When Jesus unseals a prophetic truth, He is represented as the Lion of the tribe of Judah, and at Caesarea Philippi, the Lion of the tribe of Judah began to unseal “that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day.” Those truths align with the message that He unsealed at the beginning of the sealing time of the one hundred and forty-four thousand, and then again at the end of the very same period. Those truths align with the message represented in verses thirteen through fifteen of Daniel chapter eleven.

Lè Jezi ap desele yon verite pwofetik, yo reprezante Li kòm Lyon nan tribi Jida a; epi nan Sezare Filipi, Lyon nan tribi Jida a te kòmanse desele verite sa a: “ke li te dwe ale Jerizalèm, soufri anpil bagay anba men ansyen yo, chèf prèt yo ak dirèktè lalwa yo, pou yo touye li, epi pou li leve ankò sou twazyèm jou a.” Verite sa yo ann amoni ak mesaj Li te desele nan kòmansman tan sele a pou san karannkat mil yo, epi apre sa ankò nan fen menm peryòd sa a. Verite sa yo ann amoni ak mesaj ki reprezante nan vèsè trèz rive kenz nan chapit onz liv Danyèl la.

When He unseals that truth to the one hundred and forty-four thousand, He does so through the methodology of line upon line, for it is there that the “keys” to the kingdom of God are found. Those truths must be eaten for they are the keys to the kingdom of God, and the kingdom of God is to be within His people.

Lè Li sele verite sa a pou san karannkat mil yo, Li fè sa atravè metodoloji liy sou liy, paske se la yo jwenn “kle” wayòm Bondye a. Verite sa yo dwe manje, paske yo se kle wayòm Bondye a, e wayòm Bondye a dwe anndan pèp Li a.

And when he was demanded of the Pharisees, when the kingdom of God should come, he answered them and said, The kingdom of God cometh not with observation: Neither shall they say, Lo here! or, lo there! for, behold, the kingdom of God is within you. Luke 17:20, 21.

Epi lè Farizyen yo te mande l kilè wayòm Bondye a t ap vini, li reponn yo, li di: Wayòm Bondye a pa vini yon fason pou moun obsève l; ni yo p ap di: Gade, li isit! oswa: Gade, li laba! paske, gade, wayòm Bondye a anndan nou. Lik 17:20, 21.

The devils believe, and yet tremble, for it is not enough to simply believe the “truth.” It must become part of you as is the physical food that is eaten. In the history of verses thirteen to fifteen the Lion of the tribe of Judah unseals the truths connected with the soon coming Sunday law, and those truths impress the seal upon the foreheads of the wise virgins, in advance of the coming crisis. The Lion of the tribe of Judah knew full well the testimony of Matthew chapter sixteen, and His visit to Caesarea Philippi aligned with Daniel’s testimony of Panium, and He knew the shadow of the cross which He and His disciple stood under in Caesarea Philippi, represented the shadow of the coming Sunday law in the history of His last-day people.

Move yo kwè, e poutan yo tranble, paske li pa sifi pou yon moun senpleman kwè “verite” a. Li dwe vin fè pati de ou menm jan ak manje fizik yo manje a. Nan istwa vèsè trèz rive kenz yo, Lyon branch fanmi Jida a retire sele sou verite ki gen rapò ak lwa dimanch k ap vini byento a, e verite sa yo enprime sele a sou fwon vyèj saj yo, davans anvan kriz k ap vini an. Lyon branch fanmi Jida a te konnen parfe temwayaj chapit sèz nan Matye a, e vizit Li nan Sezare Filipi te annamoni ak temwayaj Danyèl sou Panyòm, epi Li te konnen lonbraj kwa a, anba li menm ak disip Li a te kanpe nan Sezare Filipi, te reprezante lonbraj lwa dimanch k ap vini an nan istwa pèp Li a nan dènye jou yo.

From that time forth began Jesus to show unto his disciples, how that he must go unto Jerusalem, and suffer many things of the elders and chief priests and scribes, and be killed, and be raised again the third day. Then Peter took him, and began to rebuke him, saying, Be it far from thee, Lord: this shall not be unto thee. But he turned, and said unto Peter, Get thee behind me, Satan: thou art an offence unto me: for thou savourest not the things that be of God, but those that be of men. Then said Jesus unto his disciples, If any man will come after me, let him deny himself, and take up his cross, and follow me. For whosoever will save his life shall lose it: and whosoever will lose his life for my sake shall find it. For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:21–28.

Depi lè sa a, Jezi te kòmanse montre disip li yo kijan li te dwe ale Jerizalèm, soufri anpil bagay nan men ansyen yo, chèf prèt yo ak dirèktè lalwa yo, yo touye li, epi sou twazyèm jou a li leve ankò. Lè sa a, Pyè pran li apa, li kòmanse reprimande li, li di: Sa pa dwe rive w, Seyè; sa p ap janm rive w. Men Jezi vire, li di Pyè: Ret dèyè mwen, Satan; ou se yon blokaj pou mwen, paske ou pa gen nan lide bagay ki soti nan Bondye, men bagay ki soti nan lèzòm. Lè sa a, Jezi di disip li yo: Si yon moun vle vini dèyè mwen, se pou li renonse tèt li, pran kwa pa li, epi swiv mwen. Paske nenpòt moun ki vle sove lavi li ap pèdi li; epi nenpòt moun ki pèdi lavi li poutèt mwen ap jwenn li. Paske ki avantaj yon moun genyen, si li ta genyen tout lemonn, epi li pèdi pwòp nanm li? Oswa kisa yon moun va bay an echanj pou nanm li? Paske Pitit lòm nan gen pou vini nan glwa Papa li ak zanj li yo; lè sa a, li va rekonpanse chak moun dapre zèv li yo. Anverite mwen di nou sa, gen kèk nan moun ki kanpe isit la ki p ap goute lanmò, jiskaske yo wè Pitit lòm nan ap vini nan wayòm li an. Matye 16:21–28.

