In the final generation of a people that are being passed by, certain prophetic characteristics are identified. They are then a generation of vipers, for they have formed the character of Satan. They are a generation of adulterers, for they have formed unsanctified connections with the enemies of God. They have reached a point where they see, but cannot understand, they hear, but cannot perceive, for they are unconverted, which is represented as their hearts growing fat. Moses first addressed this very phenomenon.
Nan dènye jenerasyon yon pèp y ap pase sou kote, gen sèten karakteristik pwofetik ki idantifye yo. Lè sa a, yo se yon jenerasyon sèpan, paske yo te fòme karaktè Satan. Yo se yon jenerasyon adiltè, paske yo te fòme lyen ki pa sen ak lènmi Bondye yo. Yo rive nan yon pwen kote yo wè, men yo pa ka konprann; yo tande, men yo pa ka pèsevwa, paske yo pa konvèti, sa ki reprezante kòm kè yo k ap vin gra. Se Moyiz ki te premye pale sou fenomèn sa a menm.
And Moses called unto all Israel, and said unto them, Ye have seen all that the Lord did before your eyes in the land of Egypt unto Pharaoh, and unto all his servants, and unto all his land; The great temptations which thine eyes have seen, the signs, and those great miracles: Yet the Lord hath not given you an heart to perceive, and eyes to see, and ears to hear, unto this day. Deuteronomy 29:2–4.
Epi Moyiz rele tout pèp Izrayèl la, li di yo: Nou wè tout sa Seyè a te fè devan je nou nan peyi Lejip, kont Farawon, kont tout sèvitè li yo, ak kont tout peyi li a; gwo eprèv je nou te wè yo, siy yo, ak gwo mirak sa yo. Men, jouk jòdi a, Seyè a pa ban nou yon kè pou nou konprann, ni je pou nou wè, ni zòrèy pou nou tande. Detewonòm 29:2–4.
In the first mention of the Laodicean phenomenon of seeing and hearing, that which God’s people are unable to see is the signs and wonders of their foundational history. Jeremiah identifies the phenomenon as an attribute of the “foolish virgins,” in the last days, and as a representation of the foolish virgins’ refusal to accept the three angels’ messages, that begins with the first angel’s announcement to fear the Creator God. Because of this rebellion they do not receive the latter rain.
Nan premye mansyon fenomèn Lawodise a kote moun wè ak tande, sa pèp Bondye a pa kapab wè se siy ak mèvèy ki nan istwa fondamantal yo. Jeremi idantifye fenomèn sa a kòm yon atribi “vyèj sòt” yo nan dènye jou yo, epi kòm yon reprezantasyon refi vyèj sòt yo pou aksepte mesaj twa zanj yo, ki kòmanse avèk anons premye zanj lan pou yo gen krentif pou Bondye Kreyatè a. Se poutèt rebelyon sa a yo pa resevwa lapli dèyè a.
Declare this in the house of Jacob, and publish it in Judah, saying, Hear now this, O foolish people, and without understanding; which have eyes, and see not; which have ears, and hear not: Fear ye not me? saith the Lord: will ye not tremble at my presence, which have placed the sand for the bound of the sea by a perpetual decree, that it cannot pass it: and though the waves thereof toss themselves, yet can they not prevail; though they roar, yet can they not pass over it? But this people hath a revolting and a rebellious heart; they are revolted and gone. Neither say they in their heart, Let us now fear the Lord our God, that giveth rain, both the former and the latter, in his season: he reserveth unto us the appointed weeks of the harvest. Your iniquities have turned away these things, and your sins have withholden good things from you. Jeremiah 5:20–25.
Anonse sa sa nan kay Jakòb, epi pibliye l nan Jida, konsa: Koute sa kounye a, o pèp sòt, ki san konprann; ki gen je, men ki pa wè; ki gen zòrèy, men ki pa tande. Èske nou pa pè mwen? se Seyè a ki di sa. Èske nou p ap tranble devan prezans mwen, mwen menm ki mete sab la kòm limit lanmè a pa yon dekrè tout tan, pou l pa ka depase li? Menm lè vag li yo ap bat fò, yo pa ka genyen; menm lè yo ap gwonde, yo pa ka pase sou li. Men pèp sa a gen yon kè ki vire do bay Bondye, yon kè rebèl; yo vire do, epi yo ale. Yo pa menm di nan kè yo: Annou kounye a gen lakrentif pou Seyè a, Bondye nou an, li menm ki bay lapli, ni premye lapli a ni dènye lapli a, nan sezon pa yo; li konsève pou nou semèn ki fikse pou rekòt la. Inikite nou yo fè bagay sa yo vire do ba nou, epi peche nou yo wete bon bagay yo lwen nou. Jeremi 5:20–25.
Ezekiel identifies those who manifest the characteristics represented by seeing and not understanding as a rebellious house. They are a rebellious house who will not see the history of their foundations, who are foolish virgins, that are unconverted because they refuse the first angel’s message, which is to refuse them all, for if you do not accept the first angel’s message, you cannot accept the second nor the third. In this condition the latter rain is withheld from these virgins during the time of the latter rain. After Jesus addressed this characteristic in His narrative, He then proceeded to present the parable of the sower.
