The generation that witnessed the arrival of the third woe, on September 11, 2001 is the last generation of earth’s history. The passage from Ezekiel which confirms this truth was understood by the Millerites as directly connected with the parable of the ten virgins, and therefore Habakkuk chapter two. In that history, the vision of Habakkuk chapter two, that would “no longer tarry,” and which was fulfilled on October 22, 1844, prefigured the soon-coming Sunday law in the United States. But Ezekiel’s prediction of the vision that would no longer be prolonged is perfectly fulfilled in the history of the sealing of the one hundred and forty-four thousand, which began with the arrival of the third woe, on September 11, 2001.
Jenerasyon ki te temwen rive twazyèm malè a, nan dat 11 Septanm 2001, se dènye jenerasyon nan istwa tè a. Pasaj ki soti nan Ezekyèl la ki konfime verite sa a, Millerit yo te konprann li kòm dirèkteman konekte ak parabòl dis vyèj yo, e poutèt sa ak chapit de Habakik la. Nan istwa sa a, vizyon chapit de Habakik la, ki pa t ap “retade ankò,” e ki te akonpli 22 Oktòb 1844, te prefigire lwa dimanch ki prèt pou vini Ozetazini an. Men prediksyon Ezekyèl la konsènan vizyon an ki pa t ap pwolonje ankò a, akonpli nèt ale nan istwa sele san karant-kat mil yo, ki te kòmanse avèk rive twazyèm malè a, nan dat 11 Septanm 2001.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Epi pawòl SENYÈ a vin jwenn mwen ankò, li di: Pitit lòm, ki pwovèb sa a nou genyen nan peyi Izrayèl la, k ap di: Jou yo ap trennen an longè, e tout vizyon echwe? Se poutèt sa, di yo: Men sa Senyè BONDYE a di: M ap fè pwovèb sa a sispann, e yo p ap sèvi avè l ankò kòm yon pwovèb an Izrayèl; men di yo: Jou yo pwoche, e akonplisman tout vizyon an. Paske p ap gen ankò okenn vizyon manti ni okenn divinasyon flatè nan mitan kay Izrayèl la. Paske se mwen menm ki SENYÈ a: m ap pale, e pawòl mwen pral pale a ap rive vre; li p ap trennen ankò; paske se nan jou pa nou, o kay rebèl la, m ap di pawòl la, e m ap akonpli li, se sa Senyè BONDYE a di. Ankò pawòl SENYÈ a vin jwenn mwen, li di: Pitit lòm, gade, moun kay Izrayèl yo ap di: Vizyon li wè a se pou anpil jou ankò, e li pwofetize sou tan ki byen lwen. Se poutèt sa, di yo: Men sa Senyè BONDYE a di: P ap gen okenn nan pawòl mwen yo k ap trennen ankò; men pawòl mwen te pale a ap fèt, se sa Senyè BONDYE a di. Ezekyèl 12:21–28.
All the prophets speak of the last days, and the “vain vision” and “flattering divination” “within the house of Israel,” is the counterfeit latter rain, a “peace and safety” message, which argues that “the vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” This is the “debate” of Habakkuk, for those who present the “vain vision,” argue against “the vision he seeth”. They claim that “The vision that he seeth is for many days to come, and he prophesieth of the times that are far off.” The messengers of the peace and safety message claim, “the days are prolonged, and every vision faileth,” after all did not he predict July 18, 2020? The messengers of the “vain vision” are also identified by Ezekiel in the first two verses of the chapter.
Tout pwofèt yo pale konsènan dènye jou yo, epi “vizyon gremesi” ak “divinasyon flatè” “nan mitan kay Izrayèl la” se fo gwo lapli denye a, yon mesaj “lapè ak sekirite”, ki soutni ke “vizyon li wè a se pou anpil jou ankò, e li pwofetize sou tan ki byen lwen.” Sa a se “deba” Abakik la, paske sila yo ki prezante “vizyon gremesi” a, ap diskite kont “vizyon li wè a”. Yo deklare ke “Vizyon li wè a se pou anpil jou ankò, e li pwofetize sou tan ki byen lwen.” Mesaje mesaj lapè ak sekirite a fè konnen: “jou yo ap lonje, e tout vizyon ap febli”; apre tou, èske li pa t prevwa 18 jiyè 2020? Mesaje “vizyon gremesi” a idantifye tou pa Ezekyèl nan de premye vèsè chapit la.