The first, and therefore based upon the rule of first mention, the most important thing Jesus told His disciples about the sufferings of the cross, is that they would need to take up their own cross, if they chose to follow Him. Sister White clearly states that the cross is also the yoke. The yoke and the cross are symbols of man’s personal will, and it all depends upon the correct exercise of the will. The power which upholds God’s temple is a Lamb that had been slain and hung upon a “pillar”. The Lamb that is slain represents the crucifixion of the lower fleshly nature, and the “pillar” that the dead flesh is hung upon is the will. Christ provided His example of how to overcome by always keeping His will in submission to His Father’s will, and for accomplishing that work, He sat down on the throne with His Father. The symbol of overcoming is the slain Lamb hung upon the pillar. All these truths are directly associated with those represented as Peter.

Premye a, e se poutèt sa, dapre règ premye mansyònman an, bagay ki pi enpòtan Jezi te di disip li yo konsènan soufrans lakwa a, se ke yo t ap bezwen pran pwòp kwa pa yo, si yo te chwazi swiv li. Sè White deklare avèk klète ke kwa a se jouk la tou. Jouk la ak kwa a se senbòl volonte pèsonèl lèzòm, e tout bagay depann de bon egzèsis volonte a. Pouvwa ki soutni tanp Bondye a se yon Ti Mouton ki te touye e yo te pann sou yon “poto”. Ti Mouton yo touye a reprezante krisifiksyon nati enferyè ki chèch la, epi “poto” kote chè a ki mouri a pann nan se volonte a. Kris te bay egzanp pa li sou kijan pou genyen batay la lè li te toujou kenbe volonte pa li soumèt anba volonte Papa li; e poutèt li te akonpli travay sa a, li te chita sou twòn nan ansanm ak Papa li. Senbòl viktwa a se Ti Mouton yo touye a ki pann sou poto a. Tout verite sa yo asosye dirèkteman ak sila yo ki reprezante kòm Pyè.

Unto Philadelphia, represented by the Exeter tent, it is stated:

Pou Filadèlfi, ki reprezante pa tant Exeter la, yo deklare:

Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.

Moun ki va genyen batay la, m ap fè l tounen yon poto nan tanp Bondye mwen an, e li p ap janm soti ankò; epi m ap ekri sou li non Bondye mwen an, ak non vil Bondye mwen an, ki se nouvo Jerizalèm nan, ki desann soti nan syèl la bò kote Bondye mwen an; epi m ap ekri sou li nouvo non pa m nan. Moun ki gen zòrèy, se pou l tande sa Lespri a di legliz yo. Revelasyon 3:12, 13.

He that overcomes as Christ overcame will receive a new name, just as Simon Barjonah did, and they will become a pillar in God’s temple, just as Christ is the Lamb that was slain and hung upon a pillar in God’s temple. When they overcome as Christ overcame, they will also sit upon the throne in heavenly places, as did Christ.

Moun ki va genyen menm jan Kris la te genyen an, l ap resevwa yon nouvo non, menm jan Simon Barjona te resevwa youn; epi yo va tounen yon poto nan tanp Bondye a, menm jan Kris la se Ti Mouton ki te touye a e ki te pandye sou yon poto nan tanp Bondye a. Lè yo genyen menm jan Kris la te genyen an, yo va chita tou sou twòn nan nan kote selès yo, menm jan Kris la te fè sa.

Unto Laodicea, represented by the Watertown tent, it is stated:

Pou Lawodiseya, ki reprezante pa tant Watertown lan, sa deklare:

Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:20–22.

Men m ap kanpe devan pòt la, m ap frape: si yon moun tande vwa mwen, epi li louvri pòt la, m ap antre lakay li, m ap soupe avè l, e li menm avè m. Moun ki genyen batay la, m ap ba li chita ansanm avè m sou twòn mwen an, menm jan mwen menm tou mwen te genyen batay la, epi mwen chita ansanm ak Papa m sou twòn pa li a. Moun ki gen zòrèy, se pou li tande sa Lespri a ap di legliz yo. Revelasyon 3:20–22.

The first truth Jesus told the disciples as He began to reveal the sufferings of the cross was the truth that men must overcome exactly as He had provided an example of overcoming. Men must crucify the flesh with the affections and lusts. When this is done they will be seated in heavenly places.

Premye verite Jezi te di disip yo pandan Li t ap kòmanse revele soufrans lakwa yo, se te verite ke lèzòm dwe genyen batay la egzakteman jan Li menm te bay yon egzanp sou fason pou genyen batay la. Lèzòm dwe kloure lachè a sou kwa a ansanm ak santiman li yo ak move dezi li yo. Lè sa a fin fèt, yo pral chita nan plas ki nan syèl la.

