Peter was symbolically at Caesarea Philippi at the third hour, on his way to Caesarea Maritima and the ninth hour. According to Matthew and Mark, six days later, Peter, James and John were at the Mount of Transfiguration. Luke says eight days, between Panium and the Mount. From the gates of hell, at Caesarea Philippi to the death of the cross, with a stop along the way at the Mount of Transfiguration. Three steps from Panium to the Sunday law. Caesarea at the beginning, the Mount in the middle, and Caesarea at the end. Hell at the beginning, death at the end, with God’s glory in the middle. An alpha rebellion represented by the gates of hell and an omega rebellion represented by the death of the Son of God.

Pyè te senbolikman nan Sezare Filip, nan twazyèm èdtan an, sou wout li pou l ale Sezare Maritim ak nevyèm èdtan an. Dapre Matye ak Mak, sis jou apre, Pyè, Jak ak Jan te sou Mòn Transfigirasyon an. Lik di uit jou, ant Panyòm ak Mòn nan. Depi nan pòtay lanfè yo, nan Sezare Filip, rive jouk nan lanmò sou kwa a, avèk yon arè sou chemen an nan Mòn Transfigirasyon an. Twa etap soti Panyòm rive nan lwa dimanch la. Sezare nan kòmansman an, Mòn nan nan mitan an, epi Sezare nan fen an. Lanfè nan kòmansman an, lanmò nan fen an, avèk laglwa Bondye nan mitan an. Yon rebelyon alfa, reprezante pa pòtay lanfè yo, ak yon rebelyon omega, reprezante pa lanmò Pitit Bondye a.

Caesarea Philippi is the foundation, for it was there that Christ identified the Rock on which He would build His church. The Mount of Transfiguration is the second step, where the temple is finished and the capstone is placed. The third step of judgment at the cross followed after.

Sezare Filip se fondasyon an, paske se la Kris te idantifye Wòch la sou ki Li t ap bati legliz Li a. Mòn Transfigirasyon an se dezyèm etap la, kote tanp lan fini epi yo mete pyè tèt kwen an. Twazyèm etap jijman an sou kwa a te vini apre sa.

And he said unto them, Verily I say unto you, That there be some of them that stand here, which shall not taste of death, till they have seen the kingdom of God come with power. And after six days Jesus taketh with him Peter, and James, and John, and leadeth them up into an high mountain apart by themselves: and he was transfigured before them. And his raiment became shining, exceeding white as snow; so as no fuller on earth can white them. And there appeared unto them Elias with Moses: and they were talking with Jesus.

Li di yo: Anverite m ap di nou sa, gen kèk nan moun ki kanpe isit la ki p ap goute lanmò, jouk yo wè wayòm Bondye a vini avèk pisans. Sis jou apre sa, Jezi pran Pyè, Jak ak Jan avèk li, li mennen yo sou yon gwo mòn, apa, pou kont yo; epi li te transfòme devan yo. Rad li yo vin klere, yo te blan anpil tankou nèj; pa gen okenn foulon sou latè ki ta kapab blanchi yo konsa. Eli parèt devan yo ansanm ak Moyiz; epi yo t ap pale ak Jezi.

And Peter answered and said to Jesus, Master, it is good for us to be here: and let us make three tabernacles; one for thee, and one for Moses, and one for Elias.

Epi Pyè reponn, li di Jezi: Mèt, sa bon pou nou rete isit la; ann fè twa tant: youn pou ou, youn pou Moyiz, epi youn pou Eli.

For he wist not what to say; for they were sore afraid. And there was a cloud that overshadowed them: and a voice came out of the cloud, saying, This is my beloved Son: hear him. And suddenly, when they had looked round about, they saw no man any more, save Jesus only with themselves. And as they came down from the mountain, he charged them that they should tell no man what things they had seen, till the Son of man were risen from the dead. And they kept that saying with themselves, questioning one with another what the rising from the dead should mean. Mark 9:1–10.

Paske li pa t konnen ki sa pou l di; paske yo te anpil pè. Epi te gen yon nwaj ki te kouvri yo ak lonbraj li; epi yon vwa soti nan nwaj la, li t ap di: Men Pitit mwen renmen anpil la: koute li. Epi touswit, lè yo te gade toutotou yo, yo pa t wè pèsonn ankò, eksepte Jezi sèlman avèk yo. Epi pandan yo t ap desann soti sou mòn nan, li bay yo lòd pou yo pa rakonte pèsonn bagay yo te wè yo, jiskaske Pitit lòm nan ta leve soti vivan pami mò yo. Epi yo kenbe pawòl sa a nan kè yo, yonn t ap poze lòt kesyon sou sa leve soti vivan pami mò yo ta vle di. Mak 9:1–10.

At the mount, Peter proposes to erect a tabernacle for Moses, Christ and Elijah.

Sou mòn nan, Pyè pwopoze pou l leve yon tant pou Moyiz, Kris la ak Eli.

“Moses passed through death, but Michael came down and gave him life before his body had seen corruption. Satan tried to hold the body, claiming it as his; but Michael resurrected Moses and took him to heaven. Satan railed bitterly against God, denouncing Him as unjust in permitting his prey to be taken from him; but Christ did not rebuke His adversary, though it was through his temptation that the servant of God had fallen. He meekly referred him to His Father, saying, ‘The Lord rebuke thee.’

“Moyiz te pase atravè lanmò, men Mikayèl desann epi li ba li lavi anvan kò li te fin wè pouriti. Satan te eseye kenbe kò a, li t ap reklame li kòm pa li; men Mikayèl te resisite Moyiz epi li te mennen l nan syèl la. Satan te pale ak anpil anmè kont Bondye, li t ap denonse Li kòm enjis dèske Li te pèmèt yo wete nan men li sa li te konsidere kòm viktim pa li; men Kris pa t reprimande advèsè Li a, byenke se te atravè tantasyon pa li sèvitè Bondye a te tonbe. Avèk dousè, Li te voye l bay Papa Li, li te di: ‘Seyè a reprimande ou.’”

“Jesus had told His disciples that there were some standing with Him who should not taste of death till they should see the kingdom of God come with power. At the transfiguration this promise was fulfilled. The countenance of Jesus was there changed and shone like the sun. His raiment was white and glistening. Moses was present to represent those who will be raised from the dead at the second appearing of Jesus. And Elijah, who was translated without seeing death, represented those who will be changed to immortality at Christ’s second coming and will be translated to heaven without seeing death. The disciples beheld with astonishment and fear the excellent majesty of Jesus and the cloud that overshadowed them, and heard the voice of God in terrible majesty, saying, ‘This is My beloved Son; hear Him.’” Early Writings, 164.

