We are currently addressing the prophetic line of the controversies within Advent history that have taken place concerning the various symbols of Rome. We are currently addressing “the daily” in the book of Daniel. That controversy represents a rejection of the foundations of Adventism, the rejection of the authority of the Spirit of Prophecy, and the rejection of the messenger that was chosen by God. Rejecting the work of Miller also represents a rejection of the instruction that had been given to Miller by heavenly angels, who led Miller to his understanding of the message produced by the increase of knowledge when the book of Daniel was unsealed in 1798.
Kounye a nou ap adrese liy pwofetik kontwovès ki nan istwa Advantis la konsènan divès senbòl Wòm yo. Kounye a nou ap adrese “sakrifis kontinyèl la” nan liv Danyèl la. Kontwovès sa a reprezante yon rejè fondasyon Advantis yo, rejè otorite Lespri Pwofesi a, ak rejè mesaje Bondye te chwazi a. Rejte travay Miller la reprezante tou yon rejè enstriksyon ki te bay Miller pa zanj selès yo, ki te mennen Miller nan konpreyansyon li sou mesaj ki te pwodui pa ogmantasyon konesans lan lè liv Danyèl la te desele an 1798.
Those that reject the truth identifying the power (pagan Rome) that restrained the papal power from being revealed in 2 Thessalonians, manifest that they do not love the truth, and for rejecting the love of truth, they receive a lie. The lie in turn brings strong delusion upon them. The lie is the cause, and the strong delusion they receive is the effect. The lack of love of the truth is their motivation. The lie represents the choice of a pluralistic acceptance of biblical doctrine, as opposed to those who believe in absolute truth. This is why Isaiah’s representation of Paul’s strong delusion is represented as delusions, not simply a delusion. The other class are those who do love the truth, accept the premise of absolute truth, and are identified by Isaiah as those who tremble at God’s Word.
Moun ki rejte verite ki idantifye pouvwa a (Wòm payen) ki te anpeche pouvwa papal la revele nan 2 Tesalonisyen yo, montre yo pa renmen verite a; epi poutèt yo rejte lanmou verite a, yo resevwa yon manti. Manti a, an retou, fè yon gwo egareman vin sou yo. Manti a se kòz la, epi gwo egareman yo resevwa a se efè a. Mank lanmou pou verite a se motivasyon yo. Manti a reprezante chwa yon akseptasyon pliryalis nan doktrin biblik, an opozisyon ak moun ki kwè nan verite absoli. Se poutèt sa reprezantasyon Ezayi a sou gwo egareman Pòl la parèt kòm egareman yo, pa senpleman kòm yon sèl egareman. Lòt gwoup la se moun ki vrèman renmen verite a, ki aksepte prensip verite absoli a, epi Ezayi idantifye yo kòm moun ki tranble devan Pawòl Bondye a.
Thus saith the Lord, The heaven is my throne, and the earth is my footstool: where is the house that ye build unto me? and where is the place of my rest? For all those things hath mine hand made, and all those things have been, saith the Lord: but to this man will I look, even to him that is poor and of a contrite spirit, and trembleth at my word. He that killeth an ox is as if he slew a man; he that sacrificeth a lamb, as if he cut off a dog’s neck; he that offereth an oblation, as if he offered swine’s blood; he that burneth incense, as if he blessed an idol. Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before mine eyes, and chose that in which I delighted not. Hear the word of the Lord, ye that tremble at his word; Your brethren that hated you, that cast you out for my name’s sake, said, Let the Lord be glorified: but he shall appear to your joy, and they shall be ashamed. Isaiah 66:1–5.
Men sa sa Seyè a: Syèl la se twòn mwen, e tè a se ban pou pye mwen. Ki kay n ap bati pou mwen? E ki kote ki ta ka plas repo mwen? Paske se men mwen ki fè tout bagay sa yo, e se konsa tout bagay sa yo vin egziste, se Seyè a ki di sa. Men se sou nonm sa a m ap voye je mwen: sou sila a ki pòv, ki gen lespri brize, e ki tranble devan pawòl mwen. Moun ki touye yon bèf, se tankou si li ta touye yon moun; moun ki ofri yon mouton an sakrifis, se tankou si li ta koupe kou yon chen; moun ki prezante yon ofrann, se tankou si li ta ofri san kochon; moun ki boule lansan, se tankou si li ta beni yon zidòl. Wi, yo chwazi pwòp chemen pa yo, e nanm yo pran plezi nan abominasyon yo. Mwen menm tou, m ap chwazi chatiman yo, e m ap fè sa yo pè yo tonbe sou yo; paske lè mwen te rele, pèsonn pa t reponn; lè mwen te pale, yo pa t koute. Men yo te fè sa ki mal devan je mwen, e yo te chwazi sa mwen pa t pran plezi ladan l. Tande pawòl Seyè a, nou menm ki tranble devan pawòl li: Frè nou yo ki te rayi nou, ki te mete nou deyò poutèt non mwen, te di: Se pou Seyè a glorifye! Men li pral parèt pou lajwa nou, e yo menm yo pral wont. Ezayi 66:1–5.
Those who tremble at God’s Word are the outcasts of Israel, who in the last days are those who are represented as the ensign.
Moun ki tranble devan Pawòl Bondye a se rejte pèp Izrayèl la, ki nan dènye jou yo se yo menm yo prezante kòm drapo a.
And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:12.
Epi l ap leve yon drapo pou nasyon yo; li va rasanble moun Izrayèl yo ki te gaye yo, epi li va reyini moun Jida yo ki te dispèse yo soti nan kat kwen tè a. Ezayi 11:12.
God identifies that it is He who made the house that the class who are presenting corrupted offerings claim to have made. It is that house they trust in when they proclaim “the temple of the Lord are these.”
Bondye fè konnen se li menm ki te fè kay la, kay sila a menm klas moun k ap prezante ofrann ki kòwonpi yo ap pretann se yo ki te fè. Se nan kay sa a yo mete konfyans yo lè yo pwoklame: “tanp Seyè a, se sa yo.”
Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these. Jeremiah 7:2–4.
Kanpe nan pòtay kay Seyè a, epi pwoklame la pawòl sa a, epi di: Tande pawòl Seyè a, nou tout ki soti Jida, nou menm k ap antre nan pòtay sa yo pou adore Seyè a. Men sa Seyè ki gen tout lame yo, Bondye Izrayèl la, di: Korije chemen nou yo ak aksyon nou yo, epi m ap fè nou rete nan kote sa a. Pa mete konfyans nou nan pawòl manti, lè n ap di: Tanp Seyè a, Tanp Seyè a, Tanp Seyè a, men yo. Jeremi 7:2–4.
Those who “trust” in lying words, are those who believe a lie. The house which the Lord built was raised upon the foundation which He also made. The class who refused to answer when God called, chose their own ways and delighted in abominations. They chose “ways,” and “abominations,” in the plural, when Jeremiah stated that there was only one way to walk within.
Moun ki “mete konfyans” yo nan pawòl manti, se moun ki kwè yon manti. Kay Senyè a te bati a te leve sou fondasyon Li menm tou te fè a. Klas ki te refize reponn lè Bondye te rele a, te chwazi pwòp chemen pa yo e yo te pran plezi nan bagay abominab. Yo te chwazi “chemen,” ak “abominasyon,” nan pliryèl, pandan Jeremi te deklare te gen yon sèl chemen pou yo mache ladan li.
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Therefore hear, ye nations, and know, O congregation, what is among them. Hear, O earth: behold, I will bring evil upon this people, even the fruit of their thoughts, because they have not hearkened unto my words, nor to my law, but rejected it. To what purpose cometh there to me incense from Sheba, and the sweet cane from a far country? your burnt offerings are not acceptable, nor your sacrifices sweet unto me. Jeremiah 6:16–20.
Men sa sa Seyè a: Kanpe sou chemen yo, gade byen, mande pou ansyen santye yo, kote bon chemen an ye, epi mache ladan l; konsa n ap jwenn repo pou nanm nou. Men yo di: Nou p ap mache ladan l. Mwen te mete gad sou nou tou, mwen te di: Koute son twonpèt la. Men yo di: Nou p ap koute. Se poutèt sa, koute, nou menm nasyon yo, epi konnen, o asanble, sa k ap fèt nan mitan yo. Koute, o latè: gade, mwen pral fè malè vini sou pèp sa a, wi, fwi panse yo, paske yo pa t koute pawòl mwen yo, ni lalwa mwen an, men yo rejte li. Pou ki sa lansan soti Saba vin jwenn mwen, ak kann santi bon ki soti nan yon peyi lwen? Ofrann nèt boule nou yo pa akseptab, ni sakrifis nou yo pa dous devan mwen. Jeremi 6:16–20.