Ezekyèl idantifye moun ki manifeste karakteristik ki reprezante lè y ap wè men yo pa konprann kòm yon kay rebèl. Yo se yon kay rebèl ki pa vle wè istwa fondasyon yo, ki se vyèj sòt, ki pa konvèti paske yo refize mesaj premye zanj lan, sa ki vle di yo refize yo tout, paske si ou pa aksepte mesaj premye zanj lan, ou pa kapab aksepte ni dezyèm nan ni twazyèm nan. Nan kondisyon sa a, dènye lapli a kenbe pou vyèj sa yo pandan tan dènye lapli a. Apre Jezi te adrese karakteristik sa a nan narasyon Li a, Li te kontinye prezante parabòl moun k ap simen an.
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. Hear ye therefore the parable of the sower. When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side. But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended. He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful. But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Another parable put he forth unto them, saying, The kingdom of heaven is likened unto a man which sowed good seed in his field: But while men slept, his enemy came and sowed tares among the wheat, and went his way. But when the blade was sprung up, and brought forth fruit, then appeared the tares also. So the servants of the householder came and said unto him, Sir, didst not thou sow good seed in thy field? from whence then hath it tares? He said unto them, An enemy hath done this. The servants said unto him, Wilt thou then that we go and gather them up? But he said, Nay; lest while ye gather up the tares, ye root up also the wheat with them. Let both grow together until the harvest: and in the time of harvest I will say to the reapers, Gather ye together first the tares, and bind them in bundles to burn them: but gather the wheat into my barn. Matthew 13:16–30.
Men, zye nou beni, paske yo wè; e zòrèy nou, paske yo tande. Paske anverite mwen di nou, anpil pwofèt ak anpil moun jis te swete wè bagay nou wè yo, epi yo pa t wè yo; epi tande bagay nou tande yo, epi yo pa t tande yo. Se poutèt sa, koute parabòl moun k ap simen an. Lè yon moun tande pawòl wayòm nan, epi li pa konprann li, lè sa a mechan an vini, epi li rache sa ki te simen nan kè li a. Se li menm ki te resevwa semans bò chemen an. Men, sila a ki te resevwa semans lan nan kote ki gen wòch yo, se li menm ki tande pawòl la, epi touswit li resevwa li avèk jwa; men li pa gen rasin nan li menm, li dire sèlman pou yon tan; paske lè tribilasyon oswa pèsekisyon leve poutèt pawòl la, touswit li bite. Sila a tou ki te resevwa semans lan nan mitan pikan yo, se li menm ki tande pawòl la; epi sousi lavi sa a, ansanm ak twonpri richès yo, toufe pawòl la, epi li vin san fwi. Men, sila a ki te resevwa semans lan nan bon tè a, se li menm ki tande pawòl la, epi ki konprann li; se li menm tou ki donnen, epi ki bay, youn san pou youn, youn swasant, youn trant. Li prezante yo yon lòt parabòl ankò, li di: Wayòm syèl la sanble ak yon nonm ki te simen bon semans nan jaden li; men, pandan moun yo t ap dòmi, lènmi li vini, li simen move zèb nan mitan ble a, epi li ale fè wout li. Men, lè lam yo te pouse, epi yo te donnen, lè sa a move zèb yo parèt tou. Konsa, sèvitè mèt kay la vini, yo di li: Mèt, èske ou pa t simen bon semans nan jaden ou a? Ki kote move zèb sa yo sòti, lè sa a? Li di yo: Se yon lènmi ki fè sa. Sèvitè yo di li: Èske ou vle nou al rache yo? Men, li di: Non; pou sa pa rive, pandan n ap rache move zèb yo, nou derasinen ble a tou ansanm avèk yo. Kite yo grandi ansanm jouk lè rekòt la; epi nan tan rekòt la, m ap di rekòtè yo: Ranmase move zèb yo an premye, mare yo an pakèt pou boule yo; men ranmase ble a nan granmoun mwen an. Matye 13:16–30.
The foolish are the tares, and the wise are the wheat. In the parable of the ten virgins the possession of oil is what manifests the distinction between the two classes, and with the wheat and tares its based upon whether the seed, which is the word, is understood. The first mention of a class that will not see and therefore understand by Moses, places the message that is to be understood as the signs and wonders of the foundational history. The last prophetic reference to the elements of the blindness of the rebellious house by Ellen White identifies that the eyes that were blessed to see what all the righteous men wished to see was the history of the Millerite movement.
Moun ki sòt yo se move zèb yo, e moun ki saj yo se ble a. Nan parabòl dis vyèj yo, se posesyon lwil la ki fè distenksyon ant de klas yo parèt, e avèk ble a ak move zèb yo, sa chita sou kestyon si yo konprann semans lan, ki se pawòl la. Premye mansyon Moyiz fè konsènan yon klas ki pap wè e poutèt sa pap konprann, mete mesaj ki dwe konprann lan kòm siy ak mèvèy istwa fondamantal la. Dènye referans pwofetik Ellen White fè konsènan eleman avèg kay rebèl la idantifye ke je ki te beni pou wè sa tout moun jis yo te swete wè a se te istwa mouvman Millerit la.
“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 soti nan 1840–1844 yo dwe prezante avèk fòs kounye a, paske gen anpil moun ki pèdi bon direksyon 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.” Manuscript Releases, volume 21, 436, 437.
