Moses and Elijah are prophetic symbols that can each be understood by context as a singular symbol, or they can also be understood as a symbol that contains both prophets. Upon the testimony of two a thing is established and in Revelation eleven Moses and Elijah represent the two witnesses of the Old and New Testaments. At the Mount of Transfiguration, representing the Second Coming of Christ, the dual symbol represents both the one hundred and forty-four thousand (Elijah) and the martyrs (Moses) of the Sunday law crisis. Together as a symbol, in the cave of Horeb, they represent God’s people at the end of the world who “hear,” “read” and “keep” the message that is a Revelation of God’s character which contains the power to transform a Laodicean unto a Philadelphian. There will soon, (very soon) come a point where it will no longer be possible for the foolish Laodicean Adventists to avail themselves of the “oil” needed to correctly respond to the cry, “Behold the Bridegroom cometh.”
Mozis ak Eli se senbòl pwofetik ki, selon kontèks la, kapab chak separeman konprann kòm yon senbòl sengilye; men yo kapab tou konprann kòm yon sèl senbòl ki gen ladan toude pwofèt yo. Sou temwayaj de moun, yon bagay tabli; e nan Revelasyon onz, Mozis ak Eli reprezante de temwen Ansyen ak Nouvo Testaman yo. Sou Mòn Transfigirasyon an, ki reprezante Dezyèm Vini Kris la, senbòl doub la reprezante alafwa san karannkat mil yo (Eli) ak mati yo (Mozis) nan kriz lwa dimanch lan. Ansanm kòm yon senbòl, nan twou wòch Oreb la, yo reprezante pèp Bondye a nan fen mond lan ki “tande,” “li” epi “kenbe” mesaj la ki se yon Revelasyon sou karaktè Bondye, e ki genyen pouvwa pou transfòme yon Laodiseyen an yon Filadèlfyen. Byento, (trè byento) pral rive yon pwen kote li p ap posib ankò pou Advantis Laodiseyen sòt yo jwenn “lwil” ki nesesè pou reponn kòrèkteman ak kri a: “Men Veterinè a ap vini.”
And Moses said unto the Lord, See, thou sayest unto me, Bring up this people: and thou hast not let me know whom thou wilt send with me. Yet thou hast said, I know thee by name, and thou hast also found grace in my sight. Now therefore, I pray thee, if I have found grace in thy sight, shew me now thy way, that I may know thee, that I may find grace in thy sight: and consider that this nation is thy people. And he said, My presence shall go with thee, and I will give thee rest. And he said unto him, If thy presence go not with me, carry us not up hence. For wherein shall it be known here that I and thy people have found grace in thy sight? is it not in that thou goest with us? so shall we be separated, I and thy people, from all the people that are upon the face of the earth. And the Lord said unto Moses, I will do this thing also that thou hast spoken: for thou hast found grace in my sight, and I know thee by name. And he said, I beseech thee, shew me thy glory. And he said, I will make all my goodness pass before thee, and I will proclaim the name of the Lord before thee; and will be gracious to whom I will be gracious, and will shew mercy on whom I will shew mercy. And he said, Thou canst not see my face: for there shall no man see me, and live. And the Lord said, Behold, there is a place by me, and thou shalt stand upon a rock: And it shall come to pass, while my glory passeth by, that I will put thee in a clift of the rock, and will cover thee with my hand while I pass by: And I will take away mine hand, and thou shalt see my back parts: but my face shall not be seen. And the Lord said unto Moses, Hew thee two tables of stone like unto the first: and I will write upon these tables the words that were in the first tables, which thou brakest. And be ready in the morning, and come up in the morning unto mount Sinai, and present thyself there to me in the top of the mount. And no man shall come up with thee, neither let any man be seen throughout all the mount; neither let the flocks nor herds feed before that mount. And he hewed two tables of stone like unto the first; and Moses rose up early in the morning, and went up unto mount Sinai, as the Lord had commanded him, and took in his hand the two tables of stone. And the Lord descended in the cloud, and stood with him there, and proclaimed the name of the Lord. And the Lord passed by before him, and proclaimed, The Lord, The Lord God, merciful and gracious, longsuffering, and abundant in goodness and truth, Keeping mercy for thousands, forgiving iniquity and transgression and sin, and that will by no means clear the guilty; visiting the iniquity of the fathers upon the children, and upon the children’s children, unto the third and to the fourth generation. And Moses made haste, and bowed his head toward the earth, and worshipped. And he said, If now I have found grace in thy sight, O Lord, let my Lord, I pray thee, go among us; for it is a stiffnecked people; and pardon our iniquity and our sin, and take us for thine inheritance. And he said, Behold, I make a covenant: before all thy people I will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee. Exodus 33:12–34:10.
Epi Moyiz di SENYÈ a: Gade, ou di m: “Mennen pèp sa a monte”; men ou pa fè m konnen kiyès ou pral voye avè m. Men ou te di: “Mwen konnen ou pa non ou, e ou jwenn favè devan je m tou.” Koulye a, tanpri, si mwen jwenn favè devan je ou, fè m konnen chemen ou kounye a, pou m ka konnen ou, pou m ka jwenn favè devan je ou; epi konsidere nasyon sa a kòm pèp pa ou. Epi li di: Prezans mwen va ale avè w, e mwen va ba ou repo. Epi li di l: Si prezans ou pa ale avè m, pa fè nou monte soti isit la. Paske ki jan y ap konnen isit la ke mwen menm ak pèp ou a jwenn favè devan je ou? Èske se pa nan lefèt ke ou ale avè nou? Se konsa nou va separe, mwen menm ak pèp ou a, ak tout pèp ki sou tout fas tè a. Epi SENYÈ a di Moyiz: Mwen va fè bagay sa a tou ou te pale a; paske ou jwenn favè devan je m, e mwen konnen ou pa non ou. Epi li di: Mwen sipliye ou, fè m wè glwa ou. Epi li di: Mwen va fè tout bonte mwen pase devan ou, e mwen va pwoklame non SENYÈ a devan ou; e mwen va gen gras pou sila mwen va gen gras pou li, e mwen va fè mizèrikòd pou sila mwen va fè mizèrikòd pou li. Epi li di: Ou pa ka wè figi m; paske pa gen moun ki ka wè m epi viv. Epi SENYÈ a di: Gade, gen yon plas bò kote m, e ou va kanpe sou yon wòch. Epi sa va rive, pandan glwa mwen ap pase, mwen va mete ou nan yon fann nan wòch la, e mwen va kouvri ou ak men m pandan m ap pase. Epi mwen va retire men m, e ou va wè pati dèyè mwen; men figi m p ap ka wè. Epi SENYÈ a di Moyiz: Taye de tablèt wòch pou ou menm tankou premye yo; e mwen va ekri sou tablèt sa yo pawòl ki te sou premye tablèt yo, ke ou te kraze yo. Epi pare nan maten, e monte nan maten sou mòn Sinayi, epi prezante tèt ou devan mwen la, sou tèt mòn nan. Epi pesonn pa dwe monte avè w, ni pesonn pa dwe parèt sou tout mòn nan; ni pa kite bann mouton oswa bèf yo manje devan mòn sa a. Epi li taye de tablèt wòch tankou premye yo; epi Moyiz leve granmaten, li monte sou mòn Sinayi, jan SENYÈ a te kòmande l la, epi li pran de tablèt wòch yo nan men li. Epi SENYÈ a desann nan nyaj la, li kanpe la avè l, epi li pwoklame non SENYÈ a. Epi SENYÈ a pase devan li, epi li pwoklame: SENYÈ a, SENYÈ Bondye a, mizèrikòdye ak plen gras, dousman nan kòlè, e rich anpil nan bonte ak verite; li kenbe mizèrikòd pou dè milye, li padonnen mechanste, transgresyon ak peche, men li p ap janm kite koupab la san pinisyon; li fè inikite papa yo tonbe sou pitit yo, sou pitit pitit yo, jouk nan twazyèm ak katriyèm jenerasyon an. Epi Moyiz prese, li bese tèt li jis atè, epi li adore. Epi li di: Si kounye a mwen jwenn favè devan je ou, O Seyè, tanpri, se pou Seyè mwen an mache nan mitan nou; paske se yon pèp ki gen kou rèd; epi padonnen inikite nou ak peche nou, epi pran nou kòm eritaj pa ou. Epi li di: Gade, mwen fè yon alyans: devan tout pèp ou a mwen va fè mèvèy, sa yo ki pa janm fèt nan tout tè a, ni nan okenn nasyon; epi tout pèp pami moun ou ye yo va wè travay SENYÈ a; paske se yon bagay terib mwen pral fè avèk ou. Egzòd 33:12–34:10.
