Verses thirteen and fourteen, identify a history where Seleucus and Philip of Macedon were forming an alliance, and they typify the United States, which is the first proxy army of Rome, and Macedon (Greece) is a symbol of the United Nations. In that early history, an alliance of the king of the north (Seleucus) and Philip (Greece), represents the history that leads into the Battle of Panium, which, two centuries later, had the name of the town changed from Panium, into the town of Caesarea Philippi. The twofold name of the town was not commemorating the alliance of Seleucus and Philip of Macedon.
Vèsè trèz ak katòz yo idantifye yon istwa kote Sèlekis ak Filip Masedwàn t ap fòme yon alyans, e yo sèvi kòm tip Etazini, ki se premye lame pwokirasyon Wòm nan, epi Masedwàn (Lagrès) se yon senbòl Nasyonzini. Nan istwa sa a ki te fèt byen bonè, yon alyans ant wa nò a (Sèlekis) ak Filip (Lagrès), reprezante istwa ki mennen nan Batay Panyòm nan, ki, de syèk pi ta, te wè non vil la chanje soti Panyòm pou vin vil Sezare Filip. Non doub vil la pa t fèt pou komemore alyans Sèlekis ak Filip Masedwàn nan.
The name “Caesarea Philippi” derives from the historical transformation of the ancient city known as Paneas or Panium. The city was originally named Paneas due to its proximity to a prominent spring dedicated to the Greek god Pan. The spring, which was a significant religious site in antiquity, fed into the Jordan River.
Non “Sezare Filip” la soti nan transfòmasyon istorik ansyen vil ki te rele Paneas oswa Panium. Okòmansman, yo te rele vil la Paneas poutèt li te toupre yon sous enpòtan ki te konsakre a dye grèk Pan. Sous sa a, ki te yon gwo sant relijye nan tan lontan, te vide dlo li nan Rivyè Jouden an.
During the reign of King Herod the Great, around the 1st century BC, the city underwent significant renovations and was expanded and beautified. Caesarea Philippi was named by Herod Philip, a son of Herod the Great. He named the city Caesarea in honor of the Roman Emperor Caesar Augustus, and Philippi after himself, thus Caesarea Philippi. Therefore, “Caesarea Philippi” is a combination of “Caesarea,” reflecting Herod’s homage to Caesar Augustus, and "Philippi," honoring Herod Philip.
Pandan rèy wa Ewòd Gran an, anviwon premye syèk anvan Kris la, vil la te sibi gwo renovasyon e li te elaji ak anbeli. Se Ewòd Filip, youn nan pitit gason Ewòd Gran an, ki te bay vil la non Sezare Filip. Li te rele vil la Sezare an onè anperè women an Seza Ogis, epi Filip apre pwòp non pa li; konsa, Sezare Filip. Se poutèt sa, “Sezare Filip” se yon konbinezon “Sezare,” ki montre omaj Ewòd te rann Seza Ogis, ak “Filip,” ki onore Ewòd Filip.
Prophetically Panium is associated with a confederacy between Seleucus and Philip of Macedon, and also the alliance between Caesar and Herod Philip. Those two alliances address the alliance between the United States and the United Nations that follows the collapse of Putin’s Russia as represented by Seleucus and Philip. They also represent the alliance between the Papacy, who is the mother, and the United States, who is the daughter, as represented by Caesar and Philip, who were both representatives of Rome. Together they identify the United States reaching “across the gulf to grasp the hand of the Roman power,” and reaching “over the abyss to clasp hands with Spiritualism.” Before the Sunday law of verse sixteen, the threefold union is already put in place.
Pwofetikman, Panium asosye ak yon konfederasyon ant Seleucus ak Filip Masedwàn, epi tou ak alyans ant Seza ak Ewòd Filip. De alyans sa yo pale de alyans ant Etazini ak Nasyonzini ki vini apre efondreman Larisi Poutinn nan, jan Seleucus ak Filip reprezante l. Yo reprezante tou alyans ant Papote a, ki se manman an, ak Etazini, ki se pitit fi a, jan Seza ak Filip te reprezante l, yo menm ki toude te reprezantan Wòm. Ansanm, yo idantifye Etazini k ap lonje “atravè lagòj la pou pran men pouvwa women an,” epi k ap lonje “anwo gwo twou san fon an pou kwaze men ak Espirityalis.” Anvan lwa dimanch vèsè sèz la, inyon an twa pati a deja tabli.
Panium represents the center of Greek worship of the god Pan. The spring that was dedicated to the Greek god Pan, was also known at that time as the “Gates of Hell,” and when Jesus visited there, His statement about the “Gates of Hell,” identifies a struggle between the political and religious attributes of Greece (globalism), and apostate Protestantism that takes place in the last days. It is the battle that was first initiated by the rich President that stirred up the realm of Grecia in verse two. It is a worldwide external battle and also an internal battle with the United States.
Panium reprezante sant adorasyon grèk dye Pan an. Sous dlo ki te dedye a dye grèk Pan an, te konnen tou nan epòk sa a kòm “Pòt lanfè yo,” e lè Jezi te vizite kote sa a, deklarasyon Li sou “Pòt lanfè yo” idantifye yon lit ant atribi politik ak relijye Lagrès (globalis) ak Pwotestantis aposta, ki dewoule nan dènye jou yo. Se batay prezidan rich la te premye inisye lè li te brase wayòm Grès la nan vèsè de a. Li se yon batay ekstèn atravè lemond, epi tou yon batay entèn anndan Etazini.
The religion of globalism, is the religion of the dragon, which in our modern setting is the religion of woke-ism. In 2020, the beast from the bottomless pit, identified in Revelation chapter eleven, manifested its political and religious power and slew both horns of the earth beast. That bottomless pit, among other things, is represented by the “Spring of Pan,” that fed the Jordan River.
Relijyon mondyalis la se relijyon dragon an, ki, nan kontèks modèn nou an, se relijyon wokis la. An 2020, bèt ki soti nan twou san fon an, yo idantifye nan Revelasyon chapit onz la, te manifeste pouvwa politik ak relijye li, epi li te touye toude kòn bèt tè a. Twou san fon sa a, pami lòt bagay, reprezante pa “Sous Pan” an, ki te alimante Rivyè Jouden an.
