We were half way through the four references of ancient Israel, as the generation of “vipers” in the previous article. In Matthew, both John and Jesus label the Pharisees and Sadducees as the generation of vipers. John represents the beginning of a testing process that is identified when he taught that Jesus, who would follow him—would thoroughly purge His floor. Jesus added to the testing process of John, by including the judgment process, as He referenced the queen of Sheba and Nineveh. Judgment takes place in the fourth generation, and one class in the judgment manifests as serpents, for their father is the devil. Jesus added the issue of the fourth generation seeking a sign, when the sign was in plain sight.
Nou te rive nan mitan kat referans yo sou ansyen Izrayèl la, antanke jenerasyon “sèpan” yo, nan atik anvan an. Nan Matye, ni Jan ni Jezi idantifye Farizyen yo ak Sadiseyen yo kòm jenerasyon sèpan yo. Jan reprezante kòmansman yon pwosesis eprèv ki vin idantifye lè li te anseye ke Jezi, ki t ap vini apre li a, t ap netwaye glasi li nèt. Jezi te ajoute sou pwosesis eprèv Jan an, lè li te enkli pwosesis jijman an, pandan li te fè referans ak larenn Seba a ak Niniv. Jijman fèt nan katriyèm jenerasyon an, e yon klas nan jijman an parèt kòm sèpan, paske papa yo se dyab la. Jezi te ajoute kestyon katriyèm jenerasyon k ap chèche yon siy la, alòske siy la te klèman devan je yo.
In Matthew twenty-three the “woes” upon the Pharisees and Sadducees are set forth, and the process of testing and judgment is again associated with the final generation. Chapter twenty-two prepares the setting of the woes of chapter twenty-three.
Nan Matye ventwa, yo prezante “malè” ki pwononse sou Farizyen yo ak Sadiseyen yo, epi pwosesis eprèv ak jijman an asosye ankò avèk dènye jenerasyon an. Chapit vennde prepare kontèks malè chapit ventwa yo.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Pandan Farizyen yo te reyini ansanm, Jezi poze yo kesyon sa a, li di: Kisa nou panse konsènan Kris la? Li se pitit kiyès?
They say unto him, The Son of David.
Yo di l: Pitit David la.
He saith unto them, How then doth David in spirit call him Lord, saying, The Lord said unto my Lord, Sit thou on my right hand, till I make thine enemies thy footstool? If David then call him Lord, how is he his son?
Li di yo: Kijan sa fè David, pa Lespri a, rele l Seyè, lè li di: Seyè a di ak Seyè pa m nan: Chita sou bò dwat mwen, jiskaske mwen mete lènmi ou yo anba pye ou? Si David, donk, rele l Seyè, kijan li fè pitit li?
And no man was able to answer him a word, neither durst any man from that day forth ask him any more questions. Matthew 22:41–46.
E okenn moun pa t kapab reponn li yon mo, ni okenn moun pa t oze, depi jou sa a, poze li okenn lòt kesyon ankò. Matye 22:41–46.
When the door closed to any further interaction, Jesus then sets forth eight woes in the following chapter. In verse thirteen the woe is for shutting the doors to the kingdom of heaven. It is from Heaven’s doors that the latter rain is poured out. The eight woes are about those who profess to open the door which no man can open and close the door which no man can close. In vision, Sister White was shown those who did not follow Christ into the Most Holy Place sending their prayers to the empty holy place where Satan, pretending to be Christ, led them to believe everything was OK. They had re-opened the holy place, and closed the Most Holy Place.
Lè pòt la te fèmen pou nenpòt lòt entèraksyon ankò, Jezi prezante uit malè nan chapit ki vin apre a. Nan vèsè trèz, malè a se pou fèmen pòt wayòm syèl la. Se soti nan pòt syèl la dènye lapli a vide. Uit malè yo konsène moun ki fè pwofesyon pou louvri pòt pèsonn pa ka louvri epi fèmen pòt pèsonn pa ka fèmen. Nan vizyon, yo te montre Sè White moun ki pa t suiv Kris antre nan Trè Sen an, ki t ap voye priyè yo nan kote ki sen an ki te vid, kote Satan, pandan li t ap pran pòz Kris, t ap mennen yo pou yo te kwè tout bagay te byen. Yo te re-louvri kote ki sen an, epi yo te fèmen Trè 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.” Early Writings, 258–261.
“Anpil moun gade ak laterè sou fason Juif yo te aji lè yo te rejte Kris epi yo te kloure l sou kwa a; epi pandan yo ap li istwa move tretman wontan yo te fè l sibi a, yo panse yo renmen l, e yo pa t ap nye li jan Pyè te fè sa, ni kloure l sou kwa a jan Juif yo te fè sa. Men, Bondye, ki li kè tout moun, mete lanmou sa a yo te fè konnen yo te santi pou Jezi a anba eprèv. Tout syèl la t ap gade avèk enterè ki pi pwofon kijan yo te resevwa mesaj premye zanj lan. Men anpil moun ki te fè konnen yo renmen Jezi, epi ki te vide dlo nan je pandan yo t ap li istwa kwa a, te pase bon nouvèl vini li a nan rizib. Olye yo te resevwa mesaj la avèk lajwa, yo te deklare se te yon twonpri. Yo te rayi moun ki te renmen aparisyon li, epi yo te mete yo deyò nan legliz yo. Moun ki te rejte premye mesaj la pa t kapab benefisye dezyèm nan; ni yo pa t benefisye kri minwi a, ki te pou prepare yo pou yo antre avèk Jezi, pa lafwa, nan kote ki sen anpil nan sanktyè selès la. Epi lè yo te rejte de premye mesaj yo, yo tèlman bouche konpreyansyon yo nan fènwa, 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 Juif yo te kloure Jezi sou kwa a, se konsa legliz nominal yo te kloure mesaj sa yo sou kwa a; se poutèt sa yo pa gen okenn konesans sou chemen ki mennen nan kote ki sen anpil la, epi yo pa kapab benefisye de entèsesyon Jezi ap fè la a. Menm jan ak Juif yo, ki te ofri sakrifis initil yo, yo menm tou yo leve priyè initil yo voye bay 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 pwofesyon lafwa a vin jwenn li menm, pandan li ap aji avèk pouvwa pa l, siy pa l, ak mèvèy mansonjè pa l yo, pou l mare yo fèm nan pyèj li.” Early Writings, 258–261.
Verse fourteen is a woe for devouring widows houses and long prayers. Verse fifteen’s woe is for making their converts twice as mush the children of hell as they were. Verses sixteen through twenty-two the wicked are swearing by the temple.
Vèsè katòz la se yon malè pou yo paske yo devore kay vèv yo, pandan y ap fè priyè ki long. Malè vèsè kenz lan se pou yo paske yo fè moun yo konvèti yo vin de fwa plis pitit lanfè pase yo menm yo te ye. Nan vèsè sèz rive nan vennnde, mechan yo ap sèmante sou tanp lan.
“These are not the words of Sister White, but the words of the Lord, and His messenger has given them to me to give to you. God calls upon you to no longer work at cross purposes with Him. Much instruction was given in regard to men claiming to be Christian when they are revealing the attributes of Satan, counteracting in spirit, word, and action the advancement of truth, and are surely following the path where Satan is leading them. In their hardness of heart they have grasped authority which in no way belongs to them, and which they should not exercise. Saith the great Teacher, ‘I will overturn, overturn, overturn.’ Men say in Battle Creek, ‘The temple of the Lord, the temple of the Lord are we’ but they are using common fire. Their hearts are not softened and subdued by the grace of God.” Manuscript Releases, volume 13, 222.