The word of the Lord also came unto me, saying, Son of man, thou dwellest in the midst of a rebellious house, which have eyes to see, and see not; they have ears to hear, and hear not: for they are a rebellious house. Ezekiel 12:1, 2.
Pawòl Senyè a vin jwenn mwen ankò, li di: Pitit lòm, ou rete nan mitan yon kay rebèl, ki gen je pou wè, men yo pa wè; yo gen zòrèy pou tande, men yo pa tande; paske se yon kay rebèl yo ye. Ezekyèl 12:1, 2.
The prophets all agree with each other, and all speak of the last days, and when Christ addressed the quibbling Jews in the history of His ministry He quoted Isaiah to identify the quibbling Jews who were then being divorced from God, as having eyes to see, yet seeing not, and ears to hear, yet hearing not. Now as then, Ezekiel is addressing Laodicean Adventism’s scornful men, the quibbling Jews of our day, who propose a peace and safety message in opposition to the message of the latter rain. Jesus was governed by the rules He placed into His Word, so His predictions are also addressing the last days more specifically than the days in which he addressed the quibbling Jews.
Pwofèt yo tout dakò youn ak lòt, e yo tout pale konsènan dènye jou yo; e lè Kris te pale ak Jwif k ap diskite yo nan istwa ministè Li a, Li te site Ezayi pou idantifye Jwif k ap diskite yo ki, nan epòk sa a, t ap divòse ak Bondye, kòm moun ki gen je pou wè, men ki pa wè, epi zòrèy pou tande, men ki pa tande. Kounye a menm jan ak lè sa a, Ezekyèl ap pale ak mesye meprizan Advantis Laodiseyen yo, Jwif k ap diskite yo nan epòk pa nou an, ki pwopoze yon mesaj lapè ak sekirite an opozisyon ak mesaj lapli dèyè a. Jezi te dirije pa règ Li te mete nan Pawòl Li a; konsa, prediksyon Li yo ap pale tou sou dènye jou yo avèk plis presizyon pase sou jou kote Li te pale ak Jwif k ap diskite yo.
Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes and hear with their ears, and should understand with their heart, and should be converted, and I should heal them. But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Matthew 13:13–17.
Se poutèt sa mwen pale avèk yo an parabòl; paske, byenke y ap gade, yo pa wè; byenke y ap tande, yo pa tande, ni yo pa konprann. Epi nan yo pwofesi Ezayi a ap akonpli, ki di: Lè nou tande, n a tande, men nou p ap konprann; lè nou gade, n a gade, men nou p ap remake. Paske kè pèp sa a vin di; zòrèy yo vin lou pou tande, epi yo fèmen je yo; pou sa pa rive yo wè ak je yo, yo tande ak zòrèy yo, yo konprann ak kè yo, yo konvèti, epi mwen geri yo. Men, benediksyon pou je pa nou, paske yo wè; ak pou zòrèy pa nou, paske yo tande. Paske an verite mwen di nou sa, anpil pwofèt ak moun jis te anvi wè bagay nou wè yo, men yo pa t wè yo; epi tande bagay nou tande yo, men yo pa t tande yo. Matye 13:13–17.
The phenomenon of a people who hear, yet don’t hear, and see, but don’t see, is the characteristic of a former people of God who are in the process of being passed by. That prophetic phenomenon is a fulfillment of Isaiah’s prophecy of such a situation. As with all prophets, Isaiah, along with Christ, is speaking of the last days.
Fenomèn yon pèp ki tande, men ki pa tande, epi ki wè, men ki pa wè, se karakteristik yon ansyen pèp Bondye ki nan pwosesis pou yo mete sou kote. Fenomèn pwofetik sa a se yon akonplisman pwofesi Ezayi te fè konsènan yon sitiyasyon konsa. Menm jan ak tout pwofèt yo, Ezayi, ansanm ak Kris la, ap pale de dènye jou yo.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke. Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:1–10.