“Jezi te di disip li yo te gen kèk pami moun ki t ap kanpe avèk li a ki pa t ap goute lanmò jouk yo ta wè wayòm Bondye a vini avèk pisans. Se sou mòn transfigirasyon an pwomès sa a te akonpli. La a, figi Jezi te chanje epi li te klere tankou solèy la. Rad li yo te blan e briyan. Moyiz te la pou reprezante sila yo ki pral leve soti nan lanmò nan dezyèm aparisyon Jezi. Epi Eli, ki te transfere san li pa t wè lanmò, te reprezante sila yo ki pral chanje pou yo vin imòtèl nan dezyèm vini Kris la epi ki pral transpòte nan syèl la san yo pa wè lanmò. Disip yo te gade avèk sezisman ak krent ekselan majeste Jezi a ansanm ak nwaj ki te kouvri yo, epi yo te tande vwa Bondye nan yon majeste terib, k ap di: ‘Men Pitit mwen renmen anpil la; koute li.’” Early Writings, 164.

The Mount of Transfiguration identifies three tabernacles. The tabernacle of Moses at the beginning of ancient Israel, the tabernacle of Christ as represented by His incarnation and the tabernacle that is the one hundred and forty-four thousand as represented by Elijah. The one hundred and forty-four thousand are those who do not taste of death, until they see the Second Coming of Christ. The Mount is identifying the point where the seal is impressed upon the one hundred and forty-four thousand.

Mòn Chanjman Fòm nan idantifye twa tabènak. Tabènak Moyiz la nan kòmansman ansyen Izrayèl, tabènak Kris la jan enkarnasyon Li a reprezante li, epi tabènak ki se san karannkat mil yo jan Eli reprezante li. San karannkat mil yo se sila yo ki pa goute lanmò, jiskaske yo wè Dezyèm Vini Kris la. Mòn nan ap idantifye pwen kote sele a enprime sou san karannkat mil yo.

The tabernacle of the one hundred and forty-four thousand is raised up in the antitypical feast of Tabernacles. The Mount identifies those who do not taste death, and sets forth three witnesses that when they see the glory of God in the mount, it is the antitypical feast of Tabernacles.

Tabènak san karannkatmil yo leve nan fèt Tant yo nan sans antitipik la. Mòn nan idantifye sila yo ki pa goute lanmò, epi li mete devan twa temwen ki montre ke lè yo wè glwa Bondye sou mòn nan, se fèt Tant yo nan sans antitipik la.

They are raised up as the tabernacle of Elijah, that began to be reared up in 2023, when both Moses and Elijah were resurrected. First the foundation was laid, that is the only foundation that can be laid, and that foundation is Christ, the corner and foundation stone. Then the capstone is placed, which represents the sealing of the one hundred and forty-four thousand as represented at the Mount of Transfiguration. At the Mount Peter, James and John represent those who actually do not taste of death. Peter later recorded that the kingdom of priests is those who have tasted that the Lord is good, and who were a spiritual house. They tasted life, so they do not taste death.

Yo leve yo kòm tabènak Eli a, ki te kòmanse rebati an 2023, lè ni Moyiz ni Eli te resisite. Premyèman, yo te poze fondasyon an, sa vle di sèl fondasyon ki ka poze, e fondasyon sa a se Kris la, wòch ang lan ak wòch fondasyon an. Apre sa, yo mete wòch tèt la, ki reprezante sele san karannkat mil yo jan sa te reprezante sou Mòn Transfigirasyon an. Sou Mòn lan, Pyè, Jak ak Jan reprezante moun ki vrèman pa goute lanmò. Pi ta, Pyè te ekri ke wayòm prèt yo se moun ki te goute Seyè a bon, e ki te yon kay espirityèl. Yo te goute lavi, se poutèt sa yo pa goute lanmò.

If so be ye have tasted that the Lord is gracious. To whom coming, as unto a living stone, disallowed indeed of men, but chosen of God, and precious, Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. 1 Peter 2:3–6.

Si toutfwa zot finn gouté ki Senyer-la ranpli ar lagras. An vini ver li, kouma ver enn ros vivan, ki bann dimounn finn rejte, me ki Bondye finn swazir e trouv presye, zot osi, kouma bann ros vivan, pe ganny konstrir pou form enn lakaz spirityel, enn pretiz sakre, pou ofer bann sakrifis spirityel, ki agreab a Bondye par Zezi Kris. Akoz sa menm, li ekrir dan Lekritir: Gete, mo pe met dan Sion enn ros prinsipal dan kwin, swazi, presye; e sa ki krwar dan li pa pou gagn konfizion. 1 Pierre 2:3–6.

The word translated as “confounded” means “to be ashamed.” The remnant is represented by Peter, and their joy is contrasted with those who rejected the latter rain message. A key of the one hundred and forty-four thousand, for Peter was given the “keys” to the kingdom, is the “chief corner stone” that was laid in Sion. That stone is marvelous in the eyes of the righteous, and a stone of stumbling to the drunkards of Ephraim.

Mo ki tradui “konfonn” nan vle di “gen wont.” Rès la reprezante pa Pyè, e lajwa yo mete an kontras ak sa yo ki te rejte mesaj lapli dènyè a. Yon kle pou san karannkat mil yo, paske yo te bay Pyè “kle” wayòm nan, se “wòch prensipal kwen an” ki te poze nan Siyon. Wòch sa a se yon mèvèy nan je moun ki jis yo, e li se yon wòch bite pou tafyatè Efrayim yo.

The stone which the builders refused is become the head stone of the corner. This is the Lord’s doing; it is marvellous in our eyes. Psalms 118:22, 23.

Wòch bâtisè yo te rejte a vin tounen tèt kwen an. Se Senyè a ki fè sa; se yon mèvèy devan je nou. Sòm 118:22, 23.

Jesus commented on these verses in the conclusion of the parable of the vineyard.

Jezi te fè kòmantè sou vèsè sa yo nan konklizyon parabòl jaden rezen an.

Jesus saith unto them, Did ye never read in the scriptures, The stone which the builders rejected, the same is become the head of the corner: this is the Lord’s doing, and it is marvellous in our eyes? Therefore say I unto you, The kingdom of God shall be taken from you, and given to a nation bringing forth the fruits thereof. And whosoever shall fall on this stone shall be broken: but on whomsoever it shall fall, it will grind him to powder. And when the chief priests and Pharisees had heard his parables, they perceived that he spake of them. But when they sought to lay hands on him, they feared the multitude, because they took him for a prophet. Matthew 21:42–46.

Jezi di yo konsa: Èske nou pa janm li nan Ekriti yo: Wòch bòs mason yo te rejte a, se li menm ki vin tounen tèt kwen an; sa se zèv Senyè a, e sa se yon mèvèy devan je nou? Se poutèt sa mwen di nou: wayòm Bondye a va wete nan men nou, epi yo va bay li a yon nasyon k ap bay fwi li yo. E nenpòt moun ki va tonbe sou wòch sa a va kraze; men moun sou li va tonbe a, li va pile l pou l tounen poud. Lè chèf prèt yo ak Farizyen yo te tande parabòl li yo, yo vin konprann se de yo li t ap pale. Men lè yo t ap chèche mete men sou li, yo te pè foul la, paske foul la te konsidere li kòm yon pwofèt. Matye 21:42–46.