“Sa yo pa pawòl Sè White, men pawòl Senyè a, epi mesaje Li a ban m yo pou m ba nou yo. Bondye rele nou pou nou pa kontinye travay an konfli ak Li ankò. Yo te bay anpil enstriksyon konsènan moun k ap fè reklamasyon yo se kretyen pandan y ap revele atribi Satan yo, y ap opoze, nan lespri, nan pawòl, ak nan aksyon, avansman verite a, epi san mank y ap swiv chemen kote Satan ap mennen yo. Nan redi kè yo, yo sezi yon otorite ki pa pou yo okenn fason, e yo pa ta dwe egzèse li. Gran Anseyan an di: ‘M ap chavire, chavire, chavire.’ Moun yo di nan Battle Creek: ‘Tanp Senyè a, tanp Senyè a se nou menm’; men y ap sèvi ak dife komen. Kè yo pa adousi ni soumèt anba gras Bondye.” Manuscript Releases, volim 13, 222.
In verse twenty-three and twenty-four the woe is for neglecting justice, mercy and faithfulness. Verses twenty-five and twenty-six is about the pretention of cleaning the outside of the cup, but not the inside.
Nan vèsè venn-twa ak venn-kat, malediksyon an se poutèt neglijans jistis, mizèrikòd, ak fidelite. Vèsè venn-senk ak venn-sis pale sou pretansyon pou netwaye deyò gode a, men pa andedan li.
“‘We have this treasure,’ the apostle continued, ‘in earthen vessels, that the excellency of the power may be of God, and not of us.’ God could have proclaimed His truth through sinless angels, but this is not His plan. He chooses human beings, men compassed with infirmity, as instruments in the working out of His designs. The priceless treasure is placed in earthen vessels. Through men His blessings are to be conveyed to the world. Through them His glory is to shine forth into the darkness of sin.” Acts of the Apostles, 330.
“‘Nou genyen trezò sa a,’ apot la te kontinye, ‘nan veso tè, pou ekselans pouvwa a sòti nan Bondye, epi pa nan nou.’ Bondye te ka pwoklame verite Li pa mwayen zanj ki san peche, men sa pa plan Li. Li chwazi èt imen, moun ki antoure ak feblès, kòm enstriman nan akonplisman desen Li yo. Trezò ki pa gen pri a mete nan veso tè. Se atravè lèzòm benediksyon Li yo dwe transmèt bay lemonn. Se atravè yo glwa Li dwe briye nan fènwa peche a.” Acts of the Apostles, 330.
Then verses twenty-seven and twenty-eight identifies the wicked as whitewashed tombs, connecting with Shebna of Isaiah chapter twenty-two where Shebna was exalting in the wonderful tomb he was making, but would never be in, for God was to cast him out of His mouth into a far field. The far field is represented by the tomb of the lying prophet of Bethel that led the disobedient prophet to be buried in the same tomb. Then the eighth woe says:
Lè sa a, vèsè vennsèt ak vennuit yo idantifye mechan yo kòm tonm blanchi, an koneksyon ak Chebna nan Ezayi chapit vennnde a, kote Chebna t ap leve tèt li nan bèl tonm li t ap fè a, men li pa t janm pral ladan l, paske Bondye t ap voye l jete soti nan bouch Li nan yon jaden byen lwen. Jaden byen lwen sa a reprezante pa tonm pwofèt mantè ki te lavil Bètèl la, ki te mennen pwofèt dezobeyisan an pou yo antere l nan menm tonm nan. Lè sa a, wityèm malè a di:
Woe unto you, scribes and Pharisees, hypocrites! because ye build the tombs of the prophets, and garnish the sepulchres of the righteous, And say, If we had been in the days of our fathers, we would not have been partakers with them in the blood of the prophets. Wherefore ye be witnesses unto yourselves, that ye are the children of them which killed the prophets. Fill ye up then the measure of your fathers.
Malè pou nou, dirèktè lalwa ak Farizyen, ipokrit! paske nou bati tonm pwofèt yo, epi nou dekore kavo moun ki jis yo, epi nou di: Si nou te viv nan tan zansèt nou yo, nou pa ta mete tèt ansanm ak yo nan san pwofèt yo. Se poutèt sa, nou rann temwayaj kont pwòp tèt nou, ke nou se pitit moun sa yo ki te touye pwofèt yo. Konsa, fin ranpli mezi zansèt nou yo.
Ye serpents, ye generation of vipers, how can ye escape the damnation of hell?
Nou menm, sèpan; nou menm, ras vipè, ki jan n ap kapab chape anba kondanasyon lanfè a?
Wherefore, behold, I send unto you prophets, and wise men, and scribes: and some of them ye shall kill and crucify; and some of them shall ye scourge in your synagogues, and persecute them from city to city: That upon you may come all the righteous blood shed upon the earth, from the blood of righteous Abel unto the blood of Zacharias son of Barachias, whom ye slew between the temple and the altar.
Se poutèt sa, gade, m ap voye ba nou pwofèt, ak moun saj, ak skrib; gen ladan yo nou pral touye e nou pral kloure sou kwa; gen ladan yo tou nou pral bat nan sinagòg nou yo, epi n ap pèsekite yo depi nan yon vil rive nan yon lòt vil; pou tout san moun jis ki te koule sou tè a vin tonbe sou nou, depi san Abèl, moun jis la, jouk rive nan san Zakari, pitit gason Baraki, nou menm nou te touye ant tanp lan ak lotèl la.
Verily I say unto you, All these things shall come upon this generation. Matthew 23:29–36.
Anverite, mwen di nou sa: Tout bagay sa yo va vini sou jenerasyon sa a. Matye 23:29–36.
The serpents, who are the generation of vipers, are being judged in the passage. In the passage the judgment is not based upon the witnesses of the queen of Sheba and Ninevah, but by the blood of Abel to Zacharias. The fourth generation, who are vipers are judged by two witnesses from the external history of ancient Israel and two witnesses from the internal history of ancient Israel. Luke chapter three is the final of the four references to the vipers of the fourth and final generation and it is simply a parallel to Matthew chapter three. Four references that identify that during the final judgment of the house of God, during the fourth generation, one class will manifest their characters, as a sons and daughters of Satan, and the other class, as the sons and daughters of God. The testing process that begins the separation begins when the messenger who prepares the way for the Messenger of the Covenant lifts up his voice in the wilderness.
Sèpan yo, ki se jenerasyon vipè yo, ap sibi jijman nan pasaj la. Nan pasaj la, jijman an pa baze sou temwayaj larenn Cheba ak Niniv la, men sou san Abèl rive jouk Zakari. Katriyèm jenerasyon an, ki se vipè yo, sibi jijman pa de temwen ki soti nan istwa ekstèn ansyen Izrayèl la ak de temwen ki soti nan istwa entèn ansyen Izrayèl la. Lik chapit twa se dènye nan kat referans yo konsènan vipè yo nan katriyèm ak dènye jenerasyon an, epi li senpleman yon paralèl ak Matye chapit twa. Kat referans ki idantifye ke pandan jijman final kay Bondye a, pandan katriyèm jenerasyon an, yon klas ap manifeste karaktè yo kòm pitit gason ak pitit fi Satan, epi lòt klas la, kòm pitit gason ak pitit fi Bondye. Pwosesis eprèv la ki kòmanse separasyon an kòmanse lè mesaje ki prepare chemen an pou Mesaje Alyans lan leve vwa li nan dezè a.