Nan ane wa Ozyas, wa a mouri a, mwen wè Seyè a chita sou yon twòn, byen wo e leve anlè, epi ba rad li te plen tanp lan. Anwo li te kanpe serafen yo; chak te gen sis zèl: ak de li te kouvri figi li, ak de li te kouvri pye li, epi ak de li t ap vole. Youn t ap rele bay lòt la, li t ap di: Sen, sen, sen, se Seyè ki gen tout lame yo; tout tè a plen ak laglwa li. Poto pòt yo te tranble anba vwa sila a ki t ap rele a, epi kay la te plen lafimen. Lè sa a, mwen di: Malè pou mwen! paske mwen fini; paske mwen se yon moun ki gen bouch sal, epi m ap viv nan mitan yon pèp ki gen bouch sal; paske je mwen wè Wa a, Seyè ki gen tout lame yo. Lè sa a, youn nan serafen yo vole vin bò kote m, li te gen yon chabon dife nan men li, chabon li te pran ak pensèt sou lotèl la. Epi li mete l sou bouch mwen, li di: Gade, sa a manyen bouch ou; mechanste ou wete, epi peche ou pirifye. Mwen tande vwa Seyè a tou, ki t ap di: Kilès m ap voye, e kilès ki va ale pou nou? Lè sa a, mwen di: Men mwen; voye m. Epi li di: Ale, epi di pèp sa a: Tande byen, men nou pa konprann; gade byen, men nou pa wè. Fè kè pèp sa a vin gra, fè zòrèy yo vin lou, epi fèmen je yo; pou yo pa wè ak je yo, ni tande ak zòrèy yo, ni konprann ak kè yo, ni tounen vin jwenn Bondye, epi pou yo geri. Ezayi 6:1–10.
Isaiah, Ezekiel and Christ are all representing those who are being sealed in the last days, during the latter rain, when the true and false message of the latter rain is being debated, in fulfillment of Habakkuk chapter two. According to Jesus, in the time period when this is fulfilled, the righteous are “seeing” the parables, which is a symbol of prophecy. The “wise” are understanding the prophetic message of the latter rain, but those represented by the quibbling Jews do not see or hear, and according to Ezekiel they present a peace and safety message arguing that the fulfillment of the predictions are far off in the future. They do not deny the predictions; the quibbling Jews gave lip-service to the prediction of the coming Messiah; but they simply placed the event into the far-off future. Yet Jesus pronounced a blessing upon those who would “see” the prophetic message of their time.
Ezayi, Ezekyèl ak Kris la tout ap reprezante sila yo k ap resevwa sele a nan dènye jou yo, pandan lapli ta a, lè vrè mesaj la ak fo mesaj lapli ta a ap fè deba, an akonplisman chapit de nan Abakik. Dapre Jezi, nan peryòd tan kote sa ap akonpli a, moun jis yo ap “wè” parabòl yo, ki se yon senbòl pwofesi. “Saj” yo ap konprann mesaj pwofetik lapli ta a, men sila yo ke Jwif k ap chire pit yo reprezante yo pa wè ni yo pa tande; epi dapre Ezekyèl yo prezante yon mesaj lapè ak sekirite, pandan y ap soutni ke akonplisman prediksyon yo byen lwen toujou nan tan kap vini an. Yo pa demanti prediksyon yo; Jwif k ap chire pit yo te bay prediksyon konsènan vini Mesi a yon senp sèvis ak bouch; men yo te senpleman mete evènman an nan yon avni byen lwen. Men Jezi te pwononse yon benediksyon sou sila yo ki t ap “wè” mesaj pwofetik tan pa yo a.