In Greek mythology, Pan was associated with nature, wilderness, and rustic music, and the presence of a spring dedicated to him, and held religious importance for worshippers. The god Pan is often depicted with the legs, horns, and ears of a goat. Pan was considered the god of shepherds and flocks, and was often portrayed as a playful and mischievous deity who frolicked in the forests and mountains. The imagery of Pan as a goat-legged deity agrees with Daniel chapter eight, where Greece is represented by a he-goat. Goats are a common domestic animal in ancient Greece, and were often found in mountainous regions where Pan was believed to roam. This depiction became a prominent feature of Pan’s iconography and persisted in Greek art and literature depicting the god, including the national currency.
Nan mitoloji grèk, Pan te asosye ak lanati, dezè sovaj, ak mizik riral, epi prezans yon sous dlo ki te dedye a li te gen enpòtans relijye pou moun ki t ap adore l yo. Bondye Pan an souvan reprezante ak janm, kòn, ak zòrèy bouk kabrit. Yo te konsidere Pan kòm bondye gadò ak bann bèt yo, epi yo te souvan dekri l kòm yon divinite ki jwe, ki plen riz, ki t ap pran plezi nan forè ak nan mòn yo. Imaj Pan kòm yon divinite ki gen janm bouk kabrit ann akò ak Danyèl chapit uit, kote Lagrès reprezante pa yon bouk. Bouk kabrit se yon bèt domestik komen nan Lagrès ansyen, epi yo te souvan jwenn yo nan rejyon montay kote yo te kwè Pan t ap mache. Reprezantasyon sa a te vin yon eleman enpòtan nan ikonografi Pan an epi li te pèsiste nan atizay ak literati grèk ki dekri bondye a, enkli nan lajan nasyonal la.
When Jesus visited Caesarea Philippi, He identified that the “Gates of Hell” would not prevail against the church. What Peter had stated in answer to Jesus’ question is understood in Christian history and tradition as the “Christian Confession.”
Lè Jezi te vizite Sezare Filip, Li te deklare ke “Pòtay Lanfè yo” pa t ap gen pouvwa sou legliz la. Sa Pyè te deklare an repons a kesyon Jezi a konprann, nan istwa ak tradisyon kretyen an, kòm “Konfesyon kretyen an.”
When Jesus came into the coasts of Caesarea Philippi, he asked his disciples, saying, Whom do men say that I the Son of man am? And they said, Some say that thou art John the Baptist: some, Elias; and others, Jeremias, or one of the prophets. He saith unto them, But whom say ye that I am? And Simon Peter answered and said, Thou art the Christ, the Son of the living God. And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Then charged he his disciples that they should tell no man that he was Jesus the Christ. Matthew 16:13–20.
Lè Jezi rive nan rejyon Sezare Filip, li mande disip li yo, li di: Kilès lèzòm di mwen menm, Pitit lòm nan, mwen ye? Yo reponn li: Kèk di se Jan Batis ou ye; lòt di se Eli; lòt ankò di se Jeremi, oswa youn nan pwofèt yo. Li di yo: Men nou menm, kilès nou di mwen ye? Simon Pyè reponn, li di: Ou se Kris la, Pitit Bondye vivan an. Jezi reponn, li di li: Benediksyon pou ou, Simon, pitit Jonas; paske se pa chè ak san ki revele ou sa, men se Papa mwen ki nan syèl la. E mwen menm tou, m ap di ou: ou se Pyè, e se sou wòch sa a m ap bati legliz mwen an; e pòtay lanfè yo p ap gen pouvwa sou li. M ap ba ou kle wayòm syèl la; e tou sa ou va mare sou tè a va mare nan syèl la; e tou sa ou va demare sou tè a va demare nan syèl la. Lè sa a, li bay disip li yo lòd pou yo pa di pèsonn li te Jezi, Kris la. Matye 16:13–20.
This passage is significant because it represents a pivotal moment in Jesus’ ministry and the development of Christian theology. Peter’s confession of Jesus as the Messiah, the Son of the living God, is seen as the foundation of Christian faith and the cornerstone upon which the church is built. The phrase “on this rock I will build my church” is interpreted in Catholic tradition as a reference to Peter himself, whom Jesus identifies as the “rock” upon which the church will be built. This interpretation serves as the basis for the papal primacy and authority in Catholic theology.
Pasaj sa a enpòtan paske li reprezante yon moman desizif nan ministè Jezi a ak nan devlopman teyoloji kretyèn nan. Konfesyon Pyè fè konsènan Jezi kòm Mesi a, Pitit Bondye vivan an, konsidere kòm fondman lafwa kretyèn nan ak pyè angilè sou ki Legliz la bati. Nan tradisyon katolik la, ekspresyon an: « sou wòch sa a m ap bati Legliz mwen an » entèprete kòm yon referans a Pyè li menm, Jezi idantifye kòm « wòch » sou ki Legliz la pral bati. Entèpretasyon sa a sèvi kòm baz pou primati pap la ak otorite li nan teyoloji katolik la.
In Protestant theology, the “rock” is not understood to refer to Peter personally, but to Peter’s confession of faith in Jesus as the Messiah and the Son of God. In this view, the foundation of the church is not Peter, but the confession that Jesus is the Christ and the Son of God. Regardless of theological interpretation, the Confession of Peter in Matthew 16:13–20 is considered a central and foundational passage in Christian belief, emphasizing the identity of Jesus as the Messiah and the Son of God, and affirming the mission and purpose of the church.
Nan teyoloji pwotestan, yo pa konprann “wòch” la kòm yon referans a Pyè pèsonèlman, men pito a konfesyon lafwa Pyè nan Jezi kòm Mesi a ak Pitit Bondye a. Dapre opinyon sa a, fondasyon legliz la se pa Pyè, men konfesyon ki di Jezi se Kris la ak Pitit Bondye a. Kèlkeswa entèpretasyon teyolojik la, Konfesyon Pyè a nan Matye 16:13–20 konsidere kòm yon pasaj santral ak fondamantal nan kwayans kretyen an, ki mete anfaz sou idantite Jezi kòm Mesi a ak Pitit Bondye a, epi ki konfime misyon ak objektif legliz la.
In the previous article we presented a passage from The Desire of Ages, where Sister White identifies some of the issues associated with Christ’s visit to Caesarea Philippi. One of the points she notes is that Christ had taken the disciples away from the influence of the Jews for the purpose of setting forth the lessons of Caesarea Philippi.