Even when we were dead in sins, hath quickened us together with Christ, (by grace ye are saved) And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 2:5, 6.

Menm lè nou te mouri nan peche nou yo, li fè nou viv ansanm ak Kris la, (se pa gras nou sove) epi li leve nou ansanm avè l, li fè nou chita ansanm nan kote ki nan syèl yo, nan Jezi Kris la. Efezyen 2:5, 6.

After presenting the truth of the crucifixion, in terms of personal responsibility, The Lion of the tribe of Judah added another truth which addresses the last days.

Apre li te prezante verite sou kwa a anrapò ak responsablite pèsonèl, Lyon tribi Jida a te ajoute yon lòt verite ki konsène dènye jou yo.

For what is a man profited, if he shall gain the whole world, and lose his own soul? or what shall a man give in exchange for his soul? For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom. Matthew 16:26–28.

Paske kisa sa ta pwofite yon moun, si li ta genyen lemonn antye, epi li pèdi pwòp nanm li? Oswa kisa yon moun ta bay an echanj pou nanm li? Paske Pitit lòm nan pral vini nan glwa Papa li avèk zanj li yo; epi lè sa a li pral rann chak moun selon zèv li yo. An verite, mwen di nou sa: Gen kèk nan moun ki kanpe isit la, ki p ap goute lanmò, jouk yo wè Pitit lòm nan ap vini nan wayòm li. Matye 16:26–28.

When the message of the Midnight Cry is unsealed by the Lion of the tribe of Judah in the concluding period of the sealing of the one hundred and forty-four thousand there would be some who did not die. He then addressed specifically the one hundred and forty-four thousand, His last-day people who do not taste of death. Therefore, six days after His visit to Caesarea Philippi the Lion of the tribe of Judah unsealed a truth that was to strengthen His disciples for the coming crisis of the cross, but it more importantly spoke to the soon coming Sunday law.

Lè mesaj Rèl Minwi a fin louvri pa Lyon tribi Jida a nan peryòd final sele san karannkat mil yo, t ap gen kèk ki pa t ap mouri. Lè sa a, Li te pale dirèkteman ak san karannkat mil yo, pèp Li a nan dènye jou yo ki pa goute lanmò. Se poutèt sa, sis jou apre vizit Li nan Sezare Filip, Lyon tribi Jida a te louvri yon verite ki te pou fòtifye disip Li yo pou kriz kwa a k ap vini an, men pi enpòtan toujou, li te pale konsènan lwa dimanch la ki gen pou vini byento.

And after six days Jesus taketh Peter, James, and John his brother, and bringeth them up into an high mountain apart, And was transfigured before them: and his face did shine as the sun, and his raiment was white as the light. And, behold, there appeared unto them Moses and Elias talking with him. Then answered Peter, and said unto Jesus, Lord, it is good for us to be here: if thou wilt, let us make here three tabernacles; one for thee, and one for Moses, and one for Elias. While he yet spake, behold, a bright cloud overshadowed them: and behold a voice out of the cloud, which said, This is my beloved Son, in whom I am well pleased; hear ye him. And when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid. And when they had lifted up their eyes, they saw no man, save Jesus only. And as they came down from the mountain, Jesus charged them, saying, Tell the vision to no man, until the Son of man be risen again from the dead. And his disciples asked him, saying, Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist. Matthew 17:1–13.

Sis jou apre sa, Jezi pran Pyè, Jak, ak Jan, frè li a, epi li mennen yo apa sou yon mòn ki wo anpil. Epi li te transfòme devan yo: figi li te klere tankou solèy la, e rad li yo te vin blan tankou limyè a. Epi gade, Moyiz ak Eli te parèt devan yo, yo t ap pale avèk li. Lè sa a, Pyè pran lapawòl, li di Jezi: Seyè, sa bon pou nou rete isit la; si ou vle, ann fè twa tant isit la: youn pou ou, youn pou Moyiz, epi youn pou Eli. Pandan li t ap pale toujou, gade, yon nwaj klere kouvri yo; epi gade, yon vwa soti nan nwaj la, ki di: Men Pitit mwen renmen anpil la, nan li mwen pran tout plezi mwen; koute li. Lè disip yo tande sa, yo lage kò yo fas atè, e yo te gen anpil laperèz. Men Jezi pwoche, li manyen yo, li di: Leve, pa bezwen pè. E lè yo leve je yo, yo pa wè pèsonn ankò, eksepte Jezi sèlman. Pandan yo t ap desann sot sou mòn lan, Jezi bay yo lòd, li di: Pa rakonte pèsonn vizyon an, jouk lè Pitit lòm nan va leve soti vivan pami mò yo. Disip li yo mande li, yo di: Poukisa, alò, dirèktè lalwa yo di Eli dwe vini anvan? Jezi reponn, li di yo: Se vre, Eli gen pou vini anvan, e li va retabli tout bagay. Men mwen di nou: Eli deja vini, e yo pa t rekonèt li, men yo fè li tou sa yo te vle. Konsa tou, Pitit lòm nan gen pou soufri anba men yo. Lè sa a, disip yo konprann li t ap pale avèk yo konsènan Jan Batis la. Matye 17:1–13.

