In article twenty-two I wrote, “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.”
Nan atik venn-de mwen te ekri, “Apre sa, nan chapit onz, jenealojik pèp chwazi a reprezante pa dis non soti nan Sèm rive jouk Abraram. Chapit onz se istwa tou de fò Babel la, men tou jenealojik pèp chwazi a, jan sa reprezante pa Abraram. Chapit onz prezante yon pèp chwazi ki te dwe antre nan yon alyans twa-fwa avèk Bondye. Twazyèm ak dènye etap la se te sakrifis Izarak nan chapit venn-de. Chapit ‘onz’ la se kòmansman alfa a, epi chapit ‘venn-de’ a se fen omega a. Lafwa ki nesesè pou tande vwa Bondye nan sans non yo, pa diferan ditou ak lafwa ki nesesè pou tande vwa Li nan nimewotasyon Pawòl Li.”
Chapter eleven presents the covenant of Cain, and the covenant of Abel. We have repeatedly shown through the years that the prophetic characteristics of the tower of Babel represent a counterfeit covenant. After the flood, there was a change of dispensations from worshipping at the gate of Eden before the flood, and after the flood, worship was to be at an altar. The altar had specific biblical requirements. It needed to be erected of natural stone, with no human chipping or chiseling the stone. It had to be rock upon rock, with no mortar.
Chapit onz la prezante alyans Kayen an, ak alyans Abèl la. Pandan plizyè ane, nou te montre repete karakteristik pwofetik tou Babil la reprezante yon alyans kontrefè. Apre delij la, te gen yon chanjman dispansasyon: anvan delij la, yo t ap adore devan pòtay Edenn nan; apre delij la, adorasyon an te dwe fèt sou yon lotèl. Lotèl la te gen egzijans biblik byen presi. Li te dwe bati ak wòch natirèl, san okenn moun taye oswa sizle wòch la. Li te dwe wòch sou wòch, san okenn mòtye.
The purpose of the tower was to make Nimrod’s cohorts a name, which represents character. In the tower we see man attempting to save themselves, and lifting themselves up as the gods of heaven. The tower is a symbol of a church that thinks it can save itself, and thinks that it should be lifted up, as the ten kings do in Psalm 83, when they lift up the papal head at the evil confederacy of Bible prophecy, which takes place at the Sunday law.
Objektif tou a se te pou fè kowòt Nimwòd yo yon non, ki reprezante karaktè. Nan tou a, nou wè lòm ap eseye sove tèt yo, epi ap leve tèt yo kòm dye syèl la. Tou a se yon senbòl yon legliz ki panse li kapab sove tèt li, e ki panse li dwe leve anlè, menm jan dis wa yo fè nan Sòm 83, lè yo leve tèt papal la nan move konfederasyon pwofesi Labib la, ki fèt nan lwa dimanch la.
A Song or Psalm of Asaph. Keep not thou silence, O God: hold not thy peace, and be not still, O God. For, lo, thine enemies make a tumult: and they that hate thee have lifted up the head. Psalms 83:1, 2.
Yon Chante oswa Sòm Asaf la. Pa rete an silans, o Bondye; pa kenbe lapè ou, epi pa rete trankil, o Bondye. Paske, gade, lènmi ou yo ap fè gwo dezòd; e sila yo ki rayi ou leve tèt yo anlè. Sòm 83:1, 2.
The world had just been destroyed by Noah’s flood, and the reason God identified the closing probation on the antediluvian world was that man’s thoughts had become evil continually. The Bible speaks of unity in various ways, one of which is to see “eye to eye.” Can two walk together, except they be agreed?
Lemonn te fèk fin detwi pa delij Noye a, e rezon Bondye te idantifye fèmti tan gras la sou mond antediluvyen an se paske panse lèzòm yo te vin mechan san rete. Bib la pale de inite nan plizyè fason, e youn ladan yo se wè “je nan je.” Èske de moun ka mache ansanm, si yo pa dakò?
Now I beseech you, brethren, by the name of our Lord Jesus Christ, that ye all speak the same thing, and that there be no divisions among you; but that ye be perfectly joined together in the same mind and in the same judgment. 1 Corinthians 1:10.
Koulye a, mwen sipliye nou, frè m yo, nan non Seyè nou Jezikri a, pou nou tout pale yon sèl menm bagay, epi pou pa gen okenn divizyon nan mitan nou; men pou nou ini nèt ale nan menm lespri ak nan menm jijman an. 1 Korentyen 1:10.
When God confused the language at the judgment upon Nimrod’s kingdom, it identifies that prior to the confusion, they were all in unity, and therefore they were all the same character, and that character was a religion based upon human works—as opposed to those in the very same chapter that are represented by Abraham. Shem was a faithful soul in the time of Nimrod. Historians point to Shem as the one who killed Nimrod, the mighty rebel before the Lord. The point stands without the historian’s ideas, for Shem is a covenant man, who traces his blood to Noah, a covenant man, who traces his blood back to Seth, another covenant man, who came into covenant history to replace his brother Abel, who was another covenant man who was a direct descendant of Adam.
Lè Bondye te konfonn langaj la nan jijman li te fè sou wayòm Nimwòd la, sa montre ke, anvan konfizyon an, yo tout te nan inite, e se poutèt sa yo tout te gen menm karaktè a; e karaktè sa a te yon relijyon ki te chita sou zèv lèzòm—an opozisyon ak sila yo ki, nan menm chapit la menm, reprezante pa Abraram. Sèm te yon nanm fidèl nan epòk Nimwòd la. Istoryen yo montre Sèm kòm sila ki te touye Nimwòd, gwo rebèl la devan Seyè a. Pwen an rete fèm menm san lide istoryen yo, paske Sèm se yon nonm alyans, ki trase san li rive nan Noye, yon nonm alyans, ki trase san li tounen jouk nan Sèt, yon lòt nonm alyans, ki te antre nan istwa alyans lan pou ranplase frè li Abèl, ki te yon lòt nonm alyans ki te yon desandan dirèk Adan.
Genesis eleven is the great controversy between Christ and Satan, in the context of a covenant of life and a covenant of death. Nimrod represents the great hunter before the Lord, for he represents a church that has many devotees. Abram, through Shem, represents a church that has but few devotees. Shem was the covenant man when Nimrod was building his tower, but the two covenants in chapter eleven are represented not by Shem and Nimrod, but by Nimrod and Abraham. Paul clearly identifies this prophetic rule.
Jenèz onz la se gwo konfli ki genyen ant Kris ak Satan an, nan kontèks yon alyans lavi ak yon alyans lanmò. Nimwòd la reprezante gwo chasè devan Senyè a, paske li reprezante yon legliz ki gen anpil aderan. Abram, atravè Sèm, reprezante yon legliz ki gen sèlman kèk aderan. Sèm te nonm alyans lan lè Nimwòd t ap bati fò won li a, men de alyans ki nan chapit onz la pa reprezante pa Sèm ak Nimwòd, men pa Nimwòd ak Abraram. Pòl idantifye règ pwofetik sa a klèman.
For this Melchisedec, king of Salem, priest of the most high God, who met Abraham returning from the slaughter of the kings, and blessed him; To whom also Abraham gave a tenth part of all; first being by interpretation King of righteousness, and after that also King of Salem, which is, King of peace; Without father, without mother, without descent, having neither beginning of days, nor end of life; but made like unto the Son of God; abideth a priest continually. Now consider how great this man was, unto whom even the patriarch Abraham gave the tenth of the spoils.