“Kris te di: ‘Benediksyon pou zye nou, paske yo wè; ak pou zòrèy nou, paske yo tande. Paske anverite 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’ [Matthew 13:16, 17]. Benediksyon pou zye ki te wè bagay ki te parèt nan ane 1843 ak 1844 yo.” Manuscript Releases, volume 21, 436, 437.
Jesus always illustrates the end with the beginning, and the first reference to those who have eyes, but do not see or understand, and the last reference identify that the foundational history of the rebellious house is what is not seen, and is therefore rejected, and thus prevents the foolish from recognizing the latter rain. The history of 1840–1844 was typified by the deliverance of ancient Israel from Egyptian bondage. Ancient Israel’s failure to pass the initial testing process brought them to Kadesh, where they accepted the false report of the ten spies and selected a new captain to lead them back to Egypt. Forty years later they were brought back to Kadesh, and Moses failed by striking the Rock a second time.
Jezikri toujou ilistre lafen an ak kòmansman an, e premye referans ki pale de moun ki gen je, men ki pa wè ni pa konprann, ansanm ak dènye referans lan, idantifye ke istwa fondamantal kay rebèl la se sa ki pa wè, e poutèt sa yo rejte l, e konsa sa anpeche moun sòt yo rekonèt lapli ta. Istwa ane 1840–1844 yo te yon tipifikasyon delivrans ansyen Izrayèl anba esklavaj peyi Lejip. Echèk ansyen Izrayèl pou yo pase premye pwosesis eprèv la te mennen yo Kadès, kote yo te aksepte fo rapò dis espyon yo epi yo te chwazi yon nouvo kòmandan pou mennen yo tounen ann Ejip. Karant ane apre, yo te mennen yo tounen Kadès, epi Moyiz te fè fayit lè li te frape Wòch la yon dezyèm fwa.
Though Moses failed, Joshua still proceeded to lead them into the Promised Land. The last test at Kadesh had a serious rebellion associated with it, for Jesus always illustrates the end with the beginning, and the rebellion of the ten spies at Kadesh in the beginning of the forty years, and at the ending of the forty years also illustrates a great rebellion at Kadesh. Yet in spite of the rebellion of Moses at Kadesh, the vision of entering into the Promised Land was no longer delayed.
Byenke Moyiz te echwe, Jozye te kontinye mennen yo antre nan Tè Pwomiz la. Dènye tès la nan Kadès la te makonnen ak yon rebelyon grav, paske Jezi toujou ilistre fen an avèk kòmansman an; epi rebelyon dis espyon yo nan Kadès nan kòmansman karant ane yo, ansanm ak sa ki te rive nan fen karant ane yo, ilistre tou yon gwo rebelyon nan Kadès. Men, malgre rebelyon Moyiz te fè nan Kadès, vizyon pou antre nan Tè Pwomiz la pa t retade ankò.
In the rebellion of 1863, that led to the increased rebellion of 1888, that led to the increased rebellion of 1919, which culminated in the rebellion of 1957, Jesus brought Laodicean Adventism back to Kadesh. He brought them back to the history where the third angel arrived and began a testing process that ultimately manifested the rebellion of 1863, and the banishment of wandering in the wilderness of Laodicea. The third angel entered into the ending history of Laodicean Adventism on September 11, 2001 when the mighty angel of Revelation eighteen, which is the third angel, came down. He then announced that Babylon was fallen, as typified by the casting down of Nimrod’s tower, when the towers of New York City were brought down.
Nan rebelyon 1863 la, ki te mennen nan rebelyon ki vin pi grav an 1888, ki te mennen nan rebelyon ki vin pi grav an 1919, e ki te abouti nan rebelyon 1957 la, Jezi te mennen Advantis Lòdise yo tounen Kadès. Li te mennen yo tounen nan listwa kote twazyèm zanj lan te rive e li te kòmanse yon pwosesis eprèv ki, finalman, te manifeste rebelyon 1863 la, ansanm ak bannisman pou moute-desann nan dezè Lòdise a. Twazyèm zanj lan te antre nan listwa final Advantis Lòdise yo nan dat 11 septanm 2001, lè zanj vanyan sòlda nan Revelasyon dizwit la, ki se twazyèm zanj lan, te desann. Lè sa a, li te anonse Babilòn tonbe, jan sa te prefigire pa kraze gwo fò won Nimwòd la, lè fò won Vil Nouyòk yo te fè tonbe.
“The third angel’s message will not be comprehended, the light which will lighten the earth with its glory will be called a false light, by those who refuse to walk in its advancing glory.” Review and Herald, May 27, 1890.
“Twazyèm mesaj zanj lan pap konprann; limyè ki pral klere tè a avèk glwa li a pral rele yon fo limyè pa moun ki refize mache nan glwa li k ap avanse a.” Review and Herald, 27 me 1890.
As with ancient Israel, so too with modern Israel. The generation that witnesses September 11, 2001 is the last generation. Jesus said in Luke chapter twenty-one that “this generation,” and He identified that generation as those living when the heavens and earth shall pass away, which occurs at the Second Coming. That generation who live to witness Christ’s return will have recognized a sign that proves to them that they are the final generation. They will know and understand that they are those living when the “effect of every vision” is no longer “prolonged.”
