Leviticus twenty-three presents the spring and the fall feasts, and the representation of the feasts is divinely profound in the structure, and in the perfect alignment of the beginning and ending structures, within the overall structure. The spring feasts and fall feasts align with one another. The chapter bears witness of Palmoni, the wonderful numberer over and over again. The chapter soundly and marvelously connects with the latter-day message of the one hundred and forty-four thousand.
Levitik venntwa a prezante fèt prentan yo ak fèt otòn yo, e reprezantasyon fèt sa yo se yon bagay ki pwofon selon Bondye ni nan estrikti a, ni nan alinyasyon pafè ant estrikti kòmansman yo ak estrikti fen yo anndan estrikti jeneral la. Fèt prentan yo ak fèt otòn yo aliyen youn ak lòt. Chapit la rann temwayaj konsènan Palmoni, bèl Moun ki konte a, ankò e ankò. Chapit la, avèk solidite ak bèl mèvèy, konekte ak mesaj dènye jou yo konsènan san karant-kat mil yo.
The number “23” represents the atonement, which is the combination of Divinity and humanity. The name Leviticus represents the priesthood of the one hundred and forty-four thousand, for all the prophets speak of the latter days, and the priests of the latter days are those who Peter identifies as a holy priesthood. Peter’s holy priesthood is the wise who understand the increase of knowledge that produces the message of the Midnight Cry. The foolish, or wicked as Daniel identifies them, reject the increase of knowledge, and Hosea informs us that for this reason they are rejected as priests.
Nimewo “23” la reprezante ekspyasyon an, ki se inyon Divinite a ak limanite a. Non Levitik la reprezante prètriz san karant-kat mil yo, paske tout pwofèt yo pale konsènan dènye jou yo, epi prèt dènye jou yo se sila Pyè idantifye kòm yon prètriz sen. Prètriz sen Pyè a se saj yo ki konprann ogmantasyon konesans lan ki pwodui mesaj Rèl Minwi a. Moun sòt yo, oubyen mechan yo jan Danyèl idantifye yo, rejte ogmantasyon konesans lan, epi Oze fè nou konnen se poutèt sa yo rejte yo kòm prèt.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. As they were increased, so they sinned against me: therefore will I change their glory into shame. Hosea 4:6, 7.
Pèp mwen an peri faute konesans; paske ou rejte konesans, mwen menm tou m ap rejte ou, pou ou pa sèvi m ankò kòm prèt; paske ou bliye lalwa Bondye ou a, mwen menm tou m ap bliye pitit ou yo. Plis yo te vin anpil, se plis yo peche kont mwen; se poutèt sa m ap chanje glwa yo an wont. Oze 4:6, 7.
The drunkards of Ephraim, who Isaiah also calls the “crown of glory” have their glory turned into “shame.” Hosea specifically identifies that those who reject the increase of knowledge of the latter days are the Laodicean Seventh-day Adventist church, for he recorded, “My people.” His people will be rejected as priests, and it happens in the final and fourth generation, for He is to forget their children, and children represent the last generation.
Bwè yo nan Efrayim yo, ke Ezayi rele tou “kouwòn laglwa a,” wè laglwa yo tounen “wont.” Oze idantifye klèman ke sila yo ki rejte ogmantasyon konesans la nan dènye jou yo se legliz Advantis Setyèm Jou Laodise a, paske li te ekri: “Pèp mwen an.” Pèp li a pral rejte kòm prèt, e sa rive nan dènye, katriyèm jenerasyon an, paske Li gen pou bliye pitit yo; epi pitit yo reprezante dènye jenerasyon an.
At—one—ment
Atonman an```
The title of “Leviticus 23,” means “the atonement of the priesthood of the one hundred and forty-four thousand.” This truth can be deduced with simply the name of the book in connection with the chapter number. The atonement, which Leviticus twenty-three addresses means “at-one-ment,” and is identifying the combination of Divinity and humanity. That combination is represented with a multitude of symbols in God’s Word, one of which is that the human temple is to be combined with the Divine temple.
Tit “Leviticus 23” la vle di “ekspyasyon prètriz san karannkat mil yo.” Verite sa a ka dedwi senpleman nan non liv la ansanm ak nimewo chapit la. Ekspyasyon an, ke Levitik venn-twa trete a, vle di “vin fè youn,” e li idantifye konbinezon Divinite ak limanite. Konbinezon sa a reprezante pa yon kantite senbòl nan Pawòl Bondye a, youn ladan yo se ke tanp imen an dwe ini ak Tanp diven an.