Paske Mèlkisedèk sa a, wa Salèm, prèt Bondye ki anwo nan syèl la, ki te rankontre Abraram lè li t ap retounen apre li te fin bat wa yo, e ki te beni li; se li menm tou Abraram te bay yon dizyèm pati nan tout bagay; dapre entèpretasyon an, an premye li se Wa jistis, epi apre sa tou Wa Salèm, sa vle di, Wa lapè; san papa, san manman, san desandans, li pa gen ni kòmansman jou, ni fen lavi; men li fèt sanble ak Pitit Bondye a; li rete prèt pou tout tan. Koulye a, konsidere jan nonm sa a te gran, li menm patriyach Abraram te bay yon dizyèm nan piyaj yo.
And verily they that are of the sons of Levi, who receive the office of the priesthood, have a commandment to take tithes of the people according to the law, that is, of their brethren, though they come out of the loins of Abraham:
An verite, sila ki soti nan pitit Levi yo, ki resevwa fonksyon sèvis prètriz la, gen yon kòmandman pou pran ladim nan men pèp la dapre lalwa, sa vle di nan men frè pa yo, byenke yo menm tou yo soti nan ren Abraram:
But he whose descent is not counted from them received tithes of Abraham, and blessed him that had the promises. And without all contradiction the less is blessed of the better. And here men that die receive tithes; but there he receiveth them, of whom it is witnessed that he liveth. And as I may so say, Levi also, who receiveth tithes, payed tithes in Abraham. For he was yet in the loins of his father, when Melchisedec met him. Hebrews 7:1–10.
Men sila a, ki desandan li pa konte pami yo, te resevwa ladim Abraam, epi li te beni sila a ki te resevwa pwomès yo. Epi san okenn kontradiksyon, se sa ki pi piti a ki resevwa benediksyon nan men sa ki pi gran an. Epi isit la, se moun ki mouri ki resevwa ladim; men la a, se yon moun yo rann temwayaj konsènan li ke li vivan ki resevwa yo. Epi, jan mwen ta ka di sa, Levi tou, ki resevwa ladim, te peye ladim nan Abraam. Paske li te toujou nan ren papa li, lè Melkisedèk te rankontre li. Ebre 7:1–10.
There is a great deal of present truth in the subject of Melchizedek, but I am simply identifying that Paul teaches directly that the prophetic characteristics of covenant men, and by that, I mean, men and women in the inspired testimony whose scriptural testimony is identifying a waymark in the prophetic line of God’s covenant with mankind. Paul teaches that Melchizedek, who lived before the Levitical priesthood was established at Sinai, and therefore over four hundred years before there was a Levitical priesthood, had accepted tithe from Levi. In order to be in the Levitical priesthood, you had to be a Levite who could prove his blood descent from Levi. Melchizedek could not show his descent was from the line of Levi, for Levi was not yet born.
Gen anpil verite prezan nan sijè Mèlkisedèk la, men mwen senpleman ap idantifye ke Pòl anseye dirèkteman ke karakteristik pwofetik moun alyans yo—e pa sa, mwen vle di, gason ak fanm nan temwayaj enspire a, ki gen temwayaj biblik la ap idantifye yon pwen-repè nan liy pwofetik alyans Bondye avèk limanite. Pòl anseye ke Mèlkisedèk, ki te viv anvan prètriz Levitik la te tabli nan Sinayi, e konsa plis pase katsan ane anvan te gen yon prètriz Levitik, te resevwa ladim nan men Levi. Pou yon moun te ka nan prètriz Levitik la, li te dwe yon Levit ki te kapab pwouve desandans san li soti nan Levi. Mèlkisedèk pa t kapab montre desandans li te soti nan liy Levi, paske Levi pa t ankò fèt.
The line of prophecy that represents God’s covenant with Adam and Eve is actually two covenants. The first was a covenant of life with a simple test. After the fall and the failed test, the next covenant included the blood of a lamb in order to provide clothing. Then there was God’s covenant with mankind, represented by the rainbow, Noah and altar worship. Then there was Genesis eleven where God’s covenant with a chosen people, who would be called Hebrews began. In each of those stories the biblical characters are covenant men or women.
Liy pwofesi ki reprezante alyans Bondye avèk Adan ak Èv la, an reyalite, se de alyans. Premye a se te yon alyans lavi avèk yon tès senp. Apre Chit la ak echèk tès la, alyans ki vin apre a te gen ladan san yon ti mouton pou bay rad. Apre sa, te gen alyans Bondye avèk limanite, ki te reprezante pa lakansyèl la, Noye ak adorasyon bò lotèl la. Apre sa, te gen Jenèz onz, kote alyans Bondye avèk yon pèp chwazi, yo t ap rele Ebre, te kòmanse. Nan chak nan istwa sa yo, pèsonaj biblik yo se gason oswa fanm alyans.
In Genesis eleven, the beginning of the covenant of life with a chosen people is set forth, and it is set forth, right where Nimrod establishes the covenant of death, as represented by the bricks and mortar, that were the counterfeit of the unchiseled rocks and no mortar represented by the altar. Sister White informs us the altar represents Christ, thus Nimrod’s religion, which is a counterfeit religion, represents a counterfeit Christ.
Nan Jenèz onz, kòmansman alyans lavi a avèk yon pèp chwazi parèt aklè; epi li parèt jisteman kote Nimwòd tabli alyans lanmò a, jan brik ak mòtye yo reprezante l, yo menm ki te kontrefason wòch brit yo san mòtye lotèl la reprezante. Sè White fè nou konnen lotèl la reprezante Kris; konsa relijyon Nimwòd la, ki se yon relijyon kontrefè, reprezante yon Kris kontrefè.
And they said one to another, Go to, let us make brick, and burn them thoroughly. And they had brick for stone, and slime had they for mortar. Genesis 11:3.
Epi yo di youn ak lòt: Ann al fè brik, epi ann kwit yo byen. Yo te gen brik pou wòch, epi yo te gen bitim pou mòtye. Jenèz 11:3.
And if thou wilt make me an altar of stone, thou shalt not build it of hewn stone: for if thou lift up thy tool upon it, thou hast polluted it. Exodus 20:25.
Epi si w vle fè m yon lotèl an wòch, ou pa dwe bati l ak wòch taye; paske si ou leve zouti ou sou li, ou deja pwofane l. Egzòd 20:25.
“We are in danger of mingling the sacred and the common. The holy fire from God is to be used in our efforts. The true altar is Christ; the true fire is the Holy Spirit. This is our inspiration. It is only as the Holy Spirit leads and guides a man that he is a safe counselor. If we turn aside from God and from His chosen ones to inquire at strange altars we shall be answered according to our works.” Selected Messages, book 3, 300.
“Nou an danje pou nou melanje sa ki sakre ak sa ki òdinè. Dife sen ki soti nan Bondye a dwe sèvi nan efò nou yo. Vrè lotèl la se Kris; vrè dife a se Sentespri a. Se sa ki enspirasyon nou. Se sèlman lè Sentespri a dirije epi gide yon moun li vin yon konseye ki san danje. Si nou vire do bay Bondye ak moun Li chwazi yo pou n al mande konsèy bò lotèl etranje yo, y ap reponn nou dapre zèv nou yo.” Selected Messages, liv 3, 300.