Menm jan sa te ye pou Izrayèl nan tan lontan, konsa tou sa ye pou Izrayèl modèn nan. Jenerasyon ki temwen 11 septanm 2001 lan se dènye jenerasyon an. Jezi te di nan Lik chapit venn-en ke “jenerasyon sa a,” epi Li te idantifye jenerasyon sa a kòm moun k ap viv lè syèl la ak tè a pral pase, sa ki rive nan Dezyèm Vini an. Jenerasyon sa a ki viv pou l temwen retou Kris la pral rekonèt yon siy ki pwouve yo ke yo se dènye jenerasyon an. Yo pral konnen epi konprann ke se yo menm k ap viv lè “efè tout vizyon” pa “pral retade” ankò.
As Jesus was leaving the temple with the disciples they asked Him to explain what He had meant by His description of the destruction of the temple. That conversation was representing the conversation which His disciples have during the final generation. The disciples wished to understand what He meant when He has repeatedly taught that the Laodicean Adventist church is to be swept away at the soon-coming Sunday law, as the worshippers therein are spewed out of His mouth, and are no longer those who speak for Him.
Pandan Jezi t ap kite tanp lan avèk disip yo, yo te mande L pou L eksplike sa Li te vle di lè Li te dekri destriksyon tanp lan. Konvèsasyon sa a t ap reprezante konvèsasyon disip Li yo genyen pandan dènye jenerasyon an. Disip yo te vle konprann sa Li te vle di lè Li te anseye plizyè fwa ke legliz Advantis Laodise a dwe disparèt anba lwa dimanch k ap vini byento a, menm jan adoratè ki ladan l yo ap vomi soti nan bouch Li, e yo pa moun ki pale pou Li ankò.
In answering the disciples Jesus described the destruction of Jerusalem and the history that followed, all the way through to the end of the world. After laying out the historical overview up to verse nineteen, He then addresses the destruction of Jerusalem, a destruction which could have occurred at the cross, but that in God’s mercy and longsuffering was postponed for about forty years. At the end of the forty years there would be a remnant that would escape the destruction, but only if they recognized the sign that He then gave.
Lè Jezi t ap reponn disip yo, li te dekri destriksyon Jerizalèm ansanm ak istwa ki te swiv la, jiska menm nan fen mond lan. Apre li te fin prezante apèsi istorik la jiska vèsè diznèf, li vin pale sou destriksyon Jerizalèm nan, yon destriksyon ki te ka rive depi sou kwa a, men ki, nan mizèrikòd ak pasyans Bondye, te ranvwaye pou anviwon karant ane. Nan fen karant ane sa yo t ap gen yon rès ki t ap chape anba destriksyon an, men sèlman si yo te rekonèt siy li te bay la lè sa a.
In the beginning of ancient Israel there was a forty-year period, which started with a judgment upon the rebellion of the ten spies that was deferred for forty years, due to the intercession of Moses. At the end of ancient Israel there was a judgment upon the rebellion of the cross that was deferred for forty years, due to the intercession of Christ’s longsuffering and mercy. In both histories there was a remnant that escaped. Jesus always illustrates the end of a thing with the beginning of a thing.
Nan kòmansman ansyen Izrayèl la, te gen yon peryòd karantan, ki te kòmanse avèk yon jijman sou rebelyon dis espyon yo, yon jijman ki te ranvwaye pandan karantan, akoz entèsesyon Moyiz. Nan fen ansyen Izrayèl la, te gen yon jijman sou rebelyon lakwa a, yon jijman ki te ranvwaye pandan karantan, akoz pasyans Kris la ak mizèrikòd li. Nan toude istwa yo, te gen yon rès ki te chape. Jezi toujou sèvi ak kòmansman yon bagay pou ilistre fen yon bagay.
Jesus addressed the sign associated with the destruction of Jerusalem and identified it as “the days of vengeance.”
Jezi te pale konsènan siy ki te asosye ak destriksyon Jerizalèm nan, epi li te idantifye l kòm “jou vanjans yo.”
And when ye shall see Jerusalem compassed with armies, then know that the desolation thereof is nigh. Then let them which are in Judaea flee to the mountains; and let them which are in the midst of it depart out; and let not them that are in the countries enter thereinto. For these be the days of vengeance, that all things which are written may be fulfilled. Luke 21:20–22.
Epi lè n’a wè Jerizalèm antoure ak lame, lè sa a, konnen dezolasyon li prèt pou rive. Lè sa a, se pou moun ki nan Jide yo kouri al nan mòn yo; epi se pou moun ki nan mitan li soti deyò; epi se pou moun ki nan zòn riral yo pa antre ladan l. Paske sa yo se jou vanjans yo, pou tout bagay ki ekri yo ka akonpli. Lik 21:20–22.
The “day of vengeance” is the seven last plagues, and for this reason Sister White aligns the destruction of Jerusalem with God’s executive judgment in the last days.
“Jou vanjans” lan se sèt dènye kalamite yo, e se poutèt sa Sè White mete destriksyon Jerizalèm nan an paralèl ak jijman egzekitif Bondye nan dènye jou yo.