In chapter fifteen, Jeremiah calls the evil congregation that would not hearken, though they had ears, the “assembly of mockers.” This congregation was given a “watchman” in both the history of the first and second angels’ messages, and again in the history of the third angel, but they refused to walk in the good way, which is the old paths. Instead, they walked in the “ways.” For this reason, Isaiah identifies that God will choose multiple delusions, for they chose a plurality of false paths instead of the absolute way of the old paths. As with Isaiah’s testimony the assembly of mockers’ worship is rejected by the Lord. Sister White directly associates Isaiah’s plurality of delusions with Paul’s strong delusion, and she places it in the context of the rejection of the foundational truths, the foundation which the Lord built and builds His house upon.
Nan chapit kenz, Jeremi rele move kongregasyon an ki pa t vle koute, menm si yo te gen zòrèy, “asanble moun k ap pase nan betiz.” Yo te bay kongregasyon sa a yon “gad” ni nan istwa mesaj premye ak dezyèm zanj yo, epi ankò nan istwa twazyèm zanj lan, men yo te refize mache nan bon chemen an, ki se ansyen santye yo. Olye de sa, yo te mache nan “chemen” yo. Se poutèt sa, Ezayi fè konnen Bondye pral chwazi plizyè manti twonpe, paske yo te chwazi yon pliralite fo chemen olye chemen absoli ansyen santye yo. Menm jan ak temwayaj Ezayi a, adorasyon asanble moun k ap pase nan betiz la rejte pa Seyè a. Sè White asosye dirèkteman pliralite manti twonpe Ezayi yo ak gwo manti twonpe Pòl la, epi li mete sa nan kontèks rejè verite fondamantal yo, fondasyon Seyè a te bati e l ap bati kay Li sou li a.
“One who sees beneath the surface, who reads the hearts of all men, says of those who have had great light: ‘They are not afflicted and astonished because of their moral and spiritual condition.’ Yea, they have chosen their own ways, and their soul delighteth in their abominations. I also will choose their delusions, and will bring their fears upon them; because when I called, none did answer; when I spake, they did not hear: but they did evil before Mine eyes, and chose that in which I delighted not.’ ‘God shall send them strong delusion, that they should believe a lie,’ because they received not the love of the truth, that they might be saved,’ ‘but had pleasure in unrighteousness.’ Isaiah 66:3, 4; 2 Thessalonians 2:11, 10, 12.
“Moun ki wè pi lwen pase sa je ka wè, ki li kè tout moun, di konsa konsènan sila yo ki te resevwa gwo limyè: ‘Yo pa aflije ni sezi poutèt kondisyon moral ak espirityèl yo.’ Wi, yo chwazi pwòp chemen pa yo, e nanm yo pran plezi nan bagay abominab yo. Mwen menm tou, m ap chwazi awogans yo, e m ap fè sa yo pè yo tonbe sou yo; paske lè m te rele, pèsonn pa t reponn; lè m te pale, yo pa t tande: men yo te fè sa ki mal devan je M, e yo te chwazi sa mwen pa t pran plezi ladan l.’ ‘Bondye va voye sou yo yon gwo ilizyon, pou yo kwè manti a,’ paske yo pa t resevwa lanmou verite a, pou yo te ka sove,’ ‘men yo te pran plezi nan lenjistis.’ Ezayi 66:3, 4; 2 Tesalonisyen 2:11, 10, 12.”
“The heavenly Teacher inquired: ‘What stronger delusion can beguile the mind than the pretense that you are building on the right foundation and that God accepts your works, when in reality you are working out many things according to worldly policy and are sinning against Jehovah? Oh, it is a great deception, a fascinating delusion, that takes possession of minds when men who have once known the truth, mistake the form of godliness for the spirit and power thereof; when they suppose that they are rich and increased with goods and in need of nothing, while in reality they are in need of everything.’
“Pwofesè selès la te mande: ‘Ki pi gwo awogans ki ka twonpe lespri a pase pretansyon ou genyen ke w ap bati sou bon fondasyon an e ke Bondye apwouve zèv ou yo, alòske an reyalite w ap fè anpil bagay dapre politik mond lan epi w ap peche kont Jewova? O, se yon gwo desepsyon, yon ilizyon sediktè, ki pran posesyon lespri lè moun ki te yon fwa konnen verite a pran fòm pyete a pou lespri ak pouvwa li; lè yo sipoze yo rich, yo vin ogmante nan byen, e yo pa bezwen anyen, pandan an reyalite yo bezwen tout bagay.’”
“God has not changed toward His faithful servants who are keeping their garments spotless. But many are crying, ‘Peace and safety,’ while sudden destruction is coming upon them. Unless there is thorough repentance, unless men humble their hearts by confession and receive the truth as it is in Jesus, they will never enter heaven. When purification shall take place in our ranks, we shall no longer rest at ease, boasting of being rich and increased with goods, in need of nothing.
“Bondye pa chanje anvè sèvitè fidèl li yo k ap kenbe rad yo san tach. Men, anpil ap rele: ‘Lapè ak sekirite,’ pandan yon destriksyon toudenkou ap vini sou yo. Sòf si gen yon repantans total, sòf si lèzòm imilye kè yo pa konfèsyon epi resevwa verite a jan li ye nan Jezi, yo pap janm antre nan syèl la. Lè pirifikasyon pral fèt nan mitan nou, nou p ap kontinye repoze nou alèz ankò, ap vante tèt nou dèske nou rich, nou vin ogmante nan byen, e nou pa bezwen anyen.”
“Who can truthfully say: ‘Our gold is tried in the fire; our garments are unspotted by the world’? I saw our Instructor pointing to the garments of so-called righteousness. Stripping them off, He laid bare the defilement beneath. Then He said to me: ‘Can you not see how they have pretentiously covered up their defilement and rottenness of character? ‘How is the faithful city become an harlot!’ My Father’s house is made a house of merchandise, a place whence the divine presence and glory have departed! For this cause there is weakness, and strength is lacking.’” Testimonies, volume 8, 249, 250.
“Kiyès ki ka di an tout verite: ‘Lor nou an pase nan dife pou l teste; rad nou pa sal ak lemonn’? Mwen wè Enstriktè nou an ap montre sou rad sa yo yo rele jistis la. Apre li fin rache yo wete, li mete salte ki te anba yo a dekouvri. Lè sa a, Li di mwen: ‘Èske ou pa ka wè kijan yo te kouvri salte yo ak pouriti karaktè yo avèk ipokrizi? “Kijan lavil fidèl la vin tounen yon pwostitye!” Kay Papa m nan tounen yon kay komès, yon kote kote prezans ak glwa diven an pati kite l! Se poutèt sa gen feblès, e fòs la manke.’” Testimonies, volume 8, 249, 250.
In the passage, Jeremiah’s assembly of mockers is identified as Laodiceans, who are foolish virgins.
Nan pasaj la, yo idantifye asanble moun k ap pase nan betiz Jeremi an kòm Laodiseyen, ki se vyèj sòt.
“The state of the Church represented by the foolish virgins, is also spoken of as the Laodicean state.” Review and Herald, August 19, 1890.
“Eta Legliz la ki reprezante pa vyèj san konprann yo, yo pale de li tou kòm eta Lawodise a.” Review and Herald, 19 out 1890.
The foolish virgins manifest their lack of oil at the arrival of the Midnight Cry, when they receive a delusion that aligns with their own previous choice of which way to take, while rejecting Jeremiah’s old paths. The old paths are where rest and refreshing are to be found, and the rest and refreshing is the latter rain.
Vyèj sòt yo manifeste mank lwil yo lè Kri a Minwi rive, lè yo resevwa yon delizyon ki ann amoni ak pwòp chwa yo te fè deja konsènan ki chemen pou yo pran, pandan y ap rejte ansyen santye Jeremi yo. Se nan ansyen santye yo yo jwenn repo ak rafrechisman, epi repo ak rafrechisman sa a se lapli dèyè a.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Mwen te wè yo montre m tan lè mesaj twazyèm zanj lan t ap rive nan bout li. Pouvwa Bondye te repoze sou pèp Li a; yo te fin akonpli travay yo epi yo te pare pou lè eprèv ki te devan yo a. Yo te resevwa dènye lapli a, oswa rafrechisman ki soti nan prezans Senyè a, epi temwayaj vivan an te vin renouvle. Dènye gwo avètisman an te sonnen toupatou, epi li te souke epi fè moun ki rete sou tè a fache anpil, moun sa yo ki pa t vle resevwa mesaj la.” Early Writings, 279.