In the sacred weave of Scripture, names are not mere labels but whispered prophecies—second songs sung beneath history’s surface, revealing the heart of redemption. When the meanings of the descendants from Adam to Noah are organized into a statement, it produces a message that corresponds to the history represented by the genealogy. Adam means “man,” and Seth means “appointed.” Enosh means “mortal” (subject to death), and Kenan means “sorrow.” Through “the praise/blessing of God” (Mahalalel), Heaven would “come down” (Jared). Heaven came down as the “dedicated or anointed one” (Enoch), who proclaimed the judgment message through his son Methuselah (“when he dies, it shall be sent”). His death would be the climax of a “powerful” outpouring of the Holy Spirit, represented by Lamech (breath) joining Methuselah as the Midnight Cry joined the second angel. Methuselah was the second angel and Lamech the Midnight Cry that climaxed at the flood of Noah.
Nan twal sakre Ekriti yo, non yo pa senp etikèt, men pwofesi yo soufle an ba vwa—dezyèm kantik yo chante anba sifas listwa, k ap revele kè redanmsyon an. Lè sans non desandan yo depi Adan rive jouk Noe yo ranje an fòm yon deklarasyon, sa pwodui yon mesaj ki koresponn ak listwa jeneyaloji a reprezante a. Adan vle di “moun,” epi Seth vle di “nonmen.” Enòsh vle di “mòtèl” (sijè a lanmò), epi Kenan vle di “lapenn.” Pa mwayen “louwanj/benediksyon Bondye” (Mahalaleèl), syèl la t ap “desann” (Jared). Syèl la te desann kòm “moun ki konsakre oswa wen an” (Enòk), ki te pwoklame mesaj jijman an atravè pitit gason li Metouchela (“lè li mouri, y ap voye l”). Lanmò li t ap vin pwen final yon vide-desann Sentespri ki te “pwisan,” sa Lamek reprezante (souf), lè li te ini ak Metouchela menm jan Rèl Minwi a te ini ak dezyèm zanj lan. Metouchela te dezyèm zanj lan, epi Lamek te Rèl Minwi a ki te rive nan pwen final li nan delij Noe a.
Distilled further, the names declare: “Man was appointed mortal, subject to sorrow and death, in consequence of the first Adam; but through the blessing of God, Christ dedicated Himself to come down, proclaiming judgment through His death on the cross, which followed by the powerful outpouring of the Holy Spirit.”
Pi lwen toujou nan esans li, non sa yo deklare: “Yo te mete lòm kòm mòtèl, anba doulè ak lanmò, kòm konsekans premye Adan an; men grasa benediksyon Bondye a, Kris te konsakre tèt Li pou Li desann, pou Li pwoklame jijman atravè lanmò Li sou kwa a, epi sa te vin swiv pa gwo debòdman pwisan Sentespri a.”
These ten names encapsulate the gospel message while tracing earth’s history from creation to the latter rain, culminating in the Second Coming. This symbolism, hidden in the names finds its counterpart in Revelation. Genesis presents the alpha genealogy, and Revelation 7’s 144,000 presents the omega fulfillment in the sealed remnant.
Dis non sa yo rezime mesaj levanjil la pandan y ap trase istwa tè a depi kreyasyon rive jouk lapli denye a, ki abouti nan Dezyèm Vini an. Senbolis sa a, ki kache nan non yo, jwenn korespondans li nan Revelasyon. Jenèz prezante jeneyaloji alfa a, epi 144,000 nan Revelasyon 7 la prezante akonplisman omega a nan rès sele a.
Judah means “praise,” Reuben means “behold, a son,” Gad means “good fortune/troop,” Asher means “happy/blessed,” and Naphtali means “wrestling.” Manasseh means “causing to forget,” Simeon means “hearing,” Levi means “joined/attached,” Issachar means “reward,” Zebulun means “honor/dwelling,” Joseph means “increase,” and Benjamin means “son of the right hand.”
Jida vle di “lwanj,” Ribenn vle di “gade, yon pitit gason,” Gad vle di “bon chans/lame,” Achè vle di “kè kontan/beni,” epi Naftali vle di “lit.” Manase vle di “fè bliye,” Simeyon vle di “tande,” Levi vle di “tache/mete ansanm,” Isaka vle di “rekonpans,” Zabilon vle di “onè/kay,” Jozèf vle di “ogmantasyon,” epi Benjamen vle di “pitit gason men dwat la.”
Those who follow the Lion of the tribe of Judah are the sons of God, blessed with good fortune as they pass through a testing process of wrestling with God as Jacob did. Through this struggle, their sins are forgotten in the sanctification process produced by hearing God’s Word, which in turns attaches them to Christ in a covenant relationship. Their reward is to dwell honorably with Christ on His throne, seated in heavenly places as God uses them to increase His kingdom—calling the great multitude out of Babylon as sons of His right hand.
Moun ki suiv Lyon tribi Jida a se pitit Bondye, beni avèk bon favè pandan y ap pase nan yon pwosesis eprèv kote yo ap lite ak Bondye menm jan ak Jakòb te fè a. Atravè lit sa a, peche yo vin bliye nan pwosesis sanktifikasyon an ki pwodui pa tande Pawòl Bondye a, sa ki, an retou, mare yo ak Kris nan yon relasyon alyans. Rekonpans yo se pou yo rete avèk onè ansanm ak Kris sou twòn li a, chita nan plas selès yo, pandan Bondye ap sèvi ak yo pou ogmante wayòm li an—rele gwo foul la soti lavil Babilòn kòm pitit men dwat li.
The six sons of Leah were Rueben, Judah, Simeon, Levi, Issachar and Zebulun. Her maid Zilpah, whose names means “a fragrant dropping,” had two sons—Gad and Asher. The two sons of Rachel were Joseph and Benjamin. Rachel’s maid Bilhah means “shy or timid” and her sons were Dan and Naphtali. Prophetically the genealogy here provides several lines to consider. Unlike the alpha and ten generations in Genesis chapter five, the omega has twelve descendants, with its own specific prophetic variables. In the one hundred and forty-four thousand, Dan is not mentioned and Manasseh replaced his brother Ephraim.
Sis pitit gason Leya yo se te Riben, Jida, Simeyon, Levi, Isaka ak Zabilon. Sèvant li Zilpa, ki non li vle di “yon gout ki gen bon sant,” te gen de pitit gason—Gad ak Asè. De pitit gason Rachèl yo se te Jozèf ak Benjamen. Bilha, sèvant Rachèl la, vle di “timid oswa wont,” e pitit gason li yo se te Dan ak Neftali. Sou plan pwofetik, rejis fanmi an isit la bay plizyè liy pou konsidere. Kontrèman ak alfa a ak dis jenerasyon ki nan Jenèz chapit senk, omega a gen douz desandan, avèk pwòp varyab pwofetik espesifik pa li. Pami san karannkat mil yo, Dan pa mansyone, epi Manase te ranplase frè li Efrayim.
Genesis’ alpha genealogy aligns with Revelation’s omega genealogy, for Genesis identifies Christ’s divine work in salvation, and Revelation identifies those who in the omega fulfillment of that alpha prophecy, perfectly fulfill the very promise and prophecy set forth in the alpha prophecy.
Jenealogi alfa Jenèz la aliyen ak jenealogi omega Revelasyon an, paske Jenèz idantifye travay diven Kris la nan delivrans, epi Revelasyon idantifye moun ki, nan akonplisman omega pwofesi alfa sa a, akonpli avèk pèfeksyon menm pwomès ak pwofesi ki te tabli nan pwofesi alfa a.