The human temple has a framework of “23” male and “23” female chromosomes. Peter identifies that the priesthood of the one hundred and forty-four thousand are a “spiritual house.” Those chromosomes join together as does a man and woman, and what God has joined together, let no man put asunder. The marriage is another symbol of the at-one-ment. Leviticus “23” means the combination of the temple of the Heavenly High Priest, with the temple of the priests who are the one hundred and forty-four thousand.
Tanp imen an gen yon estrikti ki fèt ak “23” kwomozòm gason ak “23” kwomozòm fi. Pyè idantifye prètriz san karannkat mil yo kòm yon “kay espirityèl.” Kwomozòm sa yo ini ansanm menm jan ak yon gason ak yon fi; e sa Bondye mete ansanm, pèsonn pa dwe separe. Maryaj la se yon lòt senbòl inyon an kòm youn. Levitik “23” vle di konbinezon tanp Gran Prèt selès la avèk tanp prèt yo, ki se san karannkat mil yo.
Twenty-two Verses
Venndezyèm Vèsè
The spring feasts in Leviticus twenty-three are represented in the first twenty-two verses of the chapter, and the fall feasts are represented in the last twenty-two verses of the chapter. The last verse is verse forty-four, a symbol of 1844, when the antitypical Day of Atonement began on the tenth day of the seventh month, in fulfillment of Leviticus twenty-three. Chapter twenty-three is divided into two periods of twenty-two verses, both twenty-two verse periods are logically connected by being feasts, but also logically separated by Christ’s courtyard and holy place ministry, represented by the springtime and His Most Holy Place ministry represented by the fall.
Fèt prentan yo nan Levitik venn-twa reprezante nan premye venn-de vèsè chapit la, epi fèt otòn yo reprezante nan dènye venn-de vèsè chapit la. Dènye vèsè a se vèsè karann-kat, yon senbòl 1844, lè Jou Ekspyasyon antitipik la te kòmanse sou dizyèm jou setyèm mwa a, nan akonplisman Levitik venn-twa. Chapit venn-twa a divize an de peryòd venn-de vèsè; toude peryòd venn-de vèsè sa yo konekte lojikman paske yo se fèt, men yo separe lojikman tou pa ministè Kris la nan lakou a ak nan Kote Sen an, ki reprezante pa prentan an, epi pa ministè li nan Kote Ki Pi Sen an, ki reprezante pa otòn nan.
22
22
Both the spring and fall feasts are represented by twenty-two verses, and the verses align with the witness of the Hebrew alphabet, which consists of “22” letters. “22” is a tithe of “220,” which is a symbol of the combination of Divinity and humanity. “220” represents the starting of both the 2,520 years of the scattering of Judah, and the 2,300 years until the Day of Atonement. The starting point of the 2,520 was 677 BC and the starting point for the 2,300 was 457 BC, thus identifying two hundred and twenty years as the link between the prophecy of the trampling down of God’s host and the prophecy of the trampling down of God’s sanctuary. Both those prophecies ended at the antitypical Day of Atonements’ arrival on October 22, 1844.
Toude fèt prentan yo ak fèt otòn yo reprezante pa vennde vèsè, epi vèsè sa yo aliyen ak temwayaj alfabè ebre a, ki gen “22” lèt. “22” se yon dim nan “220”, ki se yon senbòl konbinezon Divinite ak limanite. “220” reprezante kòmansman ni 2,520 ane dispèsyon Jida a, ni 2,300 ane yo jouk rive Jou Ekspyasyon an. Pwen depa 2,520 ane yo te 677 av. J.-K., epi pwen depa 2,300 ane yo te 457 av. J.-K.; konsa sa idantifye de san ven ane kòm lyen ant pwofesi sou pilonnen lame Bondye a ak pwofesi sou pilonnen Tanp Bondye a. Toude pwofesi sa yo te fini lè Jou Ekspyasyon antitipik la te rive, 22 oktòb 1844.
On that date, the work of Christ in combining the human temple with the Divine temple began, and at that time, both Habakkuk 2:20 and John 2:20 were fulfilled. Habakkuk identified the Divine was then in the Most Holy Place, and John recorded that the Millerite temple that was to enter by faith into that Most Holy Place had completed the forty-six-year period, that marked the erection of the Millerite human temple from 1798 unto 1844. The history of “46” years, consisting of “23” and “23” is represented by the work of William Miller who first began to present the message of that history in 1831, “220” years after the publication of the King James Bible. The Divine Word published in 1611, was combined with a human messenger “220” years later in 1831. Both the spring and fall feasts are represented by “22” verses.