It is during the outpouring of the Holy Spirit that the strong delusion is poured out upon the foolish Laodicean virgins who do not love the truth, and therefore chose a lie to believe instead of the truth. The rejection of the truth is equated with rejecting the law, for God’s law is embodied in His prophetic rules.
Se pandan vide Lespri Sen an ap fèt, gwo twonpri a vide sou vyèj sòt Lawodise yo, ki pa renmen verite a, e poutèt sa yo te chwazi kwè yon manti olye de verite a. Yo mete rejè verite a sou menm nivo ak rejte lalwa a, paske lalwa Bondye a pran kò nan règ pwofetik Li yo.
“Revelation is not the creation or invention of something new, but the manifestation of what was, until revealed, unknown to human beings. The great and eternal truths contained in the gospel are revealed through diligent searching and humbling of ourselves before God. The divine Teacher leads the mind of the humble seeker for truth; and by the Holy Spirit’s guidance, the truths of the Word are made known to him. And there can be no more certain and efficient way of knowledge than in being thus guided. The promise of the Saviour was, ‘When he, the Spirit of truth, is come, he will guide you into all truth.’ It is through the impartation of the Holy Spirit that we are made to understand the Word of God.
“Revelasyon se pa kreyasyon oswa envansyon yon bagay nouvo, men se manifestasyon sa ki te, jiskaske li te revele, enkoni pou lèzòm. Gran verite etènèl ki nan levanjil la yo revele atravè rechèch serye ak lè nou imilye tèt nou devan Bondye. Anseyan diven an dirije lespri moun ki enb k ap chèche verite a; epi anba kondwit Sentespri a, verite ki nan Pawòl la fè yo konnen li. Epi pa kapab gen okenn chemen konesans ki pi sèten e ki pi efikas pase lè yon moun konsa gide. Pwomès Sovè a te di: ‘Lè li menm, Lespri verite a, va vini, li va gide nou nan tout verite a.’ Se atravè kominikasyon Sentespri a nou rive konprann Pawòl Bondye a.
“The psalmist writes, ‘Wherewithal shall a young man cleanse his way? by taking heed thereto according to thy word. With my whole heart have I sought thee: O let me not wander from thy commandments. . . . Open thou mine eyes, that I may behold wondrous things out of thy law.’
“Somis la ekri: ‘Kijan yon jèn gason va fè chemen li vin pwòp? Se lè li veye sou li dapre pawòl ou. Se ak tout kè m mwen chèche ou: pa kite m pèdi wout mwen lwen kòmandman ou yo.... Louvri je m, pou m kapab wè mèvèy ki nan lalwa ou.’”
“We are admonished to seek for the truth as for hid treasure. The Lord opens the understanding of the true seeker after truth; and the Holy Spirit enables him to grasp the truths of revelation. This is what the psalmist means when he asks that his eyes may be opened to behold wondrous things out of the law. When the soul pants after the excellencies of Jesus Christ, the mind is enabled to grasp the glories of the better world. Only by the aid of the divine Teacher can we understand the truths of the Word of God. In Christ’s school we learn to be meek and lowly because there is given to us an understanding of the mysteries of godliness.” Sabbath School Worker, December 1, 1909.
“Nou resevwa avètisman pou nou chèche verite a tankou yon trezò ki kache. Senyè a louvri entèlijans moun k ap chèche verite a avèk tout senserite; epi Sentespri a rann li kapab pou l konprann verite revelasyon yo. Se sa salmis la vle di lè li mande pou je li louvri, pou l ka wè mèvèy ki nan lalwa a. Lè nanm nan swaf ekselans Jezikri yo, lespri a vin kapab konprann glwa monn ki pi bon an. Se sèlman avèk asistans Anseyan diven an nou kapab konprann verite ki nan Pawòl Bondye a. Nan lekòl Kris la nou aprann gen dousè ak imilite, paske yo ban nou yon konpreyansyon sou mistè lakrentif pou Bondye a.” Sabbath School Worker, 1 Desanm 1909.
To reject the message or the methodology of the latter rain is to reject the law of God. When Jeremiah stated that “they have not hearkened unto my words, nor to my law, but rejected it,” he is agreeing with Hosea.
Rejte mesaj la oswa metodoloji lapli denye a, se rejte lalwa Bondye a. Lè Jeremi te deklare ke “yo pa koute pawòl mwen yo, ni lalwa mwen an, men yo rejte li,” li dakò ak Oze.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Pèp mwen an detwi paske li manke konesans; paske ou rejte konesans, mwen menm tou, m ap rejte ou, pou ou pa sèvi m ankò kòm prèt; paske ou bliye lwa Bondye ou a, mwen menm tou, m ap bliye pitit ou yo. Oze 4:6.
The knowledge the foolish reject is the increase of knowledge, identified by Daniel as occurring at the time of the end. At the time of the end in 1798, and then again at the time of the end in 1989, there was an increase of knowledge that was formalized by the messenger which God chose to employ as He erected the foundation for each of those two parallel generations. Those foundational truths were organized by certain biblical rules which were revealed to the chosen messengers of their respective histories, and those foundational truths are Jeremiah’s old paths, and they are the truths which ultimately represent the oil of the midnight and the loud cry messages. The latter rain, produces the Midnight Cry message in the history of the sealing of the one hundred and forty-four thousand, and thereafter produces the loud cry message in the history of the gathering of God’s other flock that is still in Babylon. The latter rain is both a message and the methodology that produces the message. Daniel’s increase of knowledge initiates a three-step testing process.
Konesans moun sòt yo rejte a se ogmantasyon konesans lan, ke Danyèl idantifye kòm yon bagay k ap fèt nan tan lafen an. Nan tan lafen an an 1798, epi answit ankò nan tan lafen an an 1989, te gen yon ogmantasyon konesans ki te formalize pa mesaje Bondye te chwazi itilize a pandan Li t ap tabli fondasyon pou chak nan de jenerasyon paralèl sa yo. Verite fondamantal sa yo te òganize dapre sèten règ biblik ki te revele bay mesaje yo te chwazi yo nan listwa respektif pa yo, e verite fondamantal sa yo se ansyen chemen Jeremi yo, e yo se verite ki, finalman, reprezante lwil mesaj minwi a ak mesaj gran rèl la. Dènye lapli a pwodui mesaj Rèl Minwi a nan listwa sele san karantkat mil yo, epi apre sa li pwodui mesaj gran rèl la nan listwa rasanbleman lòt twoupo Bondye a ki toujou nan Babilòn. Dènye lapli a se ni yon mesaj ni metodoloji ki pwodui mesaj la. Ogmantasyon konesans Danyèl la inisye yon pwosesis tès an twa etap.
And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:9, 10.
Epi li di: Ale fè chemen ou, Dànyèl; paske pawòl yo fèmen epi sele jouk lè lafen an. Anpil moun pral pirifye, yo pral vin blan, epi yo pral pase anba eprèv; men mechan yo pral aji avèk mechanste; e okenn nan mechan yo p ap konprann; men moun saj yo va konprann. Dànyèl 12:9, 10.
Daniel’s wicked are Matthew’s foolish virgins who choose to retain their Laodicean condition. Their condition is manifested in the third step of Daniel’s three tests, when both the wise and wicked are tried. The final test is where judgment is executed, and both classes manifest whether they have the oil.
Mechan mechan Danyèl yo se vyèj sòt Matye yo ki chwazi kenbe kondisyon Lawodise yo a. Kondisyon yo parèt nan twazyèm etap twa eprèv Danyèl yo, lè ni saj yo ni mechan yo pase anba eprèv. Dènye eprèv la se kote jijman an egzekite, epi toude gwoup yo montre si yo gen lwil la.
“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 ke pa gen okenn tan pwobasyon apre jijman an. Lè travay levanjil la fin akonpli, separasyon ant bon yo ak mechan yo vini tousuit, e sò chak gwoup fikse pou tout tan. » Christ’s Object Lessons, 123.
The manifestation of character at the third test identifies the worshippers as either a foolish Laodicean or a wise Philadelphian. The final test is accomplished in conjunction with the latter rain message, which has been brought to light by the methodology of the latter rain. To reject the methodology of the latter rain places a soul in the position where they cannot understand the message of the latter rain. The message and methodology are identified by Isaiah as the final test.