Nan atik anvan an, nou te prezante yon pasaj ki soti nan The Desire of Ages, kote Sè White idantifye kèk nan kestyon ki asosye ak vizit Kris la nan Sezare Filip. Youn nan pwen li fè remake yo se ke Kris la te mennen disip yo lwen enfliyans Jwif yo, nan objektif pou l mete devan yo leson Sezare Filip yo.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.” The Desire of Ages, 411.
“Jezi ak disip Li yo te rive kounye a nan youn nan vil ki toupre Sezare Filip la. Yo te depase limit Galile a, nan yon rejyon kote idolatri t ap domine. Isit la, disip yo te retire anba enfliyans dirijan Jidayis la, epi yo te vin an kontak pi pwòch ak adorasyon payen an. Toutotou yo te gen fòm sipèstisyon ki te egziste nan tout pati nan lemonn. Jezi te vle pou yon vizyon de bagay sa yo mennen yo pou yo santi responsablite yo anvè payen yo. Pandan Li te rete nan rejyon sa a, Li te chache retire kò Li anba ansèyman bay pèp la, epi pou Li te konsakre tèt Li pi nèt bay disip Li yo.” The Desire of Ages, 411.
On July 18, 2020, Christ removed the disciples of September 11, 2001 from the influence of Laodicean Adventism. The first disappointment in the parable of the ten virgins produced a separation of the movement from the assembly of mockers that was in the process of being passed by. This truth was fulfilled in Millerite history on April 19, 1844, and again on July 18, 2020. The history of the tarrying time then began, and it possesses the signature of “Truth” in both the movement of the first and third angels.
Nan dat 18 jiyè 2020, Kris te retire disip 11 septanm 2001 yo anba enfliyans Advantis Laodise a. Premye desepsyon an nan parabòl dis vyèj yo te pwodui yon separasyon mouvman an ak asanble moun k ap pase nan betiz la, asanble ki te nan pwosesis pou yo te pase sou li. Verite sa a te akonpli nan listwa Millerit la nan dat 19 avril 1844, epi ankò nan dat 18 jiyè 2020. Apre sa, listwa tan reta a te kòmanse, e li pote siyati “Verite” a nan toude mouvman premye ak twazyèm zanj yo.
The first disappointment is the first of three waymarks, and the history concludes with the Great Disappointment of October 22, 1844, that typifies the “great earthquake” of Revelation chapter eleven. The beginning, first letter of the Hebrew alphabet represents a disappointment, and the ending, twenty-second letter of the Hebrew alphabet also represents a disappointment. The thirteenth letter, representing rebellion, identifies the disappointment of the foolish virgins who manifest their lost condition when the call at Midnight identifies who has and who has not prepared for the crisis. The twenty-two letters of the Hebrew alphabet represent the symbol of the combination of Divinity with humanity that is accomplished within that history, though the Millerite history represents the first Kadesh, and our history today represents the last Kadesh.
Premye desepsyon an se premye nan twa pwen repè yo, e istwa a fini ak Gran Desepsyon 22 oktòb 1844 la, ki sèvi kòm tip pou “gwo tranblemanntè” nan Revelasyon chapit onz. Kòmansman an, premye lèt alfabè ebre a, reprezante yon desepsyon; epi fen an, venn-dezyèm lèt alfabè ebre a, reprezante tou yon desepsyon. Trèzyèm lèt la, ki reprezante rebelyon, idantifye desepsyon vyèj sòt yo, ki manifeste kondisyon pèdi yo lè apèl a Minwi a fè konnen kiyès ki te prepare e kiyès ki pa t prepare pou kriz la. Venn-de lèt alfabè ebre a reprezante senbòl konbinezon Divinite ak limanite ki akonpli anndan istwa sa a, byenke istwa Millerit la reprezante premye Kadès la, epi istwa pa nou jodi a reprezante dènye Kadès la.
The two lines are parallel, but one represents the failure of God’s people and the other the victory of God’s people. Just before the cross, Jesus brought His disciples to Panium, just as He has brought His last-day disciples to Panium, and in doing so He allowed a disappointment to remove His last day disciples from the “controlling influence” of Laodicean Adventism, represented by “Judaism” in the history of Matthew chapter sixteen. In doing so, He also simultaneously brought His disciples into a closer contact with heathenism, thus representing the working environment of His last-day disciples who are now living in the full-blown manifestation of satanic power represented by the modern communication systems that are being employed to lead the entire world into receiving the mark of the beast.
De liy sa yo paralèl, men youn reprezante echèk pèp Bondye a, epi lòt la reprezante viktwa pèp Bondye a. Jis anvan lakwa a, Jezi te mennen disip Li yo Panium, menm jan Li te mennen disip Li yo nan dènye jou yo Panium; e lè Li te fè sa, Li te pèmèt yon desepsyon retire disip Li yo nan dènye jou yo anba “enfliyans kontwòl” Advantis laodiseyen an, ki reprezante pa “Jidayis” nan istwa Matye chapit sèz la. Lè Li te fè sa, an menm tan tou, Li te mennen disip Li yo nan yon kontak pi pwòch ak paganis; konsa, sa reprezante anviwònman travay disip Li yo nan dènye jou yo, ki kounye a ap viv nan manifestasyon total pouvwa satanik la, jan sa reprezante pa sistèm kominikasyon modèn yo k ap itilize pou mennen lemonn antye resevwa mak bèt la.
The history of Caesarea Philippi aligns with the history of the Battle of Panium, and verses thirteen through fifteen. Christ and His disciples, were standing in the shadow of the cross, typifying His last-day disciples standing in the shadow of the Sunday law. There, in verses thirteen through fifteen, which was Caesarea Philippi, and also the Battle of Panium, which is where we stand today, Christ began to teach His disciples about what was about to happen in verse sixteen.
Istwa Sezare Filip la aliyen avèk istwa Batay Panyòm nan, ansanm avèk vèsè trèz rive kenz yo. Kris ak disip Li yo te kanpe anba lonbraj kwa a, sa ki t ap reprezante disip Li yo nan dènye jou yo k ap kanpe anba lonbraj lwa dimanch lan. Se la, nan vèsè trèz rive kenz yo, ki te Sezare Filip, epi tou Batay Panyòm nan, ki se kote nou kanpe jodi a, Kris te kòmanse anseye disip Li yo konsènan sa ki t apral rive nan vèsè sèz la.