Whoever accepts the foundational message, shall be broken, for the Rock is Christ, and the work of the gospel is to humble the human into the dust.

Nenpòt moun ki aksepte mesaj fondamantal la ap kraze, paske Wòch la se Kris la, e travay levanjil la se pou l imilye lèzòm jouk nan pousyè a.

“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself. When men see their own nothingness, they are prepared to be clothed with the righteousness of Christ. When they begin to praise and exalt God all the day long, then by beholding they are becoming changed into the same image. What is regeneration? It is revealing to man what is his own real nature, that in himself he is worthless.” Manuscript Releases, volume 20, 117.

“Ki sa jistifikasyon pa lafwa ye? Se travay Bondye k ap mete glwa lèzòm nan pousyè a, epi k ap fè pou lèzòm sa ki pa nan pouvwa li pou l fè pou tèt li. Lè lèzòm wè pwòp anyen yo, yo pare pou yo abiye ak jistis Kris la. Lè yo kòmanse fè lwanj ak leve Bondye byen wo tout lajounen, lè sa a, pandan y ap gade, y ap vin chanje nan menm imaj la. Ki sa rejenerasyon ye? Se revele bay lèzòm ki sa pwòp vrè nati pa li ye, ke nan tèt pa li li pa vo anyen.” Manuscript Releases, volim 20, 117.

Whoever rejects the foundation stone is destroyed, as was the case with ancient Israel in fulfillment of Jesus’ application of the parable of the vineyard. The Jews rejected Christ, they also rejected Moses, for if they had believed Moses, they would have also believed Christ. They rejected God’s law, teaching for doctrine the commandments of men. Christ, Moses and the Law are all symbols of foundations, and Christ is the only foundation that can be laid, but Christ as the foundation is represented with many symbols. Moses and the Law are both illustrations of this fact. Christ is the only foundation, but this only means that the other foundations in His prophetic Word are simply symbols of some aspect of His character.

Nenpòt moun ki rejte wòch fondasyon an detwi, jan sa te rive avèk Izrayèl lontan an nan akonplisman aplikasyon Jezi te fè sou parabòl jaden rezen an. Jwif yo te rejte Kris la; yo te rejte Moyiz tou, paske si yo te kwè Moyiz, yo ta kwè Kris la tou. Yo te rejte lalwa Bondye a, yo t ap anseye kòm doktrin kòmandman lèzòm yo. Kris la, Moyiz ak Lalwa a se tout senbòl fondasyon, epi Kris la se sèl fondasyon ki ka poze; men, Kris la kòm fondasyon an reprezante pa anpil senbòl. Moyiz ak Lalwa a se toude ilistrasyon verite sa a. Kris la se sèl fondasyon an, men sa vle di sèlman ke lòt fondasyon yo nan Pawòl pwofetik Li a se senpleman senbòl kèk aspè nan karaktè Li.

For other foundation can no man lay than that is laid, which is Jesus Christ. 1 Corinthians 3:11.

Paske pèsonn pa ka poze yon lòt fondasyon pase sa ki deja poze a, ki se Jezikri. 1 Korentyen 3:11.

Jesus is the Word, and as such the rules within His Word represent Himself. This is why Sister White records that the Ten Commandments are a transcript of Christ’s character. He is the First and the Last, and when represented in this fashion it identifies that Christ always illustrates the end of a thing, with the beginning of a thing. As the Word, He is also “Truth,” and truth is a prophetic framework. He is the Lion of the tribe of Judah when He seals and unseals His Word. He is also the corner stone that becomes the cap stone. The corner stone is simply an illustration of Him as the foundation, or the first letter of the Hebrew word “truth.” The cap stone is the crowning work on the temple, and when aligned with the framework of truth, the cap stone is twenty-two times more powerful than the corner stone. What is marvelous in the eyes of those who have tasted that the Lord is good, is how the principles of the framework of truth aligned with the corner and cap stone identifies one of the prophetic keys that were given to Peter.

Jezi se Pawòl la, e kòm sa, règ ki anndan Pawòl Li a reprezante Li menm. Se poutèt sa Sè White fè konnen Dis Kòmandman yo se yon transkripsyon karaktè Kris la. Li se Premye a ak Dènye a, epi lè yo reprezante Li nan fason sa a, sa montre Kris toujou ilistre fen yon bagay ansanm ak kòmansman yon bagay. Antanke Pawòl la, Li se tou “Verite,” e verite se yon kad pwofetik. Li se Lyon branch fanmi Jida a lè Li sele epi desele Pawòl Li a. Li se tou wòch angilè a ki vin tounen wòch tèt la. Wòch angilè a se senpleman yon ilistrasyon de Li kòm fondasyon an, oswa premye lèt mo ebre ki vle di “verite” a. Wòch tèt la se travay kouwònman an sou tanp lan, epi lè li aliyen ak kad verite a, wòch tèt la vennde fwa pi pwisan pase wòch angilè a. Sa ki mèvèy nan je moun ki te goute bonte Senyè a, se fason prensip kad verite a, aliyen ak wòch angilè a ak wòch tèt la, idantifye youn nan kle pwofetik yo ki te bay Pyè.

The alpha first letter is one, but the omega last letter is twenty-two. Miller’s jewels shine as the sun, but when the dirt brush man assembled the jewels, they were ten times brighter. The recognition that the end of a prophetic line is the same, but more powerful than the beginning of a prophetic lines is “marvelous.” It is an element of Christ’s character; it is one of the keys given to Peter to bind the one hundred and forty-four thousand.

Premye lèt alfa a se youn, men dènye lèt omega a se vennnde. Bèl pyè Miller yo klere tankou solèy la, men lè nonm bwòs pousyè a te rasanble pyè yo, yo te dis fwa pi briyan. Rekonesans ke fen yon liy pwofetik se menm bagay la, men li pi pwisan pase kòmansman liy pwofetik yo, se “bèl bagay.” Sa se yon eleman nan karaktè Kris la; se youn nan kle yo te bay Pyè pou mare san karannkat mil yo.

Peter’s “spiritual house” is the casket of William Miller’s dream and also Malachi’s storehouse of tithes and offerings. When the windows of heaven are opened; one class is cast out of the room, and the other class is cast into the casket and given the white linen uniforms of God’s triumphant church.

“Kay espirityèl” Pyè a se kofr rèv William Miller la, epi tou li se depo dizyèm ak ofrann Malachi a. Lè fenèt syèl yo louvri, yo jete yon klas deyò chanm nan, epi yo mete lòt klas la nan kofr la, yo ba li inifòm twal blan legliz triyonfan Bondye a.