In the passage the Lion of the tribe of Judah is unsealing the truths that seal the one hundred and forty-four thousand just before the close of probation, for the “time is at hand.” He first identified the suffering of the cross, and represented the experience as the defining difference between one class who would refuse to exercise their will in crucifying the flesh, and a class who would follow Christ’s example. Then He presented to them that they were representing the last generation of earth’s history, when there would be people who lived from the time of the unsealing that took place on September 11, 2001, until His return.

Nan pasaj la, Lyon tribi Jida a ap louvri verite ki sele san karannkat mil yo jis anvan fen tan gras la, paske “tan an rive.” Li te idantifye soufrans lakwa a an premye, epi Li te reprezante eksperyans sa a kòm diferans ki detèmine ant yon gwoup ki ta refize egzèse volonte pa yo pou kloure lachè a sou kwa, ak yon gwoup ki ta suiv egzanp Kris la. Apre sa, Li te prezante devan yo ke yo t ap reprezante dènye jenerasyon istwa tè a, lè ta gen moun ki t ap viv depi nan moman deseleman ki te fèt 11 septanm 2001 an, jouk lè Li retounen.

Then He presented a vision of His glorified being, and with Him were Moses and Elijah. The sealing message that is unsealed is the Revelation of Jesus Christ, that is associated with Moses and Elijah, and that message began to be unsealed in July 2023, when the two witnesses of Revelation chapter eleven, who are Moses and Elijah, were established, line upon line, as the symbols that represented the sealing of the one hundred and forty-four thousand. When the three disciples saw the vision and heard God’s voice, “they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.”

Lè sa a, Li prezante yon vizyon sou èt Li ki glorifye a, e avèk Li te gen Moyiz ak Eli. Mesaj sele a ki vin devwale se Revelasyon Jezikri a, ki asosye avèk Moyiz ak Eli, e mesaj sa a te kòmanse devwale nan mwa Jiyè 2023, lè de temwen yo nan Revelasyon chapit onz la, ki se Moyiz ak Eli, te tabli, liy sou liy, kòm senbòl ki te reprezante sele san karant-kat mil yo. Lè twa disip yo te wè vizyon an epi yo te tande vwa Bondye a, “yo tonbe fas atè, epi yo te pè anpil. E Jezi pwoche, Li manyen yo, epi Li di: Leve, epi nou pa bezwen pè.”

The vision which the three disciples saw, represents a vision of Christ’s glory in the last days, and it is therefore the same vision which Daniel saw in chapter ten.

Vizyon twa disip yo te wè a reprezante yon vizyon sou laglwa Kris la nan dènye jou yo; se poutèt sa, se menm vizyon an Danyèl te wè nan chapit dis la.

And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. Daniel 10:7–12.

Se mwen menm Danyèl sèlman ki te wè vizyon an; paske mesye ki te avè m yo pa t wè vizyon an. Men, yon gwo tranbleman te tonbe sou yo, tèlman yo te kouri al kache kò yo. Se konsa, mwen te rete poukont mwen, epi mwen te wè gwo vizyon sa a; pa t rete okenn fòs nan mwen ankò, paske bèl aparans mwen te chanje an gate nan mwen, epi mwen pa t kenbe okenn fòs. Men, mwen te tande son pawòl li yo; epi lè mwen te tande son pawòl li yo, mwen te tonbe nan yon dòmi pwofon sou figi m, ak figi m atè. Epi gade, yon men te manyen mwen, ki te mete m sou jenou m ak sou pla men m. Epi li di m: O Danyèl, nonm ki renmen anpil, konprann pawòl m ap pale avè w yo, epi kanpe dwat; paske se kote ou mwen voye kounye a. Epi lè li te fin pale pawòl sa a avè m, mwen te kanpe ap tranble. Lè sa a, li di m: Ou pa bezwen pè, Danyèl; paske depi premye jou ou te mete kè w pou konprann, epi pou imilye tèt ou devan Bondye ou a, pawòl ou yo te tande, e mwen vini poutèt pawòl ou yo. Danyèl 10:7–12.

The vision of the transfiguration in Matthew chapter seventeen, is the looking-glass vision of Daniel chapter ten, that takes place when the dead dry bones of Ezekiel are resurrected. The vision, and the associated message, manifests two classes of worshippers, one in the Exeter tent, and the other in the Watertown tent, which is Jeremiah’s assembly of mockers, and John’s synagogue of Satan. As with the effects of the vision in Daniel’s testimony, so too “when the disciples heard it, they fell on their face, and were sore afraid. And Jesus came and touched them, and said, Arise, and be not afraid.” The vision was audible and visual in both cases, and it produced fear, in both examples. A “touch” was required to strengthen in both testimonies.