The application of these two lines is often done by the theologians, but never with the perspective of line upon line methodology. The two genealogies in Genesis and Revelation provide two witnesses that God speaks at a secondary level. One language is the written testimony as it is recorded, and a secondary line within that testimony is set forth at a symbolic level. The theologians typically go no further than the surface observations about the message conveyed through the meanings of names in Genesis and Revelation. They treat what they see as a novelty that speaks more about their own human wisdom, as evidenced to by their sanctimonious ability to see the metaphor within the meanings of the names. They never see the message set forth in the twelve sons of Ishmael. They don’t see correctly the genealogies of Jesus in Matthew and Luke. They don’t see the genealogies of the last seven kings of Judah, and the last seven kings of Israel, the first seven kings of Judah or the first seven kings of Israel.
Aplikasyon de liy sa yo souvan fèt pa teyolojyen yo, men yo pa janm fè l avèk pèspektiv metodoloji liy sou liy lan. De jeneyaloji ki nan Jenèz ak Revelasyon bay de temwen ki montre Bondye pale sou yon nivo segondè. Youn nan langaj yo se temwayaj ekri a jan li anrejistre a, epi gen yon liy segondè anndan temwayaj sa a ki prezante sou yon nivo senbolik. An jeneral, teyolojyen yo pa janm ale pi lwen pase obsèvasyon sifas yo sou mesaj ki transmèt atravè siyifikasyon non yo nan Jenèz ak Revelasyon. Yo trete sa yo wè a tankou yon bagay nouvo ki pale plis sou pwòp sajès imen pa yo, jan sa pwouve pa kapasite farizyen yo genyen pou yo wè metafò ki nan siyifikasyon non yo. Yo pa janm wè mesaj ki prezante nan douz pitit gason Izmayèl yo. Yo pa wè jeneyaloji Jezi yo kòrèkteman nan Matye ak Lik. Yo pa wè jeneyaloji sèt dènye wa Jida yo, ak sèt dènye wa Izrayèl yo, ni premye sèt wa Jida yo oswa premye sèt wa Izrayèl yo.
When I am saying they don’t see, I mean if you ask Google if there are teachings about these genealogies, the answer is “yes,” to Genesis’s Adam to Noah, and “yes” to the one hundred and forty-four thousand. But do they apply the ten descendants of Abram in Genesis eleven in this fashion? No. Do they apply the genealogy of Cain and the genealogy of Seth? Yes, but so far from the actual meaning, that it is as if they are on another subject. They no doubt address the genealogies of Christ in Matthew and Luke, but once again, they miss the mark by a mile. Why does that matter, you ask? Because I intend to give an overview of these prophetic lines of genealogies, and I want to be clear from the outset that I am trying to identify the significance of the fourth generation as a symbol of biblical prophecy. The overview of these genealogies will help in that regard, but it would be negligence on anyone’s part, if they thought the simple summary of these things which shall follow, is all there is to understand about these lines of genealogies.
Lè m ap di yo pa wè, mwen vle di si ou mande Google si gen ansèyman sou rejis jenerasyon sa yo, repons lan se “wi” pou Adan rive Noe nan Jenèz, epi “wi” pou san karannkat mil yo. Men èske yo aplike dis desandan Abram yo nan Jenèz onz nan fason sa a? Non. Èske yo aplike rejis jenerasyon Kayen an ak rejis jenerasyon Sèt la? Wi, men yo tèlman lwen sans reyèl la, se kòmsi yo sou yon lòt sijè. San dout yo pale sou rejis jenerasyon Kris la nan Matye ak Lik, men ankò yon fwa, yo manke sib la byen lwen. Poukisa sa enpòtan, ou mande? Paske mwen gen entansyon bay yon apèsi sou liy pwofetik rejis jenerasyon sa yo, epi mwen vle fè li klè depi nan kòmansman an ke m ap chèche idantifye siyifikasyon katriyèm jenerasyon an kòm yon senbòl pwofesi biblik. Apèsi sou rejis jenerasyon sa yo ap ede nan sans sa a, men sa t ap yon neglijans bò kote nenpòt moun, si yo ta panse senp rezime bagay sa yo ki pral swiv la se tout sa ki genyen pou konprann sou liy rejis jenerasyon sa yo.
After the genealogy of Adam to Noah, we find two lines of genealogies in chapters four and five of Genesis. Those two lines are represented by the descendants of Cain and the descendants of Seth. Unlike the genealogy of Adam to Noah which represented ten descendants, the line of Seth and Cain both identify eight descendants. For this reason, they are to be treated as two periods of four. Seth and Cain are covenant symbols, and Cain represents those who in Isaiah twenty-eight and twenty-nine, make a covenant of death, that is to be disannulled at the overflowing scourge. They are those who build their houses upon sand. Those who build upon the Rock, make a covenant of life as represented in first Peter, chapter two as those who have tasted that the Lord is good, and are the “chosen generation.” The “many” build upon the sand, but “few” are chosen.
Apre jeneyaloji Adan rive jouk Noe a, nou jwenn de liy jeneyaloji nan chapit kat ak senk Jenèz. De liy sa yo reprezante pa desandan Kayen ak desandan Sèt. Kontrèman ak jeneyaloji Adan rive jouk Noe a, ki te reprezante dis desandan, ni liy Sèt la ni liy Kayen an idantifye uit desandan chak. Se poutèt sa, yo dwe trete yo kòm de peryòd kat. Sèt ak Kayen se senbòl alyans, e Kayen reprezante sila yo ki, nan Ezayi vennuit ak ventnèf, fè yon alyans ak lanmò, alyans ki dwe anile lè flewo debòdan an vini. Se yo menm ki bati kay yo sou sab. Men, sila yo ki bati sou Wòch la fè yon alyans lavi, jan sa reprezante nan premye Pyè, chapit de, kòm sila yo ki te goute ke Senyè a bon, e ki se “jenerasyon chwazi a.” “Anpil” bati sou sab la, men “kèk” yo chwazi.
Cain’s genealogy is a rebellious chord in the symphony of names, for the names represent human glory that is vain, leading to aimless wandering, after being smitten by heaven. Disregarding the warning Cain’s line professes a false divinity, cloaked in vengeful human power, represented by the arts of humanity, that forges an iron culture; beautiful, but violent, and barren of hope. That last statement is an overview of the message in the eight generations of Cain that is derived from the names.
Jenealoji Kayen an se yon kòd rebèl nan senfoni non yo, paske non yo reprezante glwa lèzòm ki vanite, ki mennen nan yon demach san direksyon, apre syèl la fin frape yo. San pran avètisman an an konsiderasyon, liy Kayen an deklare yon fo divinite, kouvri ak pouvwa vanjans lèzòm, ki reprezante pa atizay limanite yo, e ki fòje yon kilti an fè; bèl, men vyolan, e san okenn espwa. Dènye deklarasyon sa a se yon apèsi jeneral sou mesaj ki nan uit jenerasyon Kayen yo, jan li sòti nan non yo.
Seth’s line answers Cain’s line with grace. In the human frailty that has been appointed to mankind, those who call on God will have their sorrow turned to praise as heaven descends. Faithfully walking the path that rises to glory, during a probationary period, until the cry of “hope,” brings rest, through waters of deliverance. That last statement is an overview of the message in the eight generations of Seth that is derived from the names.
Liy Sèt la reponn liy Kayen an avèk gras. Nan feblès imen ki te dekrete pou limanite, sila yo ki rele sou Bondye pral wè lapenn yo tounen louwanj pandan syèl la ap desann. Antanke yo ap mache fidèlman sou chemen ki monte nan glwa, pandan yon peryòd pwobasyon, jouk kri “espwa” a rive, sa pote repo, atravè dlo delivrans yo. Dènye deklarasyon sa a se yon apèsi jeneral sou mesaj ki nan uit jenerasyon Sèt yo, jan li sòti nan non yo.