“Solemnly and publicly the people of Judah had pledged themselves to obey the law of God. But when the influence of Ezra and Nehemiah was for a time withdrawn, there were many who departed from the Lord. Nehemiah had returned to Persia. During his absence from Jerusalem, evils crept in that threatened to pervert the nation. Idolaters not only gained a foothold in the city, but contaminated by their presence the very precincts of the temple. Through intermarriage, a friendship had been brought about between Eliashib the high priest and Tobiah the Ammonite, Israel’s bitter enemy. As a result of this unhallowed alliance, Eliashib had permitted Tobiah to occupy an apartment connected with the temple, which heretofore had been used as a storeroom for tithes and offerings of the people.

“Ak anpil solanite e devan piblik la, pèp Jida a te angaje tèt yo pou obeyi lalwa Bondye a. Men, lè enfliyans Esdras ak Neyemi te retire pou yon tan, te gen anpil moun ki te vire do bay Seyè a. Neyemi te retounen ann Pès. Pandan absans li nan Jerizalèm, mal te fofile antre ki t ap menase pou pèvèti nasyon an. Moun k ap sèvi zidòl yo pa t sèlman pran pye nan vil la, men, pa prezans yo, yo te sal menm anplasman tanp lan. Pa mwayen maryaj melanje, yon amitye te vin tabli ant Elyachib, gran prèt la, ak Tobiya, Amonit la, gwo lènmi Izrayèl la. Kòm rezilta alyans san sa a, Elyachib te pèmèt Tobiya okipe yon chanm ki te ann akò ak tanp lan, yon chanm yo te konn sèvi anvan sa kòm depo pou ladim ak ofrann pèp la.”

“Because of the cruelty and treachery of the Ammonites and Moabites toward Israel, God had declared through Moses that they should be forever shut out from the congregation of His people. See Deuteronomy 23:3–6. In defiance of this word, the high priest had cast out the offerings stored in the chamber of God’s house, to make a place for this representative of a proscribed race. Greater contempt for God could not have been shown than to confer such a favor on this enemy of God and His truth.

“Se poutèt mechanste ak trayizon Amonit yo ak Moabit yo te fè kont Izrayèl, Bondye te deklare pa mwayen Moyiz yo ta dwe rete pou tout tan deyò kongregasyon pèp Li a. Gade Detewonòm 23:3–6. An defi ak pawòl sa a, granprèt la te voye jete ofrann yo ki te sere nan chanm kay Bondye a, pou fè plas pou reprezantan sa a nan yon ras yo te entèdi. Yo pa t kapab montre pi gwo mepri pou Bondye pase lè yo te bay yon favè konsa a lènmi Bondye sa a ak verite Li a.”

“On returning from Persia, Nehemiah learned of the bold profanation and took prompt measures to expel the intruder. ‘It grieved me sore,’ he declares; ‘therefore I cast forth all the household stuff of Tobiah out of the chamber. Then I commanded, and they cleansed the chambers: and thither brought I again the vessels of the house of God, with the meat offering and the frankincense.’

“Lè Neyemi te retounen soti Pès, li vin konnen pwofanasyon odasye sa a, epi li pran san pèdi tan mezi pou mete moun k ap antre a deyò. ‘Sa te fè m anpil lapenn,’ li deklare; ‘se poutèt sa mwen jete tout mèb kay Tobiya yo deyò chanm lan. Apre sa, mwen bay lòd, epi yo pirifye chanm yo; epi mwen fè yo pote tounen ladan yo veso kay Bondye yo, ansanm ak ofrann manje a ak lansan an.’”

“Not only had the temple been profaned, but the offerings had been misapplied. This had tended to discourage the liberalities of the people. They had lost their zeal and fervor, and were reluctant to pay their tithes. The treasuries of the Lord’s house were poorly supplied; many of the singers and others employed in the temple service, not receiving sufficient support, had left the work of God to labor elsewhere.

“Non sèlman tanp lan te fin pwofane, men yo te mal sèvi ak ofrann yo. Sa te gen tandans dekouraje jenewozite pèp la. Yo te pèdi zèl ak chalè devosyon yo, epi yo te vin ezite peye dim yo. Trezò kay Seyè a te mal ravitaye; anpil nan chantè yo ak lòt moun ki te angaje nan sèvis tanp lan, paske yo pa t resevwa sipò ki te ase, te kite travay Bondye a pou yo al travay yon lòt kote.

“Nehemiah set to work to correct these abuses. He gathered together those who had left the service of the Lord’s house, ‘and set them in their place.’ This inspired the people with confidence, and all Judah brought ‘the tithe of the corn and the new wine and the oil.’ Men who ‘were counted faithful’ were made ‘treasurers over the treasuries,’ ‘and their office was to distribute unto their brethren.’” Prophets and Kings, 669, 670.

“Neyemiya pran dispozisyon pou korije abi sa yo. Li rasanble moun ki te kite sèvis kay Senyè a, ‘epi li mete yo chak nan plas yo.’ Sa enspire pèp la ak konfyans, epi tout Jida te pote ‘ladim ble a, ak diven nouvo a, ak lwil la.’ Yo te mete mesye ki ‘te konsidere kòm fidèl’ kòm ‘trezorye sou trezò yo,’ ‘epi fonksyon yo se te distribye bay frè yo.’” Prophets and Kings, 669, 670.

When Nehemiah “cast out Tobiah,” he was prefiguring Christ casting the money-changers out of the very same temple. It wasn’t simply the temple, but the very room in the temple where the tithes were stored. When Eliakim the Philadelphian replaced Shebna the Laodicean, Shebna was the treasurer that was cast into a far field.

Lè Neyemi “te mete Tobiya deyò,” li t ap prefigire Kris k ap chase machann lajan yo deyò nan menm tanp sa a. Se pa t sèlman tanp la, men se te menm chanm nan tanp la kote dim yo te estoke. Lè Elyakim, Filadèlfyen an, te ranplase Shebna, Lawodiseyen an, Shebna se te trezorye yo te voye jete nan yon jaden byen lwen.

Thus saith the Lord God of hosts, Go, get thee unto this treasurer, even unto Shebna, which is over the house, and say, What hast thou here? and whom hast thou here, that thou hast hewed thee out a sepulchre here, as he that heweth him out a sepulchre on high, and that graveth an habitation for himself in a rock? Behold, the Lord will carry thee away with a mighty captivity, and will surely cover thee. He will surely violently turn and toss thee like a ball into a large country: there shalt thou die, and there the chariots of thy glory shall be the shame of thy lord’s house. And I will drive thee from thy station, and from thy state shall he pull thee down.