In Christ’s day it was the message that arrived at His baptism, when the Holy Spirit descended. The descent of the Holy Spirit at His baptism prefigured the descent of the angel of Revelation ten on August 11, 1840. The divine descent in either history marked the arrival of the present truth message of that age, for Jesus it was the message of His death and resurrection, as represented by His baptism. For the Millerites it was the message of Islam of the first and second woes that confirmed the testing message of time-prophecy. Both of those histories align with the arrival of the testing message of the latter rain on September 11, 2001. This is why Sister White records the following:
Nan jou Kris la, se te mesaj ki te rive nan batèm Li a, lè Sentespri a te desann. Desant Sentespri a nan batèm Li a te prefigire desant zanj Revelasyon dis la nan dat 11 Out 1840. Desant diven an, nan youn kou nan lòt istwa a, te make rive mesaj verite prezan pou epòk sa a; pou Jezi, se te mesaj lanmò Li ak rezirèksyon Li, jan sa te reprezante pa batèm Li a. Pou Milerit yo, se te mesaj Islam lan konsènan premye ak dezyèm malè yo, ki te konfime mesaj tès pwofesi tan an. Toude istwa sa yo aliyen ak rive mesaj tès lapli dènyè a nan dat 11 Septanm 2001. Se poutèt sa, Sè White ekri sa ki vin apre a:
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Tout mesaj yo te bay depi 1840–1844 yo dwe vin pwisan kounye a, paske gen anpil moun ki pèdi oryantasyon yo. Mesaj yo dwe ale nan tout legliz yo.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kris te di: ‘Benediksyon pou je nou, paske yo wè; e pou zòrèy nou, paske yo tande. Paske an verite mwen di nou sa, anpil pwofèt ak moun jis te swete wè bagay nou wè yo, men yo pa t wè yo; e tande bagay nou tande yo, men yo pa t tande yo’ [Matye 13:16, 17]. Benediksyon pou je ki te wè bagay ki te parèt an 1843 ak 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.
“Yo te bay mesaj la. Epi pa dwe gen okenn reta pou repete mesaj la, paske siy tan yo ap akonpli; travay final la dwe fèt. Yon gwo travay pral fèt nan yon ti tan. Talè konsa, dapre randevou Bondye, y ap bay yon mesaj k ap vin tounen yon gwo rèl. Lè sa a, Danyèl pral kanpe nan pòsyon pa li, pou bay temwayaj li.”
“The attention of our churches must be aroused. We are standing upon the borders of the greatest event in the world’s history, and Satan must not have power over the people of God, causing them to sleep on. The papacy will appear in its power. All must now arouse and search the Scriptures, for God will make known to His faithful ones what shall be in the last time. The word of the Lord is to come to His people in power. . . .
“Atansyon legliz nou yo dwe leve. Nou kanpe sou fwontyè pi gwo evènman nan istwa mond lan, e Satan pa dwe gen pouvwa sou pèp Bondye a pou l fè yo dòmi. Papote a pral parèt nan pouvwa li. Kounye a, tout moun dwe leve epi fouye Ekriti yo, paske Bondye ap fè konnen fidèl pa li yo sa k pral rive nan dènye tan an. Pawòl Seyè a dwe vin jwenn pèp li a avèk pouvwa....”
“This is what has been presented to me—that we are asleep, and do not know the time of our visitation. But if we humble ourselves before God, and seek Him with the whole heart, He will be found of us.” Manuscript Releases, volume 21, 436–438.
“Men sa yo prezante m—ke nou ap dòmi, e nou pa konnen tan vizitasyon nou an. Men, si nou imilye tèt nou devan Bondye, epi nou chèche Li ak tout kè nou, n ap jwenn Li.” Manuscript Releases, volim 21, 436–438.
The message that has been typified by the present truth message of the Messiah in Christ’s history, and the present truth message of 1840 to 1844, point forward to the last days when the Millerite message is repeated. Those in the histories represented as being unable to “see and hear” “do not know the time of their visitation.” When Isaiah presents the first reference of the messengers of the counterfeit message of the latter rain, who see, but don’t see, he marks the time when this period begins, the period which Sister White said, “a message of God’s appointment that will swell into a loud cry.” “God’s appointment” represents a specific time when the message would arrive, and in verse three of Isaiah chapter six, Isaiah pinpoints that time.