Come near, ye nations, to hear; and hearken, ye people: let the earth hear, and all that is therein; the world, and all things that come forth of it. For the indignation of the Lord is upon all nations, and his fury upon all their armies: he hath utterly destroyed them, he hath delivered them to the slaughter. Their slain also shall be cast out, and their stink shall come up out of their carcases, and the mountains shall be melted with their blood. And all the host of heaven shall be dissolved, and the heavens shall be rolled together as a scroll: and all their host shall fall down, as the leaf falleth off from the vine, and as a falling fig from the fig tree. For my sword shall be bathed in heaven: behold, it shall come down upon Idumea, and upon the people of my curse, to judgment. The sword of the Lord is filled with blood, it is made fat with fatness, and with the blood of lambs and goats, with the fat of the kidneys of rams: for the Lord hath a sacrifice in Bozrah, and a great slaughter in the land of Idumea. And the unicorns shall come down with them, and the bullocks with the bulls; and their land shall be soaked with blood, and their dust made fat with fatness. For it is the day of the Lord’s vengeance, and the year of recompenses for the controversy of Zion. Isaiah 34:1–8.
Pwoche, nou menm nasyon yo, pou nou tande; epi koute byen, nou menm pèp yo: se pou latè a tande, ansanm ak tout sa ki ladan li; lemonn nan, ansanm ak tout bagay ki sòti ladan li. Paske kòlè Senyè a sou tout nasyon yo, epi raj li sou tout lame pa yo: li fin detwi yo nèt, li lage yo pou yo masakre yo. Moun pa yo touye yo pral jete deyò, e move sant kadav yo pral monte soti nan kò yo, e mòn yo pral fonn ak san yo. E tout lame syèl la pral disparèt, e syèl yo pral woule ansanm tankou yon woulo liv; e tout lame yo pral tonbe atè, menm jan fèy tonbe sou pye rezen an, ak tankou yon fig ki tonbe sou pye fig frans lan. Paske epe mwen an va benyen nan syèl la: gade, li pral desann sou Edon, sou pèp madichon mwen an, pou jijman. Epe Senyè a plen ak san, li vin gra ak grès, ak san ti mouton ak bouk kabrit, ak grès ren belye yo: paske Senyè a gen yon sakrifis nan Botsra, ak yon gwo masak nan peyi Edon. E likòn yo pral desann avèk yo, ak jenn towo yo ansanm ak towo yo; e peyi yo pral tranpe ak san, e pousyè yo pral vin gra ak grès. Paske se jou vanjans Senyè a, ak ane rekonpans yo poutèt kòz Siyon an. Ezayi 34:1–8.
Jesus gave His first public presentation at Nazareth, announcing Himself as the Messiah. That presentation was prophetically governed by the rule of first mention. The reading He selected identified that His work included announcing the “day of the Lord’s vengeance.” Which according to Isaiah is also “the year of recompenses for the controversy of Zion.”
Jezi te fè premye prezantasyon piblik Li nan Nazarèt, kote Li te anonse tèt Li kòm Mesi a. Prezantasyon sa a te sou gouvènans pwofetik règ premye mansyon an. Lekti Li te chwazi a te fè konnen travay Li te gen ladan l anonse “jou vanjans Seyè a.” Sa ki, dapre Ezayi, se tou “ane rekonpans yo pou kontwovès Siyon an.”
It was at Nazareth that Christ began His public ministry and announced Himself as the Messiah. It was then that those who heard His words, but did not perceive, attempted to kill Him by casting him off a mountain. The beginning of His ministry was marked by the people of His home town attempting to kill Him, and the ending of His ministry His people did kill Him. His ministry was to identify Himself as the Messiah, which He became when He was anointed at His baptism. At His baptism a divine symbol descended to endorse the fulfillment of the prediction of the coming Messiah. On August 11, 1840 a divine symbol descended to endorse the prediction of the testing message of that history. And on September 11, 2001 a divine symbol came down to endorse the predicted message of that history, which is the message of the latter rain.
Se te nan Nazarèt Kris te kòmanse ministè piblik Li e Li te fè konnen tèt Li kòm Mesi a. Se lè sa a moun ki te tande pawòl Li yo, men ki pa t konprann yo, te eseye touye Li lè yo te vle voye Li desann yon mòn. Kòmansman ministè Li te make pa tantativ moun nan vil kote Li te grandi a pou touye Li, epi nan fen ministè Li, se pèp Li menm ki te touye Li. Ministè Li te gen pou objektif idantifye tèt Li kòm Mesi a, sa Li te vin ye lè Li te wen nan batèm Li. Nan batèm Li, yon senbòl diven desann pou konfime akonplisman prediksyon sou vini Mesi a. Nan dat 11 out 1840, yon senbòl diven desann pou konfime prediksyon mesaj eprèv istwa sa a. Epi nan dat 11 septanm 2001, yon senbòl diven desann pou konfime mesaj ki te predi pou istwa sa a, ki se mesaj lapli denye a.
“After laboring two days with the Samaritans, Jesus left them to continue his journey to Galilee. He made no tarry at Nazareth, where he had spent his youth and early manhood. His reception in the synagogue there, when he announced himself as the Anointed One, was so unfavorable that he decided to seek more fruitful fields, to preach to ears that would listen, and to hearts that would receive his message. He declared to his disciples that a prophet hath no honor in his own country. This saying sets forth that natural reluctance which many people have to acknowledge any wonderfully admirable development in one who has unostentatiously lived in their midst, and whom they have intimately known from childhood. At the same time, these same persons might become wildly excited over the pretensions of a stranger and an adventurer.” The Spirit of Prophecy, volume 2, 151.