The reason for dividing the eight generations into two sets of four generations is established in the first step of the covenant, when the prophecy of bondage in Egypt is identified as 400 years and also that the 400 years, would end in the fourth generation. When Paul’s testimony is incorporated into the alpha covenant prophecy, it produces two periods of 215 years that were made up of four generations in each period. The eight generations, in the 430 years represents two periods of 215 years. The first period is represented by the good Pharaoh who knew Joseph. 215 years later, there was a new Pharaoh, that knew not Joseph. Then the next set of four generations began.
Rezon ki fè yo divize uit jenerasyon yo an de seri kat jenerasyon tabli nan premye etap alyans lan, lè pwofesi sou esklavaj ann Ejip la idantifye kòm 400 ane epi tou ke 400 ane yo t ap fini nan katriyèm jenerasyon an. Lè temwayaj Pòl la entegre nan pwofesi alyans alfa a, li pwodui de peryòd 215 ane ki te fòme ak kat jenerasyon nan chak peryòd. Uit jenerasyon yo, nan 430 ane yo, reprezante de peryòd 215 ane. Premye peryòd la reprezante pa bon Farawon an ki te konnen Jozèf. 215 ane apre, te gen yon nouvo Farawon, ki pa t konnen Jozèf. Lè sa a, pwochen seri kat jenerasyon yo te kòmanse.
Eight generations divided equally into two periods, distinctly marked as its own period of four generations, upholds applying the eight generations of Cain and of Seth in the same fashion. When that application is made, you have Seth’s eight generations aligned with Cain’s eight generations. Cain represents the many who receive the mark of the beast, and Seth represents the few who receive the seal of God. Cain is the sign of humanity, and Seth is the sign of humanity combined with Divinity in the context of the covenant of Noah, whereas; the line of Joseph and Moses is in the context of the covenant of Abram.
Uit jenerasyon, ki separe egal ego an de peryòd, chak byen make kòm pwòp peryòd pa li a ki gen kat jenerasyon, soutni aplikasyon uit jenerasyon Kayen yo ak jenerasyon Sèt yo nan menm fason an. Lè aplikasyon sa a fèt, ou jwenn uit jenerasyon Sèt yo aliyen ak uit jenerasyon Kayen yo. Kayen reprezante anpil moun ki resevwa mak bèt la, epi Sèt reprezante ti kantite moun ki resevwa sele Bondye a. Kayen se siy limanite, epi Sèt se siy limanite ki ini avèk Divinite nan kontèks alyans Noye a, tandiske; liy Jozèf ak Moyiz la se nan kontèks alyans Abraram nan.
Then in chapter eleven, the genealogy of the chosen people is represented by ten names from Shem to Abram. Chapter eleven is the story of the tower of Babel, but also the genealogy of the chosen people, as represented by Abraham. Chapter eleven introduces a chosen people who were to enter into a threefold covenant with God. The third and final step was the sacrifice of Isaac in chapter twenty-two. Chapter “eleven” is the alpha beginning and chapter “twenty-two” is the omega ending. The faith required to hear God’s voice in the meaning of names, is no different than the faith required to hear His voice in the numbering of His Word. An application of a genealogy that is not taken up by the theologians, is the genealogy of Ishmael, the symbol of Islam.
Apre sa, nan chapit onz, jeneyaloji pèp eli a reprezante pa dis non depi Sèm rive Abraram. Chapit onz se istwa tou de gwo fò won Bàbèl la, men tou jeneyaloji pèp eli a, jan sa reprezante nan Abraram. Chapit onz prezante yon pèp eli ki te dwe antre nan yon alyans twa-fwa avèk Bondye. Twazyèm ak dènye etap la se te sakrifis Izarak la nan chapit vennnde. Chapit “onz” lan se kòmansman alfa a, epi chapit “vennnde” a se fen omega a. Lafwa ki nesesè pou tande vwa Bondye nan sans non yo, pa diferan ditou de lafwa ki nesesè pou tande vwa pa Li nan nimerasyon Pawòl Li a. Yon aplikasyon yon jeneyaloji ke teyolojyen yo pa pran an konsiderasyon, se jeneyaloji Izmayèl la, senbòl Islam lan.
And these are the names of the sons of Ishmael, by their names, according to their generations: the firstborn of Ishmael, Nebajoth; and Kedar, and Adbeel, and Mibsam, And Mishma, and Dumah, and Massa, Hadar, and Tema, Jetur, Naphish, and Kedemah: These are the sons of Ishmael, and these are their names, by their towns, and by their castles; twelve princes according to their nations. Genesis 25:13–16.
Men non pitit gason Ismayèl yo selon non yo, dapre jenerasyon yo: premye pitit Ismayèl la, Nebajòt; epi Keda, Adbeyèl, Mibsam, Mishma, Duma, Masa, Hadad, Tema, Jetou, Nafich, ak Kedema. Se sa yo ki pitit gason Ismayèl yo, e se sa yo ki non yo, dapre vil yo ak dapre fò yo; douz chèf selon nasyon yo. Jenèz 25:13–16.
When the definitions of these twelve names are set forth into a statement, it reads as, “Prophetically the descendants of Ishmael are a fruitful dark-skinned people that are renowned as warriors, but are grieved historically and prophetically on August 11, 1840 and thereafter on September 11, 2001. They are called the children of the east in biblical history. They originated from Arabia where the fragrant spices employed in the Hebrew sanctuary services are grown. The word “assassins” is derived from Islamic history and represents death that is brought about in silence. In the time of the Crusades Islam enclosed, encircled and besieged Catholic Europe, but their subsequent restraint marked the arrival of the refreshing of 1840 through 1844, and also from 9/11 through to the Sunday law crisis. The definitions of the twelve names of Ishmael’s sons are all represented in the previous statement by the bold-faced type.
Lè yo ranje definisyon douz non sa yo an yon deklarasyon, sa li bay se: “Nan sans pwofetik, desandan Izmayèl yo se yon pèp po fonse ki bay anpil fwi e ki renome kòm vanyan sòlda, men ki aflige istorikman ak pwofetikman nan 11 dawout 1840 epi apre sa nan 11 septanm 2001. Yo rele yo pitit lès la nan istwa biblik. Yo soti nan Arabi, kote epis santi bon yo itilize nan sèvis Tanp ebre a grandi. Mo “asasen” an sòti nan istwa islamik e li reprezante lanmò ki fèt an silans. Nan tan Kwazad yo, Islam te fèmen, antoure, epi sènen Ewòp katolik, men restriksyon ki te vin apre sou li te make rive rafrechisman an soti 1840 rive 1844, epi tou depi 9/11 rive jis nan kriz lwa dimanch lan. Definisyon douz non pitit gason Izmayèl yo tout reprezante nan deklarasyon ki anwo a pa tipografi an gra.”
The twelve names of the line of Ishmael represent thirteen, if you include Ishmael on the list. Thirteen is the symbolic number of “rebellion,” which is what Hagar did, that brought about Abraham allowing Hagar and Ishmael to be cast out. Paul uses that incident to describe the casting out of ancient Israel as God’s covenant people, at the same time that He was establishing a covenant with His Christian bride.
Douz non liyaj Izmayèl yo reprezante trèz, si ou mete Izmayèl ladan l nan lis la. Trèz se nonb senbolik “rebelyon”, ki se sa Aga te fè a, sa ki te lakòz Abraram pèmèt yo chase Aga ak Izmayèl deyò. Pòl sèvi ak evènman sa a pou dekri fason ansyen Izrayèl te rejte kòm pèp alyans Bondye a, an menm tan Bondye t ap etabli yon alyans ak lamarye kretyèn Li a.