Moses represents God’s people at the end of the world. They are those who in the “last days” of the investigative judgment ask God to show them His “way, that” they might “know” God, and in response receive an answer from God that includes the promise that His “presence shall go with” them, and that God will give those people “rest.”
Moyiz reprezante pèp Bondye a nan fen mond lan. Yo se moun sa yo ki, nan “dènye jou” jijman ankèt la, mande Bondye pou L montre yo “chemen” Li, “pou” yo kapab “konnen” Bondye; epi an repons yo resevwa yon repons nan men Bondye ki gen ladan l pwomès ke “prezans” Li “ap ale avèk” yo, e ke Bondye ap bay pèp sa a “repo.”
Thus saith the Lord, Stand ye in the ways, and see, and ask for the old paths, where is the good way, and walk therein, and ye shall find rest for your souls. But they said, We will not walk therein. Also I set watchmen over you, saying, Hearken to the sound of the trumpet. But they said, We will not hearken. Jeremiah 6:16, 17.
Men sa Senyè a: Kanpe sou chemen yo, gade, mande pou ansyen santye yo, kote bon chemen an ye; mache ladan l, epi n ap jwenn repo pou nanm nou. Men yo te di: Nou p ap mache ladan l. Mwen te mete gad tou sou nou, mwen te di: Koute son twonpèt la. Men yo te di: Nou p ap koute. Jeremi 6:16, 17.
Jeremiah identifies a class that refuse to “see” and “hearken” and therefore do not receive the “rest” promised to those who seek the “good way” and “walk therein.” That rest is identified as the “refreshing” by Isaiah.
Jérémie désigne une catégorie de personnes qui refusent de « voir » et d’« écouter » et, par conséquent, ne reçoivent pas le « repos » promis à ceux qui cherchent la « bonne voie » et qui « y marchent ». Ce repos est identifié par Ésaïe comme le « rafraîchissement ».
Whom shall he teach knowledge? and whom shall he make to understand doctrine? them that are weaned from the milk, and drawn from the breasts. For precept must be upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little: For with stammering lips and another tongue will he speak to this people. To whom he said, This is the rest wherewith ye may cause the weary to rest; and this is the refreshing: yet they would not hear. But the word of the Lord was unto them precept upon precept, precept upon precept; line upon line, line upon line; here a little, and there a little; that they might go, and fall backward, and be broken, and snared, and taken. Isaiah 28:9–13.
Kiyès l ap anseye konesans? E kiyès l ap fè konprann doktrin? Se moun ki sevre ak lèt, yo wete nan tete. Paske kòmandman dwe vin sou kòmandman, kòmandman sou kòmandman; liy sou liy, liy sou liy; yon ti kras isit la, yon ti kras lòtbò: Paske se ak bouch k ap bege ak yon lòt lang l ap pale ak pèp sa a. Se yo menm li te di: Men repo a, avèk li nou ka fè moun ki bouke a repoze; men rafrechisman an: poutan yo pa t vle tande. Men pawòl Seyè a te vin pou yo kòmandman sou kòmandman, kòmandman sou kòmandman; liy sou liy, liy sou liy; yon ti kras isit la, yon ti kras lòtbò; pou yo ka ale, tonbe sou do yo, kraze, pran nan pyèj, epi yo kenbe yo. Ezayi 28:9–13.
The “rest” and the “refreshing” represent the latter rain that is poured out during the proclamation of the final warning message.
“Repo a” ak “rafrechisman an” reprezante lapli ta a ki vide pandan pwoklamasyon dènye mesaj avètisman an.
“I was pointed down to the time when the third angel’s message was closing. The power of God had rested upon His people; they had accomplished their work and were prepared for the trying hour before them. They had received the latter rain, or refreshing from the presence of the Lord, and the living testimony had been revived. The last great warning had sounded everywhere, and it had stirred up and enraged the inhabitants of the earth who would not receive the message.” Early Writings, 279.
“Mwen te wè yo te montre m tan lè mesaj twazyèm zanj lan t ap rive nan fen li. Pwisans Bondye te repoze sou pèp Li a; yo te fin akonpli travay yo, e yo te pare pou lè eprèv ki te devan yo. Yo te resevwa lapli dènyè a, oswa rafrechisman ki soti nan prezans Senyè a, e temwayaj vivan an te reviv. Dènye gran avètisman an te sonnen toupatou, e li te boulvèse epi fè moun ki rete sou tè a fache anpil, moun sa yo ki pa t vle resevwa mesaj la.” Early Writings, 279.
The promise of the “rest” or the “refreshing” that is the “latter rain,” includes the promise given to Moses in the cave that God’s “presence” would go with His people.
Pwomès “repo” a, oswa “rafrechisman” an ki se “lapli dèyè a,” gen ladan l pwomès Bondye te bay Moyiz nan twou wòch la, ke “prezans” Bondye t ap mache avèk pèp Li a.
“The work will be similar to that of the day of Pentecost. As the ‘former rain’ was given, in the outpouring of the Holy Spirit at the opening of the gospel, to cause the upspringing of the precious seed, so the ‘latter rain’ will be given at its close, for the ripening of the harvest. ‘Then shall we know, if we follow on to know the Lord; his going forth is prepared as the morning; and he shall come unto us as the rain, as the latter and former rain unto the earth.’ (Hosea 6:3.) ‘Be glad then, ye children of Zion, and rejoice in the Lord your God; for he hath given you the former rain moderately, and he will cause to come down for you the rain, the former rain, and the latter rain.’ (Joel 2:23.) ‘In the last days, saith God, I will pour out of my Spirit upon all flesh.’ ‘And it shall come to pass, that whosoever shall call on the name of the Lord shall be saved.’ (Acts 2:17, 21.) The great work of the gospel is not to close with less manifestation of the power of God than marked its opening. The prophecies which were fulfilled in the outpouring of the former rain at the opening of the gospel, are again to be fulfilled in the latter rain at its close. Here are ‘the times of refreshing’ to which the apostle Peter looked forward when he said, ‘Repent ye therefore, and be converted, that your sins may be blotted out [in the investigative Judgment], when the times of refreshing shall come from the presence of the Lord; and he shall send Jesus.’ (Acts 3:19–20.)