“Apre li te fin travay pandan de jou avèk Samariten yo, Jezi kite yo pou l kontinye vwayaj li ale Galile. Li pa t rete Nazaret, kote li te pase jenès li ak premye ane lavi granmoun li. Resepsyon li te jwenn nan sinagòg la la, lè li te anonse tèt li kòm Moun Bondye te wenn nan, te tèlman defavorab, konsa li te deside chèche jaden ki pi pwodiktif, pou l preche nan zòrèy ki t ap koute, ak nan kè ki t ap resevwa mesaj li. Li te deklare bay disip li yo ke yon pwofèt pa gen onè nan pwòp peyi pa l. Pawòl sa a mete devan repiyans natirèl anpil moun genyen pou yo rekonèt nenpòt devlopman ki bèl anpil ak admirab nan yon moun ki te viv san gran demonstrasyon nan mitan yo, epi yo te konnen l byen depi nan anfans li. An menm tan an, menm moun sa yo ta ka vin eksite san mezi devan pretansyon yon etranje ak yon aventirye.” The Spirit of Prophecy, volume 2, 151.
In Luke chapter twenty-one, Christ identifies the one hundred and forty-four thousand, the final generation that does not die. He does so by presenting the history that began with His last visit to what had formerly been His father’s house, but then had become the Jew’s house. In the narrative of the history which Jesus began to present He reached the point where Jerusalem, and the temple the disciples wanted to know about, was to be destroyed (70 AD). He identified the destruction as the days of vengeance, which was part of His opening announcement of His ministry. The “days of vengeance” represented not only the destruction of Jerusalem in the year 70, but also the time of God’s wrath as represented in the seven last plagues.
Nan Lik 21, Kris idantifye san karant-kat mil yo, dènye jenerasyon ki pa mouri a. Li fè sa lè l prezante istwa ki te kòmanse ak dènye vizit Li nan sa ki te ansyen kay Papa Li, men ki te vin tounen kay Jwif yo. Nan narasyon istwa Jezi te kòmanse prezante a, Li rive nan moman kote Jerizalèm, ansanm ak tanp disip yo te vle konnen osijè li a, te gen pou l detwi (70 AD). Li idantifye destriksyon an kòm jou vanjans yo, ki te fè pati deklarasyon inisyal Li sou ministè Li. “Jou vanjans yo” te reprezante non sèlman destriksyon Jerizalèm nan ane 70, men tou tan kòlè Bondye a jan sa reprezante nan sèt dènye kalamite yo.
For this is the day of the Lord God of hosts, a day of vengeance, that he may avenge him of his adversaries: and the sword shall devour, and it shall be satiate and made drunk with their blood: for the Lord God of hosts hath a sacrifice in the north country by the river Euphrates. Jeremiah 46:10.
Paske se jou Senyè a, Bondye dèzame yo, yon jou vanjans, pou l tire revanj sou advèsè li yo; e nepe a pral devore, li pral rassazye e li pral sou ak san yo; paske Senyè a, Bondye dèzame yo, gen yon sakrifis nan peyi nò a bò larivyè Lefrat la. Jeremi 46:10.
The “day of vengeance” upon Babylon, represented by the “sacrifice in the north country by the river Euphrates,” begins at the soon-coming Sunday law.
„zi vanjans“ ki tonbe sou Babilòn nan, ki reprezante pa „sakrifis la nan peyi nò a bò larivyè Lefrat la“, kòmanse nan lwa dimanch la ki pral vini talè a.
Because of the wrath of the Lord it shall not be inhabited, but it shall be wholly desolate: every one that goeth by Babylon shall be astonished, and hiss at all her plagues. Put yourselves in array against Babylon round about: all ye that bend the bow, shoot at her, spare no arrows: for she hath sinned against the Lord. Shout against her round about: she hath given her hand: her foundations are fallen, her walls are thrown down: for it is the vengeance of the Lord: take vengeance upon her; as she hath done, do unto her. Cut off the sower from Babylon, and him that handleth the sickle in the time of harvest: for fear of the oppressing sword they shall turn everyone to his people, and they shall flee everyone to his own land. Israel is a scattered sheep; the lions have driven him away: first the king of Assyria hath devoured him; and last this Nebuchadnezzar king of Babylon hath broken his bones. Therefore thus saith the Lord of hosts, the God of Israel; Behold, I will punish the king of Babylon and his land, as I have punished the king of Assyria. And I will bring Israel again to his habitation, and he shall feed on Carmel and Bashan, and his soul shall be satisfied upon mount Ephraim and Gilead. In those days, and in that time, saith the Lord, the iniquity of Israel shall be sought for, and there shall be none; and the sins of Judah, and they shall not be found: for I will pardon them whom I reserve. Go up against the land of Merathaim, even against it, and against the inhabitants of Pekod: waste and utterly destroy after them, saith the Lord, and do according to all that I have commanded thee. A sound of battle is in the land, and of great destruction. How is the hammer of the whole earth cut asunder and broken! how is Babylon become a desolation among the nations! I have laid a snare for thee, and thou art also taken, O Babylon, and thou wast not aware: thou art found, and also caught, because thou hast striven against the Lord. The Lord hath opened his armoury, and hath brought forth the weapons of his indignation: for this is the work of the Lord God of hosts in the land of the Chaldeans. Come against her from the utmost border, open her storehouses: cast her up as heaps, and destroy her utterly: let nothing of her be left. Slay all her bullocks; let them go down to the slaughter: woe unto them! for their day is come, the time of their visitation. The voice of them that flee and escape out of the land of Babylon, to declare in Zion the vengeance of the Lord our God, the vengeance of his temple. Call together the archers against Babylon: all ye that bend the bow, camp against it round about; let none thereof escape: recompense her according to her work; according to all that she hath done, do unto her: for she hath been proud against the Lord, against the Holy One of Israel. Jeremiah 50:13–29.