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words.” The Desire of Ages, 411.
“Li te prèt pou l pale yo sou soufrans ki t ap tann li a. Men anvan sa, li te ale pou kont li, epi li te priye pou kè yo ta ka prepare pou resevwa pawòl li yo.” The Desire of Ages, 411.
Before Christ told His disciples of the cross, He first went away, or He tarried, thus marking the tarrying time in the parable and the history from July 18, 2020 to July 2023.
Anvan Kris te pale ak disip Li yo konsènan kwa a, Li te premye ale lwen, oswa Li te ret tann; konsa Li te make tan reta a nan parabòl la ak nan istwa a soti 18 Jiyè 2020 rive Jiyè 2023.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial.” The Desire of Ages, 411.
“Lè Li te vin jwenn yo, Li pa t imedyatman fè yo konnen sa Li te vle transmet ba yo. Anvan Li te fè sa, Li te ba yo yon okazyon pou yo konfese lafwa yo nan Li, pou yo te ka vin fòtifye pou eprèv ki t ap vini an.” The Desire of Ages, 411.
In July 2023, the Lord began to give opportunity for those involved with the disappointment, to express their faith. He did so by opening up the message of Ezekiel thirty-seven, which was a confirmation of the message of September 11, 2001. It was the thread that tied the sealing time from September 11, 2001 to the soon coming Sunday law together. It did so by placing the disappointment of July 18, 2020 in the structure of truth, for, those who were willing to see, could recognize that every reformatory movement has a theme that runs through their peculiar sacred history.
An jiyè 2023, Senyè a te kòmanse bay opòtinite pou sila yo ki te enplike nan desepsyon an eksprime lafwa yo. Li te fè sa lè li te louvri mesaj Ezekyèl trant-sèt la, ki te yon konfimasyon mesaj 11 septanm 2001 an. Se te fil ki te mare tan sele a depi 11 septanm 2001 rive jouk lwa dimanch ki prèt pou vini an. Li te fè sa lè li te mete desepsyon 18 jiyè 2020 a nan estrikti verite a, paske sila yo ki te dispoze wè te kapab rekonèt ke chak mouvman refòmatè genyen yon tèm ki travèse istwa sakre patikilye pa yo.
In the last days, the message of the third woe arrived on September 11, 2001, then a false message of the third woe was proclaimed that produced a disappointment, but the message that brought them back to life after three and a half days of being dead, dry and scattered bones was the message of the four winds, that is also the third woe.
Nan dènye jou yo, mesaj twazyèm malè a te rive 11 septanm 2001; apre sa, yo te pwoklame yon fo mesaj twazyèm malè a ki te pwodui yon desepsyon; men mesaj ki te fè yo retounen viv apre twa jou edmi kote yo te mouri, zo sèch e gaye, se te mesaj kat van yo, ki se twazyèm malè a tou.
The last-day disciples can see, if they choose to see, that the three waymarks of the sealing of the one hundred and forty-four thousand are the same theme at each step, and that at the second step, the rebellion represented by the thirteenth letter of the Hebrew alphabet confirmed the message as “Truth.” A second witness the Lord provided was in the fact that the first disappointment of prior reformatory movements was based upon rebellion against God’s revealed will, whether it was Moses not circumcising his son, or Uzzah touching that ark, or Martha and Mary doubting Jesus’ word concerning the death of Lazarus. The only reform line that did not uphold the fact that the first disappointment was based upon disobedience was the reform movement of the Millerites, but it was also shown at that time that the history of the Millerites possessed internal waymarks that were based upon the truth of the eighth, being of the seven.
Disip dènye jou yo kapab wè, si yo chwazi wè, ke twa siy-etap yo nan sele san karannkat mil la se menm tèm nan nan chak etap, e ke nan dezyèm etap la, rebelyon an ki te reprezante pa trèzyèm lèt alfabè ebre a te konfime mesaj la kòm “Verite.” Yon dezyèm temwen Senyè a te bay se te nan lefèt ke premye desepsyon mouvman refòmatè ki te vini anvan yo te baze sou rebelyon kont volonte Bondye te revele a, kit se Moyiz ki pa t sikonsi pitit gason li, oswa Ouza ki te manyen lach la, oswa Mat ak Mari ki te doute pawòl Jezi konsènan lanmò Laza. Sèl liy refòm ki pa t soutni lefèt ke premye desepsyon an te baze sou dezobeyisans se te mouvman refòm Millerit yo, men li te montre tou nan epòk sa a ke istwa Millerit yo te gen siy-etap entèn ki te baze sou verite uityèm nan, ki sòti nan sèt la.
The fact that the eighth is of the seven is a major element of the Revelation of Jesus Christ which is now being unsealed, and the transition of the Philadelphian Millerite movement unto the Laodicean church was a waymark that identified when the Laodicean movement of the third angel would transition unto the Philadelphian movement of the one hundred and forty-four thousand. Thus, the fact that the first Millerite disappointment was accomplished without their movement manifesting disobedience, provided the contrast for the same waymark in the last days where the Laodicean movement of the third angel would disobey and produce a disappointment, and in so doing would align with the Millerite waymark, and produce the logic to see the movement of the one hundred and forty-four thousand is the eighth, that is of the seven.
Lefètke wityèm nan sòti nan sèt la se yon eleman enpòtan nan Revelasyon Jezi Kris la k ap devwale kounye a, epi tranzisyon mouvman Millerit Filadèlfyen an pou rive nan legliz Laodiseyen an te yon repè ki te idantifye kilè mouvman Laodiseyen twazyèm zanj lan t ap fè tranzisyon pou rive nan mouvman Filadèlfyen san karannkat mil yo. Konsa, lefètke premye desepsyon Millerit la te akonpli san mouvman yo pa t manifeste dezobeyisans, te bay kontrast la pou menm repè sa a nan dènye jou yo, kote mouvman Laodiseyen twazyèm zanj lan t ap dezobeyi epi pwodui yon desepsyon, epi lè li t ap fè sa, li t ap aliyen ak repè Millerit la, epi li t ap pwodui lojik la pou wè mouvman san karannkat mil yo se wityèm nan, ki sòti nan sèt la.