Travay la pral sanble ak sa ki te fèt nan jou Pannkot la. Menm jan ak “premye lapli” a te bay, nan efizyon Sentespri a nan kòmansman levanjil la, pou fè semans presye a leve, konsa tou “dènye lapli” a pral bay nan fen li, pou matirite rekòt la. “Lè sa a, n a konnen, si nou pèsiste pou nou konnen Seyè a; aparisyon li pare tankou granmaten; epi li va vini jwenn nou tankou lapli, tankou dènye ak premye lapli sou tè a.” (Oze 6:3.) “Se poutèt sa, nou menm pitit Siyon yo, fè kè nou kontan, e rejwi nou nan Seyè a, Bondye nou an; paske li ban nou premye lapli a avèk mezi, e li pral fè lapli a desann pou nou, premye lapli a ak dènye lapli a.” (Jowèl 2:23.) “Nan dènye jou yo, Bondye di, m ap vide nan Lespri mwen sou tout chè.” “Epi, nenpòt moun ki va rele non Seyè a, l ap sove.” (Travay 2:17, 21.) Gwo travay levanjil la pa dwe fini ak mwens manifestasyon pisans Bondye pase sa ki te make kòmansman li. Pwofesi ki te akonpli nan efizyon premye lapli a nan kòmansman levanjil la, pral ankò akonpli nan dènye lapli a nan fen li. Men “tan rafrechisman” yo apot Pyè te prevwa lè li te di: “Se poutèt sa, repanti nou, epi konvèti nou, pou peche nou yo kapab efase [nan Jijman ankèt la], lè tan rafrechisman yo va soti nan prezans Seyè a; epi li va voye Jezi.” (Travay 3:19–20.)
“Servants of God, with their faces lighted up and shining with holy consecration, will hasten from place to place to proclaim the message from Heaven. By thousands of voices, all over the earth, the warning will be given. Miracles will be wrought, the sick will be healed, and signs and wonders will follow the believers. Satan also works with lying wonders, even bringing down fire from heaven in the sight of men. (Revelation 13:13.) Thus the inhabitants of the earth will be brought to take their stand.” The Great Controversy, 611, 612.
“Sèvitè Bondye yo, avèk figi yo ki klere e ki briye ak yon konsakrasyon sen, pral prese soti yon kote al yon lòt pou pwoklame mesaj ki soti nan Syèl la. Pa dè milye vwa, toupatou sou latè, yo pral bay avètisman an. Mirak pral fèt, malad yo pral geri, epi siy ak mèvèy pral swiv moun ki kwè yo. Satan tou ap aji avèk mèvèy twonpe, li menm rive fè dife desann soti nan syèl la devan je lèzòm. (Revelation 13:13.) Konsa, moun k ap viv sou latè yo pral mennen pou pran pozisyon yo.” The Great Controversy, 611, 612.
The outpouring of the Holy Spirit in the latter days has been typified by the outpouring of the Holy Spirit in the beginning of the proclamation of the gospel. The “word of the Lord unto them” who will not hear what the Spirit sayeth unto the churches, was the prophetic principle of adding one prophetic line of history to another prophetic line of history in order to illustrate the end of the world. It is nothing less than the principle that the end of a thing is illustrated by the beginning of a thing. The prophetic rule is rejected by the foolish Laodicean Seventh-day Adventist people. When accepted, God can “teach knowledge,” which Daniel identifies is increased at the time of the end, and the very same knowledge Hosea says God’s people are destroyed for rejecting. The class in Isaiah and Jeremiah who refuse to hear or see, reject the “refreshing,” which is the “rest” God promises to deliver to His “last day” people in order that they might safely navigate the crisis at the end of days.
Ekoulman Sentespri a nan dènye jou yo te deja prefigire pa ekoulman Sentespri a nan kòmansman pwoklamasyon levanjil la. “Pawòl Seyè a pou yo menm” ki pa vle tande sa Lespri a ap di legliz yo, se te prensip pwofetik ki konsiste nan ajoute yon liy istwa pwofetik sou yon lòt liy istwa pwofetik afin pou ilistre fen mond lan. Sa pa mwens pase prensip ki montre ke fen yon bagay ilistre pa kòmansman yon bagay. Règ pwofetik sa a rejte pa pèp estipid Laodise setyèm jou Advantis la. Lè yo aksepte l, Bondye kapab “anseye konesans,” sa Danyèl idantifye kòm konesans ki ogmante nan tan lafen an, e se menm konesans sa Oze di pèp Bondye a ap peri poutèt yo rejte li. Gwoup nan Ezayi ak Jeremi an ki refize tande oswa wè a, rejte “rafrechisman an,” ki se “repo” Bondye pwomèt pou l bay pèp Li a nan “dènye jou” yo, pou yo kapab travèse kriz la nan fen jou yo avèk sekirite.
The “name of the Lord” (character) that God proclaimed to Moses was that “the Lord God,” is “merciful and gracious, longsuffering, and abundant in goodness and truth.” His character is mercy and truth. The truth which represents His character is always associated with His mercy, for no person will understand His truth, except God first exercises His mercy towards them, for all have sinned and come short of the glory (character) of God. The truth that Jesus Christ is the Alpha and Omega is recognized and kept by those who God has pardoned of their iniquities and sin. That pardon takes place in the final scenes of the investigative judgment. Those who He exercises His mercy towards, thus pardoning their sins, He takes for His inheritance and enters into a covenant with them.
“non Senyè a” (karaktè) Bondye te pwoklame bay Moyiz la se te ke “SENYÈ a, Bondye a,” se “mizerikòdye e plen gras, pasyan, e ki gen anpil bonte ak verite.” Karaktè Li se mizèrikòd ak verite. Verite ki reprezante karaktè Li a toujou asosye ak mizèrikòd Li, paske pèsonn pa pral konprann verite Li, sòf si Bondye anvan sa egzèse mizèrikòd Li anvè yo, paske tout moun fè peche e yo pa rive nan glwa (karaktè) Bondye. Verite ke Jezi Kris se Alfa ak Omega a rekonèt epi konsève pa moun sa yo Bondye padonnen inikite ak peche yo. Padon sa a fèt nan dènye sèn jijman ankèt la. Moun sa yo anvè yo Li egzèse mizèrikòd Li, konsa Li padonnen peche yo, Li pran yo kòm eritaj pa Li epi Li antre nan yon alyans avèk yo.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Nan dènye jou istwa tè sa a, alyans Bondye avèk pèp li a ki kenbe kòmandman l yo dwe renouvle.” Review and Herald, 26 fevriye 1914.
All the prophets, including Moses are identifying the last days of the investigative judgment when God renews His covenant with those identified as the one hundred and forty-four thousand. And when that covenant is established, God “will do marvels, such as have not been done in all the earth, nor in any nation: and all the people among which thou art shall see the work of the Lord: for it is a terrible thing that I will do with thee.”
Tout pwofèt yo, ansanm ak Moyiz, ap idantifye dènye jou jijman ankèt la, lè Bondye renouvle alyans Li avèk sila yo ki idantifye kòm san karannkat mil la. Epi lè alyans sa a etabli, Bondye “pral fè mèvèy, jan sa pa janm fèt sou tout tè a, ni nan okenn nasyon; epi tout pèp ki nan mitan yo ou ye a pral wè travay Senyè a, paske se yon bagay terib mwen pral fè avèk ou.”