For it is written, that Abraham had two sons, the one by a bondmaid, the other by a freewoman. But he who was of the bondwoman was born after the flesh; but he of the freewoman was by promise. Which things are an allegory: for these are the two covenants; the one from the mount Sinai, which gendereth to bondage, which is Agar. For this Agar is mount Sinai in Arabia, and answereth to Jerusalem which now is, and is in bondage with her children. But Jerusalem which is above is free, which is the mother of us all. For it is written, Rejoice, thou barren that bearest not; break forth and cry, thou that travailest not: for the desolate hath many more children than she which hath an husband. Now we, brethren, as Isaac was, are the children of promise. But as then he that was born after the flesh persecuted him that was born after the Spirit, even so it is now. Nevertheless what saith the scripture? Cast out the bondwoman and her son: for the son of the bondwoman shall not be heir with the son of the freewoman. So then, brethren, we are not children of the bondwoman, but of the free. Galatians 4:22–31.
Paske, sa ekri, Abraram te gen de pitit gason, youn nan yon sèvant, lòt la nan yon fanm lib. Men, sila a ki te soti nan sèvant lan te fèt dapre lachè; men sila a ki te soti nan fanm lib la te fèt pa pwomès. Bagay sa yo se yon alegori; paske sa yo se de alyans yo: youn soti sou mòn Sina, ki fè pitit pou esklavaj; se Agar li ye. Paske Agar sa a se mòn Sina nan Arabi, epi li koresponn ak Jerizalèm ki la kounye a, ki anba esklavaj ansanm ak pitit li yo. Men Jerizalèm ki anwo a lib, e se li menm ki manman nou tout. Paske, sa ekri: Rejwi, ou menm ki esteril, ou menm ki pa fè pitit; pete chante, rele fò, ou menm ki pa janm gen tranche: paske fanm ki te délaissée a gen anpil plis pitit pase sa ki gen mari. Kounye a, frè m yo, menm jan Izarak te ye a, se pitit pwomès nou ye. Men, menm jan lè sa a, sila a ki te fèt dapre lachè a t ap pèsekite sila a ki te fèt dapre Lespri a, konsa tou sa ye kounye a. Men, kisa Ekriti a di? Mete sèvant lan ak pitit gason li a deyò; paske pitit gason sèvant lan p ap eritye ansanm ak pitit gason fanm lib la. Konsa, frè m yo, nou pa pitit sèvant lan, men pitit fanm lib la. Galat 4:22–31.
Ishmael is a symbol of Islam, and Hagar, Ishmael’s mother is the symbol of the church of the covenant of death. Isaac is a symbol of Christianity, and Sarah is the symbol of the church of the covenant of life. For this reason, Ishmael had twelve sons, for twelve is a symbol of God’s covenant people, and Islam is a counterfeit of God’s covenant people.
Izmayèl se yon senbòl Islam, epi Aga, manman Izmayèl, se senbòl legliz alyans lanmò a. Izarak se yon senbòl Krisyanis, epi Sara se senbòl legliz alyans lavi a. Se poutèt sa Izmayèl te gen douz pitit gason, paske douz se yon senbòl pèp alyans Bondye a, epi Islam se yon fo imitasyon pèp alyans Bondye a.
There are two genealogies for Christ in the gospels. One in Matthew and another in Luke.
Gen dekalojik pou Kris la nan Levanjil yo: youn nan Matye, epi yon lòt nan Lik.
And Jacob begat Joseph the husband of Mary, of whom was born Jesus, who is called Christ. So all the generations from Abraham to David are fourteen generations; and from David until the carrying away into Babylon are fourteen generations; and from the carrying away into Babylon unto Christ are fourteen generations. Now the birth of Jesus Christ was on this wise: When as his mother Mary was espoused to Joseph, before they came together, she was found with child of the Holy Ghost. Matthew 1:16–18.
Epi Jakòb te fè Jozèf, mari Mari a, nan li menm Jezi te fèt la, li menm yo rele Kris la. Konsa, tout jenerasyon yo depi Abraram rive jouk David se katòz jenerasyon; epi depi David rive jouk depòtasyon Babilòn lan se katòz jenerasyon; epi depi depòtasyon Babilòn lan rive jouk Kris la se katòz jenerasyon. Men ki jan nesans Jezi Kris la te ye: Lè Mari, manman li, te fiyanse ak Jozèf, anvan yo te vini ansanm, yo jwenn li te ansent pa pouvwa Sentespri a. Matye 1:16–18.
Matthew’s genealogy identifies three equal periods of fourteen which make up one period of forty-two. Christ is the omega of covenant history in relation to Moses as the alpha of covenant history. Moses prophesies that Christ would be “like unto himself.” Moses had three periods of forty years in his one-hundred-and-twenty-year life. Each forty-year period of Moses’ life, when placed line upon line, concludes at Kadesh, a symbol of 1863 and the Sunday law. Christ’s three periods end at David, the captivity in Babylon and Christ confirming the covenant with His blood at the cross. David represents the lifting up of the church triumphant at the Sunday law, and the second line identifies the foolish virgins being carried to Babylon, at the Sunday law. The third period ends at the cross, which once again, typifies the Sunday law where Christ confirms Abraham’s covenant with the one hundred and forty-four thousand and Noah’s covenant with the great multitude.
Jenealoji Matye a idantifye twa peryòd egal ki gen katòz jenerasyon chak, ki ansanm fòme yon peryòd karant-de. Kris la se omega istwa alyans lan an relasyon ak Moyiz kòm alfa istwa alyans lan. Moyiz pwofetize ke Kris la t ap “tankou li menm.” Moyiz te gen twa peryòd karant an nan lavi li ki te dire sanven an. Chak peryòd karant an nan lavi Moyiz la, lè yo mete yo liy sou liy, fini nan Kadèch, yon senbòl 1863 ak lwa dimanch lan. Twa peryòd Kris la fini nan David, nan kaptivite Babilòn nan, ak nan Kris la menm k ap konfime alyans lan avèk san Li sou kwa a. David reprezante elevasyon legliz triyonfan an nan lwa dimanch lan, epi dezyèm liy lan idantifye vyèj sòt yo kòm moun yo mennen Babilòn, nan lwa dimanch lan. Twazyèm peryòd la fini sou kwa a, ki ankò yon fwa se yon tip lwa dimanch lan kote Kris la konfime alyans Abraram nan avèk san karant-kat mil yo, ak alyans Noye a avèk gran foul la.
What can be understood when these two lines are laid over the top of one another is amazing. Moses’ one hundred and twenty years connects with Noah’s 120 years, and Christ’s forty-two generations connects with the antichrist reigning for forty-two symbolic months at the Sunday law.
Sa ki ka konprann lè de liy sa yo mete youn sou lòt la se yon bagay etonan. Sanvenn ane Moyiz yo konekte ak sanvenn ane Noe yo, epi karannde jenerasyon Kris la konekte ak antikris la k ap gouvène pandan karannde mwa senbolik nan lwa dimanch la.
And the Lord said, My spirit shall not always strive with man, for that he also is flesh: yet his days shall be an hundred and twenty years. Genesis 6:3.
Epi Senyè a di: Lespri mwen p ap plede ak moun pou tout tan, paske li menm tou se chè; men jou li yo va sanvenzan. Jenèz 6:3.