On July 2023, the Lord raised up a “voice in the wilderness” in order to prepare His last-day people for the crisis of the Sunday law, and once He returned from tarrying in prayer unto the disciples, He gave them opportunity to express their faith. In Christ’s day the message was His baptism, the point where Jesus, became Jesus Christ. That waymark aligns with September 11, 2001, and His disciples were asked what men thought, and then asked what the disciples themselves thought about Christ.
Nan mwa Jiyè 2023, Senyè a leve yon “vwa k ap kriye nan dezè a” pou prepare pèp li a nan dènye jou yo pou kriz lwa dimanch la; epi lè Li te retounen apre Li te pran tan nan lapriyè bò kote disip yo, Li te ba yo okazyon pou yo eksprime lafwa yo. Nan epòk Kris la, mesaj la te batèm Li a, pwen kote Jezi te vin Jezi Kris la. Pwen tras sa a aliyen ak 11 Septanm 2001, epi yo te mande disip Li yo sa lèzòm t ap panse, epi apre sa yo te mande sa disip yo menm t ap panse konsènan Kris la.
“Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
«Lè Li te vin jwenn yo, Li pa t tousuit fè yo konnen sa Li te vle transmet yo. Anvan Li te fè sa, Li te ba yo yon okazyon pou yo konfese lafwa yo nan Li, afin yo te kapab vin fòtifye pou eprèv ki t ap vini an. Li te mande yo: “Kilès lèzòm di mwen menm, Pitit lòm nan, mwen ye?”»
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.” The Desire of Ages, 411.
“Malerezman, disip yo te oblije rekonèt ke Izrayèl te echwe pou l rekonèt Mesi pa yo a. Gen kèk vre, lè yo te wè mirak Li yo, te deklare Li se Pitit David la. Foul moun ki te resevwa manje Bètsayida yo te anvi pwoklame Li wa Izrayèl. Anpil te pare pou aksepte Li kòm yon pwofèt; men yo pa t kwè Li se Mesi a.” The Desire of Ages, 411.
The majority of Adventism did not believe in the third woe of September 11, 2001. They believed some of the miracles of the prophetic Word that had been presented in the movement, and some understood that the message of September 11, 2001 had elements of truth, but they did not truly believe the claims of September 11, 2001.
Majorite Advantis yo pa t kwè nan twazyèm malè a nan 11 septanm 2001. Yo te kwè nan kèk nan mirak Pawòl pwofetik la ki te prezante nan mouvman an, e kèk te konprann ke mesaj 11 septanm 2001 la te genyen kèk eleman verite, men yo pa t vrèman kwè nan deklarasyon 11 septanm 2001 yo.
The claim of September 11, 2001 had been typified by the claim of August 11, 1840, and that claim was expressed by Sister White when commenting upon the fulfillment of August 11, 1840. She stated:
Revendikasyon 11 Septanm 2001 lan te deja prefigire pa revendikasyon 11 Out 1840 lan, epi Sè White te eksprime reklamasyon sa a lè l t ap fè kòmantè sou akonplisman 11 Out 1840. Li te deklare:
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Nan moman egzak ki te fikse a, Latiki, atravè anbasadè li yo, te aksepte pwoteksyon pisans alye Ewòp yo, e konsa li te mete tèt li anba kontwòl nasyon kretyen yo. Evènman an te akonpli prediksyon an avèk presizyon. Lè sa te vin konnen, yon gwo kantite moun te vin konvenki sou jistès prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte yo, epi yo te bay mouvman adven an yon elan ekstraòdinè. Gason ki te gen konesans ak pozisyon te mete tèt yo ansanm ak Miller, ni nan preche ni nan pibliye opinyon li yo, e depi 1840 rive 1844 travay la te elaji rapidman.” The Great Controversy, 334, 335.
What was confirmed on August 11, 1840 was that Miller’s prophetic views were accurate, and the claim of September 11, 2001 is the confirmation that Future for America’s prophetic views are accurate. The unrepentant multitude in July of 2023 could not and would not accept the premise that the methodology designed by Christ, and entrusted to Future for America is actually the methodology of the latter rain. But then Christ asked His disciples what they, not the multitude thought.
Sa yo te konfime nan dat 11 out 1840 la, se te ke pwennvi pwofetik Miller yo te egzat, epi reklamasyon 11 septanm 2001 lan se konfimasyon ke pwennvi pwofetik Future for America yo egzat. Miltitid ki pa t repanti a nan jiyè 2023 pa t kapab e li pa t vle aksepte premis la ke metodoloji Kris la te tabli a, epi li te konfye bay Future for America, se an reyalite metodoloji lapli ta a. Men apre sa, Kris la te mande disip Li yo sa yo menm, e non pa miltitid la, te panse.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
“Jezi poze yon dezyèm kesyon kounye a, ki te konsène disip yo menm: ‘Men nou menm, kilès nou di mwen ye?’ Pyè reponn: ‘Ou se Kris la, Pitit Bondye vivan an.’”
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Depi nan kòmansman an, Pyè te kwè Jezi se Mesi a. Anpil lòt moun ki te vin anba konviksyon pa predikasyon Jan Batis la, epi ki te aksepte Kris la, te kòmanse doute konsènan misyon Jan an lè yo te mete l nan prizon epi yo te fè l mouri; e kounye a yo t ap doute tou ke Jezi se te Mesi a, sila a yo te tann depi lontan. Anpil nan disip yo ki te avèk anpil chalè espere Jezi t ap pran plas Li sou twòn David la te kite Li lè yo te remake Li pa t gen yon entansyon konsa. Men, Pyè ak konpayon li yo pa t vire do bay fidelite yo. Kondwit ezitan moun sa yo ki te fè lwanj yè epi ki t ap kondane jodi a pa t detwi lafwa vrè disip Sovè a. Pyè te deklare: ‘Ou se Kris la, Pitit Bondye vivan an.’ Li pa t tann onè wayal pou kouwone Seyè li a, men li te aksepte Li nan imilyasyon Li.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“Pyè te eksprime lafwa douz yo. Men, disip yo te toujou byen lwen pou yo konprann misyon Kris la. Opozisyon ak move prezantasyon prèt yo ak chèf yo, menm si sa pa t kapab detounen yo kite Kris la, te toujou lakòz yo gwo konfizyon. Yo pa t wè chemen yo avèk klète. Enfliyans fòmasyon yo te resevwa nan kòmansman, ansèyman raben yo, pouvwa tradisyon an, te toujou anpeche yo wè verite a. De tan zan tan, reyon presye limyè ki soti nan Jezi te klere sou yo, men souvan yo te tankou moun k ap tatonnen nan mitan lonbraj yo. Men, nan jou sa a, anvan yo te vin fas a fas ak gwo eprèv lafwa yo, Sentespri a te poze sou yo avèk pouvwa. Pandan yon ti tan, je yo te detounen de ‘bagay ki vizib yo,’ pou yo te kapab kontanple ‘bagay ki pa vizib yo.’ 2 Korentyen 4:18. Anba aparans limanite a yo te disène glwa Pitit Bondye a.”