Manifestasyon karaktè a nan twazyèm tès la idantifye adoratè yo swa kòm yon Lawodiseyen sòt, swa kòm yon Filadèlfyen saj. Dènye tès la akonpli an konjonksyon avèk mesaj lapli ta a, ki te vin parèt aklè pa mwayen metodoloji lapli ta a. Rejte metodoloji lapli ta a mete yon nanm nan pozisyon kote li pa kapab konprann mesaj lapli ta a. Ezayi idantifye mesaj la ak metodoloji a kòm dènye tès la.
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: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Wherefore hear the word of the Lord, ye scornful men, that rule this people which is in Jerusalem. Because ye have said, We have made a covenant with death, and with hell are we at agreement; when the overflowing scourge shall pass through, it shall not come unto us: for we have made lies our refuge, and under falsehood have we hid ourselves: Therefore thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious corner stone, a sure foundation: he that believeth shall not make haste. Judgment also will I lay to the line, and righteousness to the plummet: and the hail shall sweep away the refuge of lies, and the waters shall overflow the hiding place. And your covenant with death shall be disannulled, and your agreement with hell shall not stand; when the overflowing scourge shall pass through, then ye shall be trodden down by it. Isaiah 28:9–18.
Ki moun li pral anseye konesans? E kiyès li pral fè konprann doktrin? Se moun ki sevre ak lèt, e ki rale soti nan tete. Paske lòd dwe vini sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras lòtbò: Paske se avèk bouch k ap bege ak yon lòt lang li pral pale ak pèp sa a. Li menm li te di yo: Men repo a, kote nou kapab fè moun ki bouke a repoze; e men rafrechisman an: men yo pa t vle tande. Men pawòl Senyè a te vin pou yo lòd sou lòd, lòd sou lòd; liy sou liy, liy sou liy; yon ti kras isit, yon ti kras lòtbò; pou yo te ka ale, tonbe bak, kase, pran nan pyèj, epi kaptire. Se poutèt sa, tande pawòl Senyè a, nou menm moun k ap pase nan rizib, ki gouvène pèp sa a ki nan Jerizalèm. Paske nou di: Nou fè yon alyans ak lanmò, e ak lanfè nou fè yon akò; lè flewo debòde a va pase, li p ap rive sou nou: paske nou fè manti tounen refij nou, e anba mansonj nou kache tèt nou: Se poutèt sa konsa Senyè Bondye a di: Gade, mwen mete nan Siyon yon wòch pou fondasyon, yon wòch éprouve, yon pyè ang presye, yon fondasyon ki sèten: moun ki kwè a p ap prese. Mwen pral mete jijman dapre liy, ak lajistis dapre filaplon: e lagrèl la va bale refij manti a, e dlo yo va debòde sou kote yo kache a. E alyans nou avèk lanmò a pral anile, e akò nou avèk lanfè a p ap kanpe; lè flewo debòde a va pase, lè sa a li pral kraze nou anba pye li. Ezayi 28:9–18.
The “overflowing scourge” of Bible prophecy is the progressive Sunday law crisis which begins at the soon-coming Sunday law in the United States. Those foolish, wicked Laodiceans who do not possess the “love of the truth,” and therefore reject the increase of knowledge, believe the “overflowing scourge” will “not come” upon them, for among other things, they chose to accept a false definition of a symbol of Rome in Bible prophecy. In doing so, they produced a false prophetic model based upon their own prophetic foundation. Their foundation is built upon sand, which represents a multitude of tiny crushed rocks. The foundation of the wise is built upon the singular Rock.
«Fléau débordan» pwofesi Labib la se kriz lwa dimanch k ap pwogrese a, ki kòmanse ak lwa dimanch ki pral vini talè konsa Ozetazini. Moun Laodise sa yo ki sòt e mechan, ki pa posede «lanmou verite a», e se poutèt sa yo rejte ogmantasyon konesans lan, kwè «fléau débordan» an «pap vini» sou yo; paske, pami lòt bagay, yo te chwazi aksepte yon fo definisyon yon senbòl Wòm nan pwofesi Labib la. Lè yo te fè sa, yo te pwodui yon fo modèl pwofetik ki baze sou pwòp fondasyon pwofetik pa yo. Fondasyon pa yo bati sou sab, ki reprezante yon foul ti wòch kraze. Fondasyon moun saj yo bati sou Wòch la, sèl la.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Dapre gras Bondye ki te ban mwen an, tankou yon bòs mason saj, mwen te poze fondasyon an, epi yon lòt ap bati sou li. Men, se pou chak moun veye kijan li bati sou li. Paske pèsonn pa ka poze yon lòt fondasyon pase sa ki deja poze a, ki se Jezikri. Koulye a, si yon moun bati sou fondasyon sa a ak lò, ajan, pyè presye, bwa, zèb chèch, pay; travay chak moun pral parèt aklè, paske jou a pral fè l konnen, poutèt li pral revele pa dife; epi dife a pral éprouve travay chak moun pou wè ki kalite li ye. 1 Corinthiens 3:10–13.
The false foundations are contrasted with the true foundation, which is Christ Jesus—the Rock. The true or false foundation is revealed in the final of Daniel’s three tests. It is “revealed by fire”—the fire of the Messenger of the Covenant, who will suddenly come to His temple. Then a class is manifested who have made a covenant with death, and a class is manifested who have made a covenant of life.
Fòs fondasyon yo mete ann kontras ak vrè fondasyon an, ki se Kris Jezi—Wòch la. Si fondasyon an vrè oswa fo, sa revele nan dènye nan twa eprèv Danyèl yo. Li “revele pa dife” — dife Mesaje Alyans lan, ki pral vini toudenkou nan tanp Li a. Lè sa a, yon klas manifeste ki te fè yon alyans ak lanmò, epi yon lòt klas manifeste ki te fè yon alyans lavi.
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. And I will come near to you to judgment; and I will be a swift witness against the sorcerers, and against the adulterers, and against false swearers, and against those that oppress the hireling in his wages, the widow, and the fatherless, and that turn aside the stranger from his right, and fear not me, saith the Lord of hosts. Malachi 3:1–5.
Gade, m ap voye mesaje mwen an, e li pral pare chemen an devan mwen; epi Seyè a, nou menm n ap chèche a, va vini toudenkou nan tanp li a, wi, mesaje alyans lan, nou menm nou pran plezi nan li a: gade, li pral vini, se Senyè lame yo ki di sa. 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 metal, e tankou savon moun k ap blanchi twal: Epi li pral chita tankou yon moun k ap rafine ak pirifye ajan; li pral pirifye pitit Levi yo, e li pral netwaye yo tankou lò ak ajan, pou yo ka ofri bay Senyè a yon ofrann nan jistis. Lè sa a, ofrann Jida ak Jerizalèm pral fè Senyè a plezi, tankou nan tan lontan, ak tankou nan ane ansyen yo. Epi m ap pwoche bò kote nou pou jijman; e m ap yon temwen rapid kont majisyen yo, kont adiltè yo, kont moun k ap fè fo sèman yo, kont moun k ap peze salè ouvriye a, vèv la, ak moun san papa a, epi kont moun ki fè etranje a pèdi dwa li, e ki pa gen lakrentif pou mwen, se Senyè lame yo ki di sa. Malachi 3:1–5.
The Messenger of the Covenant comes near in judgment when the testing process of Daniel reaches the third test, and the wise and wicked are tried. The three-step testing process of Daniel begins at the time of the end, when the book of Daniel is unsealed and knowledge is increased. The increase of knowledge is brought into clarity through the work of the chosen messenger who sounds a trumpet. That messenger is addressed by Malachi as the “messenger” that “prepares the way” before the arrival of the Messenger of the Covenant who reveals by fire who has entered into covenant with Him, or who chose to make a covenant with death. In Millerite history Christ came suddenly to His temple on October 22, 1844, a waymark which prefigures the soon-coming Sunday law.
Mesaje Alyans lan pwoche pou jijman lè pwosesis eprèv Danyèl la rive nan twazyèm eprèv la, epi moun saj yo ansanm ak mechan yo sibi eprèv. Pwosesis eprèv Danyèl la ki fèt an twa etap kòmanse nan tan lafen an, lè liv Danyèl la louvri epi konesans ogmante. Ogmantasyon konesans lan vin klè grasa travay mesaje chwazi a ki sonnen twonpèt la. Malachi rele mesaje sa a “mesaje” ki “pare chemen an” anvan arive Mesaje Alyans lan, ki revele pa dife kiyès ki te antre nan alyans avè L, oswa kiyès ki te chwazi fè yon alyans ak lanmò. Nan istwa Millerit la, Kris te vini toudenkou nan tanp Li a le 22 oktòb 1844, yon siy kote ki prefigire lwa dimanch ki pral vini byento.