Among other truths, one of the lessons that is derived prophetically from Genesis eleven is that it represents the beginning of a prophetic line. The flood of Noah marks a prophetic separation. When Noah left the ark there was to be a new method of worship, and the method of worship always produces two classes of worshippers, as set forth in the history of Cain and Abel. Genesis eleven is a new world, with a beginning history that becomes the foundational story of the ending history, as God’s last day covenant people call the eleventh-hour workers out of Babylon during the Sunday law crisis. Nimrod is the man of sin during the Sunday law crisis, and Shem, who is Abraham is the man of God in that very same crisis. Genesis eleven’s scattering and confusion of languages, began soon after Noah left the ark. The theme of chapter eleven is the two covenants, and the story reaches its conclusion when the third step of the Abrahamic covenant is set forth in chapter twenty-two.
Pami lòt verite yo, youn nan leson yo tire sou plan pwofetik nan Jenèz onz se ke li reprezante kòmansman yon liy pwofetik. Delij Noe a make yon separasyon pwofetik. Lè Noe te soti nan lach la, te dwe gen yon nouvo metòd adorasyon, epi metòd adorasyon an toujou pwodui de kategori adoratè, jan sa parèt nan istwa Kayen ak Abèl. Jenèz onz se yon nouvo mond, avèk yon istwa kòmansman ki vin tounen istwa fondamantal pou istwa fen an, pandan pèp alyans Bondye a nan dènye jou yo ap rele ouvriye onzyèm èdtan yo soti Babilòn pandan kriz lwa dimanch la. Nimwòd se nonm peche a pandan kriz lwa dimanch la, epi Sèm, ki se Abraram, se nonm Bondye a nan menm kriz sa a. Gaye moun yo ak konfizyon lang yo nan Jenèz onz te kòmanse tousuit apre Noe te soti nan lach la. Tèm chapit onz la se de alyans yo, epi istwa a rive nan konklizyon li lè twazyèm etap alyans Abraram nan prezante nan chapit vennde.
Chapter eleven is the alpha history of the line of Abraham that reaches omega history in chapter twenty-two. The beginning story of Nimrod’s Babel and the ending story of the offering of Isaac, both represent the final judgment upon mankind. The line begins at Nimrod’s tower, and extends to the offering of Isaac, and the line culminates in two opposite offerings. Nimrod’s offering receives God’s executive judgment, and Abraham’s judgment receives God’s blessing. Nimrod is the alpha of chapter eleven and Abraham is the omega of chapter twenty-two. The omega is always greater, by at least twenty-two times according to the Hebrew alphabet, and the power manifested in confusing the languages and scattering the nations abroad, was far exceeded by the power of the cross. Nimrod’s tower represents the Twin Towers of 9/11 and the offering of Isaac represents the Sunday law.
Chapit onz la se istwa alfa liy Abraram nan, ki rive nan istwa omega a nan chapit vennde. Istwa kòmansman an sou Babèl Nimwòd la ak istwa fen an sou ofrann Izarak la, toude reprezante jijman final sou limanite. Liy la kòmanse nan tou Nimwòd la, epi li pwolonje jouk nan ofrann Izarak la, e liy la rive nan akonplisman li nan de ofrann ki opoze. Ofrann Nimwòd la resevwa jijman egzekitif Bondye a, epi jijman Abraram nan resevwa benediksyon Bondye a. Nimwòd se alfa chapit onz la, epi Abraram se omega chapit vennde a. Omega a toujou pi gran, omwen vennde fwa dapre alfabè ebre a, e pouvwa ki te manifeste nan konfonn lang yo ak gaye nasyon yo toupatou, te depase anpil pa pouvwa lakwa a. Tou Nimwòd la reprezante Twin Towers yo nan 9/11, epi ofrann Izarak la reprezante lwa dimanch la.
The line of the covenant with a chosen people begins with the symbol of the number eleven and it ends with the symbol of twenty-two. The line ends at the close of probation in the alpha history of Nimrod and also the omega history of Abraham. The very history of Nimrod and Abraham is set forth in the first book of the Bible, and it is set within the context of picking up the pieces from the very recent destruction of Noah’s flood. In the first book of the Bible the illustration of the two covenants, provides two witnesses that set forth the close of probation in the line of chapter eleven through to twenty-two.
Liy alyans lan avèk yon pèp chwazi kòmanse ak senbòl nimewo onz, epi li fini ak senbòl nimewo vennnde. Liy lan fini nan fen tan gras la nan istwa alfa Nimwòd la, epi tou nan istwa omega Abraram nan. Menm istwa Nimwòd ak Abraram nan prezante nan premye liv Labib la, e li plase nan kontèks ranmase moso yo apre destriksyon ki te fèt dènyèman an nan delij Noe a. Nan premye liv Labib la, ilistrasyon de alyans yo bay de temwen ki mete anvan fen tan gras la nan liy chapit onz rive jouk vennnde.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:11.
Moun ki enjis la, se pou l rete enjis toujou; e sila ki sal la, se pou l rete sal toujou; e moun ki jis la, se pou l rete jis toujou; e sila ki sen an, se pou l rete sen toujou. Revelasyon 22:11.
Nimrod is unjust and filthy still, and Abraham is righteous and holy still as identified in the alpha of Genesis 11–22, and also in the omega of Revelation 22:11. Just before probation closes, a pronouncement in verse 10 is made to seal not the sayings of the prophecy of this book. Just before probation closes in the very next verse, there is to be a prophecy in Revelation that is to be unsealed. Two verses after verse eleven, Christ supplies the key to unseal that prophecy.
Nimwòd rete enjis e sal toujou, epi Abraram rete jis e sen toujou, jan sa idantifye nan alfa Jenèz 11–22 la, epi tou nan omega Revelasyon 22:11 la. Menm anvan tan gras la fèmen, yon pwononsyasyon fèt nan vèsè 10 la pou pa sele pawòl pwofesi liv sa a. Menm anvan tan gras la fèmen, nan vèsè ki vin tousuit apre a, gen pou genyen yon pwofesi nan Revelasyon ki dwe desele. De vèsè apre vèsè onz la, Kris la bay kle a pou desele pwofesi sa a.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be.
Epi li di mwen: Pa sele pawòl pwofesi liv sa a, paske tan an pwòch. Moun ki enjis la, kite l rete enjis toujou; epi moun ki sal la, kite l rete sal toujou; epi moun ki jis la, kite l rete jis toujou; epi moun ki sen an, kite l rete sen toujou. Epi gade, m ap vini vit; e rekonpans mwen avè m, pou m bay chak moun selon jan travay li va ye.
I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:10–13.
Mwen se Alfa ak Omega, kòmansman ak finisman, premye a ak dènye a. Revelasyon 22:10–13.
Chapter twenty-two is the omega chapter of the entire Bible and the key to opening the prophecy in Revelation that is sealed up, is the principle that Christ identified above all others in chapter one of Revelation. Chapter one is the first letter of the Hebrew alphabet, and chapter twenty-two is the last. In verses nine through eleven of chapter one, John introduces himself, and identifies Christ as Alpha and Omega.
Chapit vennde se chapit omega tout Bib la, e kle pou louvri pwofesi ki nan Revelasyon an, ki sele, se prensip Kris la te idantifye pi wo pase tout lòt yo nan chapit youn nan Revelasyon an. Chapit youn se premye lèt alfabè ebre a, epi chapit vennde se dènye a. Nan vèsè nèf rive onz nan chapit youn nan, Jan prezante tèt li, epi li idantifye Kris kòm Alfa ak Omega.