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’” The Desire of Ages, 412.
“Jezikri reponn Pyè, li di: ‘Benediksyon pou ou, Simon, pitit Jona; paske se pa chè ak san ki te revele sa ba ou, men se Papa M ki nan syèl la.’” The Desire of Ages, 412.
Peter’s confession in identifying that Christ is the son of God, spoke directly to the testing question of that history. The time had come for the Messiah to appear, as set forth by God’s prophetic Word, and only those who accepted that truth would be included with those represented by Peter’s statement. Peter represents those who accept the message established on September 11, 2001, and that confess that Jesus is the Son of God. “Peter had expressed the faith of the twelve,” and the twelve he represented were the one hundred and forty-four thousand. For this reason, Christ changed Peter’s name from Simon Bar-jona unto Peter in the passage.
Konfesyon Pyè a, lè li te idantifye Kris kòm Pitit Bondye a, te pale dirèkteman ak kestyon eprèv istwa sa a. Lè a te rive pou Mesi a parèt, jan sa te tabli pa Pawòl pwofetik Bondye a, e se sèlman moun ki te aksepte verite sa a ki t ap enkli pami sila yo deklarasyon Pyè a te reprezante. Pyè reprezante moun ki aksepte mesaj ki te tabli nan dat 11 Septanm 2001 an, epi ki konfese Jezi se Pitit Bondye a. “Pyè te eksprime lafwa douz yo,” e douz li te reprezante yo se te san karannkat mil la. Se poutèt sa, Kris te chanje non Pyè soti Simon Bar-jona pou l rele Pyè nan pasaj la.
“Simon” means “he who hears,” and “bar” means “son of,” and Jonah means “dove.” Simon represented those who heard the message of the dove, which represented the truths associated with the baptism of Jesus, when He became the Christ, anointed with power, as was symbolically represented by the descent of the Holy Spirit in the form of a dove.
“Simon” vle di “moun ki tande,” epi “bar” vle di “pitit gason,” epi Jonas vle di “pijon.” Simon te reprezante sila yo ki te tande mesaj pijon an, ki te reprezante verite ki gen rapò ak batèm Jezi a, lè Li te vin Kris la, wen ak pouvwa, jan sa te reprezante senbolikman pa desandan Sentespri a sou fòm yon pijon.
The reform lines parallel each other and John represents the Millerites, who on August 11, 1840, ate the little book. Jeremiah aligns with that event, and when he ate the little book, he was then called by God’s name.
Liy refòm yo paralèl youn ak lòt, e Jan reprezante Milerit yo, ki nan dat 11 dawout 1840 te manje ti liv la. Jeremi aliyen ak evènman sa a, e lè li te manje ti liv la, li te lè sa a rele pa non Bondye.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. Jeremiah 15:16.
Mwen jwenn pawòl ou yo, epi mwen manje yo; e pawòl ou te vin pou mwen kè kontan ak rejwisans kè mwen; paske mwen pote non ou, O Seyè, Bondye ki gen tout lame yo. Jeremi 15:16.
When the Lord entered into covenant with Abram, He changed his name to Abraham, as He did with Sarai and Jacob. The changing of a name represents a covenant relationship, and at the waymark where the Divine symbol descends God’s people are to eat the message, enter into covenant, and their name is then changed. As a representative of the disciples of Christ’s time, Simon Bar-jona represented those who “heard” the message of the “dove.”
Lè Senyè a te antre nan alyans ak Abraram, Li te chanje non li pou Abraram, menm jan Li te fè avèk Sarayi ak Jakòb. Chanjman yon non reprezante yon relasyon alyans, e nan waymark kote senbòl Divin nan desann, pèp Bondye a dwe manje mesaj la, antre nan alyans, epi non yo chanje lè sa a. Antanke yon reprezantan disip yo nan epòk Kris la, Simon Bàjona te reprezante sila yo ki te “tande” mesaj “toutrèl” la.
When he gave testimony that he recognized that at that waymark Jesus became the Christ, and that He was the Son of God, and all which that entails, Christ then changed his name to Peter. He had expressed the message that Christ’s covenant people of that history accepted, and in so doing he also typified the one hundred and forty-four thousand of the last days.
Lè li te rann temwayaj ke li te rekonèt ke nan pwen repè sa a Jezi te vin Kris la, e ke Li te Pitit Bondye a, ansanm ak tout sa sa vle di, Kris la lè sa a te chanje non li pou Pyè. Li te eksprime mesaj pèp alyans Kris la nan istwa sa a te aksepte a, epi, lè li te fè sa, li te tou prefigire san karannkat mil yo nan dènye jou yo.
The letter “P” is the sixteenth letter in the English alphabet, and the letter “E” is the fifth letter in the alphabet, and the letter “T” is the twentieth letter, the letter “E” is repeated, and the name ends with the letter “R” which is the eighteenth letter. Sixteen “times” five, “times” twenty, “times” five, “times” eighteen equals one hundred and forty-four thousand. The Wonderful Linguist spoke to Peter in Hebrew, and the New Testament was written in the Greek, and the translators of the King James Version produced the New Testament in English.
Lèt “P” la se sèzyèm lèt nan alfabè anglè a, epi lèt “E” a se senkyèm lèt nan alfabè a, epi lèt “T” a se ventyèm lèt la, lèt “E” a repete, epi non an fini ak lèt “R” la ki se dizwityèm lèt la. Sèz “fwa” senk, “fwa” ven, “fwa” senk, “fwa” dizwit egal san karannkat mil. Bèl Mèvèy Lengwis la te pale ak Pyè an ebre, epi Nouvo Testaman an te ekri an grèk, epi tradiktè Vèsyon King James la te pwodui Nouvo Testaman an an anglè.