“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 an nan kote ki pi sen an, pou netwayaj tanp lan, 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 Senyè a nan tanp Li a, jan Malachi te pwofetize a, se deskripsyon menm evènman an; e sa reprezante tou pa vini marye a nan nòs la, jan Kris dekri sa nan parabòl dis vyèj yo, nan Matye 25.” The Great Controversy, 426.
The final of Daniel’s three tests occurs at the soon-coming Sunday law, when the Messenger of the Covenant arrives to reveal by fire who has made a covenant with life or death which is placed in the context of the Levites. When Malachi describes Matthew’s wise and foolish virgins, who are John’s Laodicean's and Philadelphian's, and Daniel’s wise and wicked, both groups are tested by fire, and they then manifest who is, or who is not, a Levite.
Dènye nan twa eprèv Danyèl yo rive nan lwa dimanch ki pral vini talè a, lè Mesaje Alyans lan rive pou revele pa dife kiyès ki fè yon alyans avèk lavi oswa avèk lanmò, sa ki plase nan kontèks Levit yo. Lè Malachi dekri vyèj saj ak vyèj sòt Matye yo, ki se Laodiseyen ak Filadèlfyen Jan yo, ak saj ak mechan Danyèl yo, toude gwoup yo sibi eprèv pa dife, epi lè sa a yo manifeste kiyès ki, oswa kiyès ki pa, yon Levit.
The Levites are the symbol of those who stood faithfully in the two rebellions of the golden calves. The first rebellion being that of Aaron, and the second being the rebellion of Jeroboam. In both illustrations the Levites represented the faithful, and both illustrations provide two witnesses of the faithfulness of a group represented by the Levites at the soon coming Sunday law. Aaron made a golden calf. Gold is the symbol of Babylon, and a calf is an image of a beast. He then ordained a feast and the foolish people danced naked around the calf. All their rebellion was premised and motivated in their rejection of Moses, the chosen messenger.
Levit yo se senbòl moun ki te kanpe fidèl nan de rebelyon ti towo bèf an lò yo. Premye rebelyon an se te sa Arawon an, epi dezyèm nan se te rebelyon Jerobowam nan. Nan toude ilistrasyon yo, Levit yo te reprezante moun fidèl yo, epi toude ilistrasyon yo bay de temwen konsènan fidelite yon gwoup Levit yo reprezante nan lwa dimanch k ap vini byento a. Arawon te fè yon ti towo bèf an lò. Lò se senbòl Babilòn, epi yon ti towo bèf se yon imaj yon bèt. Apre sa li te òdone yon fèt, epi pèp sòt la t ap danse toutouni toutotou ti towo bèf la. Tout rebelyon yo a te baze sou rejè yo te fè kont Moyiz, mesaje chwazi a, e li te motive pa rejè sa a.
And Moses said unto Aaron, What did this people unto thee, that thou hast brought so great a sin upon them? And Aaron said, Let not the anger of my lord wax hot: thou knowest the people, that they are set on mischief. For they said unto me, Make us gods, which shall go before us: for as for this Moses, the man that brought us up out of the land of Egypt, we wot not what is become of him. And I said unto them, Whosoever hath any gold, let them break it off. So they gave it me: then I cast it into the fire, and there came out this calf. And when Moses saw that the people were naked; (for Aaron had made them naked unto their shame among their enemies:) Then Moses stood in the gate of the camp, and said, Who is on the Lord’s side? let him come unto me. And all the sons of Levi gathered themselves together unto him. And he said unto them, Thus saith the Lord God of Israel, Put every man his sword by his side, and go in and out from gate to gate throughout the camp, and slay every man his brother, and every man his companion, and every man his neighbour. And the children of Levi did according to the word of Moses: and there fell of the people that day about three thousand men. Exodus 32:21–28.
Epi Moyiz di Arawon konsa: Kisa pèp sa a te fè ou, pou ou fè tonbe sou yo yon peche ki tèlman gwo? Epi Arawon di: Se pou kòlè mèt mwen pa limen; ou konnen pèp la, kijan yo lage kò yo nan mechanste. Paske yo te di m: Fè pou nou bondye ki va mache devan nou; paske Moyiz sa a, nonm ki te fè nou soti nan peyi Lejip la, nou pa konnen sa ki rive l. Epi mwen te di yo: Nenpòt moun ki gen lò, se pou yo rache l. Konsa yo ban mwen li; epi mwen jete l nan dife a, epi ti bèf sa a sòti. Epi lè Moyiz wè pèp la te toutouni; (paske Arawon te fè yo toutouni pou wont yo nan mitan lènmi yo:) Lè sa a Moyiz kanpe nan pòtay kan an, epi li di: Kilès ki pou Senyè a? Se pou li vin jwenn mwen. Epi tout pitit Levi yo rasanble vin jwenn li. Epi li di yo: Men sa Senyè a, Bondye Izrayèl la, di: Se pou chak moun mete nepe li bò kote l, epi antre soti, sòti antre, depi yon pòtay rive yon lòt pòtay nan tout kan an, epi touye chak moun frè pa l, chak moun konpayon pa l, epi chak moun vwazen pa l. Epi pitit Levi yo te fè dapre pawòl Moyiz la; epi jou sa a te gen anviwon twa mil gason nan pèp la ki tonbe. Egzòd 32:21–28.
Those who danced were Laodiceans who manifested the “shame of their nakedness,” which is the warning of the sixth plague, a warning of the necessity to correctly understand the threefold makeup of modern Rome as the dragon, the beast and the false prophet. That warning sharply contradicts Uriah Smith’s private interpretation that destroyed the truths associated with the six plague and Armageddon.
Moun ki t ap danse yo se te Lawodiseyen ki te manifeste “wont toutouni yo,” sa ki se avètisman sizyèm kalamite a, yon avètisman sou nesesite pou konprann kòrèkteman konpozisyon twa pati lavil Wòm modèn nan kòm dragon an, bèt la, ak fo pwofèt la. Avètisman sa a kontredi avèk anpil fòs entèpretasyon prive Uriah Smith la, ki te detwi verite ki asosye ak sizyèm kalamite a ak Amagedon.
Those who manifested their Laodicean condition had rejected the authority of the chosen messenger and manifested the same confused understanding as those who choose to identify the satanic symbol of “the daily” as the godly symbol of Christ’s sanctuary ministry. They attributed their deliverance to a symbolic god, but the god they chose to worship was a symbol of the god of Egypt, and Egypt is a symbol of the dragon. As with Laodicean Adventism they rejected the truth that “the daily” is a symbol of pagan Rome, the dragon, and identified the satanic symbol as a symbol of Christ.
Moun ki te manifeste kondisyon Lawodiseyen yo te rejte otorite mesaje chwazi a epi yo te manifeste menm konpreyansyon konfonn ak sa yo ki chwazi idantifye senbòl satanik “sakrifis tout tan an” kòm senbòl Bondye a konsènan ministè Kris la nan sanktyè a. Yo te atribye delivrans yo a yon dye senbolik, men dye yo te chwazi adore a se te yon senbòl dye peyi Lejip la, epi peyi Lejip se yon senbòl dragon an. Menm jan ak Advantis Lawodiseyen an, yo te rejte verite ki di “sakrifis tout tan an” se yon senbòl Wòm payen an, dragon an, epi yo te idantifye senbòl satanik la kòm yon senbòl Kris la.
Son of man, set thy face against Pharaoh king of Egypt, and prophesy against him, and against all Egypt: Speak, and say, Thus saith the Lord God; Behold, I am against thee, Pharaoh king of Egypt, the great dragon that lieth in the midst of his rivers, which hath said, My river is mine own, and I have made it for myself. Ezekiel 29:2, 3.
Pitit lòm, vire figi ou kont Farawon, wa peyi Lejip la, epi pwofetize kont li, epi kont tout peyi Lejip: Pale, epi di: Men sa Senyè Bondye a di: Gade, mwen kont ou, Farawon, wa peyi Lejip la, gwo dragon ki kouche nan mitan rivyè li yo, li menm ki te di: Rivyè mwen an se pou mwen, epi se mwen menm ki fè l pou tèt pa m. Ezekyèl 29:2, 3.