I John, who also am your brother, and companion in tribulation, and in the kingdom and patience of Jesus Christ, was in the isle that is called Patmos, for the word of God, and for the testimony of Jesus Christ. I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:9-11.
Mwen menm Jan, ki frè nou tou, e ki patisipe ansanm avèk nou nan tribilasyon an, nan wayòm nan, ak nan pasyans Jezikri a, mwen te sou zile yo rele Patmòs la, poutèt pawòl Bondye a, ak poutèt temwayaj Jezikri a. Mwen te nan Lespri a nan jou Senyè a, epi mwen tande dèyè mwen yon gwo vwa, tankou son yon twonpèt, ki t ap di: Mwen se Alfa ak Omega, premye a ak dènye a; epi: Sa w wè a, ekri l nan yon liv, epi voye l bay sèt legliz ki nan Lazi yo; bay Efèz, bay Smirn, bay Pègam, bay Tiyatir, bay Sàd, bay Filadèlfi, ak bay Laodise. Revelasyon 1:9-11.
In verse eleven, John is in Patmos, but he turns around in verse twelve, and from there on, he is in the heavenly sanctuary. Thus, in verses 9/11, we find the testimony of John, which identifies Jesus as Alpha and Omega, something Jesus already identified of Himself in verse 8:
Nan vèsè onz, Jan sou zile Patmos, men li vire tounen nan vèsè douz, epi depi lè sa a li nan Tanp selès la. Konsa, nan vèsè 9/11 yo, nou jwenn temwayaj Jan an, ki idantifye Jezi kòm Alfa ak Omega, yon bagay Jezi te deja idantifye de tèt Li nan vèsè 8 la:
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:8.
Mwen se Alfa ak Omega, kòmansman an ak fen an, se sa Senyè a di, li menm ki la, ki te la, epi ki gen pou vini an, Toupisan an. Revelasyon 1:8.
In verse eight, John is writing what he heard Christ speak of Himself. In verses nine through eleven, it is John speaking of himself. That represents two witnesses in the first eleven verses that identify Christ as Alpha and Omega. Verses nine through eleven represents its own unit of thought. Though connected with the entire chapter, in these verses John is speaking of himself, whereas; in verses four through eight, John is speaking for the godhead to His churches. Verse four begins a unit of thought, that ends in verse eight. This is recognized by the opening characteristics of Christ who was and is and is yet to come, being identified in verse four and then again in verse eight.
Nan vèsè uit la, Jan ap ekri sa li te tande Kris la di konsènan tèt pa li. Nan vèsè nèf rive onz yo, se Jan menm k ap pale de tèt pa li. Sa reprezante de temwen nan premye onz vèsè yo ki idantifye Kris la kòm Alfa ak Omega. Vèsè nèf rive onz yo fòme yon inite panse apa. Menm si yo konekte ak tout chapit la, nan vèsè sa yo Jan ap pale de tèt pa li, tandiske, nan vèsè kat rive uit yo, Jan ap pale pou Bondye nan Legliz li yo. Vèsè kat la kòmanse yon inite panse ki fini nan vèsè uit la. Sa rekonèt pa karakteristik ouvèti Kris la, li menm ki te la, ki la, e ki gen pou vini an, yo idantifye nan vèsè kat la epi ankò nan vèsè uit la.
John to the seven churches which are in Asia: Grace be unto you, and peace, from him which is, and which was, and which is to come; and from the seven Spirits which are before his throne; And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood, And hath made us kings and priests unto God and his Father; to him be glory and dominion for ever and ever. Amen. Behold, he cometh with clouds; and every eye shall see him, and they also which pierced him: and all kindreds of the earth shall wail because of him. Even so, Amen.
Jan bay sèt legliz ki nan Azi yo: Gras pou nou, ak lapè, ki soti nan men Sila a ki la, ki te la, epi ki gen pou vini an; epi nan men sèt Lespri ki devan twòn li a; epi nan men Jezi Kris la, ki se temwen fidèl la, premye pitit ki leve soti vivan pami mò yo, ak chèf wa tè a. A li menm ki te renmen nou, ki lave nou anba peche nou yo nan pwòp san li, epi ki fè nou vin wa ak prèt pou Bondye ak Papa li a, se pou li resevwa laglwa ak dominasyon pou tout tan ak tout tan. Amèn. Men li ap vini ak nyaj yo; epi tout je va wè li, menm moun ki te pèse li yo tou; epi tout fanmi sou tè a va plenn poutèt li. Wi, Amèn.
I am Alpha and Omega, the beginning and the ending, saith the Lord, which is, and which was, and which is to come, the Almighty. Revelation 1:4–8.
Mwen se Alfa ak Omega, kòmansman an ak fen an, se sa Senyè a di, li menm ki la, ki te la, epi ki gen pou vini an, Toupisan an. Revelasyon 1:4–8.
The first three verses of chapter one present the revelation of Jesus Christ, which is unsealed just before probation closes, for verse three says, “the time is at hand.” “The time is at hand” is the identical statement of verse ten, of chapter twenty-two, that says “seal not the sayings of the prophecy of this book for the time is at hand.” The prophecy that is unsealed is the Revelation of Jesus Christ.
Twa premye vèsè chapit youn nan prezante revelasyon Jezikri a, ki vin deseale jis anvan tan gras la fèmen, paske vèsè twa a di: “tan an pre.” “Tan an pre” se menm deklarasyon ak sa ki nan vèsè dis, nan chapit vennnde a, ki di: “pa sele pawòl pwofesi liv sa a, paske tan an pre.” Pwofesi ki deseale a se Revelasyon Jezikri a.
Verse four begins the unsealing, and verse four begins with John’s testimony of, “I John,” and then in verse eight it is Christ who identifies Himself. A human witness in the first of the five verses and a divine witness at the end. Verse four identifies the Heavenly Father as the one who “is, and which was, and which is to come.” Verse eight identifies Christ as the one who “is, and which was, and which is to come.”
Vèsè kat la kòmanse ouvèti sele a, e vèsè kat la kòmanse avèk temwayaj Jan an: “Mwen menm, Jan,” epi answit nan vèsè uit la, se Kris la ki idantifye tèt Li. Yon temwen imen nan premye nan senk vèsè yo, epi yon temwen diven nan fen an. Vèsè kat la idantifye Papa ki nan Syèl la kòm sila a ki “ye a, ki te la, e ki gen pou vini.” Vèsè uit la idantifye Kris la kòm sila a ki “ye a, ki te la, e ki gen pou vini.”
The key to unsealing the Revelation of Jesus Christ is the principle of alpha and omega. As the first and last, Christ also exists in the present, though He was in the past and will be in the future. The fact that Jesus and the Father are both the God who was, and is, and is yet to come is another presentation of Christ as Alpha and Omega. He is Alpha and Omega, the First and the Last, the Beginning and Ending and He was in the beginning and will be in the ending. The “keys” of the kingdom, that are given to the church at Caesarea Philippi, is also the “key” placed upon Eliakim’s shoulder in Isaiah 22:22. The alpha of the book of Revelation is chapter one and the omega is chapter twenty-two, so we find all the Hebrew alphabet, in the chapters of Revelation. Chapter thirteen represents the rebellion of the United States and thereafter the world. Chapter one presents Christ as Alpha and Omega and chapter twenty-two identifies the same truth, but in connection with the unsealing mentioned in chapter one. Chapters one, thirteen and twenty-two represent the three Hebrew letters that together form the word “truth.”