Vizyon transfigirasyon an nan Matye chapit disèt la se vizyon glas Daniel chapit dis la, ki fèt lè zo sèk mò Ezekyèl yo resisite. Vizyon an, ansanm ak mesaj ki asosye avè l la, fè parèt de klas adoratè: youn nan tant Exeter la, epi lòt la nan tant Watertown nan, ki se asanble moun k ap pase nan betiz Jeremi an, ak sinagòg Satan Jan an. Menm jan ak efè vizyon an nan temwayaj Daniel la, konsa tou, “lè disip yo te tande sa, yo tonbe fas atè, e yo te pè anpil. E Jezi vin manyen yo, epi li di: Leve, epi nou pa bezwen pè.” Vizyon an te tande ak wè nan toude ka yo, epi li te pwodui laperèz nan toude egzanp yo. Yon “manyen” te nesesè pou bay fòs nan toude temwayaj yo.

The vision of the transfiguration was evidence, among other things that the Word of God never fails, for in chapter sixteen of Matthew, in the final verse, Jesus had stated that “There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.” The transfiguration was an illustration of the coming of “the Son of man” in His kingdom.

Vizion transfòmasyon an te yon prèv, pami lòt bagay, ke Pawòl Bondye a pa janm fè fay; paske nan chapit sèz nan Matye, nan dènye vèsè a, Jezi te deklare ke: “Gen kèk moun ki kanpe isit la, ki p ap goute lanmò, jouk yo wè Pitit lòm nan vini nan wayòm li.” Transfòmasyon an te yon ilistrasyon sou vini “Pitit lòm nan” nan wayòm li.

“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 montay transfigirasyon an, te yon temwen viktwa Kris la sou peche ak lanmò. Li te reprezante sila yo ki va soti nan tonm nan lè rezirèksyon moun ki jis yo rive. Eli, ki te transpòte nan syèl la san li pa t wè lanmò, te reprezante sila yo ki pral viv sou tè a lè Kris la vini dezyèm fwa, epi ki pral ‘chanje, nan yon moman, nan yon bat je, nan dènye twonpèt la;’ lè ‘mòtèl sa a dwe revèti imòtalite,’ epi ‘sa ki koripsib la dwe revèti enkoripsyon.’ 1 Corinthians 15:51–53. Jezi te kouvri ak limyè syèl la, menm jan Li pral parèt lè Li va vini ‘dezyèm fwa san peche pou delivrans.’ Paske Li va vini ‘nan glwa Papa Li avèk zanj sen yo.’ Hebrews 9:28; Mark 8:38. Pwomès Sovè a te fè disip yo te akonpli kounye a. Sou montay la, wayòm glwa k ap vini an te reprezante an ti dimansyon,—Kris la, Wa a; Moïse, yon reprezantan moun sen yo ki resisite; epi Eli, yon reprezantan sila yo ki te transpòte yo.” The Desire of Ages, 421.

The sealing truth includes an identification that the one hundred and forty-four thousand are those represented in Revelation chapter seven, who do not die, and are represented by Elijah, and that the great multitude in Revelation chapter seven, are those represented by Moses, that do die. The one group is called at the first voice of Revelation chapter eighteen, and the other group is called at the second voice of Revelation chapter eighteen.

Verite sele a gen ladan l yon idantifikasyon ki montre san karannkat mil yo se sila yo ki reprezante nan Revelasyon chapit sèt, ki pa mouri, epi ki reprezante pa Eli; epi gwo foul moun nan Revelasyon chapit sèt la se sila yo ki reprezante pa Moyiz, ki mouri. Yonn nan gwoup yo rele nan premye vwa Revelasyon chapit dizwit la, epi lòt gwoup la rele nan dezyèm vwa Revelasyon chapit dizwit la.

After the touch, Jesus gave further instruction to the disciples when He said, “Tell the vision to no man, until the Son of man be risen again from the dead.” The vision of the transfiguration, which is the vision of the looking-glass, and the vision of Isaiah in chapter six, and Paul’s vision while in the third heaven, and Ezekiel’s vision of the wheels within the wheels was sealed up by the Lion of the tribe of Judah, until after the resurrection of Christ.

Apre manyen an, Jezi te bay disip yo plis enstriksyon lè Li te di: “Pa rakonte pèsonn vizyon an, jouk lè Pitit lòm nan va leve soti vivan nan lanmò.” Vizyon transfigirasyon an, ki se vizyon glas la, ansanm ak vizyon Ezayi nan chapit sis la, ak vizyon Pòl pandan li te nan twazyèm syèl la, epi vizyon Ezekyèl sou wou yo anndan wou yo, te sele pa Lyon tribi Jida a, jouk apre rezirèksyon Kris la.

The resurrection of Christ represents the resurrection of the two witnesses that were with Christ in that very vision, and they were to be resurrected in July of 2023. At that point the sealing message would be unsealed to the two witnesses of Revelation eleven and the two groups of faithful, and it would be placed in the context of the looking-glass vision of Christ’s glory at the end of the world.

Rezireksyon Kris la reprezante rezireksyon de temwen yo ki te avèk Kris nan menm vizyon sa a, e yo te dwe resisite an Jiyè 2023. Nan pwen sa a, mesaj sele a t ap devwale bay de temwen Revelasyon onz yo ak de gwoup fidèl yo, epi li t ap mete nan kontèks vizyon glas la sou laglwa Kris la nan fen mond lan.

The sealing message will also be placed within the context of the first three verses of Revelation chapter one, where the chain of communication, that represents the combination of divinity with humanity is set forth in the step-by-step process of how the sealing message is presented to those who are candidates to be among the one hundred and forty-four thousand.