Aaron’s rebels believed the lie that a symbol of the dragon, represented by the golden calf was the god that had delivered them from the bondage of Egypt. Laodicean Adventism believes the lie that a symbol of pagan Rome (the dragon), represented by “the daily,” is a symbol of Christ whose work is to deliver men from the bondage of sin in His ministry in the heavenly sanctuary. They also rejected the chosen messenger, as did Laodicean Adventism in the controversy over the symbolism of “the daily.”
Rebèl Arawon yo te kwè manti a ki fè konnen yon senbòl dragon an, ki te reprezante pa ti towo an lò a, se te dye ki te delivre yo anba esklavaj peyi Lejip. Advantis Laodiseyen an kwè manti a ki fè konnen yon senbòl Wòm payen an (dragon an), ki reprezante pa “sakrifis tout tan an,” se yon senbòl Kris la, ki gen travay pou delivre lèzòm anba esklavaj peche a nan ministè Li nan tanp ki nan syèl la. Yo menm tou, yo te rejte mesaje chwazi a, menm jan Advantis Laodiseyen an te fè nan konfli ki te genyen sou senbolis “sakrifis tout tan an.”
In the first generation (1844 to 1888) of Laodicean Adventism, they rejected Miller’s work in identifying the seven times. In the second generation (1888 to 1919) they began the process of rejecting the truth of “the daily.” In their third generation (1919 to 1957) they had reverted to the understanding of apostate Protestantism that the robbers of thy people is Antiochus Epiphanes. On September 11, 2001 they rejected the role of Islam in Bible prophecy when the third woe arrived on that date. Each of those four truths were upheld by Miller and are represented upon Habakkuk’s two tables, and each are foundational truths attributed to the work of Miller, who Sister White calls the “chosen one.”
Nan premye jenerasyon an (1844 rive 1888) nan Advantis Lawodise a, yo te rejte travay Miller te fè pou idantifye sèt tan yo. Nan dezyèm jenerasyon an (1888 rive 1919) yo te kòmanse pwosesis pou rejte verite konsènan “kontinyèl la.” Nan twazyèm jenerasyon yo (1919 rive 1957) yo te retounen nan konpreyansyon Pwotestantis aposta a, selon ki vòlè pèp ou a se Antiochus Epiphane. Sou 11 septanm 2001 yo te rejte wòl Islam nan pwofesi Bib la lè twazyèm malè a te rive nan dat sa a. Chak nan kat verite sa yo te soutni pa Miller epi yo reprezante sou de tab Abakik yo, epi chak se verite fondamantal yo atribye a travay Miller, li menm Sè White rele “moun yo chwazi a.”
Jeroboam’s rebellion began at the beginning of the northern kingdom which consisted of the ten tribes who made Jeroboam their first king. Jeroboam made two golden calves and placed one in Bethel, meaning house of God, and the other at Dan, meaning judgment. Together Bethel and Dan represent the combination of church (Bethel) and state (Dan.) And as with Aaron’s rebellion the calves were made of gold, a symbol of Babylon, and both were an image of a beast. As with Aaron, Jeroboam ordained an annual feast and identified the calves as the god’s that delivered God’s people out of Egypt.
Rebelyon Jewoboram lan te kòmanse depi nan kòmansman wayòm nò a, ki te konpoze ak dis tribi yo ki te fè Jewoboram premye wa yo. Jewoboram te fè de ti bèf an lò, epi li te mete youn nan Betèl, ki vle di kay Bondye, ak lòt la nan Dann, ki vle di jijman. Ansanm, Betèl ak Dann reprezante konbinezon legliz (Betèl) ak leta (Dann). Epi, menm jan ak rebelyon Arawon an, ti bèf yo te fèt an lò, yon senbòl Babilòn, e toude te yon imaj yon bèt. Menm jan ak Arawon, Jewoboram te òdone yon fèt anyèl epi li te idantifye ti bèf yo kòm dye ki te delivre pèp Bondye a soti ann Ejip.
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 Jewoboram di nan kè li: Kounye a wayòm nan pral tounen nan kay David la. Si pèp sa a monte pou l ofri sakrifis nan kay Seyè a, nan Jerizalèm, lè sa a kè pèp sa a pral tounen ankò jwenn mèt yo a, anver Wobowam, wa Jida; y ap touye m, epi y ap tounen al jwenn Wobowam, wa Jida. Se poutèt sa wa a pran konsèy, li fè de ti towo an lò, epi li di yo: Sa twòp pou nou monte Jerizalèm; gade bondye nou yo, o Izrayèl, ki te fè nou soti kite peyi Lejip. Li mete youn nan Bètèl, epi lòt la li mete nan Dann. E bagay sa a tounen yon peche; paske pèp la te ale adore devan youn nan yo, jouk rive Dann. Li fè yon kay wo plas yo, li mete prèt pami moun ki pi ba yo nan pèp la, ki pa t soti nan pitit Levi yo. Epi Jewoboram tabli yon fèt nan wityèm mwa a, nan kenzyèm jou mwa a, menm jan ak fèt ki nan Jida a, epi li ofri sou lotèl la. Konsa li te fè nan Bètèl, li t ap ofri sakrifis bay ti towo li te fè yo; epi li mete nan Bètèl prèt wo plas yo li te fè yo. Se konsa li ofri sou lotèl li te fè nan Bètèl la nan kenzyèm jou wityèm mwa a, nan mwa li te envante nan pwòp kè li; li tabli yon fèt pou pitit Izrayèl yo; epi li ofri sou lotèl la, li boule lansan. 1 Wa 12:26–33.
Jeroboam “devised in his own heart,” which represents the work of Uriah Smith in introducing a “private interpretation” in which to build his prophetic model. Jeroboam followed the pattern of Aaron and thereby misrepresented a god of Egypt as the true God. The god that both Aaron and Jeroboam produced was based upon a misapplication of a symbol of Rome’s twofold nature as a symbol of statecraft and churchcraft. Aaron and Jeroboam were both identifying an image of the dragon power, with the symbolism of an image of a beast. Thus, both those sacred histories of rebellion represent the great test of the people of God, by which their eternal destiny will be decided. That test according to inspiration is the test of the formation of the image of the beast.
Jeroboam «imagina sa propre conception dans son cœur», ce qui représente l’œuvre d’Uriah Smith lorsqu’il introduisit une «interprétation particulière» sur laquelle bâtir son modèle prophétique. Jeroboam suivit le modèle d’Aaron et représenta ainsi faussement un dieu d’Égypte comme étant le vrai Dieu. Le dieu qu’Aaron et Jeroboam produisirent tous deux reposait sur une mauvaise application d’un symbole de la nature double de Rome, en tant que symbole d’art politique et d’art ecclésiastique. Aaron et Jeroboam identifiaient tous deux une image de la puissance du dragon, au moyen du symbolisme d’une image de la bête. Ainsi, ces deux histoires sacrées de rébellion représentent la grande épreuve du peuple de Dieu, par laquelle sa destinée éternelle sera décidée. Cette épreuve, selon l’inspiration, est l’épreuve de la formation de l’image de la bête.
The first controversy over the symbol of Rome as the robbers of thy people, which made its way on to the 1843 pioneer chart argued that Antiochus Epiphanes was the robber, in place of the fact that the robbers are Rome. The first controversy represented the last controversy over the robbers of thy people being Rome, where it is now argued that the United States is the robbers, and not Rome. However, Antiochus is a symbol of the United States in verses ten through fifteen of Daniel eleven, so the beginning lie and the ending lie about who is represented is identical.
Premye konfli sou senbòl Wòm kòm vòlè pèp ou a, ki te rive parèt sou tablo pyonye 1843 la, te soutni ke Antiochus Epifàn se te vòlè a, olye de verite a ki di vòlè yo se Wòm. Premye konfli a te reprezante dènye konfli a konsènan vòlè pèp ou a yo kòm Wòm, kote kounye a yo soutni ke Etazini se vòlè yo, e non pa Wòm. Sepandan, Antiochus se yon senbòl Etazini nan vèsè dis rive kenz nan Danyèl onz, kidonk manti ki te nan kòmansman an ak manti ki nan fen an konsènan kiyès yo reprezante a se idantik.
The darkness and confusion over what Antiochus represented in the last days, produces a confusion over the image of the beast, as did the rebellion of Aaron and Jeroboam. The confusion over the image of the beast is occurring at the very time when the great test for the people of God is the formation of the image of the beast.