Men sa pawòl Senyè Bondye ki gen tout lame yo: Ale, al jwenn entandan sa a, Shebna, ki alatèt kay la, epi di l: Kisa ou genyen isit la? E kiyès ou genyen isit la, pou ou taye yon tonm pou tèt ou isit la, tankou moun k ap taye yon tonm sou yon wotè, epi k ap fouye yon kote pou l rete pou tèt li nan yon wòch? Gade, Senyè a pral pote ou ale nan yon kaptivite pisan, e li pral siman kouvri ou. Li pral siman fè ou vire ak vole vyolamman tankou yon boul nan yon gran peyi; se la ou pral mouri, epi se la cha glwa ou yo pral tounen wont pou kay mèt ou a. E mwen pral chase ou soti nan pòs ou, epi l ap rale ou desann soti nan plas ou.

And it shall come to pass in that day, that I will call my servant Eliakim the son of Hilkiah: And I will clothe him with thy robe, and strengthen him with thy girdle, and I will commit thy government into his hand: and he shall be a father to the inhabitants of Jerusalem, and to the house of Judah. And the key of the house of David will I lay upon his shoulder; so he shall open, and none shall shut; and he shall shut, and none shall open.

Epi sa l rive nan jou sa a, m ap rele Eliyakim, pitit gason Ilkija a, sèvitè mwen an. M ap abiye l ak rad ou a, m ap mare l byen fèm ak sentiwon ou an, epi m ap remèt gouvènman ou an nan men li. Li pral yon papa pou moun k ap viv Jerizalèm yo ak pou kay Jida a. M ap mete kle kay David la sou zepòl li; l ap louvri, e pèsonn p ap fèmen; l ap fèmen, e pèsonn p ap louvri.

And I will fasten him as a nail in a sure place; and he shall be for a glorious throne to his father’s house. And they shall hang upon him all the glory of his father’s house, the offspring and the issue, all vessels of small quantity, from the vessels of cups, even to all the vessels of flagons. In that day, saith the Lord of hosts, shall the nail that is fastened in the sure place be removed, and be cut down, and fall; and the burden that was upon it shall be cut off: for the Lord hath spoken it. Isaiah 22:15–22.

Mwen pral fikse l tankou yon klou nan yon kote ki fèm; e li pral sèvi kòm yon twòn glwa pou kay papa l. E yo pral pann sou li tout glwa kay papa l, pitit pitit yo ak tout desandans yo, tout veso ki piti yo, depi nan veso gode yo jouk rive nan tout veso krich yo. Nan jou sa a, se konsa Seyè ki gen tout pouvwa a di, klou ki te fikse nan kote ki fèm lan pral retire, li pral koupe, e li pral tonbe; epi chay ki te sou li a pral disparèt; paske Seyè a pale sa. Ezayi 22:15–22.

In the day that Shebna the foolish Laodicean is cast out, Eliakim is given the government of the church triumphant. When Christ cleanses the temple of the one hundred and forty-four thousand, from the rubbish that has covered up the precious jewels, He identifies that He would “cover” those represented by Shebna. Before the windows of heaven were opened the jewels were covered with rubbish, and when the rubbish is cast out, the rubbish is then covered with shame. William Miller’s dream is identifying the sealing of the one hundred and forty-four thousand.

Nan jou kote Sebna, Laodiseyen sòt la, yo voye l deyò, Eliyakim resevwa gouvènman legliz triyonfan an. Lè Kris netwaye tanp san karantkat mil yo, anba fatra ki te kouvri bijou presye yo, Li fè konnen Li t ap “kouvri” sila yo Sebna reprezante yo. Anvan fenèt syèl la te louvri, bijou yo te kouvri ak fatra; epi lè yo voye fatra a deyò, se fatra a menm ki vin kouvri ak wont. Rèv William Miller la ap idantifye sele san karantkat mil yo.

The casket, is Malachi’s storehouse, Peter’s spiritual house and the tabernacle of Elijah that Peter wished to build. The dirt brush man illustrates the sealing of the one hundred and forty-four thousand when He casts the jewels into the box. Malachi identifies the test that proves that God’s people have truly returned unto Him.

Bwat la, se depo Malachi a, kay espirityèl Pyè a, ak tabènak Eli a ke Pyè te vle bati a. Nonm ki gen bwòs pou pousyè a ilistre sele sant karannkat mil yo lè Li voye bijou yo nan bwat la. Malachi idantifye eprèv ki pwouve ke pèp Bondye a vrèman retounen vin jwenn Li.

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him. Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

Apre sa, moun ki te gen krentif pou Senyè a te pale youn ak lòt souvan; epi Senyè a te koute, li te tande sa, e yo te ekri yon liv souvni devan li pou moun ki te gen krentif pou Senyè a, e ki te reflechi sou non li. E yo va pou mwen, se Senyè dèzame yo ki di sa, nan jou kote m ap ranmase bèl bijou pa m yo; e m ap epaye yo, menm jan yon moun epaye pwòp pitit gason pa li ki sèvi li. Lè sa a nou va tounen, e nou va fè diferans ant moun ki jis la ak mechan an, ant moun ki sèvi Bondye ak moun ki pa sèvi li. Malachi 3:16–18.

Return is a key word in the passage, for God calls on His people to return unto Him, but He also challenges those people to test Him, by returning tithes and offerings, and there is also a time when the righteous will “return,” and in so doing, they will “discern” between the wise and the foolish. Those who feared the Lord, and who thought upon His name are those that are to be the ensign of the one hundred and forty-four thousand.

Retounen se yon mo kle nan pasaj la, paske Bondye rele pèp Li a pou yo retounen vin jwenn Li, men Li lanse tou yon defi bay pèp sa a pou yo mete Li a leprèv lè yo retounen dim ak ofrann yo; epi gen yon tan tou kote moun ki jis yo pral “retounen,” e, nan fè sa, yo pral “disène” ant saj yo ak moun san konprann yo. Moun ki te gen lakrentif pou Senyè a, epi ki te reflechi sou non Li, se sila yo ki dwe tounen drapo sanbleman san karantkat mil yo.

The fear of the Lord is the first test, so when verse sixteen says, “then” they that feared the Lord, it is pointing back into the prophetic narrative.

Krentif Senyè a se premye tès la; konsa, lè vèsè sèz la di: “Lè sa a,” moun ki te gen krentif pou Senyè a, sa ap fè referans tounen nan naratif pwofetik la.

Your words have been stout against me, saith the Lord. Yet ye say, What have we spoken so much against thee? Ye have said, It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts? And now we call the proud happy; yea, they that work wickedness are set up; yea, they that tempt God are even delivered. Malachi 3:13–15.