Mesaj ki te prefigire pa mesaj verite prezan Mesi a nan istwa Kris la, ak pa mesaj verite prezan an soti 1840 rive 1844 la, montre davans pou dènye jou yo lè mesaj Millerit la ap repete. Moun ki nan istwa yo reprezante kòm yo pa kapab “wè ak tande” “pa konnen tan vizitasyon yo a.” Lè Ezayi prezante premye referans konsènan mesaje mesaj kontrefè lapli dèyè a, ki wè, men ki pa wè, li make tan lè peryòd sa a kòmanse, peryòd Sè White te di a se “yon mesaj Bondye fikse ki pral vin anfle jouk li tounen yon gwo rèl.” “Bondye fikse” reprezante yon tan presi lè mesaj la t ap rive, epi nan vèsè twa chapit sis liv Ezayi a, Ezayi idantifye tan sa a avèk presizyon.
And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. Isaiah 6:3.
Yonn t ap rele youn bay lòt, yo t ap di: Sen, sen, sen, se Seyè ki gen tout pouvwa a; tout tè a plen avèk glwa li. Ezayi 6:3.
Sister White identifies that when the angels cry one to another, “Holy, Holy, Holy” in the passage where Isaiah represents those who have eyes, that see, but do not see, it is fulfilled on September 11, 2001.
Sè White idantifye ke lè zanj yo rele youn bay lòt: “Sen, Sen, Sen” nan pasaj kote Ezayi reprezante sila yo ki gen je, ki wè, men ki pa wè, sa a akonpli nan 11 septanm 2001.
“As they [the angels] see the future, when the whole earth shall be filled with His glory, the triumphant song of praise is echoed from one to another in melodious chant, ‘Holy, holy, holy, is the Lord of Hosts.’ They are fully satisfied to glorify God; and in His presence, beneath His smile of approbation, they wish for nothing more. In bearing His image, in doing His service and worshiping Him, their highest ambition is fully reached.” Review and Herald, December 22, 1896.
“Lè yo [zanj yo] wè tan k ap vini an, lè tout tè a va ranpli ak glwa Li, chante triyonfan louwanj lan reponn soti nan youn al jwenn lòt nan yon chan melodik: ‘Sen, sen, sen, se Seyè a, Seyè Lame yo.’ Yo jwenn yon satisfaksyon total nan bay Bondye glwa; e nan prezans Li, anba souri apwobasyon Li, yo pa swete anyen anplis. Lè yo pote imaj Li, lè yo fè sèvis Li epi adore Li, pi gwo anbisyon yo rive nèt.” Review and Herald, 22 desanm 1896.
On September 11, 2001 the sealing of the one hundred and forty-four thousand began, and the latter rain began to sprinkle, and Habakkuk’s debate began as the parable of the ten virgins was being repeated. At that point Ezekiel’s prophecy met its perfect fulfillment. The prophetic Word will no longer be delayed, and the generation that witnessed September 11, 2001 is the last generation of planet earth, for the vision at the end of Adventism announces the close of probation at the second coming of Christ. A second witness to this fact is found in the book of Luke, chapter twenty-one.
Nan dat 11 septanm 2001, sele san karannkat mil yo te kòmanse, epi lapli ta a te kòmanse tonbe an ti gout, epi deba Abakik la te kòmanse pandan parabòl dis vyèj yo t ap repete. Nan pwen sa a, pwofesi Ezekyèl la te rive nan akonplisman pafè li. Pawòl pwofetik la pap retade ankò, e jenerasyon ki te temwen 11 septanm 2001 se dènye jenerasyon planèt tè a, paske vizyon an nan fen Advantis la anonse fèmti tan gras la nan dezyèm vini Kris la. Yon dezyèm temwen pou reyalite sa a jwenn nan liv Lik la, chapit vennen.
Verily I say unto you, This generation shall not pass away, till all be fulfilled. Heaven and earth shall pass away: but my words shall not pass away. Luke 21:32, 33.