Paske kòlè Seyè a, li p ap rete abite; men li pral tounen yon dezolasyon nèt ale: tout moun ki pase bò Babilòn ap sezi, epi y ap soufle nan rizib sou tout malè ki frape l yo. Ranje nou pou konba kont Babilòn toutotou li: nou tout ki rale banza, tire sou li, pa epaye okenn flèch; paske li peche kont Seyè a. Leve rèl kont li toutotou li: li lonje men li; fondasyon li yo tonbe, miray li yo kraze; paske se vanjans Seyè a: pran vanjans sou li; jan li fè a, fè l menm jan an. Koupe moun k ap simen an nan Babilòn, ansanm ak moun ki kenbe digo a nan tan rekòt la: poutèt laperèz nepe k ap peze a, chak moun pral tounen jwenn pèp pa l, epi chak moun pral kouri sove ale nan pwòp peyi pa l. Izrayèl se yon mouton gaye; lyon yo mete l deyò: an premye, wa Lasiri a devore l; epi an dènye, Nebikadneza sa a, wa Babilòn nan, kraze zo li yo. Se poutèt sa, men sa Seyè dèzame yo, Bondye Izrayèl la, di: Gade, m ap pini wa Babilòn nan ak peyi li a, menm jan mwen te pini wa Lasiri a. Epi m ap fè Izrayèl retounen nan kote li rete a, epi li pral manje nan Kamèl ak Bazan, epi nanm li pral jwenn satisfaksyon sou mòn Efrayim ak Galarad. Nan jou sa yo, e nan tan sa a, se Seyè a ki di sa, yo pral chèche inikite Izrayèl la, men p ap gen okenn; epi peche Jida yo, men yo p ap jwenn yo: paske m ap padonnen sila mwen rezève yo. Monte kont peyi Meratayim, wi, kont li, epi kont moun ki rete Pekòd yo: devaste, epi detwi nèt dèyè yo, se Seyè a ki di sa, epi fè dapre tout sa mwen te kòmande ou. Gen yon bri lagè nan peyi a, ak yon gwo destriksyon. Ala jan mato tout tè a kase an miyèt moso e li kraze! Ala jan Babilòn tounen yon dezolasyon pami nasyon yo! Mwen te tann yon pyèj pou ou, e yo pran ou tou, o Babilòn, epi ou pa t menm rann ou kont sa: yo jwenn ou, yo pran ou tou, paske ou te goumen kont Seyè a. Seyè a louvri depo zam li, epi li fè parèt zam kòlè li yo: paske sa a se travay Seyè Bondye dèzame yo nan peyi Kaldeyen yo. Vini kont li depi nan dènye fwontyè a, louvri depo li yo: fè yo tounen pil, epi detwi li nèt ale: pa kite anyen nan li rete. Touye tout towo li yo; kite yo desann al nan labatwa: malè pou yo! paske jou pa yo rive, tan vizitasyon yo. Se vwa moun k ap kouri sove, moun ki chape soti nan peyi Babilòn, pou anonse nan Siyon vanjans Seyè a, Bondye nou an, vanjans tanp li a. Reyini banzaè yo kont Babilòn: nou tout ki rale banza, moute kan kont li toutotou; pa kite okenn moun ladan l chape: rann li dapre sa li fè; dapre tout sa li te fè, fè l menm jan an: paske li te leve tèt li ak ògèy kont Seyè a, kont Sila ki Sen an nan Izrayèl. Jeremi 50:13–29.
The destruction of Jerusalem in the year 70 AD represents the executive judgment of the whore of Babylon, that begins at the soon-coming Sunday law in the United States. Jesus knew that He was identifying the year 70 AD as the soon-coming Sunday law, for He is the author of His Word, and He is the Word. It is important to recognize the setting of the prophecy that Jesus sets forth in Luke chapter twenty-one, in order to understand what the sign is that identifies that the last generation has arrived.
Destriksyon Jerizalèm nan ane 70 ap. J.-K. reprezante jijman egzekitif pwostitiye Babilòn nan, ki kòmanse nan lwa dimanch ki pral vini byento Ozetazini. Jezi te konnen Li t ap idantifye ane 70 ap. J.-K. kòm lwa dimanch ki pral vini byento a, paske Li se otè Pawòl Li a, e Li se Pawòl la. Li enpòtan pou rekonèt kontèks pwofesi Jezi prezante nan Lik chapit vennyon an, pou nou ka konprann ki siy la ki idantifye ke dènye jenerasyon an rive.
We will continue this study in the next article.
N ap kontinye etid sa a nan atik k ap vini an.