Moses’ cave experience on Mount Horeb, also known as Mount Sinai was placed within the context of Moses’ struggle with God’s people. His struggle was to accomplish the task God had given to him. Moses was in a struggle concerning God’s message to the world. Just before the Lord showed his glory to Moses, we find Moses using logic against the Lord, suggesting that if the Lord destroyed the rebels who had just been dancing around Aaron’s golden calf, the destruction of the rebels would destroy the message that was identifying God’s power.
Eksperyans Moyiz nan twou wòch sou Mòn Orèb, yo rele tou Mòn Sinayi, te plase nan kontèks batay Moyiz ak pèp Bondye a. Batay li te ye pou akonpli travay Bondye te ba li a. Moyiz te nan yon lit konsènan mesaj Bondye a pou lemonn. Tousuit anvan Senyè a te montre Moyiz laglwa li, nou jwenn Moyiz ap sèvi ak lojik devan Senyè a, li sijere ke si Senyè a te detwi rebèl yo ki te fèk ap danse bò kote ti towo bèf an lò Arawon an, destriksyon rebèl yo t ap detwi mesaj ki t ap idantifye pouvwa Bondye.
And the Lord said unto Moses, I have seen this people, and, behold, it is a stiffnecked people: Now therefore let me alone, that my wrath may wax hot against them, and that I may consume them: and I will make of thee a great nation. And Moses besought the Lord his God, and said, Lord, why doth thy wrath wax hot against thy people, which thou hast brought forth out of the land of Egypt with great power, and with a mighty hand? Wherefore should the Egyptians speak, and say, For mischief did he bring them out, to slay them in the mountains, and to consume them from the face of the earth? Turn from thy fierce wrath, and repent of this evil against thy people. Remember Abraham, Isaac, and Israel, thy servants, to whom thou swarest by thine own self, and saidst unto them, I will multiply your seed as the stars of heaven, and all this land that I have spoken of will I give unto your seed, and they shall inherit it forever. And the Lord repented of the evil which he thought to do unto his people. Exodus 32:9–14.
Epi Senyè a di Moyiz: Mwen wè pèp sa a, e gade, se yon pèp ki gen kou rèd. Koulye a, kite m, pou kòlè m ka limen kont yo, pou m detwi yo; epi m ap fè soti nan ou yon gwo nasyon. Lè sa a Moyiz sipliye Senyè a, Bondye li a, epi li di: Senyè, poukisa kòlè ou limen kont pèp ou a, ou menm ou te fè soti kite peyi Lejip avèk gwo pisans ak yon men vanyan? Poukisa pou Ejipsyen yo pale epi di: Se pou fè yo mal li te fè yo soti, pou touye yo nan mòn yo, epi pou efase yo sou latè? Vire do bay kòlè sevè ou a, epi repanti ou de mal sa a kont pèp ou a. Sonje Abraram, Izarak, ak Izrayèl, sèvitè ou yo, moun ou te sèmante pa pwòp tèt ou, epi ou te di yo: M ap miltipliye desandans nou tankou zetwal syèl la, e tout peyi sa a mwen te pale a, m ap bay desandans nou li, epi yo va eritye li pou tout tan. Epi Senyè a repanti li de mal li te panse fè pèp li a. Egzòd 32:9–14.
Moses’ cave experience includes the message that Moses was ordained to present to the world. The testimony of the Lord passing by Moses and proclaiming His character is placed within the context of an internal message about God’s rebellious (Laodicean) people and the context of Elijah’s cave experience was placed within his struggle with Jezebel, or the three-fold union of the United States, the Papacy and the United Nations. One represents the internal message for the church, the other the external message for the world, but the two witnesses of Moses and Elijah are in the same cave of Horeb, and they are both represented in the cave at the end of the world.
Eksperyans Moyiz nan twou wòch la gen ladan l mesaj Moyiz te òdone pou prezante bay lemonn. Temwayaj kote Senyè a pase devan Moyiz epi pwoklame karaktè pa Li a mete nan kontèks yon mesaj entèn konsènan pèp Bondye a ki rebèl (Lawodiseyen), epi kontèks eksperyans Eli nan twou wòch la te plase nan batay li ak Jezabèl, oswa inyon an twa branch ant Etazini, Papote a ak Nasyonzini. Youn reprezante mesaj entèn pou legliz la, lòt la mesaj ekstèn pou lemonn, men de temwen yo, Moyiz ak Eli, nan menm twou wòch Orèb la, epi toude reprezante nan twou wòch la nan fen lemonn.
And Ahab told Jezebel all that Elijah had done, and withal how he had slain all the prophets with the sword. Then Jezebel sent a messenger unto Elijah, saying, So let the gods do to me, and more also, if I make not thy life as the life of one of them by tomorrow about this time. And when he saw that, he arose, and went for his life, and came to Beersheba, which belongeth to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die; and said, It is enough; now, O Lord, take away my life; for I am not better than my fathers. And as he lay and slept under a juniper tree, behold, then an angel touched him, and said unto him, Arise and eat. And he looked, and, behold, there was a cake baken on the coals, and a cruse of water at his head. And he did eat and drink, and laid him down again. And the angel of the Lord came again the second time, and touched him, and said, Arise and eat; because the journey is too great for thee. And he arose, and did eat and drink, and went in the strength of that meat forty days and forty nights unto Horeb the mount of God. And he came thither unto a cave, and lodged there; and, behold, the word of the Lord came to him, and he said unto him, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: for the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And he said, Go forth, and stand upon the mount before the Lord. And, behold, the Lord passed by, and a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: And after the earthquake a fire; but the Lord was not in the fire: and after the fire a still small voice. And it was so, when Elijah heard it, that he wrapped his face in his mantle, and went out, and stood in the entering in of the cave. And, behold, there came a voice unto him, and said, What doest thou here, Elijah? And he said, I have been very jealous for the Lord God of hosts: because the children of Israel have forsaken thy covenant, thrown down thine altars, and slain thy prophets with the sword; and I, even I only, am left; and they seek my life, to take it away. And the Lord said unto him, Go, return on thy way to the wilderness of Damascus: and when thou comest, anoint Hazael to be king over Syria: And Jehu the son of Nimshi shalt thou anoint to be king over Israel: and Elisha the son of Shaphat of Abelmeholah shalt thou anoint to be prophet in thy room. And it shall come to pass, that him that escapeth the sword of Hazael shall Jehu slay: and him that escapeth from the sword of Jehu shall Elisha slay. Yet I have left me seven thousand in Israel, all the knees which have not bowed unto Baal, and every mouth which hath not kissed him. 1 Kings 19:1–18.