Anverite mwen di nou sa: Jenerasyon sa a p ap disparèt, jouk tout bagay sa yo va rive. Syèl la ak tè a va pase, men pawòl mwen yo p ap janm pase. Lik 21:32, 33.
In Luke chapter twenty-one Jesus identifies the last generation of earth’s history. He has just given an overview of a progressive history from the destruction of Jerusalem in the year 70, all the way through Millerite history. He then drops out of the narrative of directly identifying prophetic history and presents a parable that simply repeats and enlarges upon the prophetic history He presented. He thus provided two internal witnesses to the same narrative, and He concluded by identifying that the “generation” that witnessed these events would live until His return, thus by context identifying the generation that is represented by the one hundred and forty-four thousand.
Nan Lik chapit venteyen, Jezi idantifye dènye jenerasyon istwa tè a. Li fèk bay yon apèsi sou yon istwa pwogresif ki kòmanse depi destriksyon Jerizalèm nan lane 70, jouk rive atravè istwa Millerit la. Apre sa, Li sòti nan narasyon kote Li t ap idantifye istwa pwofetik la dirèkteman, epi Li prezante yon parabòl ki senpleman repete epi elaji istwa pwofetik Li te deja prezante a. Konsa, Li bay de temwen entèn pou menm narasyon an, epi Li fini lè Li idantifye ke “jenerasyon” ki te temwen evènman sa yo t ap viv jouk nan retou Li; konsa, dapre kontèks la, Li idantifye jenerasyon ki reprezante pa san karannkat mil yo.
The history of the sealing of the one hundred and forty-four thousand is the final generation, and they do not taste death, even though they live in the time when heaven and earth pass away.
Istwa sele seleman san karant-kat mil yo se istwa dènye jenerasyon an, e yo pa goute lanmò, menm si yo viv nan tan kote syèl la ak tè a ap pase.
But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up. Seeing then that all these things shall be dissolved, what manner of persons ought ye to be in all holy conversation and godliness, Looking for and hasting unto the coming of the day of God, wherein the heavens being on fire shall be dissolved, and the elements shall melt with fervent heat? 2 Peter 3:10–12.
Men, jou Seyè a va vini tankou yon vòlè nan lannwit; nan jou sa a syèl yo va pase ak yon gwo bri, eleman yo va fonn anba yon chalè ki fè anpil fòs, tè a ansanm ak zèv ki ladan l yo va boule nèt. Konsa, dèske tout bagay sa yo gen pou yo disparèt, ki kalite moun nou dwe ye nan tout konduit ki sen ak nan pyete, antanke moun k ap tann epi k ap prese vini jou Bondye a, jou kote syèl yo, lè yo pran dife, va disparèt, epi eleman yo va fonn anba yon chalè ki fè anpil fòs? 2 Pyè 3:10–12.
The second coming of Christ was represented at the transfiguration of Christ.
Dezyèm vini Kris la te reprezante nan transfigirasyon Kris la.
“Moses upon the mount of transfiguration was a witness to Christ’s victory over sin and death. He represented those who shall come forth from the grave at the resurrection of the just. Elijah, who had been translated to heaven without seeing death, represented those who will be living upon the earth at Christ’s second coming, and who will be ‘changed, in a moment, in the twinkling of an eye, at the last trump;’ when ‘this mortal must put on immortality,’ and ‘this corruptible must put on incorruption.’ 1 Corinthians 15:51–53. Jesus was clothed with the light of heaven, as He will appear when He shall come ‘the second time without sin unto salvation.’ For He will come ‘in the glory of His Father with the holy angels.’ Hebrews 9:28; Mark 8:38. The Saviour’s promise to the disciples was now fulfilled. Upon the mount the future kingdom of glory was represented in miniature,—Christ the King, Moses a representative of the risen saints, and Elijah of the translated ones.” The Desire of Ages, 421.