Fènwa ak konfizyon konsènan sa Antyòkis te reprezante nan dènye jou yo, pwodui yon konfizyon konsènan imaj bèt la, menm jan rebelyon Arawon ak Jewoboram te fè sa. Konfizyon sou imaj bèt la ap fèt egzakteman nan moman menm kote gran tès pou pèp Bondye a se fòmasyon imaj bèt la.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Seyè a montre m byen klè ke yo pral fòme imaj bèt la anvan tan gras la fini; paske se li menm ki pral gwo eprèv pou pèp Bondye a, pa mwayen li yo pral deside sò etènèl yo. Pozisyon pa w la se yon pakèt kontradiksyon tèlman mele youn ak lòt, sèlman kèk moun ap twonpe.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Nan Revelasyon 13, sijè sa a prezante aklè; [Revelasyon 13:11–17, site].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Sa a se tès pèp Bondye a dwe sibi anvan yo sele yo. Tout moun ki pwouve fidelite yo anvè Bondye lè yo obeyi lwa Li a, epi yo refize aksepte yon fo saba, pral ranje anba banyè Senyè Bondye Jewova a, epi yo pral resevwa sele Bondye vivan an. Moun ki abandone verite ki soti nan syèl la epi ki aksepte saba dimanch lan, pral resevwa mak bèt la.” Manuscript Releases, volume 15, 15.
When Sister White endorsed Miller’s view of “the daily” representing pagan Rome, she stated that since 1844, “other views”, in the plural, have been embraced which produced “darkness and confusion.” The confusion produced by false views of “the daily,” which is a symbol of pagan Rome, as the “robbers of thy people,” produces confusion and darkness concerning the distinction between Rome and Rome’s image.
Lè Sè White te andose pwennvi Miller sou “sakrifis chak jou a” kòm yon reprezantasyon Wòm payen an, li te deklare ke depi 1844, “lòt pwennvi yo”, nan pliryèl, te aksepte, e sa te pwodui “fènwa ak konfizyon.” Konfizyon pwennvi fo yo sou “sakrifis chak jou a” pwodui, li menm ki se yon senbòl Wòm payen an, kòm “vòlè pèp ou a,” pwodui konfizyon ak fènwa konsènan distenksyon ki genyen ant Wòm ak imaj Wòm nan.
The first and last controversies over a symbol of Rome occurred between a former covenant people who were being passed by and a people who were then becoming the new covenant people of God. The controversy included an unwillingness to be governed by the established rules of grammar, for the word “also” in verse fourteen, was disallowed by the Protestants, thus claiming that the robbers must be the same power represented within the previous verses.
Premye ak dènye konfli sou yon senbòl Wòm te rive ant yon ansyen pèp alyans yo t ap pase sou kote, ak yon pèp ki t ap vin tounen nouvo pèp alyans Bondye a. Konfli a te gen ladan l yon refi pou yo te kite règ gramè ki tabli yo dirije yo, paske mo “tou” nan vèsè katòz la, Pwotestan yo te rejte li, konsa yo te pretann vòlè yo dwe menm pouvwa ki reprezante nan vèsè ki vini anvan yo.
It represented a wresting of the Scriptures when Antiochus was forced to be the robbers. It was a private interpretation, for any false doctrine in opposition to truth is a private interpretation. The controversy itself became a foundational truth, for it was recorded upon the 1843 pioneer chart. The ratification of the chart by inspiration confirmed and validated “the robbers” as a symbol of Rome, and magnified the seriousness of the truth, for to reject the doctrine was to reject both, the foundations and the authority of the Spirit of Prophecy.
Sa te reprezante yon tòde Ekriti yo lè yo te fòse Antiochus vin tounen vòlè yo. Sa te yon entèpretasyon prive, paske nenpòt fo doktrin ki an opozisyon ak verite a se yon entèpretasyon prive. Konfli a menm te vin tounen yon verite fondamantal, paske li te anrejistre sou tablo pyonye 1843 a. Ratifikasyon tablo a pa enspirasyon te konfime e valide “vòlè yo” kòm yon senbòl Wòm, epi li te agrandi gravite verite a, paske rejte doktrin nan se te rejte toude fondasyon yo ak otorite Lespri Pwofesi a.
The correct understanding of the robbers of thy people representing Rome, added to the prophetic model which angels gave unto William Miller, for it agreed with the prophetic model he came to understand and present, that being: that pagan and papal Rome were the foundation of all his prophetic applications.
Bon konprann osijè vòlè pami pèp ou a ki reprezante Wòm, te ajoute sou modèl pwofetik zanj yo te bay William Miller la, paske li te dakò ak modèl pwofetik li te rive konprann epi prezante a; sètadi: Wòm payen ak Wòm papal te fondasyon tout aplikasyon pwofetik li yo.
Uriah Smith’s private interpretation identifying the king of the north in verse thirty-six of Daniel eleven as France, and then as Turkey in verse forty, consisted of two false identifications of the king of the north. Smith’s rejection of the foundations in 1863, produced a blindness that disallowed him from seeing a most basic rule of prophecy, that being: that roughly at the time of Christ prophecy illustrated the modern spiritual entities that were typified by the ancient literal entities. Paul specifically taught this truth as he identified that what came first was the literal and afterward the spiritual.
Entèpretasyon prive Uriah Smith la, ki te idantifye wa nò a nan vèsè trant-sis Danyèl onz la kòm Lafrans, epi ansuit kòm Latiki nan vèsè karant la, te gen ladan l de fo idantifikasyon wa nò a. Rejè Smith te fè sou fondman yo an 1863 te pwodui yon avègman ki pa t pèmèt li wè youn nan règ ki pi fondamantal nan pwofesi a, sètadi: ke apeprè nan epòk Kris la, pwofesi te ilistre antite espirityèl modèn yo ki te prefigire pa antite literal ansyen yo. Pòl te anseye verite sa a klèman lè li te idantifye ke sa ki te vini an premye se te sa ki literal la, epi apre sa, sa ki espirityèl la.
Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 1 Corinthians 15:46.
Men sa ki espirityèl la pa t vini an premye; se sa ki natirèl la ki te vini an premye, epi apre sa, se sa ki espirityèl la. 1 Korentyen 15:46.
Smith was of the covenant people who had replaced apostate Protestantism as God’s people, but he championed their rebellion when he rejected the seven times, and introduced his 1863 chart. Applying his private interpretation produced a false understanding of Armageddon in Revelation chapter sixteen, which is another test over the correct understanding of Rome.
Smith te fè pati pèp alyans lan ki te ranplase Pwotestantis aposta a kòm pèp Bondye a, men li te soutni rebelyon yo lè li te rejte sèt fwa yo, epi li te entwodui tablo li a nan 1863. Lè li te aplike entèpretasyon prive pa li, sa te pwodui yon fo konpreyansyon sou Amagedòn nan Revelasyon chapit sèz, ki se yon lòt tès konsènan bon konpreyansyon sou Wòm.
With the first controversy over the robbers, Smith represented those who had been involved with the first fulfillment of the parable of the ten virgins. Thus, with his personal view of the king of the north, he represents a covenant people who were being passed by between 1856 and 1863, as they became the Laodicean Seventh-day Adventist Church. As with the Protestants in the controversy of the robbers, Smith disregarded the grammatical authority of the passage he wrested with his private interpretation, because grammatically the king of the north from verse thirty-one to verse forty-five is always and only the papal power.
Nan premye konfli sou vòlè yo, Smith te reprezante moun ki te enplike nan premye akonplisman parabòl dis vyèj yo. Konsa, avèk opinyon pèsonèl li sou wa nò a, li reprezante yon pèp alyans yo t ap pase sou kote ant 1856 ak 1863, pandan yo t ap vin Legliz Advantis Setyèm Jou Lawodise a. Menm jan ak Pwotestan yo nan konfli sou vòlè yo, Smith te meprize otorite gramè pasaj la, li te deforme l ak entèpretasyon prive pa li; paske, dapre gramè a, wa nò a depi vèsè trant-yon rive vèsè karant-senk se toujou e se sèlman pouvwa papal la.
With the controversy of “the daily,” lies were introduced into Advent history by Willie White and A. G. Daniells to uphold the old Protestant view that “the daily” represented Christ’s sanctuary ministry. That particular history has been identified in Habakkuk’s Tables, but is important to note the false witness associated with the promotion and establishment of the incorrect view, for the correct understanding was recognized by Miller in 2 Thessalonians, where the issue is the contrast between those who love the truth and those who believe a lie.