Epi Akab rakonte Jézabèl tout sa Éli te fè, ansanm ak jan li te touye tout pwofèt yo ak nepe. Lè sa a, Jézabèl voye yon mesaje bay Éli, pou di l konsa: Se pou dye yo fè m sa, e plis ankò, si demen nan lè konsa mwen pa fè lavi pa w tankou lavi youn nan yo. Lè li wè sa, li leve, li pati pou sove lavi li; li rive Bècheba, ki pou Jida, epi li kite sèvitè li a la. Men li menm, li antre yon jounen chemen nan dezè a; li rive, li chita anba yon pyebwa jenèv, epi li mande pou l mouri; li di: Sa sifi; kounye a, O Senyè, retire lavi m, paske mwen pa pi bon pase zansèt mwen yo. Antan li te lonje kò l, li t ap dòmi anba pyebwa jenèv la, men yon zanj manyen li, epi li di l: Leve, manje. Li gade, epi men te gen bò tèt li yon gato ki te kwit sou chabon dife, ak yon krich dlo. Li manje, li bwè, epi li kouche ankò. Zanj Senyè a tounen yon dezyèm fwa, li manyen li, epi li di: Leve, manje; paske chemen an twò long pou ou. Li leve, li manje, li bwè, epi ak fòs manje sa a li mache karant jou ak karant nwit jouk rive Orèb, mòn Bondye a. Li rive la, nan yon twou wòch, epi li pase nwit la la; epi men, pawòl Senyè a vin jwenn li, epi Li di li: Kisa w ap fè isit la, Éli? Li reponn: Mwen te ranpli ak anpil zèl pou Senyè a, Bondye dèzame yo; paske pitit Izrayèl yo abandone alyans ou, yo kraze lotèl ou yo, epi yo touye pwofèt ou yo ak nepe; epi se mwen menm sèl ki rete, e y ap chache lavi m pou yo retire li. Li di: Soti deyò, kanpe sou mòn nan devan Senyè a. Epi men, Senyè a t ap pase; yon gwo van fò te fann mòn yo, e li te kraze wòch yo an miyèt moso devan Senyè a; men Senyè a pa t nan van an. Apre van an, te gen yon tranblemanntè; men Senyè a pa t nan tranblemanntè a. Apre tranblemanntè a, te gen yon dife; men Senyè a pa t nan dife a. E apre dife a, te gen yon ti vwa dou, trankil. Lè Éli tande sa, li vlope figi li nan manto li, li soti, li kanpe nan papòt twou wòch la. Epi men, yon vwa rive sou li, li di: Kisa w ap fè isit la, Éli? Li reponn: Mwen te ranpli ak anpil zèl pou Senyè a, Bondye dèzame yo; paske pitit Izrayèl yo abandone alyans ou, yo kraze lotèl ou yo, epi yo touye pwofèt ou yo ak nepe; epi se mwen menm sèl ki rete, e y ap chache lavi m pou yo retire li. Senyè a di li: Ale, retounen sou chemen ou pou ale nan dezè Damas la; epi lè ou rive, w ap wenn Azayèl pou l wa sou Siri. Epi Jewou, pitit gason Nimchi, w ap wenn li pou l wa sou Izrayèl. Epi Elize, pitit gason Chafat, moun Abèl-Meola, w ap wenn li pou l pwofèt nan plas ou. Epi sa pral rive: moun ki sove anba nepe Azayèl, Jewou va touye; epi moun ki sove anba nepe Jewou, Elize va touye. Men mwen kite pou mwen sèt mil moun nan Izrayèl, tout jenou ki pa t pliye devan Baal, ak tout bouch ki pa t bo li. 1 Wa 19:1–18.
Elijah’s cave experience represents the prophet’s discouragement with the message and his perceived effect of his message and work. Moses was defending God’s stated message and Elijah had given up on the message. It is the same message, with the exception of one being internal about the church and the other being external of the church. Yet prophetically, together they are both illustrating the two-fold message of Revelation eighteen. What I need to emphasize about all the truths connected with the cave is that in the “last days” the discouragement that is expressed in either case is over the message and its effect.
Eksperyans Eli nan twou wòch la reprezante dekourajman pwofèt la anvè mesaj la ak efè li te panse mesaj li a ansanm ak travay li te pwodui. Moyiz t ap defann mesaj Bondye te deklare a, tandiske Eli te abandone mesaj la. Se menm mesaj la, eksepte youn nan yo se yon mesaj ki gen rapò ak legliz la anndan, epi lòt la se yon mesaj ki gen rapò ak sa ki deyò legliz la. Men, sou plan pwofetik, ansanm yo toude ap ilistre mesaj doub Revelasyon dizwit la. Sa mwen bezwen mete anfaz sou li konsènan tout verite ki konekte ak twou wòch la, se ke nan “dènye jou yo,” dekourajman ki eksprime a, nan youn oswa nan lòt ka a, gen rapò ak mesaj la ak efè li.
Moses and Elijah both represent those who “hear” and “see” the “voice” which is the “word of the Lord.” That “word” represents His character of mercy and truth. The Psalmist also asks to be shown God’s mercy, which is His character. In order to see His “mercy,” the Psalmist promises to “hear” what the Spirit saith unto the churches.
Moyiz ak Eli toude reprezante sila yo ki “tande” e ki “wè” “vwa” a, ki se “pawòl Senyè a.” “Pawòl” sa a reprezante karaktè li, ki se mizèrikòd ak verite. Sòmis la tou mande pou yo fè li wè mizèrikòd Bondye, ki se karaktè li. Pou li kapab wè “mizèrikòd” li a, Sòmis la pwomèt pou l “tande” sa Lespri a di legliz yo.
To the chief Musician, A Psalm for the sons of Korah. Lord, thou hast been favourable unto thy land: thou hast brought back [reversed] the captivity of Jacob. Thou hast forgiven the iniquity of thy people, thou hast covered all their sin. Selah. Thou hast taken away all thy wrath: thou hast turned thyself from the fierceness of thine anger. Turn us, O God of our salvation, and cause thine anger toward us to cease. Wilt thou be angry with us forever? wilt thou draw out thine anger to all generations? Wilt thou not revive us again: that thy people may rejoice in thee? Show us thy mercy, O Lord, and grant us thy salvation. I will hear what God the Lord will speak: for he will speak peace unto his people, and to his saints: but let them not turn again to folly. Surely his salvation is nigh them that fear him; that glory may dwell in our land. Mercy and truth are met together; righteousness and peace have kissed each other. Truth shall spring out of the earth; and righteousness shall look down from heaven. Yea, the Lord shall give that which is good; and our land shall yield her increase. Righteousness shall go before him; and shall set us in the way of his steps. Psalm 85:1–13.
Pou direktè mizik la. Yon Sòm pou pitit gason Kora yo. Seyè, ou te montre favè ou pou peyi ou a; ou te fè kaptivite Jakòb la retounen [ranvèse]. Ou te padonnen inikite pèp ou a, ou te kouvri tout peche yo. Sela. Ou te wete tout kòlè ou; ou te vire do bay vyolans kòlè ou. Retounen nou, O Bondye delivrans nou an, epi fè kòlè ou sou nou sispann. Èske ou pral fache ak nou pou tout tan? Èske ou pral pwolonje kòlè ou jouk nan tout jenerasyon? Èske ou p ap fè nou reviv ankò, pou pèp ou a ka rejwi nan ou? Montre nou mizèrikòd ou, O Seyè, epi ban nou delivrans ou. Mwen pral tande sa Bondye, Seyè a, va pale; paske li va pale lapè bay pèp li a, ak sen li yo; men se pou yo pa tounen ankò nan foli. Sètènman delivrans li toupre moun ki gen krentif pou li yo, pou laglwa ka rete nan peyi nou an. Mizèrikòd ak verite rankontre ansanm; jistis ak lapè bo youn lòt. Verite va pouse soti nan tè a; epi jistis va gade desann soti nan syèl la. Wi, Seyè a va bay sa ki bon; epi peyi nou an va bay pwodiksyon li. Jistis va mache devan li; epi li va mete nou nan chemen pa li yo. Sòm 85:1–13.