Kle pou désele Revelasyon Jezikri a se prensip alfa ak omega. Antanke premye a ak dènye a, Kris egziste tou nan prezan an, byenke Li te nan tan pase a epi Li pral nan tan kap vini an. Lefèt ke Jezi ak Papa a toude se Bondye ki te la, ki la, epi ki gen pou vini an, se yon lòt prezantasyon Kris kòm Alfa ak Omega. Li se Alfa ak Omega, Premye a ak Dènye a, Kòmansman an ak Fen an; e Li te nan kòmansman an epi Li pral nan fen an. “Kle” wayòm nan, yo te bay legliz la nan Sezare Filip la, se menm “kle” yo te mete sou zepòl Elyakim nan nan Ezayi 22:22. Alfa liv Revelasyon an se chapit youn epi omega a se chapit vennnde, konsa nou jwenn tout alfabè ebre a nan chapit Revelasyon yo. Chapit trèz reprezante rebelyon Etazini, epi apre sa, rebelyon lemonn. Chapit youn prezante Kris kòm Alfa ak Omega, epi chapit vennnde idantifye menm verite a, men an rapò ak déseleman ki mansyone nan chapit youn nan. Chapit youn, trèz ak vennnde reprezante twa lèt ebre yo ki ansanm fòme mo “verite” a.
In chapter twenty-three of Matthew Jesus sets forth eight woes upon the Pharisees and Sadducees. In the final verse of chapter twenty-two the interaction of Christ with the quibbling Jews ended with the enigma of David, an enigma that can only be solve if you understand the principle of alpha and omega.
Nan chapit venn-twa liv Matye a, Jezi pwononse uit malediksyon sou Farizyen yo ak Sadiseyen yo. Nan dènye vèsè chapit venn-de a, entèraksyon Kris la ak Jwif k ap diskite san rete yo te fini ak enigm David la, yon enigm ki pa ka rezoud sof si ou konprann prensip alfa ak omega a.
While the Pharisees were gathered together, Jesus asked them, Saying, What think ye of Christ? whose son is he?
Pandan Farizyen yo te rasanble ansanm, Jezi poze yo kesyon sa a, li di: Kisa nou panse osijè Kris la? Pitit kiyès li ye?
They say unto him, The Son of David.
Yo di li: 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 Donk David, anba enspirasyon Lespri a, rele l Seyè, lè li di: Seyè a di Seyè mwen an: Chita adwat mwen, jouk lè m mete ènmi ou yo anba pye ou tankou yon ban pou pye ou? Si Donk David 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 pesonn pa t kapab reponn li yon mo; e depi jou sa a, pesonn pa t gen kouraj poze l okenn lòt kesyon ankò. Matye 22:41–46.
The conclusion of chapter twenty-two identifies a waymark of covenant history. Jeremiah addresses this line of truth as well:
Konklizyon chapit vennde a idantifye yon siy sou chemen istwa alyans lan. Jeremi adrese liy verite sa a tou:
The word that came to Jeremiah from the Lord, saying, Stand in the gate of the Lord’s house, and proclaim there this word, and say, Hear the word of the Lord, all ye of Judah, that enter in at these gates to worship the Lord. Thus saith the Lord of hosts, the God of Israel, Amend your ways and your doings, and I will cause you to dwell in this place. Trust ye not in lying words, saying, The temple of the Lord, The temple of the Lord, The temple of the Lord, are these.
Pawòl ki te vin jwenn Jeremi nan men Seyè a, ki di: Kanpe nan pòtay kay Seyè a, epi pwoklame la pawòl sa a, epi di: Tande pawòl Seyè a, nou tout moun Jida yo ki antre nan pòtay sa yo pou nou adore Seyè a. Men sa Seyè ki gen tout pouvwa a, Bondye Izrayèl la, di: Korije chemen nou ak aksyon nou yo, epi m ap fè nou rete nan kote sa a. Pa mete konfyans nou nan pawòl manti, lè n ap di: Tanp Seyè a, Tanp Seyè a, Tanp Seyè a, men yo.
For if ye throughly amend your ways and your doings; if ye throughly execute judgment between a man and his neighbour; If ye oppress not the stranger, the fatherless, and the widow, and shed not innocent blood in this place, neither walk after other gods to your hurt: Then will I cause you to dwell in this place, in the land that I gave to your fathers, for ever and ever. Behold, ye trust in lying words, that cannot profit. Will ye steal, murder, and commit adultery, and swear falsely, and burn incense unto Baal, and walk after other gods whom ye know not; And come and stand before me in this house, which is called by my name, and say, We are delivered to do all these abominations?
Paske si nou vrèman korije chemen nou ak zak nou yo; si nou vrèman rann jistis ant yon moun ak pwochen li; si nou pa peze etranje a, òfelen an, ak vèv la, epi nou pa koule san inosan nan kote sa a, ni nou pa mache dèyè lòt dye pou malè pa nou: lè sa a m ap fè nou rete nan kote sa a, nan peyi mwen te bay zansèt nou yo, pou tout tan ak tout tan. Gade, nou mete konfyans nou nan pawòl manti ki pa ka itil anyen. Èske n ap vòlè, touye moun, fè adiltè, fè fo sèman, boule lansan pou Baal, epi mache dèyè lòt dye nou pa konnen; epi nou vin kanpe devan mwen nan kay sa a, ki pote non mwen, pou nou di: Nou delivre pou nou fè tout bagay abominab sa yo?
Is this house, which is called by my name, become a den of robbers in your eyes? Behold, even I have seen it, saith the Lord. But go ye now unto my place which was in Shiloh, where I set my name at the first, and see what I did to it for the wickedness of my people Israel.
Èske kay sa a, ki pote non mwen an, vin tounen yon twou vòlè nan je nou? Gade, mwen menm tou, mwen wè sa, se Senyè a ki di sa. Men, ale kounye a nan plas mwen ki te Silo a, kote mwen te mete non mwen an premye, epi gade sa mwen te fè l poutèt mechanste pèp mwen an, Izrayèl.
And now, because ye have done all these works, saith the Lord, and I spake unto you, rising up early and speaking, but ye heard not; and I called you, but ye answered not; Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:1–16.
Koulye a, paske nou fè tout bagay sa yo, se Seyè a ki di sa, epi mwen te pale avè nou, m te leve byen bonè pou m pale, men nou pa t koute; mwen te rele nou, men nou pa t reponn; se poutèt sa m ap fè kay sa a, ki pote non mwen, kote nou mete konfyans nou, ansanm ak kote mwen te bay nou menm ak zansèt nou yo, menm jan mwen te fè Silo a. Epi m ap jete nou byen lwen devan je m, menm jan mwen te jete tout frè nou yo deyò, sètadi tout desandans Efrayim lan. Se poutèt sa, pa lapriyè pou pèp sa a, pa leve kri ni lapriyè pou yo, pa fè entèsesyon bò kote m pou yo; paske mwen p ap koute ou. Jeremi 7:1–16.