Along with the genealogy of Matthew, which emphasizes the covenant of Abraham, the genealogy of Christ, as set forth by Luke goes all the way to creation, thus emphasizing the covenant of life that Adam broke in Eden. Luke’s genealogy begins with Jesus, and goes backward through His genealogy all the way to Adam, who is identified as the son of God. The line ends with the perfect second Adam, and it begins with the perfect first Adam. From the first Adam unto the second Adam is set forth as 77 generations.
Anplis jeneyaloji Matye a, ki mete anfaz sou alyans Abraram nan, jeneyaloji Kris la, jan Lik prezante li a, remonte jis rive nan kreyasyon an, konsa li mete anfaz sou alyans lavi a ke Adan te kraze nan Edenn nan. Jeneyaloji Lik la kòmanse ak Jezi, epi li remonte bak nan jeneyaloji Li a jis rive jwenn Adan, ki idantifye kòm pitit Bondye. Liy lan fini ak dezyèm Adan pafè a, epi li kòmanse ak premye Adan pafè a. Depi premye Adan an rive jouk dezyèm Adan an, yo prezante sa kòm 77 jenerasyon.
The genealogies of Scripture represent lines of truth. We have just identified several that far exceed the necessary witnesses needed to establish a truth. The genealogical lines contain the voice of historical fulfillments and future predictions, and they contain the voice of Palmoni, the Wonderful Numberer of secrets, as the numerical enigmas which were placed within the lines provide a second voice. Those two voices are heard with another third voice, the voice of the Wonderful Linguist, who created and controls all things, including the names of people, places and things.
Jeneyaloji ki nan Ekriti yo reprezante liy verite. Nou fèk idantifye plizyè ladan yo ki depase byen lwen kantite temwen ki nesesè pou etabli yon verite. Liy jeneyaloji yo pote vwa akonplisman istorik yo ak prediksyon pou lavni, epi yo pote vwa Palmoni, Mèvèyab Metrè Nimewo sekrè yo, kòm enig nimerik ki te plase nan liy yo bay yon dezyèm vwa. De vwa sa yo tande ansanm ak yon lòt twazyèm vwa, vwa Mèvèyab Lengwis la, ki te kreye e ki kontwole tout bagay, enkli non moun, kote ak bagay.
When John turned to see the voice behind him, it was as the voice of many waters, and when Daniel had the same vision, His voice was the voice of a multitude. The surface message of the Scriptures, as well as the names found with the message, and also the numbering within the message are three voices in one passage. When you take a line with the three voices and lay it over the top of a parallel line, three voices become many voices.
Lè Jan vire pou l wè vwa ki te dèyè li a, li te tankou vwa anpil dlo; epi lè Danyèl te gen menm vizyon an, vwa Li te tankou vwa yon foul moun. Mesaj ki parèt sou sifas Ekriti yo, ansanm ak non yo jwenn nan mesaj la, epi tou chifraj ki andedan mesaj la, se twa vwa nan yon sèl pasaj. Lè ou pran yon liy ki gen twa vwa sa yo epi ou poze l sou tèt yon liy paralèl, twa vwa yo vin tounen anpil vwa.
And a voice came out of the throne, saying, Praise our God, all ye his servants, and ye that fear him, both small and great. And I heard as it were the voice of a great multitude, and as the voice of many waters, and as the voice of mighty thunderings, saying, Alleluia: for the Lord God omnipotent reigneth. Revelation 19:5, 6.
Epi yon vwa sòti nan twòn nan, ki t ap di: Lwanj pou Bondye nou an, nou tout sèvitè li yo, nou menm ki gen krentif pou li, ni piti ni gran. Epi mwen tande tankou vwa yon gwo foul moun, tankou bri anpil dlo, epi tankou bri gwo loraj pwisan, ki t ap di: Alelouya; paske Seyè a, Bondye Toupisan an, ap renye. Revelasyon 19:5, 6.
Some of the most significant genealogies are found in the kings of Israel. The first seven kings of Israel, the northern kingdom, end with Ahab, Jezebel and Elijah, thus representing the Sunday law. The line of the last seven kings of the northern tribes, begins at the Sunday law and ends at the close of human probation, when Michael stands up in Daniel 12. The first seven kings of Judah illustrate the history from the Sunday law until Michael stands up, and the last seven kings identify the history that leads to the Sunday law. Two genealogical lines, both possessing an alpha history and an omega history. The alpha history is the period of 9/11 unto the Sunday law, and the omega period is the Sunday law until the close of probation. The first seven kings of Israel, align with the last seven kings of Judah; and the last seven kings of Israel, align with the first seven kings of Judah.
Kèk nan jeneyaloji ki pi enpòtan yo jwenn nan wa pèp Izrayèl yo. Premye sèt wa Izrayèl yo, wayòm nò a, fini ak Akab, Jezabèl ak Eli; konsa yo reprezante lwa dimanch lan. Liy dènye sèt wa tribi nò yo kòmanse nan lwa dimanch lan epi li fini nan fen pwobasyon limanite a, lè Mikaèl leve kanpe nan Danyèl 12. Premye sèt wa Jida yo ilistre istwa ki soti nan lwa dimanch lan jouk lè Mikaèl leve kanpe, epi dènye sèt yo idantifye istwa ki mennen nan lwa dimanch lan. De liy jeneyalojik, toude genyen yon istwa alfa ak yon istwa omega. Istwa alfa a se peryòd 9/11 la rive nan lwa dimanch lan, epi peryòd omega a se lwa dimanch lan rive nan fen pwobasyon an. Premye sèt wa Izrayèl yo aliyen ak dènye sèt wa Jida yo; epi dènye sèt wa Izrayèl yo aliyen ak premye sèt wa Jida yo.
We will continue in the next article.
Nou pral kontinye nan atik pwochen an.
“Be Steadfast Unto the End
“Rete fèm jouk nan fen an”
“[Revelation 1:1, 2, quoted.] The whole Bible is a revelation; for all revelation to men comes through Christ, and all centers in him. God has spoken unto us by His Son, whose we are by creation and by redemption. Christ came to John exiled on the Isle of Patmos to give him the truth for these last days, to show him that which must shortly come to pass. Jesus Christ is the great trustee of divine revelation. It is through him that we have a knowledge of what we are to look for in the closing scenes of this earth’s history. God gave this revelation to Christ, and Christ communicated the same to John.
“[Revelation 1:1, 2, quoted.] Tout Bib la se yon revelasyon; paske tout revelasyon ki vin jwenn lèzòm pase atravè Kris la, e tout bagay santre nan li. Bondye pale avè nou pa mwayen Pitit li a, e se pou li nou ye pa kreyasyon ak pa redanmsyon. Kris te vin jwenn Jan, ki te an egzil sou zile Patmos la, pou l ba li verite a pou dènye jou sa yo, pou l montre li sa ki dwe rive talè konsa. Jezikri se gran responsab revelasyon diven an. Se atravè li nou genyen konesans sou sa nou dwe tann nan dènye sèn istwa tè sa a. Bondye te bay revelasyon sa a bay Kris la, epi Kris te kominike menm revelasyon an bay Jan.”
“John, the beloved disciple, was the one chosen to receive this revelation. He was the last survivor of the first chosen disciples. Under the New Testament dispensation he was honored as the prophet Daniel was honored under the Old Testament dispensation.
“Jan, disip li Jezi te renmen an, se li menm yo te chwazi pou resevwa revelasyon sa a. Li te dènye sivivan nan premye disip yo te chwazi yo. Anba dispensasyon Nouvo Testaman an, yo te onore li menm jan yo te onore pwofèt Danyèl anba dispensasyon Ansyen Testaman an.