“Moïse, sou mòn transfigirasyon an, te yon temwen viktwa Kris la sou peche ak lanmò. Li te reprezante sila yo ki va soti nan tonbo a nan rezirèksyon moun jis yo. Eli, ki te transpòte ale nan syèl la san li pa t wè lanmò, te reprezante sila yo ki va vivan sou tè a lè Kris la va vini dezyèm fwa a, epi ki va ‘chanje, nan yon moman, nan yon bat je, nan dènye twonpèt la;’ lè ‘sa ki mòtèl la dwe revèti imòtalite,’ epi ‘sa ki koripsib la dwe revèti enkoripsyon.’ 1 Corinthians 15:51–53. Jezi te vlope ak limyè syèl la, menm jan Li pral parèt lè Li va vini ‘dezyèm fwa a, san peche, pou delivrans.’ Paske Li va vini ‘nan glwa Papa L avèk zanj ki sen yo.’ Hebrews 9:28; Mark 8:38. Pwomès Sovè a te fè disip yo a te akonpli kounye a. Sou mòn lan, wayòm glwa ki gen pou vini an te reprezante an tipòtrè,—Kris la, Wa a; Moïse, yon reprezantasyon sen ki resisite yo; epi Eli, reprezantasyon sila yo ki transpòte yo.” The Desire of Ages, 421.
Elijah, who did not die, represents the one hundred and forty-four thousand who do not die, and Moses represents those that do die. In the last days those two classes are represented in Revelation chapter seven, as the one hundred and forty-four thousand and the great multitude. When the fifth seal is opened in Revelation chapter six, those that were murdered by the papacy during the Dark Ages are given white robes.
Eli, ki pa t mouri, reprezante san karannkat mil yo ki pa mouri, epi Moyiz reprezante moun ki mouri yo. Nan dènye jou yo, de klas sa yo reprezante nan Revelasyon chapit sèt, kòm san karannkat mil yo ak gwo foul la. Lè senkyèm sele a louvri nan Revelasyon chapit sis, moun yo ke papote a te asasinen pandan Mwayennaj Fènwa yo resevwa rad blan.
“‘And when he had opened the fifth seal, I saw under the altar the souls of them that were slain for the word of God, and for the testimony which they held: and they cried with a loud voice, saying, How long, O Lord, Holy and true, doest Thou not judge and avenge our blood on them that dwell on the earth? And white robes were given unto every one of them [They were pronounced pure and holy]; and it was said unto them, that they should rest yet for a little season, until their fellowservants also and their brethren, that should be killed as they were, should be fulfilled’ [Revelation 6:9–11]. Here were scenes presented to John that were not in reality but that which would be in a period of time in the future.” Manuscript Releases, volume 20, 197.
« Et lorsqu’il eut ouvert le cinquième sceau, je vis sous l’autel les âmes de ceux qui avaient été mis à mort à cause de la parole de Dieu et à cause du témoignage qu’ils avaient maintenu ; et ils crièrent d’une voix forte, disant : Jusques à quand, ô Seigneur, saint et véritable, tarderas-Tu à juger et à venger notre sang sur les habitants de la terre ? Et des robes blanches furent données à chacun d’eux [Ils furent déclarés purs et saints] ; et il leur fut dit qu’ils se reposassent encore pour un peu de temps, jusqu’à ce que fût complet le nombre de leurs compagnons de service et de leurs frères, qui devaient être mis à mort comme eux » [Apocalypse 6:9–11]. Ici furent présentées à Jean des scènes qui n’étaient pas une réalité présente, mais ce qui surviendrait à une période future. Manuscript Releases, volume 20, 197.
The martyrs are asking when God would avenge their murder. A martyr had the faith of Jesus before he was murdered, for it was the manifestation of that very faith that prompted the papacy to murder him. White robes represent the righteousness of Christ, but the white robes given to these souls who had been murdered, was given to them after their martyrdom. The robes are a symbol of martyrdom, not simply the righteousness of Christ. A martyr has the robe of Christ righteousness before he is murdered. The great multitude in Revelation seven are given white robes, thus representing those who die during the coming Sunday law bloodbath. Thus the one hundred and forty-four thousand are represented by Elijah and the faithful who die in the Lord by Moses at the mount of transfiguration.