Avèk konfli sou “kontinyèl la,” Willie White ak A. G. Daniells te entwodui manti nan istwa Advantis la pou soutni ansyen pwennvi Pwotestan an ki te fè konnen “kontinyèl la” reprezante ministè Kris la nan sanktyè a. Istwa patikilye sa a te idantifye nan Tablo Abakouk yo, men li enpòtan pou remake fo temwayaj ki te asosye ak pwomosyon ak etablisman pwennvi ki pa kòrèk la, paske bon konpreyansyon an te rekonèt pa Miller nan 2 Tesalonisyen, kote kestyon an se kontrast ki genyen ant sila yo ki renmen verite a ak sila yo ki kwè yon manti.
“The daily” controversy adds to the line upon line understanding that the final controversy of Rome takes place in the time of the outpouring of the Holy Spirit. As the Holy Spirit is being poured out from above, a power from beneath is rising up and possessing those who receive it as the power of God, though it is a strong delusion.
Kontwovès sou “sakrifis tout tan an” ajoute nan konpreyansyon liy sou liy ke dènye kontwovès Wòm nan fèt nan tan vide Lespri Sen an. Pandan Lespri Sen an ap vide soti anwo, yon pouvwa ki soti anba ap leve epi ap pran posesyon moun ki resevwa li kòm si se te pouvwa Bondye, byenke se yon gwo ilizyon.
“The two great powers in controversy are working, one from beneath, the other from above. Every man is under the secret influence of the one or the other, and his acts will reveal the character of the inspiration from which they proceed. Those who are united with Christ will work always in Christ’s lines. Those who are in union with Satan will work under the inspiration of their leader, opposed to the Holy Spirit’s power and action. The will of man is left free to act, and by action is revealed what spirit is moving upon the heart. ‘By their fruits ye shall know them.’” The 1888 Materials, 1508.
“De gwo pisans yo ki nan konfli a ap travay, youn soti anba, lòt la soti anwo. Chak moun anba enfliyans sekrè swa youn swa lòt la, e aksyon li yo ap revele karaktè enspirasyon kote yo soti a. Moun ki ini avèk Kris la ap travay toujou nan liy Kris la. Moun ki an inyon avèk Satan ap travay anba enspirasyon chèf yo a, an opozisyon ak pouvwa ak aksyon Sentespri a. Volonte lòm rete lib pou aji, epi se pa aksyon an yo revele ki lespri k ap aji sou kè a. ‘Se nan fwi yo nou va rekonèt yo.’” The 1888 Materials, 1508.
The prophetic contrast in the controversy of “the daily” is the identification of a symbol of the dragon as a symbol of Christ. Those who reject the truth, are also rejecting the role of Miller who discovered this truth, and in so doing they are rejecting the Holy Spirit and accomplishing the unpardonable sin.
Kontras pwofetik nan konfli sou “sakrifis san rete a” se idantifikasyon yon senbòl dragon an kòm yon senbòl Kris la. Moun ki rejte verite a ap rejte tou wòl Miller, ki te dekouvri verite sa a; e lè yo fè sa, yo ap rejte Sentespri a epi yo ap akonpli peche ki pa padonab la.
We will take up a controversy over Rome that occurred shortly after September 11, 2001 in the next article.
Nan atik k ap vini an, n ap egzamine yon konfli konsènan Wòm ki te fèt yon ti tan apre 11 septanm 2001.
“We are living in a time when life is most precious and most interesting. The end of all things is at hand. Startling developments will be continually unfolding before us; for unseen agencies are at work, manifesting intense activity. The powers of darkness from beneath are moving upon human agents, and evil men are cooperating with evil angels to war against the commandments of God and the faith of Jesus; at the same time a power from above is moving upon those who will yield to divine influences, and the people of God are cooperating with heavenly intelligences. Nothing short of real, genuine faith will survive the strain that will come upon every soul of man in these last days to test and try him. God must be our refuge; we cannot trust in form, profession, ceremony, or position, or think that because we have a name to live, we shall be able to stand in the day of trial. Everything that can be shaken will be shaken, and those things that cannot be shaken by the deceptions and delusions of these last days, will remain. Rivet the soul to the eternal Rock; for in Christ alone there will be safety. Jesus described the days in which we are living as days of peril. He said, ‘As the days of Noe were, so shall also the coming of the Son of man be. For as in the days that were before the flood they were eating and drinking, marrying and giving in marriage, until the day that Noe entered into the ark, and knew not until the flood came, and took them all away; so shall also the coming of the Son of man be.’ ‘Likewise also as it was in the days of Lot; they did eat, they drank, they bought, they sold, they planted, they builded; but the same day that Lot went out of Sodom it rained fire and brimstone from heaven, and destroyed them all. Even thus shall it be in the day when the Son of man is revealed.’ ‘When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: and before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: and he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world.’ Our course in this life will decide our eternal destiny there; it is left with us to say whether we shall be with those who inherit the kingdom of God, or with those who go away into outer darkness. God has made every provision for our salvation; then let us avail ourselves of that which has been purchased at infinite cost. ‘For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.’” Youth Instructor, August 3, 1893.
“N ap viv nan yon tan kote lavi gen plis valè e li pi enteresan pase tout tan. Fen tout bagay toupre rive. Devlopman sezisan pral kontinye dewoule devan nou; paske gen ajan envizib k ap travay, k ap manifeste yon aktivite entans. Pouvwa fènwa ki soti anba yo ap aji sou ajan imen, e mechan yo ap kolabore ak zanj mechan yo pou fè lagè kont kòmandman Bondye yo ak lafwa Jezi; pandan menm tan an, yon pouvwa ki soti anwo ap aji sou sila yo ki va soumèt yo bay enfliyans diven yo, e pèp Bondye a ap kolabore ak entèlijans selès yo. Anyen ki pa vrè, otantik lafwa pa pral siviv presyon ki pral vin sou chak nanm lèzòm nan dènye jou sa yo pou teste l ak eprouve l. Bondye dwe tounen refij nou; nou pa ka mete konfyans nou nan fòm, pwofesyon, seremoni, oswa pozisyon, ni panse paske nou gen yon non ki fè konnen nou vivan, nou pral kapab kenbe fèm nan jou eprèv la. Tout sa ki kapab souke pral souke, e bagay sa yo ki pa kapab souke pa twonpri ak ilizyon dènye jou sa yo, yo pral rete. Kloure nanm nan sou Wòch etènèl la; paske se nan Kris la sèlman sekirite pral genyen. Jezi te dekri jou n ap viv yo kòm jou danje. Li te di: ‘Menm jan sa te ye nan jou Noe yo, se konsa tou vini Pitit lòm nan pral ye. Paske menm jan nan jou anvan delij la yo t ap manje e bwè, yo t ap marye e yo t ap bay an maryaj, jouk jou Noe te antre nan lach la, e yo pa t konnen anyen jiskaske delij la vini, li pote yo tout ale; konsa tou vini Pitit lòm nan pral ye.’ ‘Menm jan an tou jan sa te ye nan jou Lòt yo; yo t ap manje, yo t ap bwè, yo t ap achte, yo t ap vann, yo t ap plante, yo t ap bati; men menm jou Lòt te soti Sodòm, dife ak souf te tonbe soti nan syèl la, e li te detwi yo tout. Se konsa sa pral ye nan jou lè Pitit lòm nan va parèt.’ ‘Lè Pitit lòm nan va vini nan glwa li, ak tout zanj sen yo avè l, lè sa a li va chita sou twòn glwa li a; epi tout nasyon yo va rasanble devan li: e li va separe yo youn ak lòt, menm jan yon bèje separe mouton l yo ak kabrit yo: epi li va mete mouton yo adwat li, men kabrit yo agoch. Lè sa a Wa a va di sila yo ki adwat li: Vini, nou menm Papa m beni yo, eritye wayòm ki te prepare pou nou depi fondasyon mond lan.’ Kondwit nou nan lavi sa a pral deside sò etènèl nou laba a; se nou menm ki gen pou di si nou pral avèk sila yo ki eritye wayòm Bondye a, oswa avèk sila yo ki ale nan fènwa deyò a. Bondye fè tout dispozisyon pou delivrans nou; donk annou pwofite sa ki te achte a yon pri enfini. ‘Paske Bondye tèlman renmen lemonn, li bay sèl Pitit li a, pou nenpòt moun ki kwè nan li pa peri, men pou li gen lavi etènèl.’” Youth Instructor, 3 out 1893.