Notice that “mercy and truth,” (and “truth” is the Hebrew word ‘emet’ that we have been referring to) which produces righteousness and peace have “kissed.” They are joined. The Psalmist places his song in the last days of the investigative judgment when God has “forgiven the iniquity of” His “people.” The request is that the Lord would “revive” his people.
Remake ke “mizèrikòd ak laverite” (epi “laverite” se mo ebre ‘emet’ nou t ap fè referans ak li a), ki pwodui jistis ak lapè, “bo youn lòt.” Yo ini. Sòmis la plase chan li a nan dènye jou jijman ankèt la, lè Bondye “padonnen inikite” “pèp” Li a. Demann lan se pou Senyè a ta “reviv” pèp li a.
“A revival and a reformation must take place, under the ministration of the Holy Spirit. Revival and reformation are two different things. Revival signifies a renewal of spiritual life, a quickening of the powers of mind and heart, a resurrection from spiritual death. Reformation signifies a reorganization, a change in ideas and theories, habits and practices. Reformation will not bring forth the good fruit of righteousness unless it is connected with the revival of the Spirit. Revival and reformation are to do their appointed work, and in doing this work they must blend.” Selected Messages, book 1, 128.
“Yon revèy ak yon refòm dwe fèt, anba ministè Sentespri a. Revèy ak refòm se de bagay diferan. Revèy vle di yon renouvèlman lavi espirityèl la, yon vivifikasyon pouvwa lespri ak kè a, yon rezireksyon soti nan lanmò espirityèl. Refòm vle di yon reòganizasyon, yon chanjman nan lide ak teyori, abitid ak pratik. Refòm pa pral pwodui bon fwi jistis la sof si li konekte ak revèy Lespri a. Revèy ak refòm gen pou yo fè travay yo te fikse pou yo a, epi nan fè travay sa a, yo dwe melanje ansanm.” Selected Messages, liv 1, 128.
The “revival” the Psalmist asks for identifies a request from someone that knows they are dead. The revival the Psalmist asks for is a very difficult request for a Laodicean to ask, for a Laodicean is unaware that he is spiritually dead, but if he wasn’t he would not need to be revived. The revival is accomplished by agreeing to “hear what God the Lord will speak,” and no other work should come before our securing that revival that comes when the Holy Spirit abides within us.
“renesans” Psalmis la mande a idantifye yon demann ki sòti nan men yon moun ki konnen li mouri. Renesans Psalmis la mande a se yon demann ki trè difisil pou yon Laodiseyen fè, paske yon Laodiseyen pa okouran ke li mouri espirityèlman; men, si li pa t mouri konsa, li pa t ap bezwen retounen nan lavi. Renesans sa a reyalize lè nou dakò pou “tande sa Bondye, SENYÈ a, pral di,” epi okenn lòt travay pa dwe vini anvan nou asire nou resevwa renesans sa a ki vini lè Sentespri a rete nan nou.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
“Yon renesans vrè pyete nan mitan nou se pi gwo ak pi ijan nan tout bezwen nou yo. Chèche sa a ta dwe premye travay nou.” Selected Messages, liv 1, 121.
Speaking of the book of Revelation Sister White states the following.
En ce qui concerne le livre de l’Apocalypse, Sœur White déclare ce qui suit.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
«Lè nou menm kòm yon pèp nou konprann sa liv sa a vle di pou nou, y ap wè nan mitan nou yon gwo revèy.» Testimonies to Ministers, 113.
The word “revival” is defined as bringing back to life. Those chosen to be among the one hundred and forty-four thousand must first recognize that they are dead and are in need of a revival. The fact that the one hundred and forty-four thousand are dead is a significant component of the message that is unsealed just before probation closes. We have much more to say of this truth. What revives them is the “mercy” which God extends to them when He “revives” them and gives them His righteousness. What revives them is the truth that Jesus is the Alpha and Omega, and this understanding produces within them a “peace” that surpasses all understanding. The promise is that “truth” “shall spring up out of the earth.” The message represented as the “truth,” which is the Alpha and Omega originates in the United States, for it springs up “out of the earth.” The message at the beginning came from the United States and the message at the end springs up from the same place.
Mo “renesans” lan defini kòm retounen bay lavi. Moun ki chwazi pou yo pami san karannkat mil yo dwe dabò rekonèt yo mouri e yo bezwen yon renesans. Reyalite ki fè san karannkat mil yo mouri a se yon eleman enpòtan nan mesaj ki sele a ki vin louvri jis anvan tan gras la fèmen. Nou gen anpil lòt bagay pou n di sou verite sa a. Sa ki fè yo reprann lavi se “mizèrikòd” Bondye pwolonje ba yo lè Li “revivifye” yo epi Li ba yo jistis pa Li a. Sa ki fè yo reprann lavi se verite ki di Jezi se Alfa ak Omega, e konpreyansyon sa a pwodui andedan yo yon “lapè” ki depase tout konprann. Pwomès la se ke “verite” a “va pouse soti nan tè a.” Mesaj ki reprezante kòm “verite” a, ki se Alfa ak Omega, soti Ozetazini, paske li pouse “soti nan tè a.” Mesaj la nan kòmansman an te soti Ozetazini, epi mesaj la nan fen an pouse soti nan menm kote a.
With the context for God’s cavemen being a symbol, we will consider other prophets that have been in a symbolic cave. Jesus identified John the Baptist as Elijah, and John was in prison when he needed to know if Jesus was the Messiah to come. He needed to know Jesus’ true character. He needed to know if the message he had proclaimed and the message that Jesus continued to proclaim was the true message. He sent his disciples to ask Jesus the question, and Jesus, passed by their question and proceeded to show them His glory.
Avèk kontèks kote moun kavèn Bondye yo se yon senbòl, nou pral konsidere lòt pwofèt ki te nan yon kavèn senbolik. Jezi te idantifye Jan Batis kòm Eli, epi Jan te nan prizon lè li te bezwen konnen si Jezi te Mesi ki te gen pou vini an. Li te bezwen konnen vrè karaktè Jezi. Li te bezwen konnen si mesaj li te pwoklame a, ansanm ak mesaj Jezi te kontinye pwoklame a, se te vrè mesaj la. Li te voye disip li yo pou poze Jezi kesyon an, epi Jezi, pase sou kestyon yo a, te kontinye montre yo glwa Li.
“Thus the day wore away, the disciples of John seeing and hearing all. At last Jesus called them to Him, and bade them go and tell John what they had witnessed, adding, ‘Blessed is he, whosoever shall find none occasion of stumbling in Me.’ Luke 7:23, R. V. The evidence of His divinity was seen in its adaptation to the needs of suffering humanity. His glory was shown in His condescension to our low estate.
“Konsa, jounen an t ap pase, pandan disip Jan yo t ap wè ak tande tout bagay. Finalman Jezi rele yo bò kote Li, epi Li voye yo al di Jan sa yo te temwen, pandan Li ajoute: ‘Benediksyon pou moun ki pap jwenn okenn okazyon pou bite nan Mwen.’ Lik 7:23, R. V. Prèv divinite Li a te parèt nan fason li te adapte ak bezwen limanite k ap soufri a. Laglwa Li te parèt nan desandans Li rive jouk nan ba eta pa nou an.”