Jeremiah was told to not pray for ancient Israel, for they had reached a point of no return, as did the quibbling Jews at the end of chapter twenty-two. When Moses, (a covenant man) was confronted with God’s decision to destroy the chosen covenant people, Moses interceded with prayer. In chapter seven, Jeremiah is told not to pray for the very same covenant people. The prophetic history of Shiloh is identified as the line upon line evidence of God rejecting a chosen covenant people when their sin reaches an unredeemable point, as expressed in one verse.
Jeremi te resevwa lòd pou li pa lapriyè pou ansyen Izrayèl, paske yo te rive nan yon pwen kote pa t gen retou ankò, menm jan ak Jwif kap diskite yo nan fen chapit vennnde a. Lè Moyiz, (yon nonm alyans) te vin fas a fas ak desizyon Bondye pou detwi pèp alyans li te chwazi a, Moyiz te lapriyè kòm entèsesè. Nan chapit sèt la, yo di Jeremi pou li pa lapriyè pou menm pèp alyans sa a. Istwa pwofetik Silo a idantifye kòm prèv apre prèv ki montre Bondye rejte yon pèp alyans li te chwazi lè peche yo rive nan yon pwen ki pa ka delivre ankò, jan sa eksprime nan yon sèl vèsè.
Ephraim is joined to idols: let him alone. Hosea 4:17.
Efrayim mare ak zidòl yo: kite l pou kont li. Oze 4:17.
In covenant history the point where God ends His covenant relationship is a specific waymark. The rejection of the report of Joshua and Caleb marking the tenth test is another example. Jeremiah is also told to not pray for this people a few chapters later.
Nan istwa alyans lan, pwen kote Bondye mete fen nan relasyon alyans li a se yon siy espesifik sou chemen an. Rejte rapò Jozye ak Kalèb la, ki make dizyèm eprèv la, se yon lòt egzanp. Kèk chapit pi ta, yo di Jeremi tou pou l pa lapriyè pou pèp sa a.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:14.
Se poutèt sa, pa lapriyè pou pèp sa a, ni pa leve ni rèl ni siplikasyon pou yo; paske mwen p ap koute yo lè y ap rele nan pye m nan tan detrès yo a. Jeremi 11:14.
In chapter seven, the spewing out of the Laodiceans at the Sunday law as represented by the symbolism of Shiloah and is identifying what He “will do,” in the near future.
Nan chapit sèt la, rejè Lawodiseyen yo nan moman lwa dimanch lan, jan sa parèt nan senbolis Chiloa a, ap idantifye sa Li “pral fè” nan fiti pwòch la.
Therefore will I do unto this house, which is called by my name, wherein ye trust, and unto the place which I gave to you and to your fathers, as I have done to Shiloh. And I will cast you out of my sight, as I have cast out all your brethren, even the whole seed of Ephraim. Therefore pray not thou for this people, neither lift up cry nor prayer for them, neither make intercession to me: for I will not hear thee. Jeremiah 7:14–16.
Se poutèt sa, m ap fè kay sa a, ki rele pa non mwen, kote nou mete konfyans nou an, ansanm ak kote mwen te bay nou menm ak zansèt nou yo, menm jan mwen te fè Silo. Epi m ap jete nou deyò devan figi mwen, menm jan mwen te jete deyò tout frè nou yo, sètadi tout desandans Efrayim lan. Se poutèt sa, pa lapriyè pou pèp sa a, ni pa leve rèl ni lapriyè pou yo, ni pa fè entèsesyon devan mwen pou yo; paske mwen p ap koute ou. Jeremi 7:14–16.
In chapter eleven, the command to not pray is about the fear that shall overtake the Laodiceans when they find themselves in the time of trouble that follows the Sunday law. The fear they experience is set within the history of their rejection of the covenant.
Nan chapit onz la, kòmandman pou pa lapriyè a konsène laperèz k ap anvayi Laodiseyen yo lè y ap twouve yo nan tan detrès ki vin apre lwa dimanch lan. Laperèz yo fè eksperyans lan plase andedan istwa rejè alyans lan pa yo.
Hear ye the words of this covenant, and speak unto the men of Judah, and to the inhabitants of Jerusalem; And say thou unto them,
Koute pawòl alyans sa a, epi pale avèk mesye Jida yo ak moun ki rete lavil Jerizalèm yo; epi di yo,
Thus saith the Lord God of Israel;
Men sa sa Senyè, Bondye Izrayèl la;
Cursed be the man that obeyeth not the words of this covenant, Which I commanded your fathers in the day that I brought them forth out of the land of Egypt, from the iron furnace, saying, Obey my voice, and do them, according to all which I command you: so shall ye be my people, and I will be your God: That I may perform the oath which I have sworn unto your fathers, to give them a land flowing with milk and honey, as it is this day.
Madichon pou nonm ki pa obeyi pawòl alyans sa a, ke mwen te bay zansèt nou yo lòd pou yo kenbe nan jou mwen te fè yo soti kite peyi Lejip la, soti nan founo fè a, lè mwen t ap di: Obeyi vwa mwen, epi fè sa yo, dapre tout sa mwen kòmande nou; konsa n ap vin pèp mwen, epi mwen menm, m ap Bondye nou; pou m ka akonpli sèman mwen te fè zansèt nou yo, pou m ba yo yon peyi k ap koule ak lèt ak siwo myèl, jan sa ye jòdi a.
Then answered I, and said, So be it, O Lord. Then the Lord said unto me,
Lè sa a mwen reponn, mwen di: Se konsa, O Seyè. Lè sa a, Seyè a di m:
Proclaim all these words in the cities of Judah, and in the streets of Jerusalem, saying, Hear ye the words of this covenant, and do them. For I earnestly protested unto your fathers in the day that I brought them up out of the land of Egypt, even unto this day, rising early and protesting, saying, Obey my voice. Yet they obeyed not, nor inclined their ear, but walked everyone in the imagination of their evil heart: therefore I will bring upon them all the words of this covenant, which I commanded them to do; but they did them not.
Anonse tout pawòl sa yo nan vil Jida yo, ak nan lari Jerizalèm yo, pou w di: Tande pawòl alyans sa a, epi fè yo. Paske mwen te avèti zansèt nou yo ak tout fòs nan jou mwen te fè yo monte soti nan peyi Lejip, jouk rive jòdi a, leve bonè, mwen pa t sispann avèti yo, mwen te di: Obeyi vwa mwen. Men yo pa t obeyi, ni yo pa t panche zòrèy yo, men chak moun te mache dapre imajinasyon move kè pa yo; se poutèt sa mwen pral fè tout pawòl alyans sa a tonbe sou yo, pawòl mwen te kòmande yo pou yo fè; men yo pa t fè yo.
And the Lord said unto me, A conspiracy is found among the men of Judah, and among the inhabitants of Jerusalem. They are turned back to the iniquities of their forefathers, which refused to hear my words; and they went after other gods to serve them: the house of Israel and the house of Judah have broken my covenant which I made with their fathers.
Epi Seyè a di m: Yo jwenn yon konplo nan mitan gason Jida yo ak nan mitan moun k ap viv Jerizalèm yo. Yo tounen nan mechanste zansèt yo, ki te refize koute pawòl mwen yo; epi yo ale dèyè lòt dye pou sèvi yo. Kay Izrayèl la ak kay Jida a kraze alyans mwen te fè ak zansèt yo.