Pawòl nou yo te di kont mwen avèk fòs, se konsa Senyè a di. Men nou menm nou di: Ki sa nou di anpil konsa kont ou? Nou di: Se gremesi pou sèvi Bondye; e ki avantaj nou genyen dèske nou te kenbe lòd li yo, e dèske nou te mache avèk tristès devan Senyè dèzame yo? E kounye a nou rele moun ògeye yo ere; wi, moun k ap fè mechanste yo menm yo tabli; wi, moun k ap tante Bondye yo menm delivre. Malachi 3:13–15.

Malachi says, “and now we call the proud happy.” The drunkards of Ephraim are called the “crown of pride” and they are happy when they think Moses and Elijah, the two prophets that tormented them were dead. They were so happy, that they sent gifts to one another.

Malachi di: “e kounye a, nou rele ògeye yo ere.” Yo rele tafyatè Efrayim yo “kouwòn lògèy,” e yo kontan lè yo panse Moyiz ak Eli, de pwofèt ki t ap toumante yo, te mouri. Yo te tèlman kontan, yo te voye kado bay youn lòt.

And their dead bodies shall lie in the street of the great city, which spiritually is called Sodom and Egypt, where also our Lord was crucified. And they of the people and kindreds and tongues and nations shall see their dead bodies three days and an half, and shall not suffer their dead bodies to be put in graves. And they that dwell upon the earth shall rejoice over them, and make merry, and shall send gifts one to another; because these two prophets tormented them that dwelt on the earth. Revelation 11:8–10.

Epi kadav yo va rete kouche nan lari gwo vil la, ki nan sans espirityèl yo rele Sodòm ak Ejip, kote tou Seyè nou an te kloure sou kwa. Moun ki soti nan pèp yo, nan fanmi yo, nan lang yo, ak nan nasyon yo va gade kadav yo pandan twa jou edmi, epi yo p ap pèmèt yo mete kadav yo nan tonm. Moun ki rete sou tè a va rejwi poutèt yo, va fè fèt, epi y ap voye kado youn bay lòt; paske de pwofèt sa yo te tòtire moun ki rete sou tè a. Revelasyon 11:8–10.

The proud are happy from July 18, 2020 on through 2023. On July 18, 2020 the message was “stout” against the “Lord.” On July 18, 2020 we did not recognize how terribly we had spoken against God and His Word. Disappointed we entered the tarrying time as represented by the lament of “It is vain to serve God: and what profit is it that we have kept his ordinance, and that we have walked mournfully before the Lord of hosts?” This is parallel to Jeremiah’s lament, when he illustrates the first disappointment.

Moun ki gen ògèy yo kontan depi 18 Jiyè 2020 rive jouk 2023. Sou 18 Jiyè 2020, mesaj la te “di” kont “Seyè a.” Sou 18 Jiyè 2020, nou pa t rekonèt jan nou te pale teribman kont Bondye ak Pawòl li. Nan desepsyon, nou te antre nan tan reta a jan sa reprezante pa plenn sa a: “Se anven pou sèvi Bondye: e ki pwofi sa pote nou dèske nou kenbe lòd li a, e dèske nou mache avèk tristès devan Seyè ki gen tout lame yo?” Sa a ale an paralèl ak plenn Jeremi an, lè li ilistre premye desepsyon an.

I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Jeremiah 15:17, 18.

Mwen pa t chita nan asanble moun k ap pase nan betiz, ni mwen pa t rejwi; mwen te chita poukont mwen poutèt men ou; paske ou te ranpli m ak endiyasyon. Poukisa doulè m nan p'ap janm fini, epi blesi m nan pa ka geri, li menm ki refize geri? Èske ou ta nèt ale pou mwen tankou yon mantè, tankou dlo ki manke? Jeremi 15:17, 18.

Our words were stout with the prediction of July 18, 2020, and we did not then know how badly we had rebelled. At the disappointment the tarrying time was underway, while one class mourned and the other class rejoiced. In that context Malachi states:

Pawòl nou yo te di avèk fòs prediksyon 18 Jiyè 2020 la, e nou pa t konnen lè sa a jan nou te rebèl anpil. Lè desepsyon an te rive, tan reta a te deja ankou, pandan yon gwoup t ap plenn e lòt gwoup la t ap rejwi. Nan kontèks sa a, Malachi deklare:

Then they that feared the Lord spake often one to another: and the Lord hearkened, and heard it, and a book of remembrance was written before him for them that feared the Lord, and that thought upon his name. And they shall be mine, saith the Lord of hosts, in that day when I make up my jewels; and I will spare them, as a man spareth his own son that serveth him.

Lè sa a, moun ki te gen lakrentif pou Senyè a t ap pale souvan youn ak lòt; epi Senyè a te koute, li te tande sa, e yo te ekri yon liv souvni devan li pou moun ki te gen lakrentif pou Senyè a, e ki t ap medite sou non li. Epi yo va pou mwen, se konsa Senyè dèzame yo di, nan jou lè m ap ranmase bijou pa m yo; e m ap epanye yo, menm jan yon moun epanye pwòp pitit gason pa l ki sèvi li.

Then shall ye return, and discern between the righteous and the wicked, between him that serveth God and him that serveth him not. Malachi 3:16–18.

Lè sa a, n ap retounen, e n ap wè diferans ki genyen ant moun ki jis ak moun ki mechan, ant moun k ap sèvi Bondye ak moun ki pa sèvi li. Malachi 3:16–18.

In 2024, the foundational test represented as the fear of the Lord arrived. Two classes were manifested in that test, and the group that made up the two classes had been often talking to one another on regular zoom meetings, throughout the three and a half days. The Lord listened to their discussions. The class who feared the Lord thought upon His name; Palmoni, the Lion of the tribe of Judah, the Alpha and Omega, the Truth, the Word, the Wonderful Linguist, the corner and cap stone, the Lamb, the Heavenly High Priest, the Temple, the Rock. Those who made it into that book are to be jewels upon the crown representing the ensign of the kingdom of glory. When He makes up those jewels, then they return, and discern between the righteous and the wicked. When He casts the jewels into the casket, it is then discerned who is foolish and who is wise.

Nan ane 2024 la, tès fondamantal la ki te reprezante kòm lakrent Senyè a te rive. De kategori te manifeste nan tès sa a, epi gwoup ki te fòme de kategori sa yo te konn pale youn ak lòt sou reyinyon Zoom regilye, pandan twa jou edmi yo. Senyè a te koute diskisyon yo. Kategori ki te gen lakrent Senyè a te medite sou non Li; Palmoni, Lyon branch fanmi Jida a, Alfa ak Omega, Verite a, Pawòl la, Bèl Lengwis la, pyè ang lan ak pyè tèt la, Ti Mouton an, Gran Prèt Selès la, Tanp lan, Wòch la. Moun ki te antre nan liv sa a dwe tounen bijou sou kouwòn ki reprezante banyè wayòm laglwa a. Lè Li rasanble bijou sa yo, alò yo retounen, epi yo fè diferans ant moun ki jis yo ak mechan yo. Lè Li jete bijou yo nan ti kofr la, se lè sa a yo disène kiyès ki sòt epi kiyès ki saj.