“The disciples bore the message, and it was enough. John recalled the prophecy concerning the Messiah, ‘The Lord hath anointed Me to preach good tidings unto the meek; He hath sent Me to bind up the brokenhearted, to proclaim liberty to the captives, and the opening of the prison to them that are bound; to proclaim the acceptable year of the Lord.’ Isaiah 61:1, 2. The works of Christ not only declared Him to be the Messiah, but showed in what manner His kingdom was to be established. To John was opened the same truth that had come to Elijah in the desert, when ‘a great and strong wind rent the mountains, and brake in pieces the rocks before the Lord; but the Lord was not in the wind: and after the wind an earthquake; but the Lord was not in the earthquake: and after the earthquake a fire; but the Lord was not in the fire:’ and after the fire, God spoke to the prophet by ‘a still small voice.’ 1 Kings 19:11, 12. So Jesus was to do His work, not with the clash of arms and the overturning of thrones and kingdoms, but through speaking to the hearts of men by a life of mercy and self-sacrifice.” Desire of Ages, 217.
“Disip yo te pote mesaj la, e sa te sifi. Jan te sonje pwofesi konsènan Mesi a: ‘Seyè a te wenn Mwen pou m anonse bon nouvèl bay moun ki dou yo; Li voye Mwen pou m geri moun ki gen kè brize yo, pou m pwoklame delivrans pou prizonye yo, ak ouvèti prizon an pou moun ki mare yo; pou m pwoklame ane favè Seyè a.’ Ezayi 61:1, 2. Zèv Kris yo pa t sèlman deklare Li se te Mesi a, men yo te montre tou nan ki fason wayòm Li a te dwe tabli. Menm verite ki te vin jwenn Eli nan dezè a te revele bay Jan, lè ‘yon gwo van fò te fann mòn yo, epi kraze wòch yo an miyèt moso devan Seyè a; men Seyè a pa t nan van an; apre van an te vin yon tranblemanntè; men Seyè a pa t nan tranblemanntè a: epi apre tranblemanntè a te vin yon dife; men Seyè a pa t nan dife a;’ epi apre dife a, Bondye te pale ak pwofèt la nan ‘yon ti vwa dousman, ki trankil.’ 1 Wa 19:11, 12. Konsa Jezi te dwe fè travay Li, pa avèk bri zam ak ranvèsman twòn ak wayòm yo, men atravè pale ak kè lèzòm pa mwayen yon lavi mizèrikòd ak sakrifis pwòp tèt.” Desire of Ages, 217.
God’s power is conveyed through His Word. It is delivered to “the hearts of men.” That was the lesson of the “still small voice.” Yet Elijah’s message is the external message identifying the forces outside of God’s people. Christ was telling Elijah in the “last days” His word is where the power is located, yet “the clash of arms and the overturning of thrones and kingdoms,” represented by the destructive wind, the earthquake and the fire represent three of the external forces represented in the book of Revelation that God’s people will be confronted with. The destructive “wind” is a symbol of Islam in Bible prophecy. The “earthquake” is the rebellion and anarchy of the French Revolution. The “fire” is the destruction brought upon Sodom and Gomorrah. Elijah had fled the papal power to get to the cave, so the Lord revealed to him that in spite of all the evil forces that make up the crisis at the end of the world, it is the still small voice where God’s power is to be found.
Pouvwa Bondye transmèt atravè Pawòl Li. Li delivre nan “kè lèzòm.” Se te leson “ti vwa dou ak kalm” nan. Men mesaj Eli a se mesaj ekstèn ki idantifye fòs ki andeyò pèp Bondye a. Kris t ap di Eli ke nan “dènye jou yo” se nan pawòl Li a pouvwa a ye; poutan “bri zam k ap frape youn ak lòt ak ranvèsman twòn ak wayòm yo,” jan van destriktif la, tranblemanntè a ak dife a reprezante l, senbolize twa nan fòs ekstèn yo ki parèt nan liv Revelasyon an e pèp Bondye a pral gen pou l fè fas ak yo. “Van” destriktif la se yon senbòl Islam nan pwofesi biblik la. “Tranblemanntè” a se rebelyon ak anachi Revolisyon fransè a. “Dife” a se destriksyon ki te tonbe sou Sodòm ak Gomò. Eli te sove anba pouvwa papal la pou l rive nan kav la; konsa, Seyè a te revele l ke malgre tout fòs mechan yo ki fòme kriz la nan fen mond lan, se nan ti vwa dou ak kalm nan yo jwenn pouvwa Bondye a.
Moses, Elijah and John the Baptist all testify to witnessing God’s character from a cave. The “cave” is the only sign that will be given to a wicked and adulterous generation. Jesus spoke of the “adulterous and wicked generation,” which is the generation of the “last days” of the investigative judgment. The sign for that generation was the prophet Jonah that had spent three days in a cave—the belly of a whale.
Moyiz, Eli ak Jan Batis tout rann temwayaj ke yo te wè karaktè Bondye soti nan yon kav. “Kav” la se sèl siy ki pral bay yon jenerasyon mechan ak adiltè. Jezi te pale konsènan “jenerasyon adiltè ak mechan” an, ki se jenerasyon “dènye jou” jijman ankèt la. Siy pou jenerasyon sa a se te pwofèt Jonas ki te pase twa jou nan yon kav—vant yon gwo pwason.
And when the people were gathered thick together, he began to say, This is an evil generation: they seek a sign; and there shall no sign be given it, but the sign of Jonas the prophet. For as Jonas was a sign unto the Ninevites, so shall also the Son of man be to this generation. Luke 11:29, 30.
Epi lè pèp la te rasanble an gran foul, li kòmanse di: Jenerasyon sa a mechan; y ap chèche yon siy, men pa gen okenn siy k ap ba li, eksepte siy Jonas, pwofèt la. Paske menm jan Jonas te yon siy pou moun Niniv yo, konsa tou Pitit lòm nan va yon siy pou jenerasyon sa a. Lik 11:29, 30.
Jonah was in a belly of the whale for three days and three nights, as was Jesus in the grave for three days. Jonah was a sign and so is Jesus. They represent the sign of the resurrection, which of course, follows death.
Jonas te nan vant gwo pwason an pandan twa jou ak twa nwit, menm jan Jezi te nan tonm nan pandan twa jou. Jonas te yon siy, e Jezi tou se yon siy. Yo reprezante siy rezirèksyon an, ki, natirèlman, vini apre lanmò.
Then certain of the scribes and of the Pharisees answered, saying, Master, we would see a sign from thee. But he answered and said unto them, An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it, but the sign of the prophet Jonas: For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth. The men of Nineveh shall rise in judgment with this generation, and shall condemn it: because they repented at the preaching of Jonas; and, behold, a greater than Jonas is here. Matthew 12:38–41.
Lè sa a, kèk nan dirèktè lalwa yo ak nan farizyen yo reponn, yo di: Mèt, nou ta vle wè yon siy nan men ou. Men li reponn e li di yo: Yon jenerasyon mechan ak adiltè ap chèche yon siy; men okenn siy p ap bay li, eksepte siy pwofèt Jonas la. Paske, menm jan Jonas te pase twa jou ak twa nwit nan vant gwo pwason an, konsa tou, Pitit lòm nan va pase twa jou ak twa nwit nan kè tè a. Moun Niniv yo va leve nan jijman ansanm ak jenerasyon sa a, e yo va kondane li; paske yo te repanti nan predikasyon Jonas la; epi, gade, gen yon moun isit la ki pi gran pase Jonas. Matye 12:38–41.