Therefore thus saith the Lord, Behold, I will bring evil upon them, which they shall not be able to escape; and though they shall cry unto me, I will not hearken unto them. Then shall the cities of Judah and inhabitants of Jerusalem go, and cry unto the gods unto whom they offer incense: but they shall not save them at all in the time of their trouble. For according to the number of thy cities were thy gods, O Judah; and according to the number of the streets of Jerusalem have ye set up altars to that shameful thing, even altars to burn incense unto Baal.
Se poutèt sa, men sa Seyè a di: Gade, m ap fè malè vini sou yo, yon malè yo p ap kapab chape; e menm si yo rele m, mwen p ap koute yo. Lè sa a, lavil Jida yo ansanm ak moun ki rete Jerizalèm yo va ale, y ap rele bondye yo t ap boule lansan pou yo; men yo menm, yo p ap delivre yo ditou nan tan tray yo. Paske, dapre kantite lavil ou yo, se konsa bondye ou yo te ye, o Jida; epi dapre kantite lari Jerizalèm yo, nou te leve lotèl pou bagay wont sa a, wi, lotèl pou boule lansan pou Baal.
Therefore pray not thou for this people, neither lift up a cry or prayer for them: for I will not hear them in the time that they cry unto me for their trouble. Jeremiah 11:1–14.
Se poutèt sa, pa lapriyè pou pèp sa a, ni pa leve kri oswa lapriyè pou yo; paske mwen p ap koute yo lè yo va rele nan pye mwen nan tan malè yo. Jeremi 11:1–14.
The resurrection of the candidates, to be among the one hundred and forty-four thousand, is identified in Revelation 11:11; and their final gathering is identified in Isaiah 11:11; and the external line of the dragon, the beast and the false prophet is identified in Daniel 11:11; The Sunday law judgment of the tares is identified in Ezekiel 11:11 and the punishment and fear that comes upon the foolish virgins is identified in Jeremiah 11:11.
Rezireksyon kandida yo, pou yo pami san karantkat mil yo, idantifye nan Revelasyon 11:11; epi rasanbleman final yo idantifye nan Ezayi 11:11; epi liy ekstèn dragon an, bèt la ak fo pwofèt la idantifye nan Danyèl 11:11; jijman lwa dimanch la sou move zèb yo idantifye nan Ezekyèl 11:11, epi pinisyon ak laperèz ki vini sou vyèj sòt yo idantifye nan Jeremi 11:11.
The command to not pray for this people is the waymark in the last verses of Matthew chapter twenty-two, and chapter twenty-three identifies eight woes upon Adventism. Chapter twenty-three is either October 22, 1844, or the Sunday law. Both of those waymarks are a fulfillment of the marriage, and the marriage is between a bride and a husband, who come together as one flesh. The consummation of the marriage represents atonement, or “at-one-ment.” Man was created in the image of God, and He created male and female. Their offspring are represented by twenty-three chromosomes from the man and twenty-three from the woman. Together their forty-six chromosomes make up the temple. Each individual is a temple, for know ye not that ye are the temple of the Lord?
Lòd pou pa lapriyè pou pèp sa a se pwen siy la nan dènye vèsè chapit vennde nan Matye a, epi chapit venntwa a idantifye uit malè sou Advantis la. Chapit venntwa a se swa 22 oktòb 1844, swa lwa dimanch la. Toude pwen siy sa yo se yon akonplisman maryaj la, epi maryaj la fèt ant yon lamarye ak yon mari, ki vin ansanm kòm yon sèl chè. Konsomasyon maryaj la reprezante ekspyasyon an, oswa “vin youn.” Moun te kreye selon imaj Bondye, e Li te kreye gason ak fi. Pitit yo reprezante pa venntwa kwomozòm ki soti nan gason an ak venntwa ki soti nan fanm nan. Ansanm, karantsis kwomozòm yo fòme tanp lan. Chak moun se yon tanp, paske èske nou pa konnen nou se tanp Senyè a?
The consummation of the marriage, when the two become one is the combination of two temples of twenty-three, to form one temple of forty-six. Christ is the one who builds the temple, and He builds His church as the female temple that is to join with His male temple. The connection is when the human temple is joined with the Divine in the Most Holy Place of God’s temple. “Twenty-three” is a symbol of the sealing of the one hundred and forty-four thousand, and that work began at the end of the twenty-three hundred year prophecy. Matthew twenty-three is the pronouncement against Laodicean Seventh-day Adventists, who are a counterfeit of the one hundred and forty-four thousand.
Akonplisman maryaj la, lè de yo vin yon sèl, se konbinezon de tanp ki gen venn-twa, pou fòme yon sèl tanp ki gen karannsis. Kris se Sila a ki bati tanp lan, e Li bati legliz Li a kòm tanp fi a ki dwe ini ak tanp gason Li a. Koneksyon an fèt lè tanp imen an ini ak tanp Diven an nan Kote ki Pi Sen an nan tanp Bondye a. “Venn-twa” se yon senbòl seleman san karannkat mil yo, e travay sa a te kòmanse nan fen pwofesi de mil twasan ane a. Matye venn-twa se pwononsyasyon kont Advantis Setyèm Jou Lawodiseyen yo, ki se yon kontrefason san karannkat mil yo.
The one hundred and forty-four thousand are the eighth that is of the seven, and they are those who are resurrected on the eighth day, and the are the eight souls on Noah’s ark, they are the eight descendants of Seth and the seal upon their foreheads was typified by circumcision, that was carried out on the eighth day. They are the priests that are anointed for service on the eighth day, and the pronouncement of eight woes upon Adventism in chapter twenty-three, is a pronouncement against the counterfeit eight.
San karannkat-kat mil la se uityèm nan ki soti nan sèt yo, e se yo menm ki resisite nan uityèm jou a; e se yo menm ki uit nanm ki te sou lach Noye a; se yo menm tou ki uit desandan Sèt yo, e sele ki sou fwon yo te prefigire pa sikonsizyon an, ki te fèt sou uityèm jou a. Se yo menm ki prèt yo ki resevwa onksyon pou sèvis nan uityèm jou a; e pwononsyasyon uit malè sou Advantis la nan chapit venn-twa a, se yon pwononsyasyon kont fo uityèm nan.
The pronouncement of woe upon the foolish virgins is proceeded by the sealing of God’s people in the final verse of chapter twenty-two. Chapter twenty-two aligns with chapter twenty-two in Genesis, for the first book of the Old Testament typifies the first book of the New Testament. In the heart of the prophetic line of Matthew eleven through chapter twenty-two representing twelve chapters, and the sixth of those twelve chapters is chapter sixteen, where Simon Barjona’s name was changed to Peter.
Pwononsyasyon malè sou vyèj sòt yo vini apre sele pèp Bondye a nan dènye vèsè chapit vennnde a. Chapit vennnde a aliyen ak chapit vennnde nan Jenèz, paske premye liv Ansyen Testaman an se yon tip premye liv Nouvo Testaman an. Nan kè liy pwofetik la soti nan Matye onz rive nan chapit vennnde a, ki reprezante douz chapit, epi sizyèm nan douz chapit sa yo se chapit sèz, kote non Simon Barjona te chanje pou Pyè.
And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. Matthew 16:18.
Mwen menm tou, m ap di ou sa: Ou se Pyè, e sou wòch sa a mwen pral bati Legliz mwen an; epi pòtay lanfè yo p ap gen fòs sou li. Matye 16:18.
There are 459 verses in Matthew eleven through twenty-two. The middle verse is verse seventeen, of chapter sixteen, but that verse cannot be separated from verses eighteen and nineteen, for they are one statement.