“The coming of Christ will take place in the darkest period of this earth’s history. The days of Noah and of Lot picture the condition of the world just before the coming of the Son of man. The Scriptures, pointing forward to this time, declare that Satan will work with all power and ‘with all deceivableness of unrighteousness.’ 2 Thessalonians 2:9, 10. His working is plainly revealed by the rapidly increasing darkness, the multitudinous errors, heresies, and delusions of these last days. Not only is Satan leading the world captive, but his deceptions are leavening the professed churches of our Lord Jesus Christ. The great apostasy will develop into darkness deep as midnight. To God’s people it will be a night of trial, a night of weeping, a night of persecution for the truth’s sake. But out of that night of darkness God’s light will shine.
Vini Kris la pral fèt nan peryòd ki pi fènwa nan istwa tè sa a. Jou Noe yo ak jou Lòt yo montre davans kondisyon mond lan jis anvan vini Pitit lòm nan. Ekriti yo, pandan y ap lonje dwèt sou tan sa a ki pral vini an, deklare ke Satan ap aji avèk tout pouvwa e “avèk tout sediksyon enjisite.” 2 Thessalonians 2:9, 10. Aktivite li parèt aklè nan fènwa k ap ogmante rapidman an, nan anpil erè, erezi, ak desepsyon ki make dènye jou sa yo. Se pa sèlman Satan k ap mennen mond lan an kaptivite, men desepsyon li yo ap fè ledven nan legliz ki fè konnen yo se legliz Seyè nou Jezi Kris la. Gran apostazi a pral devlope pou l tounen yon fènwa ki fon menm jan ak minui. Pou pèp Bondye a, sa pral yon nuit eprèv, yon nuit kriye, yon nuit pèsekisyon poutèt laverite. Men, soti nan nuit fènwa sa a, limyè Bondye a pral klere.
“He causes ‘the light to shine out of darkness.’ 2 Corinthians 4:6. When ‘the earth was without form, and void; and darkness was upon the face of the deep,’ ‘the Spirit of God moved upon the face of the waters. And God said, Let there be light: and there was light.’ Genesis 1:2, 3. So in the night of spiritual darkness, God’s word goes forth, ‘Let there be light.’ To His people He says, ‘Arise, shine; for thy light is come, and the glory of the Lord is risen upon thee.’ Isaiah 60:1.
“Li fè ‘limyè a klere soti nan fènwa.’ 2 Corinthians 4:6. Lè ‘latè a te san fòm, e vid; e fènwa te kouvri sifas gwo twou san fon an,’ ‘Lespri Bondye t ap plane sou sifas dlo yo. E Bondye di: Se pou limyè parèt; e limyè parèt.’ Genesis 1:2, 3. Konsa, nan nwit fènwa espirityèl la, pawòl Bondye a soti, ‘Se pou limyè parèt.’ A pèp Li a Li di, ‘Leve, klere; paske limyè ou rive, e laglwa Senyè a leve sou ou.’ Isaiah 60:1.
“‘Behold,’ says the Scripture, ‘the darkness shall cover the earth, and gross darkness the people: but the Lord shall arise upon thee, and His glory shall be seen upon thee.’ Verse 2. Christ, the outshining of the Father’s glory, came to the world as its light. He came to represent God to men, and of Him it is written that He was anointed ‘with the Holy Ghost and with power,’ and ‘went about doing good.’ Acts 10:38. In the synagogue at Nazareth He said, ‘The Spirit of the Lord is upon Me, because He hath anointed Me to preach the gospel to the poor; He hath sent Me to heal the brokenhearted, to preach deliverance to the captives, and recovering of sight to the blind, to set at liberty them that are bruised, to preach the acceptable year of the Lord.’ Luke 4:18, 19. This was the work He commissioned His disciples to do. ‘Ye are the light of the world,’ He said. ‘Let your light so shine before men, that they may see your good works, and glorify your Father which is in heaven.’ Matthew 5:14, 16.” Prophets and Kings, 217, 218.
“‘Gade,’ Ekriti a di, ‘fènwa a pral kouvri tè a, epi yon fènwa epè pral kouvri pèp yo; men Senyè a pral leve sou ou, e glwa Li pral parèt sou ou.’ Vèsè 2. Kris la, ekla glwa Papa a ki briye deyò, te vini nan mond lan kòm limyè li. Li te vini pou reprezante Bondye bay lèzòm, e konsènan Li sa ekri ke yo te wenn Li ‘ak Sentespri a ak pouvwa,’ e Li ‘t ap mache toupatou ap fè byen.’ Travay 10:38. Nan sinagòg Nazarèt la Li te di, ‘Lespri Senyè a sou Mwen, paske Li wenn Mwen pou M anonse levanjil la bay pòv yo; Li voye Mwen pou M geri moun ki gen kè brize, pou M pwoklame delivrans pou prizonye yo, ak retablisman vizyon pou avèg yo, pou M mete an libète moun yo kraze anba chay, pou M pwoklame lane favè Senyè a.’ Lik 4:18, 19. Se te travay sa a Li te bay disip Li yo misyon pou yo fè. ‘Nou se limyè mond lan,’ Li te di. ‘Se konsa pou limyè nou klere devan lèzòm, pou yo wè bon zèv nou, epi pou yo bay Papa nou ki nan syèl la glwa.’ Matye 5:14, 16.” Prophets and Kings, 217, 218.