Matir yo ap mande kilè Bondye va vanje asasina yo. Yon matir te gen lafwa Jezi a anvan yo te touye l, paske se te manifestasyon menm lafwa sa a ki te pouse papote a touye l. Rad blan yo reprezante jistis Kris la, men rad blan yo te bay nanm sa yo yo te asasinen an, yo te resevwa yo apre matirdòm yo. Rad yo se yon senbòl matirdòm, pa sèlman jistis Kris la. Yon matir gen rad jistis Kris la anvan yo touye l. Gwo foul moun nan Revelasyon sèt la resevwa rad blan; konsa yo reprezante sila yo ki mouri pandan masak k ap vini anba lwa dimanch la. Konsa, san karant-kat mil yo reprezante pa Eli, epi fidèl ki mouri nan Seyè a yo reprezante pa Moyiz sou mòn transfigirasyon an.
The one hundred and forty-four thousand are the generation that does not die, and they are the generation which Christ is referring to that are alive when the heavens and earth pass away in Luke chapter twenty-one.
San karantkat mil yo se jenerasyon ki pa mouri a, e se jenerasyon sa a Kris ap pale de li a, ki vivan lè syèl la ak tè a ap pase, nan Lik chapit venteyen.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“The murder of Abel was the first example of the enmity that God had declared would exist between the serpent and the seed of the woman—between Satan and his subjects and Christ and His followers. Through man’s sin, Satan had gained control of the human race, but Christ would enable them to cast off his yoke. Whenever, through faith in the Lamb of God, a soul renounces the service of sin, Satan’s wrath is kindled. The holy life of Abel testified against Satan’s claim that it is impossible for man to keep God’s law. When Cain, moved by the spirit of the wicked one, saw that he could not control Abel, he was so enraged that he destroyed his life. And wherever there are any who will stand in vindication of the righteousness of the law of God, the same spirit will be manifested against them. It is the spirit that through all the ages has set up the stake and kindled the burning pile for the disciples of Christ. But the cruelties heaped upon the follower of Jesus are instigated by Satan and his hosts because they cannot force him to submit to their control. It is the rage of a vanquished foe. Every martyr of Jesus has died a conqueror. Says the prophet, “They overcame him [‘that old serpent, called the devil, and Satan’] by the blood of the Lamb, and by the word of their testimony; and they loved not their lives unto the death.’ Revelation 12:11, 9.” Patriarchs and Prophets, 77.
“Asasinay Abèl la te premye egzanp lènmi Bondye te deklare ki t ap egziste ant sèpan an ak desandans fanm nan—ant Satan ak moun pa l yo, epi Kris ak disip li yo. Atravè peche lèzòm, Satan te pran kontwòl sou ras imen an; men Kris t ap fè yo kapab souke jouk li a sou do yo. Chak fwa, grasa lafwa nan Ti Mouton Bondye a, yon nanm renonse sèvis peche a, kòlè Satan limen. Lavi sen Abèl la te rann temwayaj kont pretansyon Satan selon ki li enposib pou lèzòm kenbe lalwa Bondye a. Lè Kayen, anba enfliyans lespri mechan an, te wè li pa t kapab domine Abèl, li te tèlman anvayi ak raj, li te touye l. E nenpòt kote gen moun ki va kanpe pou jistifye jistis lalwa Bondye a, menm lespri sa a ap manifeste kont yo. Se lespri sa a ki, atravè tout syèk yo, te drese poto a epi limen pil dife a pou disip Kris yo. Men mechanste yo fè disip Jezi a sibi yo se Satan ak lame li yo ki pouse yo, paske yo pa kapab fòse l soumèt anba kontwòl pa yo. Se raj yon lènmi ki deja bat. Chak mati Jezi mouri tankou yon konkeran. Pwofèt la di: “Yo menm, yo te genyen batay sou li [‘ansyen sèpan sa a, yo rele dyab la, ak Satan’] grasa san Ti Mouton an, ak grasa pawòl temwayaj yo; e yo pa t renmen lavi yo jouk nan lanmò.” Revelasyon 12:11, 9.” Patriarchs and Prophets, 77.