Malachi records:

Malachi ekri:

Return unto me, and I will return unto you,

Retounen vin jwenn mwen, e m ap retounen vin jwenn nou,

But ye said, Wherein shall we return?

Men nou di: Nan ki sa n ap tounen?

Bring ye all the tithes into the storehouse, that there may be meat in mine house, and prove me now herewith, saith the Lord of hosts, if I will not open you the windows of heaven, and pour you out a blessing, that there shall not be room enough to receive it.

Pote tout dim nan depo a, pou manje ka genyen nan kay mwen an; epi mete m a lèprèv kounye a nan sa, se Senyè ki gen tout lame yo ki di sa, si m p ap louvri pou nou fenèt syèl yo, epi vide sou nou yon benediksyon, yon fason pou p ap gen ase plas pou resevwa li.

The storehouse is the casket and the tithes are the wise virgins. The storehouse is God’s Word placed into a new framework of truth. The jewels that get cast into that casket are the truths associated with the message of the Midnight Cry. The tithes were kept in a specific room in the temple, as identified in Nehemiah’s cleansing. The casket and the storehouse, or Peter spiritual house represents God’s temple and the jewels represent human temples who are joined with Divinity in the secret place of the Most High. The human messengers cannot be separated from the Divine message. The jewels are both God’s messengers and they are also the message they proclaim. Inspiration often identifies the message and the messenger combined.

Depo a se bwat la, e ladim yo se vyèj saj yo. Depo a se Pawòl Bondye a, mete nan yon nouvo ankadreman verite. Bijou yo ki jete nan bwat sa a se verite ki lye ak mesaj Rèl Minwi a. Yo te kenbe ladim yo nan yon chanm espesyal nan tanp lan, jan sa idantifye nan netwayaj Neyemi an. Bwat la ak depo a, oswa kay espirityèl Pyè a, reprezante tanp Bondye a, epi bijou yo reprezante tanp imen ki ini ak Divinite nan plas sekrè Trèwo a. Mesaje imen yo pa ka separe ak mesaj diven an. Bijou yo se alafwa mesaje Bondye yo, epi yo se mesaj yo pwoklame a tou. Enspirasyon souvan idantifye mesaj la ak mesaje a ansanm.

“God has called His church in this day, as He called ancient Israel, to stand as a light in the earth. By the mighty cleaver of truth, the messages of the first, second, and third angels, He has separated them from the churches and from the world to bring them into a sacred nearness to Himself. He has made them the depositaries of His law and has committed to them the great truths of prophecy for this time. Like the holy oracles committed to ancient Israel, these are a sacred trust to be communicated to the world. The three angels of Revelation 14 represent the people who accept the light of God’s messages and go forth as His agents to sound the warning throughout the length and breadth of the earth. Christ declares to His followers: ‘Ye are the light of the world.’ To every soul that accepts Jesus the cross of Calvary speaks: ‘Behold the worth of the soul: “Go ye into all the world, and preach the gospel to every creature.’” Nothing is to be permitted to hinder this work. It is the all-important work for time; it is to be far-reaching as eternity. The love that Jesus manifested for the souls of men in the sacrifice which He made for their redemption, will actuate all His followers.” Testimonies, volume 5, 455.

“Bondye rele legliz Li nan tan sa a, menm jan Li te rele Izrayèl nan tan lontan, pou l kanpe tankou yon limyè sou tè a. Pa gwo kouto file verite a, pa mesaj premye, dezyèm, ak twazyèm zanj yo, Li separe yo ak legliz yo ak ak mond lan pou mennen yo nan yon pwoksimite sakre avèk Li menm. Li fè yo vin depozitè lalwa Li, e Li konfye yo gwo verite pwofesi yo pou tan sa a. Menm jan ak pawòl sakre yo ki te konfye a Izrayèl nan tan lontan, sa yo se yon depo sakre ki dwe kominike bay lemonn. Twa zanj nan Revelasyon 14 yo reprezante pèp ki aksepte limyè mesaj Bondye yo epi ki soti kòm ajan Li pou fè avètisman an sonnen nan tout longè ak lajè tè a. Kris deklare ak disip Li yo: ‘Nou se limyè lemonn.’ Pou chak nanm ki aksepte Jezi, kwa Kalvè a pale konsa: ‘Gade valè nanm nan: “Ale nan tout lemonn, epi preche levanjil la bay tout kreyati.”’ Pa gen anyen ki dwe pèmèt pou anpeche travay sa a. Se travay ki pi enpòtan an pou tan an; li dwe rive byen lwen tankou letènite. Lanmou Jezi te manifeste pou nanm lèzòm yo nan sakrifis Li te fè pou redanmsyon yo a, se li ki pral pouse tout disip Li yo aji.” Testimonies, volim 5, 455.

We will begin to draw together these concepts in the next article.

Nou pral kòmanse rasanble konsèp sa yo ansanm nan pwochen atik la.

“During the last fifty years of my life, I have had precious opportunities to obtain an experience. I have had an experience in the first, second, and third angels’ messages. The angels are represented as flying in the midst of heaven, proclaiming to the world a message of warning, and having a direct bearing upon the people living in the last days of this earth’s history. No one hears the voice of these angels, for they are a symbol to represent the people of God who are working in harmony with the universe of heaven. Men and women, enlightened by the Spirit of God and sanctified through the truth, proclaim the three messages in their order.

“Pandan senkant dènye ane lavi mwen yo, mwen te gen bèl opòtinite ki gen anpil valè pou m te jwenn yon eksperyans. Mwen te gen yon eksperyans nan mesaj premye a, dezyèm nan, ak twazyèm zanj yo. Yo reprezante zanj yo kòm y ap vole nan mitan syèl la, y ap pwoklame bay lemonn yon mesaj avètisman, epi mesaj sa a gen yon rapò dirèk ak pèp k ap viv nan dènye jou istwa tè sa a. Pèsonn pa tande vwa zanj sa yo, paske yo se yon senbòl pou reprezante pèp Bondye a k ap travay ann amoni ak linivè syèl la. Gason ak fanm, limen pa Lespri Bondye a epi sanktifye pa mwayen verite a, pwoklame twa mesaj yo nan lòd pa yo.”

“I have acted a part in this solemn work. Nearly all my Christian experience is interwoven with it. There are those now living who have an experience similar to my own. They have recognized the truth unfolding for this time; they have kept in step with the great Leader, the Captain of the Lord’s host.

“Mwen te jwe yon wòl nan travay solanèl sa a. Prèske tout eksperyans kretyen mwen mare avèk li. Gen moun k ap viv kounye a ki gen yon eksperyans ki sanble ak pa m nan. Yo te rekonèt verite k ap devlope pou tan sa a; yo te mache ann amoni ak gran Chèf la, Kòmandan lame Senyè a.