Mesaj sele a pral mete tou nan kontèks twa premye vèsè chapit premye liv Revelasyon an, kote chèn kominikasyon an, ki reprezante inyon divinite ak limanite, prezante nan pwosesis pa etap fason mesaj sele a transmèt bay sila yo ki kandida pou yo pami san karannkat mil yo.

The step-by-step process was from the Father, to the Son, to the angel Gabriel, to John, to the churches. From the Divine Father, to the Divine and human Son, to an unfallen creature (Gabriel), to a fallen creature (John) to the churches which are in Asia (the world.) The five steps are specifically identified at the very first mention of the Revelation of Jesus Christ, and to deny any step is to deny them all.

Pwosesis pa etap la te soti nan Papa a, rive nan Pitit la, rive nan zanj Gabriyèl, rive nan Jan, rive nan legliz yo. Soti nan Papa diven an, rive nan Pitit la ki diven e imen, rive nan yon kreyati ki pa t tonbe (Gabriyèl), rive nan yon kreyati ki tonbe (Jan), rive nan legliz ki nan Azi yo (lemonn nan). Senk etap sa yo idantifye ak presizyon depi nan premye mansyon Revelasyon Jezi Kris la, e pou nye nenpòt etap, se pou nye yo tout.

In agreement with that revelation the disciples then asked Jesus “Why then say the scribes that Elias must first come? And Jesus answered and said unto them, Elias truly shall first come, and restore all things. But I say unto you, That Elias is come already, and they knew him not, but have done unto him whatsoever they listed. Likewise shall also the Son of man suffer of them. Then the disciples understood that he spake unto them of John the Baptist.”

An akò avèk revelasyon sa a, disip yo Lè sa a mande Jezi: “Poukisa, donk, dirèktè lalwa yo di Eli dwe vini anvan? Jezi reponn yo, li di: Eli va vini tout bon anvan, e li pral restore tout bagay. Men, mwen di nou, Eli deja vini, e yo pa t rekonèt li; men yo fè l tou sa yo te vle. Menm jan an tou, Pitit lòm nan pral soufri anba men yo.” Lè sa a, disip yo konprann li t ap pale avèk yo konsènan Jan Batis la.

The prophetic role of John the Baptist and John the Revelator is an element of the sealing message, and those in the Watertown tent who chose to disregard the message of Samuel Snow, represent those who are unwilling to acknowledge that the Lord selects the men He chooses to select. The voice that was selected in 1989, who first published its message two hundred and twenty years after 1776, in 1996, who was the watchman who identified that the third woe had arrived on September 11, 2001, who presented the sinful message of July 18, 2020, is part of the sealing message, and his role is represented by John the Baptist.

Wòl pwofetik Jan Batis ak Jan Revelatè a se yon eleman nan mesaj sele a, epi sila yo ki te nan tant Watertown nan ki te chwazi neglije mesaj Samuel Snow a, reprezante sila yo ki pa dispoze rekonèt ke Senyè a chwazi mesye li vle chwazi yo. Vwa ki te chwazi an 1989 la, ki te premye pibliye mesaj li a de san venn an apre 1776, an 1996, ki te gadyen an ki te idantifye ke twazyèm malè a te rive 11 Septanm 2001, ki te prezante mesaj peche 18 Jiyè 2020 a, fè pati mesaj sele a, epi wòl li reprezante pa Jan Batis.

We shall continue this study in the next article.

N ap kontinye etid sa a nan pwochen atik la.

“I saw a company who stood well-guarded and firm, giving no countenance to those who would unsettle the established faith of the body. God looked upon them with approbation. I was shown three steps—the first, second, and third angels’ messages. Said my accompanying angel, ‘Woe to him who shall move a block or stir a pin of these messages. The true understanding of these messages is of vital importance. The destiny of souls hangs upon the manner in which they are received.’ I was again brought down through these messages, and saw how dearly the people of God had purchased their experience. It had been obtained through much suffering and severe conflict. God had led them along step by step, until He had placed them upon a solid, immovable platform. I saw individuals approach the platform and examine the foundation. Some with rejoicing immediately stepped upon it. Others commenced to find fault with the foundation. They wished improvements made, and then the platform would be more perfect, and the people much happier. Some stepped off the platform to examine it and declared it to be laid wrong. But I saw that nearly all stood firm upon the platform and exhorted those who had stepped off to cease their complaints; for God was the Master Builder, and they were fighting against Him. They recounted the wonderful work of God, which had led them to the firm platform, and in union raised their eyes to heaven and with a loud voice glorified God. This affected some of those who had complained and left the platform, and they with humble look again stepped upon it.