Nan dat sa a, travay Kris la pou l te ini tanp imen an ak Tanp Diven an te kòmanse, e nan moman sa a, ni Habakkuk 2:20 ni Jan 2:20 te akonpli. Habakkuk te fè konnen Diven an te lè sa a nan Kote ki Pi Sen an, epi Jan te ekri ke tanp Millerit la, ki te gen pou l antre pa lafwa nan Kote ki Pi Sen sa a, te fin konplete peryòd karant-sis ane a, ki te make leve tanp imen Millerit la soti 1798 rive 1844. Istwa “46” ane yo, ki fèt ak “23” ak “23”, reprezante pa travay William Miller, ki te premye kòmanse prezante mesaj istwa sa a an 1831, “220” ane apre piblikasyon Bib King James la. Pawòl Diven an, ki te pibliye an 1611, te ini ak yon mesaje imen “220” ane pita, an 1831. Ni fèt prentan yo ni fèt otòn yo reprezante pa “22” vèsè.
Twenty-two verses of two lines of the same subject demands that prophetically the first twenty-two verses are to be laid over the top of the next twenty-two verses. In aligning the two lines in this fashion you are joining the work of the courtyard and holy place, represented in the spring feasts with the work of Christ in the Most Holy Place. At this prophetic level it represents the joining of two temples, which illustrates Christ’s work of at-one-ment.
Venndeux vèsè ki gen de liy sou menm sijè a mande, nan sans pwofetik, pou yo poze premye venndeux vèsè yo anlè venndeux vèsè ki vin apre yo. Lè yo aliyen de liy sa yo nan fason sa a, yo mete ansanm travay ki fèt nan lakou a ak nan kote ki sen an, jan fèt prentan yo reprezante l, ak travay Kris la nan Kote ki Trè Sen an. Sou nivo pwofetik sa a, sa reprezante inyon de tanp yo, ki montre travay Kris la nan fè youn.
When verses one through twenty-two are aligned with verse twenty-three through forty-four, a prophetic line is established that is witnessed to by the twenty-two letters of the Hebrew alphabet, and by the symbolism represented by the number “22” and also by the symbolism represented by the feasts in accompaniment with those feasts fulfillment in sacred history.
Lè yo mete vèsè youn rive vennnde an an paralèl ak vèsè vennntwa rive karannkat la, yon liy pwofetik tabli, e vennnde lèt alfabè ebre a rann temwayaj sou li, ansanm ak senbolis nimewo “22” a reprezante, epi tou ak senbolis fèt yo reprezante, an akonpayman ak akonplisman fèt sa yo nan istwa sakre.
The beginning of the spring feasts first identifies the seventh-day Sabbath and the ending of the fall feasts identifies the seventh-year Sabbath. Christ, as Alpha and Omega placed the Sabbath at the beginning and ending of the two witnesses of “22” in the line of the priesthood of the one hundred and forty-four thousand.
Kòmansman fèt prentan yo idantifye dabò Saba setyèm jou a, epi fen fèt otòn yo idantifye Saba setyèm ane a. Kris la, kòm Alfa ak Omega, te plase Saba a nan kòmansman ak nan fen de temwen “22” yo sou liy prètriz san karannkat mil yo.
The seventh-day Sabbath was the special light at the beginning of the antitypical Day of Atonement in 1844, and the light of the seventh-year Sabbath is the light at the end. The seventh-day Sabbath was also the first holy convocation of Leviticus “23,” as is the seventh-year Sabbath the last holy convocation in the chapter. Sabbath is the alpha and omega of the priest’s line in chapter “23.” The first, and seventh-day Sabbath is the alpha of the priesthood of the one hundred and forty-four thousand, and the last, and seventh-year Sabbath is the omega of the priesthood of the one hundred and forty-four thousand.
Saba jou setyèm lan te limyè espesyal la nan kòmansman Jou Ekspyasyon antitipik la an 1844, e limyè saba setyèm ane a se limyè a nan fen an. Saba jou setyèm lan te tou premye asanble sen an nan Levitik “23,” menm jan saba setyèm ane a se dènye asanble sen an nan chapit la. Saba a se alfa ak omega liy prèt la nan chapit “23.” Premye saba a, sètadi saba jou setyèm lan, se alfa prètriz san karannkat mil yo, e dènye saba a, sètadi saba setyèm ane a, se omega prètriz san karannkat mil yo.
“Those who commune with God walk in the light of the Sun of Righteousness. They do not dishonor their Redeemer by corrupting their way before God. Heavenly light shines upon them. As they near the close of this earth’s history, their knowledge of Christ, and of the prophecies relating to him, greatly increases. They are of infinite worth in God’s sight; for they are in unity with his Son. To them the word of God is of surpassing beauty and loveliness. They see its importance. Truth is unfolded to them. The doctrine of the incarnation is invested with a soft radiance. They see that the Scripture is the key that unlocks all mysteries and solves all difficulties. Those who have been unwilling to receive the light and walk in the light will be unable to understand the mystery of godliness, but those who have not hesitated to take up the cross and follow Jesus, will see light in God’s light.” The Southern Watchman, April 4, 1905.