“In the proclamation of the messages, every specification of prophecy has been fulfilled. Those who were privileged to act a part in proclaiming these messages have gained an experience which is of the highest value to them; and now when we are amid the perils of these last days, when voices will be heard on every side saying, ‘Here is Christ,’ ‘Here is truth’; while the burden of many is to unsettle the foundation of our faith which has led us from the churches and from the world to stand as a peculiar people in the world, like John our testimony will be borne:

“Nan pwoklamasyon mesaj yo, tout detay pwofesi a te akonpli. Moun ki te gen privilèj jwe yon wòl nan pwoklame mesaj sa yo te jwenn yon eksperyans ki gen valè ki pi wo pou yo; e kounye a, pandan nou nan mitan danje dènye jou sa yo, lè yo pral tande vwa toupatou k ap di, ‘Men Kris la,’ ‘Men verite a’; tandiske chay anpil moun se pou yo boulvèse fondasyon lafwa nou an ki te mennen nou soti nan legliz yo ak soti nan lemonn pou nou kanpe kòm yon pèp apa nan lemonn, menm jan ak Jan temwayaj nou pral bay:”

“‘That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked upon, and our hands have handled, of the Word of life;… that which we have seen and heard declare we unto you, that ye also may have fellowship with us.’

“‘Sa ki te depi nan kòmansman an, sa nou te tande, sa nou te wè ak pwòp je nou, sa nou te gade avèk atansyon, e sa men nou te touche, konsènan Pawòl lavi a; … sa nou te wè e sa nou te tande, nou deklare nou nou li, pou nou menm tou nou ka gen kominyon avèk nou.’”

“I testify the things which I have seen, the things which I have heard, the things which my hands have handled of the Word of life. And this testimony I know to be of the Father and the Son. We have seen and do testify that the power of the Holy Ghost has accompanied the presentation of the truth, warning with pen and voice, and giving the messages in their order. To deny this work would be to deny the Holy Ghost, and would place us in that company who have departed from the faith, giving heed to seducing spirits.

“Mwen rann temwayaj sou bagay mwen te wè yo, bagay mwen te tande yo, bagay men mwen te manyen konsènan Pawòl lavi a. E mwen konnen temwayaj sa a soti nan Papa a ak Pitit la. Nou te wè e nou rann temwayaj ke pouvwa Sentespri a te akonpaye prezantasyon verite a, li t ap avèti ak plim ak vwa, epi li t ap bay mesaj yo nan lòd pa yo. Neye travay sa a, se ta neye Sentespri a, e sa ta mete nou nan gwoup moun ki vire do bay lafwa a, k ap koute lespri sediktè yo.”

“The enemy will set everything in operation to uproot the confidence of the believers in the pillars of our faith in the messages of the past, which have placed us upon the elevated platform of eternal truth, and which have established and given character to the work. The Lord God of Israel has led out His people, unfolding to them truth of heavenly origin. His voice has been heard, and is still heard, saying, Go forward from strength to strength, from grace to grace, from glory to glory. The work is strengthening and broadening, for the Lord God of Israel is the defense of His people.

“Lènmi an pral mete tout bagay an mouvman pou derasinen konfyans kwayan yo nan poto mitan lafwa nou nan mesaj ki soti nan tan pase yo, mesaj ki mete nou sou platfòm elve verite etènèl la, e ki tabli travay la epi ki bay li karaktè li. Senyè Bondye Izrayèl la te mennen pèp Li a deyò, pandan Li t ap devwale ba yo verite ki soti nan syèl la. Yo te tande vwa Li, e yo kontinye ap tande li toujou, k ap di: Avanse soti nan fòs al nan fòs, soti nan gras al nan gras, soti nan glwa al nan glwa. Travay la ap vin pi solid e li ap vin pi laj, paske Senyè Bondye Izrayèl la se defans pèp Li a.”

“Those who have a hold of the truth theoretically, with their fingertips as it were, who have not brought its principles into the inner sanctuary of the soul, but have kept the vital truth in the outer court, will see nothing sacred in the past history of this people which has made them what they are, and has established them as earnest, determined, missionary workers in the world.

“Moun ki kenbe laverite a sèlman nan teyori, tankou ak pwent dwèt yo, ki pa fè prensip li yo antre nan sanktyè enteryè nan nanm nan, men ki kenbe laverite vivan an nan lakou deyò a, pap wè anyen ki sakre nan istwa pase pèp sa a, istwa ki fè yo sa yo ye a, epi ki etabli yo kòm ouvriye misyonè serye, detèmine, nan lemonn.

“The truth for this time is precious, but those whose hearts have not been broken by falling on the rock Christ Jesus, will not see and understand what is truth. They will accept that which pleases their ideas, and will begin to manufacture another foundation than that which is laid. They will flatter their own vanity and esteem, thinking that they are capable of removing the pillars of our faith, and replacing them with pillars they have devised.

“Verite pou tan sa a gen anpil valè, men moun ki gen kè yo ki pa t kraze lè yo te tonbe sou Wòch la, Kris Jezi, yo p ap wè ni konprann sa ki verite a. Yo pral aksepte sa ki fè lide pa yo plezi, epi yo pral kòmanse fabrike yon lòt fondasyon pase sa ki te deja poze a. Yo pral flate pwòp vanite pa yo ak pwòp estim yo, pandan y ap panse yo gen kapasite pou retire poto lafwa nou yo, epi ranplase yo ak poto yo menm yo te envante.”

“This will continue to be as long as time shall last. Anyone who has been a close student of the Bible will see and understand the solemn position of those who are living in the closing scenes of this earth’s history. They will feel their own inefficiency and weakness, and will make it their first business to have not merely a form of godliness, but a vital connection with God. They will not dare to rest until Christ is formed within, the hope of glory. Self will die; pride will be expelled from the soul, and they will have the meekness and gentleness of Christ.” Notebook Leaflets, 60, 61.

“Sa ap kontinye konsa toutotan tan ap dire. Nenpòt moun ki te yon etidyan serye e pwòch de Bib la ap wè epi konprann pozisyon solanèl moun k ap viv nan dènye sèn yo nan istwa tè sa a. Yo pral santi pwòp enkapasite pa yo ak feblès pa yo, epi yo pral fè premye devwa yo pou yo genyen, pa sèlman yon fòm relijyon, men yon koneksyon vivan avèk Bondye. Yo p ap oze repoze yo toutotan Kris la pa fòme anndan yo, espwa laglwa a. Pwòp tèt la ap mouri; lògèy ap chase soti nan nanm nan, epi yo pral genyen dousè ak imilite Kris la.” Notebook Leaflets, 60, 61.