“Mwen te wè yon gwoup ki te kanpe byen pwoteje e fèm, san yo pa bay okenn ankourajman a sila yo ki ta vle boulvèse lafwa ki tabli nan kò a. Bondye te gade yo avèk apwobasyon. Yo te montre m twa etap—mesaj premye a, dezyèm nan, ak twazyèm zanj yo. Zanj ki t ap akonpaye m lan di: ‘Malè pou moun ki va deplase yon pyè oswa souke yon pikan nan mesaj sa yo. Vrè konpreyansyon mesaj sa yo gen yon enpòtans vital. Destine nanm yo pandye sou fason yo resevwa yo.’ Yo te fè m desann ankò atravè mesaj sa yo, epi mwen te wè a ki pri chè pèp Bondye a te achte eksperyans yo. Yo te jwenn li atravè anpil soufrans ak gwo batay. Bondye te mennen yo etap pa etap, jouk Li te mete yo sou yon platfòm solid, san deplasman. Mwen te wè kèk moun pwoche bò platfòm la epi egzamine fondasyon an. Gen ladan yo ki, avèk lajwa, tousuit monte sou li. Gen lòt ki te kòmanse kritike fondasyon an. Yo te vle yo fè amelyorasyon, epi konsa platfòm la ta vin pi pafè, e pèp la ta pi kontan anpil. Kèk moun te desann sou platfòm la pou egzamine li epi yo te deklare yo te poze li mal. Men mwen te wè ke prèske tout te rete fèm sou platfòm la e yo te egzòte sila yo ki te desann yo pou yo sispann plent yo; paske Bondye se te Mèt Konstriktè a, epi yo t ap goumen kont Li. Yo te rakonte bèl mèvèy travay Bondye a, ki te mennen yo rive sou platfòm fèm nan, epi ansanm yo te leve je yo anlè nan syèl la epi, avèk yon vwa fò, yo te bay Bondye glwa. Sa te touche kèk nan moun sa yo ki te plenyen epi ki te kite platfòm la, epi yo menm, avèk yon aparans imil, yo te monte sou li ankò.”

“I was pointed back to the proclamation of the first advent of Christ. John was sent in the spirit and power of Elijah to prepare the way of Jesus. Those who rejected the testimony of John were not benefited by the teachings of Jesus. Their opposition to the message that foretold His coming placed them where they could not readily receive the strongest evidence that He was the Messiah. Satan led on those who rejected the message of John to go still farther, to reject and crucify Christ. In doing this they placed themselves where they could not receive the blessing on the day of Pentecost, which would have taught them the way into the heavenly sanctuary. The rendering of the veil of the temple showed that the Jewish sacrifices and ordinances would no longer be received. The great Sacrifice had been offered and had been accepted, and the Holy Spirit which descended on the day of Pentecost carried the minds of the disciples from the earthly sanctuary to the heavenly, where Jesus had entered by His own blood, to shed upon His disciples the benefits of His atonement. But the Jews were left in total darkness. They lost all the light which they might have had upon the plan of salvation, and still trusted in their useless sacrifices and offerings. The heavenly sanctuary had taken the place of the earthly, yet they had no knowledge of the change. Therefore they could not be benefited by the mediation of Christ in the holy place.

“Mwen te mennen tounen sou pwoklamasyon premye avènement Kris la. Jan te voye nan lespri ak puisans Eli pou prepare chemen Jezi. Moun ki te rejte temwayaj Jan an pa t resevwa okenn benefis nan ansèyman Jezi yo. Opozisyon yo kont mesaj ki te anonse davans vini li a te mete yo nan yon pozisyon kote yo pa t kapab fasilman resevwa prèv ki pi fò yo ke li te Mesi a. Satan te pouse moun ki te rejte mesaj Jan an pou yo ale pi lwen toujou, pou yo rejte epi kloure Kris sou kwa. Lè yo te fè sa, yo te mete tèt yo kote yo pa t kapab resevwa benediksyon jou Pannkòt la, ki ta moutre yo chemen pou antre nan sanktyè selès la. Chire rido tanp lan te montre ke sakrifis ak òdonans jwif yo pa t ap resevwa ankò. Gran Sakrifis la te fin ofri e yo te aksepte li, epi Sentespri a, ki te desann jou Pannkòt la, te pote lespri disip yo soti nan sanktyè tèren an pou mennen yo nan sanktyè selès la, kote Jezi te antre ak pwòp san pa li, pou vide sou disip li yo benefis ekspyasyon li a. Men jwif yo te rete nan yon fènwa total. Yo te pèdi tout limyè yo te ka genyen sou plan delivrans lan, epi yo te kontinye mete konfyans yo nan sakrifis ak ofrann initil yo. Sanktyè selès la te pran plas sanktyè tèren an; sepandan yo pa t gen okenn konesans sou chanjman an. Se poutèt sa yo pa t kapab resevwa benefis nan medyasyon Kris la nan kote ki sen an.