In spite of the three steps of differing languages, Christ, who is the Son of God, the Wonderful Linguist, and the Wonderful Numberer, placed an illustration of the sealing of the one hundred and forty-four thousand in Matthew chapter sixteen, that aligns with the Battle of Panium, and His visit to Caesarea Philippi. He did so by employing His control of language and numbers, for He is both Palmoni (the Wonderful Numberer), and the Word (the Wonderful Linguist).
Malgre les trois étapes de langues distinctes, le Christ, qui est le Fils de Dieu, le Merveilleux Linguiste et le Merveilleux Compteur, a placé dans Matthieu, chapitre seize, une illustration du scellement des cent quarante-quatre mille, qui s’accorde avec la bataille de Panium et sa visite à Césarée de Philippe. Il l’a fait en exerçant sa maîtrise du langage et des nombres, car il est à la fois Palmoni (le Merveilleux Compteur) et la Parole (le Merveilleux Linguiste).
We will continue this study in the next article.
N ap kontinye etid sa a nan atik k ap vini an.
“Nearly two thousand years ago, a voice of mysterious import was heard in heaven, from the throne of God, ‘Lo, I come.’ ‘Sacrifice and offering Thou wouldest not, but a body hast Thou prepared Me…. Lo, I come (in the volume of the Book it is written of Me,) to do Thy will, O God.’ Hebrews 10:5–7. In these words is announced the fulfillment of the purpose that had been hidden from eternal ages. Christ was about to visit our world, and to become incarnate. He says, ‘A body hast Thou prepared Me.’ Had He appeared with the glory that was His with the Father before the world was, we could not have endured the light of His presence. That we might behold it and not be destroyed, the manifestation of His glory was shrouded. His divinity was veiled with humanity,—the invisible glory in the visible human form.
“Près de deux mille ans auparavant, une voix d’une portée mystérieuse se fit entendre dans le ciel, depuis le trône de Dieu : « Voici, je viens. » « Tu n’as voulu ni sacrifice ni offrande, mais Tu M’as formé un corps…. Voici, je viens (dans le rouleau du livre il est écrit de Moi,) pour faire Ta volonté, ô Dieu. » Hébreux 10:5–7. Dans ces paroles est annoncée l’accomplissement du dessein qui avait été caché dès les siècles éternels. Le Christ allait visiter notre monde et s’incarner. Il dit : « Tu M’as formé un corps. » S’Il était apparu avec la gloire qu’Il possédait auprès du Père avant que le monde fût, nous n’aurions pu supporter la lumière de Sa présence. Afin que nous puissions la contempler sans être détruits, la manifestation de Sa gloire fut voilée. Sa divinité fut revêtue d’humanité, — la gloire invisible sous la forme humaine visible.
“This great purpose had been shadowed forth in types and symbols. The burning bush, in which Christ appeared to Moses, revealed God. The symbol chosen for the representation of the Deity was a lowly shrub, that seemingly had no attractions. This enshrined the Infinite. The all-merciful God shrouded His glory in a most humble type, that Moses could look upon it and live. So in the pillar of cloud by day and the pillar of fire by night, God communicated with Israel, revealing to men His will, and imparting to them His grace. God’s glory was subdued, and His majesty veiled, that the weak vision of finite men might behold it. So Christ was to come in ‘the body of our humiliation’ (Philippians 3:21, R. V.), ‘in the likeness of men.’ In the eyes of the world He possessed no beauty that they should desire Him; yet He was the incarnate God, the light of heaven and earth. His glory was veiled, His greatness and majesty were hidden, that He might draw near to sorrowful, tempted men.
“Gran objektif sa a te deja anonse anba fòm tip ak senbòl. Ti pyebwa k ap boule a, kote Kris te parèt devan Moyiz, te revele Bondye. Senbòl yo te chwazi pou reprezante Divinite a se te yon ti pyebwa senp, ki te sanble pa t gen okenn atiran. Se ladan l Enfini an te tabli prezans li. Bondye ki gen tout mizèrikòd la te kache glwa Li nan yon senbòl ki te pi imil la, pou Moyiz te ka gade sou li epi viv. Menm jan an tou, nan kolòn nwaj la lajounen ak nan kolòn dife a lannuit, Bondye te kominike avèk Izrayèl, Li te revele lèzòm volonte Li, epi Li te ba yo favè Li. Glwa Bondye te vin modere, epi majeste Li te kouvri, pou vizyon fèb lèzòm ki fini yo te ka gade sou li. Konsa Kris te dwe vini nan ‘kò imilyasyon nou an’ (Philippians 3:21, R. V.), ‘nan resanblans lèzòm.’ Nan je lemonn, Li pa t gen okenn bote pou yo ta anvi Li; men Li te Bondye ki te pran lachè, limyè syèl la ak tè a. Glwa Li te kouvri, grandè Li ak majeste Li te kache, pou Li te ka pwoche bò kote lèzòm ki nan lapenn, ki anba tantasyon.”
“God commanded Moses for Israel, ‘Let them make Me a sanctuary; that I may dwell among them’ (Exodus 25:8), and He abode in the sanctuary, in the midst of His people. Through all their weary wandering in the desert, the symbol of His presence was with them. So Christ set up His tabernacle in the midst of our human encampment. He pitched His tent by the side of the tents of men, that He might dwell among us, and make us familiar with His divine character and life. ‘The Word became flesh, and tabernacled among us (and we beheld His glory, glory as of the Only Begotten from the Father), full of grace and truth.’ John 1:14, R. V., margin.
“Bondye te bay Moyiz lòd pou Izrayèl: ‘Se pou yo fè yon sanktyè pou Mwen, pou M ka rete nan mitan yo’ (Egzòd 25:8), epi Li te rete nan sanktyè a, nan mitan pèp Li a. Pandan tout vwayaj fatigan yo nan dezè a, senbòl prezans Li te avèk yo. Konsa tou, Kris la te tabli tabènak Li a nan mitan kanman imen nou an. Li te plante tant Li bò kote tant lèzòm yo, pou Li te ka rete nan mitan nou, epi fè nou vin familye ak karaktè divin Li ak lavi Li. ‘Pawòl la te vin chè, epi Li te tabènak nan mitan nou (epi nou te gade glwa Li, yon glwa tankou sèl Pitit ki soti nan Papa a), plen gras ak verite.’ Jan 1:14, R. V., nòt nan maj la.”