Gen 459 vèsè nan Matye onz rive vennde. Vèsè ki nan mitan an se vèsè disèt nan chapit sèz, men vèsè sa a pa ka separe ak vèsè dizwit ak diznèf, paske yo fòme yon sèl deklarasyon.
And Jesus answered and said unto him, Blessed art thou, Simon Barjona: for flesh and blood hath not revealed it unto thee, but my Father which is in heaven. And I say also unto thee, That thou art Peter, and upon this rock I will build my church; and the gates of hell shall not prevail against it. And I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven. Matthew 16:17–19.
Jezi reponn li, li di l: Ou beni, Simon, pitit gason Jona; paske se pa chè ak san ki te revele sa ba ou, men se Papa mwen ki nan syèl la. E mwen menm tou, mwen di ou: ou se Pyè, e se sou wòch sa a mwen pral bati legliz mwen an; e pòtay lanfè yo p ap gen pouvwa sou li. M ap ba ou kle wayòm syèl la; e tout sa ou va mare sou tè a va mare nan syèl la; e tout sa ou va lage sou tè a va lage nan syèl la. Matye 16:17–19.
The very center of chapters eleven unto twenty-two is the foundational covenant statement for Christianity. In that statement, Simon’s name is changed to Peter, which; when you apply the numerical position that each letter of the English language holds; such as “a” is one, and “z” is twenty-six—you find “p” is 16, “e” is 5, and “t” is 20, and another “e” is 5 and “r” is 18. When you multiply 16 X 5 X 20 X 5 X 18 it equals 144,000, and the reference to Peter’s name change, a symbol of covenant relationship, is found in chapter 16 verse 18, and the first letter of Peter is the number 16 and the last letter is the number 18. All of this is in the center of twelve chapters that begin with the symbol of eleven and end with the symbol of twenty-two.
Sant menm chapit onz rive vennde yo se deklarasyon alyans fondamantal pou Krisyanis la. Nan deklarasyon sa a, non Simon chanje pou Pyè; lè ou aplike pozisyon nimerik chak lèt nan lang angle a genyen—tankou “a” se youn, epi “z” se vennsis—ou jwenn “p” se 16, “e” se 5, epi “t” se 20, epi yon lòt “e” se 5, epi “r” se 18. Lè ou miltipliye 16 X 5 X 20 X 5 X 18, sa egal 144,000, epi referans sou chanjman non Pyè a, yon senbòl relasyon alyans, twouve nan chapit 16 vèsè 18, epi premye lèt nan non Pyè se nimewo 16 epi dènye lèt la se nimewo 18. Tout sa a twouve nan sant douz chapit ki kòmanse ak senbòl onz epi ki fini ak senbòl vennde.
That line is also found in Genesis chapters eleven through twenty-two, and in that line, there are 305 verses, which identifies chapter seventeen and verse eleven as the center of that line. That line of twelve chapters of the first book of the Old Testament identifies the covenant with Abraham, and represents the alpha line that meets the omega line, in the same chapters of the first book of the New Testament. The center of the line of the omega in Matthew is the high point of the covenant relationship of the one hundred and forty-four thousand, who are the covenant sign that is lifted up at the Sunday law. The center verse of Genesis’s line identifies not only the center verse, but also the second or middle step of the threefold covenant with Abraham, and just as significantly the sign of the covenant.
Liy sa a jwenn tou nan Jenèz chapit onz rive vennde, e nan liy sa a, gen 305 vèsè, sa ki idantifye chapit disèt ak vèsè onz kòm sant liy sa a. Liy sa a ki gen douz chapit nan premye liv Ansyen Testaman an idantifye alyans avèk Abraram, epi li reprezante liy alfa a ki rankontre liy omega a, nan menm chapit yo nan premye liv Nouvo Testaman an. Sant liy omega a nan Matye se pwen ki pi wo nan relasyon alyans san karannkat mil yo, ki se siy alyans lan yo leve anlè nan lwa dimanch lan. Vèsè santral liy Jenèz la idantifye non sèlman vèsè santral la, men tou dezyèm oswa etap mitan alyans twa fwa a avèk Abraram, epi menm jan enpòtan siy alyans lan.
And ye shall circumcise the flesh of your foreskin; and it shall be a token of the covenant betwixt me and you. Genesis 17:11.
Nou pral sikonsi chè prepisi nou an; e sa va sèvi kòm yon siy alyans ki genyen ant mwen menm ak nou menm. Jenèz 17:11.
We will continue these things in the next article.
Nou pral kontinye sou bagay sa yo nan atik kap vini an.
“Then, while he brushed the dirt and rubbish, false jewels and counterfeit coin, all rose and went out of the window like a cloud, and the wind carried them away. In the bustle I closed my eyes for a moment; when I opened them, the rubbish was all gone. The precious jewels, the diamonds, the gold and silver coins, lay scattered in profusion all over the room.
“Lè sa a, pandan l t ap bale pousyè ak fatra a, fo bijou ak pyès lajan kontrefè yo tout leve, yo soti pa fenèt la tankou yon nwaj, epi van an pote yo ale. Nan aktivite sa a mwen fèmen je m pou yon ti moman; lè m louvri yo, tout fatra a te disparèt. Bijou presye yo, dyaman yo, pyès lò ak pyès ajan yo, te gaye an abondans toupatou nan chanm nan.
“He then placed on the table a casket, much larger and more beautiful than the former, and gathered up the jewels, the diamonds, the coins, by the handful, and cast them into the casket, till not one was left, although some of the diamonds were not bigger than the point of a pin.
“Li mete sou tab la yon bwat, ki te pi gwo anpil e pi bèl pase premye a, epi li ranmase bijou yo, dyaman yo, pyès monnen yo, pa ponyen, epi li jete yo nan bwat la, jouk pa t rete menm youn, byenke kèk nan dyaman yo pa t pi gwo pase pwent yon zepeng.”
“He then called upon me to ‘come and see.’
«Li rele m apre sa pou m “vini wè.”»
“I looked into the casket, but my eyes were dazzled with the sight. They shone with ten times their former glory. I thought they had been scoured in the sand by the feet of those wicked persons who had scattered and trod them in the dust. They were arranged in beautiful order in the casket, every one in its place, without any visible pains of the man who cast them in. I shouted with very joy, and that shout awoke me.” Early Writings, 83.
“Mwen gade nan bwat la, men je m yo te avèg aklè pa sa m te wè a. Yo te briye ak dis fwa plis glwa pase anvan. Mwen te panse yo te fin fwote nan sab la anba pye moun mechan sa yo ki te gaye yo epi pile yo nan pousyè a. Yo te ranje ak bèl lòd nan bwat la, chak youn nan plas pa li, san okenn tras vizib efò nonm ki te voye yo ladan an. Mwen rele ak gwo jwa, e rèl sa a reveye m.” Early Writings, 83.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Nou mete vini Seyè a twò lwen. Mwen te wè lapli ta a t ap vini menm jan [sibitman tankou] rèl minwi a, e avèk dis fwa plis pouvwa.” Spalding and Magan, 5.
And in all matters of wisdom and understanding, that the king inquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:20.
Epi nan tout bagay ki gen rapò ak sajès ak konpreyansyon, lè wa a t ap poze yo kesyon, li te jwenn yo dis fwa pi bon pase tout majisyen ak astwològ ki te nan tout wayòm li an. Daniel 1:20.