If we understand the principle of the repetition of history, in conjunction with the fact that all sacred history identifies the end of the world, then Jonah and Christ’s death, burial and resurrection are the “sign” and also the message for God’s people now. When Jonah was cast out of the belly of the whale, he proclaimed the message, just as the message of the resurrection of Christ was immediately proclaimed when the angel removed the rock from the cave that Christ was in. Those represented by Moses, Elijah, Jonah and Christ are symbolizing not only God’s people of the “last days,” but also the message that each of them gave.
Si nous comprenons le principe de la répétition de l’histoire, conjointement avec le fait que toute l’histoire sacrée identifie la fin du monde, alors Jonas ainsi que la mort, l’ensevelissement et la résurrection de Christ sont le « signe » et aussi le message pour le peuple de Dieu maintenant. Lorsque Jonas fut rejeté du ventre de la baleine, il proclama le message, tout comme le message de la résurrection de Christ fut immédiatement proclamé lorsque l’ange ôta la pierre de la caverne où se trouvait Christ. Ceux qui sont représentés par Moïse, Élie, Jonas et Christ symbolisent non seulement le peuple de Dieu des « derniers jours », mais aussi le message que chacun d’eux a donné.
The sign of Jonah includes the cave experience where the merciful character of Christ is manifested. The same mercy that Jesus extended to Elijah was extended to Jonah as he fled from his responsibility of proclaiming the message. There is much more to say of Jonah, but other points now need to be addressed.
Siy Jonas la gen ladan l eksperyans nan twou wòch la, kote karaktè mizèrikòd Kris la parèt aklè. Menm mizèrikòd Jezi te montre Eli a, se li menm yo te montre Jonas pandan li t ap kouri pou l chape anba responsablite li pou l pwoklame mesaj la. Gen anpil lòt bagay toujou pou di sou Jonas, men kounye a gen lòt pwen ki bezwen trete.
The cave, among other things represents death and resurrection. God’s covenant people in the last days have been identified on multiple witnesses as having been dead and then resurrected. Of course, a Christian must be born again to see the kingdom of God, and this represents the death of the old carnal man, but prophetically it means more. It speaks of a message that is stopped in its tracks. Elijah stopped proclaiming the message, Jonah fled from proclaiming the message. John was thrown in prison and executed. Jesus was crucified.
Twou a, pami lòt bagay, reprezante lanmò ak rezirèksyon. Pèp alyans Bondye a nan dènye jou yo te idantifye pa plizyè temwen kòm moun ki te mouri epi ki apre sa te resisite. Natirèlman, yon kretyen dwe fèt ankò pou l wè wayòm Bondye a, e sa reprezante lanmò ansyen nonm chanèl la, men nan sans pwofetik sa vle di plis toujou. Li pale de yon mesaj yo kanpe nèt nan tras li. Eli te sispann pwoklame mesaj la, Jonas te kouri pou l pa pwoklame mesaj la. Jan te jete nan prizon epi yo te egzekite l. Jezi te kloure sou kwa.
The sign of Jonah therefore is not simply about death and resurrection, it is about the death and resurrection of a message, and all the messages typified in God’s word represent the final warning message that was given to Jesus by the Father, who then gave it to Gabriel, who then gave it to the prophet, who then wrote it and sent it to the churches. God was willing to end the message and start over in the cave experience of Moses. Elijah ended his work as a messenger and fled to the cave. Jonah fled to Tarshish. John the Baptist was murdered, as was Jesus. All of these testimonies are to be brought to the book of Revelation and aligned with one another. Daniel and Revelation are two books, but the “testimony of Jesus” identifies that they are also one book. They possess the same characteristics as the Bible. Two books that make one book and two authors that represent two witnesses.
Se poutèt sa, siy Jonas la pa sèlman konsène lanmò ak rezirèksyon, men li konsène lanmò ak rezirèksyon yon mesaj; epi tout mesaj ki te tipifye nan pawòl Bondye a reprezante dènye mesaj avètisman Papa a te bay Jezi a, ki apre sa li te bay Gabriyèl, ki apre sa li te bay pwofèt la, ki apre sa li te ekri l epi voye l bay legliz yo. Bondye te dispoze mete fen nan mesaj la epi rekòmanse nan eksperyans gwòt Moyiz la. Eli te mete fen nan travay li kòm mesaje epi li te kouri al nan gwòt la. Jonas te kouri al Tasis. Jan Batis te asasinen, menm jan ak Jezi. Tout temwayaj sa yo dwe mennen nan liv Revelasyon an epi mete yo ann amoni youn ak lòt. Danyèl ak Revelasyon se de liv, men “temwayaj Jezi a” fè konnen yo se yon sèl liv tou. Yo genyen menm karakteristik ak Bib la. De liv ki fòme yon sèl liv, epi de otè ki reprezante de temwen.
Daniel, a captive of Babylon and thereafter Medo-Persia symbolically died when he was thrown into the lion’s den. Jonah symbolically died when eaten by the whale. John the Revelator symbolically died when he was thrown into the boiling oil. William Miller died but has the promise that angels are waiting at his grave for the resurrection of the righteous. The ministry Future for America symbolically died on July 18, 2020.
Danyèl, yon prizonye Babilòn epi apre sa Mèd-Pès, te mouri an senbòl lè yo te jete l nan twou lyon yo. Jonas te mouri an senbòl lè balèn nan te vale l. Jan, revelatè a, te mouri an senbòl lè yo te jete l nan lwil k ap bouyi a. William Miller te mouri, men li gen pwomès ke zanj yo ap tann bò tonm li pou rezirèksyon moun jis yo. Ministè Future for America a te mouri an senbòl le 18 jiyè 2020.
The final warning message is set within the context of the papal power’s deadly wound being healed. The healing of the wound is a specific subject of chapters thirteen and seventeen of Revelation. When the deadly wound is healed the resurrected papacy will become the eighth kingdom represented in chapter seventeen of Revelation. It is identified as the eighth, that is of the seven. Eight is symbolic of resurrection, for circumcision as the seal of the covenant relationship was to be carried out on the eighth day after a male child was born. That rite was replaced by baptism in the Christian dispensation, and baptism represent the death, burial and resurrection of Christ. Christ was resurrected on the day after the seventh day. He therefore was resurrected prophetically on the eighth day. After one thousand years of rest, the earth made new is resurrected in the eighth millennium.
Dènye mesaj avètisman an plase nan kontèks gerizon blesi mòtèl pouvwa papal la. Gerizon blesi a se yon sijè presi nan chapit trèz ak disèt liv Revelasyon an. Lè blesi mòtèl la geri, papote a ki resisite a va tounen wityèm wayòm ki reprezante nan chapit disèt Revelasyon an. Li idantifye kòm wityèm lan, sa vle di, ki soti nan sèt yo. Uit se senbolik pou rezireksyon, paske sikonsizyon an, kòm sele relasyon alyans lan, te dwe fèt sou wityèm jou apre nesans yon timoun gason. Rit sa a te ranplase pa batèm nan dispansasyon kretyen an, epi batèm reprezante lanmò, antèman ak rezireksyon Kris la. Kris te resisite nan jou ki vini apre setyèm jou a. Se poutèt sa, pwofetikman, li te resisite sou wityèm jou a. Apre mil ane repo, tè a ki renouvle a resisite nan wityèm milenè a.