“Since Jesus came to dwell with us, we know that God is acquainted with our trials, and sympathizes with our griefs. Every son and daughter of Adam may understand that our Creator is the friend of sinners. For in every doctrine of grace, every promise of joy, every deed of love, every divine attraction presented in the Saviour’s life on earth, we see ‘God with us.’
“Depi Jezi te vini pou l abite avèk nou, nou konnen Bondye konnen eprèv nou yo, e li gen konpasyon pou lapenn nou yo. Chak pitit gason ak chak pitit fi Adan ka konprann ke Kreyatè nou an se zanmi pechè yo. Paske nan chak doktrin lagras, chak pwomès jwa, chak zak lanmou, chak atiran diven ki parèt nan lavi Sovè a sou tè a, nou wè ‘Bondye avèk nou.’”
“Satan represents God’s law of love as a law of selfishness. He declares that it is impossible for us to obey its precepts. The fall of our first parents, with all the woe that has resulted, he charges upon the Creator, leading men to look upon God as the author of sin, and suffering, and death. Jesus was to unveil this deception. As one of us He was to give an example of obedience. For this He took upon Himself our nature, and passed through our experiences. ‘In all things it behooved Him to be made like unto His brethren.’ Hebrews 2:17. If we had to bear anything which Jesus did not endure, then upon this point Satan would represent the power of God as insufficient for us. Therefore Jesus was ‘in all points tempted like as we are.’ Hebrews 4:15. He endured every trial to which we are subject. And He exercised in His own behalf no power that is not freely offered to us. As man, He met temptation, and overcame in the strength given Him from God. He says, ‘I delight to do Thy will, O My God: yea, Thy law is within My heart.’ Psalm 40:8. As He went about doing good, and healing all who were afflicted by Satan, He made plain to men the character of God’s law and the nature of His service. His life testifies that it is possible for us also to obey the law of God.
“Satan reprezante lwa lanmou Bondye a kòm yon lwa egoyis. Li deklare ke li enposib pou nou obeyi kòmandman li yo. Li mete sou kont Kreyatè a tonbe premye paran nou yo, ansanm ak tout malè ki soti ladan l, konsa li mennen lèzòm pou yo konsidere Bondye kòm otè peche, soufrans, ak lanmò. Jezi te dwe devwale twonpri sa a. Antanke youn nan nou, Li te dwe bay yon egzanp obeyisans. Se poutèt sa Li te pran sou Li nati pa nou an, epi Li te pase nan eksperyans pa nou yo. ‘Nan tout bagay, li te nesesè pou Li vin tankou frè Li yo.’ Ebre 2:17. Si nou te gen pou nou pote nenpòt bagay Jezi pa t andire, lè sa a, sou pwen sa a, Satan ta prezante puisans Bondye a kòm ensifizan pou nou. Se poutèt sa Jezi te ‘tante nan tout pwen menm jan ak nou.’ Ebre 4:15. Li te andire chak eprèv nou menm nou sibi. Epi Li pa t sèvi, pou pwòp tèt Li, ak okenn pouvwa ki pa ofri gratis pou nou tou. Antanke moun, Li te rankontre tantasyon, epi Li te genyen batay la nan fòs Bondye te ba Li a. Li di: ‘Mwen pran plezi fè volonte Ou, O Bondye mwen; wi, lwa Ou anndan kè Mwen.’ Sòm 40:8. Pandan Li t ap mache fè byen, epi geri tout moun Satan t ap aflije yo, Li te fè lèzòm konprann byen klè karaktè lwa Bondye a ak nati sèvis Li a. Lavi Li rann temwayaj ke li posib pou nou menm tou nou obeyi lwa Bondye a.”
“By His humanity, Christ touched humanity; by His divinity, He lays hold upon the throne of God. As the Son of man, He gave us an example of obedience; as the Son of God, He gives us power to obey. It was Christ who from the bush on Mount Horeb spoke to Moses saying, ‘I AM THAT I AM…. Thus shalt thou say unto the children of Israel, I AM hath sent me unto you.’ Exodus 3:14. This was the pledge of Israel’s deliverance. So when He came ‘in the likeness of men,’ He declared Himself the I AM. The Child of Bethlehem, the meek and lowly Saviour, is God ‘manifest in the flesh.’ 1 Timothy 3:16. And to us He says: ‘I AM the Good Shepherd.’ ‘I AM the living Bread.’ ‘I AM the Way, the Truth, and the Life.’ ‘All power is given unto Me in heaven and in earth.’ John 10:11; 6:51; 14:6; Matthew 28:18. I AM the assurance of every promise. I AM; be not afraid. ‘God with us’ is the surety of our deliverance from sin, the assurance of our power to obey the law of heaven.” The Desire of Ages, 23, 24.
“Pa limanite li, Kris te touche limanite; pa divinite li, li pran priz lo tron Bondye. Konman Garson dimoun, li ti donn nou en legzanp lobeisans; konman Garson Bondye, li donn nou pouvwar pour obei. Se Kris ki, depi dan touf dan Montanny Horeb, ti koz avek Moiz an dizan, ‘MONM menm KI MONM…. Koumsa ou ava dir bann zanfan Izrael, MONM in anvoy mwan kot zot.’ Exode 3:14. Sa ti promes delivrans Izrael. Alor, ler i ti vini ‘dan resanblans dimoun,’ i ti deklare li menm konman MONM. Sa Zanfan Betleenm, sa Sovter dou e imil, i Bondye ‘manifeste dan laser.’ 1 Timote 3:16. E avek nou i dir: ‘MONM sa Bon Bèze.’ ‘MONM sa Dipen vivan.’ ‘MONM sa Semen, sa Lavérité, ek sa Lavi.’ ‘Tou pouvwar in ganny donnen mwan dan lesyel e lo later.’ Zan 10:11; 6:51; 14:6; Matye 28:18. MONM sa lasirans Lasanble sak promes. MONM; pa bezwen per. ‘Bondye avek nou’ i sa garanti nou delivrans depi dan pese, sa lasirans nou pouvwar pour obei lalwa lesyel.” The Desire of Ages, 23, 24.