye a temwayaj Lespri a rive, e poutan anpil pa t pran konsiderasyon repwòch, avètisman, ak konsèy yo.
“‘Here now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: fear ye not me saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual degree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? but this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. . . . They judge not the cause, the cause of the fatherless, yet they prosper; and the right of the needy do they not judge. Shall I not visit for these things? saith the Lord; shall not my soul be revenged on such a nation as this?’
“‘Tande kounye a sa, nou menm pèp sòt, ki san konprann; nou gen je, men nou pa wè; nou gen zòrèy, men nou pa tande. Èske nou p ap gen krentif pou mwen? se Senyè a ki di sa. Èske nou p ap tranble devan prezans mwen, mwen menm ki mete sab la pou sèvi kòm limit lanmè a pa yon lòd etènèl, pou li pa ka depase li? Menm si vag li yo ap brase kò yo, yo pa ka genyen; menm si yo ap gwonde, yo pa ka pase sou li. Men pèp sa a gen yon kè ki vire do ban mwen e ki rebèl; yo vire do, yo ale. Yo pa di nan kè yo: Annou gen krentif pou Senyè a, Bondye nou an, li menm ki bay lapli, ni premye lapli a ni dènye lapli a, nan sezon pa yo; li rezève pou nou semèn rekòt yo ki fikse davans. Se mechanste nou yo ki fè bagay sa yo vire do; se peche nou yo ki anpeche bon bagay yo rive jwenn nou.... Yo pa rann jistis nan kòz la, kòz òfelen an, epoutan yo pwospere; epi dwa malere yo, yo pa jije li. Èske mwen p ap pini pou bagay sa yo? se Senyè a ki di sa; èske nanm mwen p ap tire revanj sou yon nasyon konsa?’”
“Shall the Lord be compelled to say, ‘Pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee’? ‘Therefore the showers have been withholden, and there hath been no latter rain. . . . Wilt thou not from this time cry unto me, My father, thou art the guide of my youth?’” Review and Herald, August 1, 1893.
“Èske Senyè a va oblije di: ‘Pa lapriyè pou pèp sa a, ni pa leve kri oswa lapriyè pou yo, ni pa fè entèsesyon devan mwen: paske mwen p ap koute ou’? ‘Se poutèt sa lapli yo te kenbe, e pa t gen lapli fen sezon an.... Depi kounye a, èske ou p ap rele jwenn mwen: Papa mwen, ou se gid jenès mwen?’” Review and Herald, 1ye out 1893.