“The instruction to be communicated to John was so important that Christ came from heaven to give it to His servant, telling him to send it to the churches. This instruction is to be the object of our careful and prayerful study; for we are living in a time when men who are not under the teaching of the Holy Spirit will bring in false theories. These men have been standing in high places, and they have ambitious projects to carry out. They seek to exalt themselves, and to revolutionize the whole showing of things. God has given us special instruction to guard us against such ones. He bade John write in a book that which should take place in the closing scenes of this earth’s history.
“Enstriksyon ki te dwe kominike bay Jan an te tèlman enpòtan, Kris la te soti nan syèl la pou l bay li a sèvitè li a, pandan l t ap di li voye li bay legliz yo. Enstriksyon sa a dwe tounen sijè etid nou avèk anpil swen ak lapriyè; paske n ap viv nan yon tan kote moun ki pa anba ansèyman Lespri Sen an pral entwodui fo teyori. Mesye sa yo te kanpe nan gwo pozisyon, e yo gen pwojè anbisye pou yo mennen a byen. Yo chèche leve tèt pa yo, epi revolisyone tout aparans bagay yo. Bondye ban nou enstriksyon espesyal pou pwoteje nou kont moun konsa. Li te bay Jan lòd pou l ekri nan yon liv sa ki ta dwe rive nan dènye sèn istwa tè sa a.”
“After the passing of the time, God entrusted to His faithful followers the precious principles of present truth. These principles were not given to those who had had no part in the giving of the first and second angel’s messages. They were given to the workers who had had a part in the cause from the beginning.
“Apre tan an te pase, Bondye te konfye disip fidèl li yo prensip presye verite prezan an. Prensip sa yo pa t bay moun ki pa t gen okenn patisipasyon nan pwoklamasyon premye ak dezyèm mesaj zanj yo. Yo te bay ouvriye ki te gen yon pati nan kòz la depi nan kòmansman an.
“Those who passed through these experiences are to be as firm as a rock to the principles that have made us Seventh-day Adventists. They are to be workers together with God, binding up the testimony and sealing the law among His disciples. Those who took part in the establishment of our work upon a foundation of Bible truth, those who know the waymarks that have pointed out the right path, are to be regarded as workers of the highest value. They can speak from personal experience regarding the truths entrusted to them. These men are not to permit their faith to be changed to infidelity; they are not to permit the banner of the third angel to be taken from their hands. They are to hold the beginning of their confidence firm unto the end.
“Moun sa yo ki te pase nan eksperyans sa yo dwe rete fèm tankou yon wòch nan prensip ki fè nou Advantis Setyèm Jou. Yo dwe travay ansanm ak Bondye, mare temwayaj la, epi sele lalwa a nan mitan disip Li yo. Moun sa yo ki te patisipe nan etabli travay nou an sou yon fondasyon verite biblik, moun ki konnen mak yo sou chemen an ki te montre bon chemen an, dwe konsidere kòm ouvriye ki gen pi gwo valè. Yo kapab pale apati eksperyans pèsonèl yo konsènan verite yo te konfye yo. Mesye sa yo pa dwe pèmèt lafwa yo chanje pou l vin enfidelite; yo pa dwe pèmèt yo retire banyè twazyèm zanj lan nan men yo. Yo dwe kenbe kòmansman konfyans yo fèm jouk nan lafen.”
“The Lord has declared that the history of the past shall be rehearsed as we enter upon the closing work. Every truth that He has given for these last days is to be proclaimed to the world. Every pillar that He has established is to be strengthened. We cannot now step off the foundation that God has established. We cannot now enter into any new organization; for this would mean apostasy from the truth.
“Seyè a deklare ke istwa tan pase yo dwe rakonte ankò pandan n ap antre nan travay final la. Chak verite Li ban nou pou dènye jou sa yo dwe pwoklame bay lemonn. Chak poto mitan Li tabli dwe vin pi fèm. Nou pa kapab kounye a soti sou fondasyon Bondye tabli a. Nou pa kapab kounye a antre nan okenn nouvo òganizasyon; paske sa ta vle di apostazi kite verite a.
“The medical missionary work needs to be purified and cleansed from everything that would weaken the faith of believers in the past experience of the people of God. Eden, beautiful Eden, was degraded by the introduction of sin. There is need now to rehearse the experience of the men who acted a part in the establishment of our work at the beginning.
“Travay misyonè medikal la bezwen pou yo pirifye l e netwaye l anba tout sa ki ta febli lafwa moun k ap kwè yo nan eksperyans pase pèp Bondye a. Eden, bèl Eden, te degrade lè peche te antre ladan l. Gen nesesite kounye a pou repase eksperyans mesye ki te jwe yon wòl nan etablisman travay nou an nan kòmansman an.
“From time to time we read the death notices of the great men of the world. Their time came suddenly, as in a moment. Many, supposed to be in good health, die after a feast, or after laying selfish plans for their own exaltation. The word goes forth, ‘He is joined to his idols; let him alone.’ This means that the Lord no longer guards him from harm. Sudden death comes, and what is his lifework worth? His life has been a failure. The tree falls because the power that has sustained it leaves it to its idolatrous sacrifice.
“Detanzantan nou li avi avis lanmò gran mesye nan lemonn. Lè pa yo rive sanzatann, tankou nan yon moman. Anpil, yo te kwè ki an bon sante, mouri apre yon fèt, oubyen apre yo fin fè plan egoyis pou pwòp elèvasyon pa yo. Pawòl la soti: ‘Li mete tèt li ansanm ak zidòl li yo; kite l pou kont li.’ Sa vle di Senyè a pa pwoteje l ankò kont malè. Lanmò toudenkou vini, e ki valè travay tout lavi li genyen? Lavi li te yon echèk. Pye bwa a tonbe, paske fòs ki te soutni li a lage l nan sakrifis idolatr li a.”
“Men and women are absorbed in searching for something to enjoy. They sell their souls for naught, and God withdraws His longsuffering forbearance. They are left to their choice.
“Gason ak fi yo plonje nèt nan chèche yon bagay pou yo pran plezi ladan l. Yo vann nanm yo pou anyen, e Bondye retire pasyans li ki tèlman plen ak andirans. Yo rete ak pwòp chwa pa yo.
“There are those who, while professing to believe present truth have degraded their faith and refused to walk in the light. Who will now lay aside their selfish, worldly principles? Who will now strive to realize the worth of the soul? What shall it profit a man, if he shall gain the whole world, and lose his own soul? Or what shall a man give in exchange for his soul? Are you hungering and thirsting for the bread of life and the water of salvation? Do you realize the value of the souls for whom Christ died? Are those who are supposed to be Christians living up to their profession of faith? Are they conscious of the worth of the soul? Are they striving to purify their souls through obedience to the truth?” Manuscript Releases, volume 20, 150, 151.
“Gen moun ki, pandan y ap fè konnen yo kwè verite prezan an, yo avili lafwa yo e yo refize mache nan limyè a. Kilès kounye a ki va mete sou kote prensip egoyis yo ak prensip monn lan? Kilès kounye a ki va fè efò pou l rive konprann valè nanm nan? Ki sa sa va sèvi yon moun, si li ta genyen tout lemonn, epi li pèdi pwòp nanm pa li? Oswa kisa yon moun ta bay an echanj pou nanm li? Èske nou grangou ak swaf pou pen lavi a ak dlo delivrans lan? Èske nou rann nou kont valè nanm sa yo Kris la te mouri pou yo? Èske moun yo sipoze kretyen yo ap viv ann amoni ak deklarasyon lafwa yo? Èske yo konsyan de valè nanm nan? Èske yo ap fè efò pou pirifye nanm yo atravè obeyisans a verite a?” Manuscript Releases, volim 20, 150, 151.