“Many look with horror at the course of the Jews in rejecting and crucifying Christ; and as they read the history of His shameful abuse, they think they love Him, and would not have denied Him as did Peter, or crucified Him as did the Jews. But God who reads the hearts of all, has brought to the test that love for Jesus which they professed to feel. All heaven watched with the deepest interest the reception of the first angel’s message. But many who professed to love Jesus, and who shed tears as they read the story of the cross, derided the good news of His coming. Instead of receiving the message with gladness, they declared it to be a delusion. They hated those who loved His appearing and shut them out of the churches. Those who rejected the first message could not be benefited by the second; neither were they benefited by the midnight cry, which was to prepare them to enter with Jesus by faith into the most holy place of the heavenly sanctuary. And by rejecting the two former messages, they have so darkened their understanding that they can see no light in the third angel’s message, which shows the way into the most holy place. I saw that as the Jews crucified Jesus, so the nominal churches had crucified these messages, and therefore they have no knowledge of the way into the most holy, and they cannot be benefited by the intercession of Jesus there. Like the Jews, who offered their useless sacrifices, they offer up their useless prayers to the apartment which Jesus has left; and Satan, pleased with the deception, assumes a religious character, and leads the minds of these professed Christians to himself, working with his power, his signs and lying wonders, to fasten them in his snare. Some he deceives in one way, and some in another. He has different delusions prepared to affect different minds. Some look with horror upon one deception, while they readily receive another. Satan deceives some with Spiritualism. He also comes as an angel of light and spreads his influence over the land by means of false reformations. The churches are elated, and consider that God is working marvelously for them, when it is the work of another spirit. The excitement will die away and leave the world and the church in a worse condition than before.

“Anpil moun gade avèk sezisman chemen Jwif yo te pran lè yo te rejte epi kloure Kris sou kwa; e pandan y ap li istwa move tretman wontan yo te fè L sibi a, yo panse yo renmen Li, e yo pa t ap nye Li jan Pyè te fè sa, ni kloure Li sou kwa jan Jwif yo te fè sa. Men Bondye, ki li kè tout moun, mete lanmou sa a pou Jezi yo te deklare yo santi a anba eprèv. Tout syèl la t ap suiv avèk enterè ki pi pwofon fason yo te resevwa mesaj premye zanj lan. Men anpil moun ki te fè konnen yo renmen Jezi, e ki te kriye pandan yo t ap li istwa kwa a, te pase nan rizib bon nouvèl vini Li a. Olye yo te resevwa mesaj la avèk lajwa, yo te deklare se te yon twonpri. Yo te rayi moun ki te renmen aparisyon Li a epi yo te mete yo deyò nan legliz yo. Moun ki te rejte premye mesaj la pa t kapab resevwa okenn benefis nan dezyèm nan; ni yo pa t resevwa okenn benefis nan rèl minwi a, ki te dwe prepare yo pou yo antre avèk Jezi pa lafwa nan kote ki sen anpil la nan tanp selès la. E lè yo te rejte de premye mesaj sa yo, yo tèlman bouche konprann yo, yo pa ka wè okenn limyè nan mesaj twazyèm zanj lan, ki montre chemen an pou antre nan kote ki sen anpil la. Mwen te wè ke menm jan Jwif yo te kloure Jezi sou kwa, konsa legliz nominal yo te kloure mesaj sa yo sou kwa, e se poutèt sa yo pa gen okenn konesans sou chemen ki mennen nan kote ki sen anpil la, e yo pa ka resevwa okenn benefis nan entèsesyon Jezi ladan l. Menm jan ak Jwif yo, ki te ofri sakrifis initil yo, yo monte priyè initil yo nan apatman Jezi te kite a; epi Satan, ki pran plezi nan twonpri a, pran yon aparans relijye epi li mennen lespri kretyen sa yo ki fè profesyon lafwa a vin jwenn li menm, pandan li ap aji avèk pouvwa pa li, siy pa li yo, ak mèvèy mansonjè li yo, pou l mare yo nan pyèj li. Kèk li twonpe yon fason, epi kèk lòt li twonpe yon lòt fason. Li gen diferan twonpri pare pou afekte diferan lespri. Gen kèk ki gade yon twonpri avèk sezisman, pandan yo resevwa yon lòt fasilman. Satan twonpe kèk moun avèk Spiritism. Li vini tou kòm yon zanj limyè epi li gaye enfliyans li sou tout peyi a pa mwayen fo refòm. Legliz yo gonfle ak satisfaksyon, e yo konsidere ke Bondye ap travay yon fason mèvèy pou yo, alòske se travay yon lòt lespri. Eksitasyon an pral disparèt epi li pral kite mond lan ak legliz la nan yon kondisyon ki pi mal pase anvan.”

“I saw that God has honest children among the nominal Adventists and the fallen churches, and before the plagues shall be poured out, ministers and people will be called out from these churches and will gladly receive the truth. Satan knows this; and before the loud cry of the third angel is given, he raises an excitement in these religious bodies, that those who have rejected the truth may think that God is with them. He hopes to deceive the honest and lead them to think that God is still working for the churches. But the light will shine, and all who are honest will leave the fallen churches, and take their stand with the remnant.” Early Writings, 258–261.

“Mwen te wè ke Bondye gen pitit sensè nan mitan Advantis sèlman nan non yo ak legliz ki tonbe yo; epi anvan kalamite yo vide sou latè, yo pral rele minis ak pèp la soti nan legliz sa yo, epi yo pral resevwa laverite ak kè kontan. Satan konnen sa; e anvan gwo rèl twazyèm zanj lan fèt, li leve yon eksitasyon nan kò relijye sa yo, pou moun ki te rejte laverite a ka panse ke Bondye avèk yo. Li espere twonpe moun ki sensè yo, epi mennen yo pou yo kwè ke Bondye toujou ap travay pou legliz yo. Men limyè a pral klere, epi tout moun ki sensè yo pral kite legliz ki tonbe yo, epi yo pral pran pozisyon yo ak rès la.” Early Writings, 258–261.