“Moun ki gen kominyon ak Bondye ap mache nan limyè Solèy Jistis la. Yo pa dezonore Redanmtè yo lè yo kòwonp chemen yo devan Bondye. Limyè syèl la klere sou yo. Pandan yo ap pwoche bò fen istwa tè sa a, konesans yo sou Kris la, ak sou pwofesi ki gen rapò ak li, ogmante anpil. Yo gen yon valè enfini nan je Bondye; paske yo nan inite ak Pitit li a. Pou yo, pawòl Bondye a gen yon bote ak yon douchè ki depase tout mezi. Yo wè enpòtans li. Verite a devwale devan yo. Doktrin enkarnasyon an kouvri ak yon dou reyon limyè. Yo wè ke Lekriti a se kle ki louvri tout mistè epi ki rezoud tout difikilte. Moun ki pa t vle resevwa limyè a epi mache nan limyè a pap kapab konprann mistè pyete a; men moun ki pa t ezite pran kwa a epi suiv Jezi, yo va wè limyè nan limyè Bondye a.” The Southern Watchman, 4 avril 1905.
Here, “near the close of this earth’s history,” at the end of the antitypical Day of Atonement, the “doctrine of the incarnation” is invested with a “soft” radiance as was the doctrine of the seventh-day Sabbath at the beginning of the antitypical Day of Atonement.
Isit la a, “près de la clôture de l’histoire de cette terre,” à la fin du Jour antitypique des Expiations, la “doctrine de l’incarnation” est revêtue d’une douce radiance, comme le fut la doctrine du sabbat du septième jour au commencement du Jour antitypique des Expiations.
“Jesus raised the cover of the ark, and I beheld the tables of stone on which the Ten Commandments were written. I was amazed as I saw the fourth commandment in the very center of the ten precepts, with a soft halo of light encircling it. Said the angel: ‘It is the only one of the ten which defines the living God who created the heavens and the earth and all things that are therein. When the foundations of the earth were laid, then was laid the foundation of the Sabbath also.’” Testimonies, volume 1, 75.
“Jezi leve kouvèti lach la, epi mwen te wè tab wòch yo sou yo te ekri Dis Kòmandman yo. Mwen te sezi lè m te wè katriyèm kòmandman an nan sant menm dis presèp yo, avèk yon dou alo limyè ki t ap antoure l. Zanj lan di: ‘Se sèl youn nan dis yo ki defini Bondye vivan an ki te kreye syèl la ak tè a ansanm ak tout bagay ki ladan yo. Lè fondasyon tè a te poze, se lè sa a fondasyon Saba a tou te poze.’” Testimonies, volim 1, 75.
The seventh-day Sabbath, which is a “foundation,” begins Leviticus “23” and the seventh-year Sabbath ends the testimony of the priests as represented by the spring and fall feasts. The seventh-year Sabbath represents the temple that is built upon the foundation. The seventh-year Sabbath at the end is represented by the 2,520, just as the seventh-day Sabbath is represented by the 2,300. The seventh-year Sabbath represents the “doctrine of the incarnation.” The seventh-day Sabbath is the sign of the Creator and the seventh-year Sabbath is the sign of Divinity combined with humanity.
Saba setyèm jou a, ki se yon “fondasyon,” kòmanse Levitik “23”, epi saba setyèm ane a fini temwayaj prèt yo jan sa reprezante pa fèt prentan ak fèt otòn yo. Saba setyèm ane a reprezante tanp ki bati sou fondasyon an. Saba setyèm ane a nan fen an reprezante pa 2,520 la, menm jan saba setyèm jou a reprezante pa 2,300 la. Saba setyèm ane a reprezante “doktrin enkarnasyon an.” Saba setyèm jou a se siy Kreyatè a, epi saba setyèm ane a se siy Divinite ini ak limanite.
Aligning the Lines
Alinye Liy yo
When we align the spring feasts with the fall feasts in Leviticus twenty-three, the feast of Passover, is followed the next day by the seven-day feast of unleavened bread, and the feast of first fruits follows the day after the seven-day feast of unleavened bread begins. Three waymarks in three days.
Lè nou aliyen fèt prentan yo ak fèt otòn yo nan Levitik venntwa, fèt Delivrans lan suiv nan jou apre a pa fèt pen san ledven an ki dire sèt jou, epi fèt premye fwi yo vini nan jou apre kòmansman fèt pen san ledven an ki dire sèt jou a. Twa etap siy nan twa jou.
The period of seven days that makes up the feast of unleavened bread begins with a holy convocation and ends with the same. The day after the feast of unleavened bread begins, the feast of first fruits arrives, and it includes the spring barley first fruit offering. Pentecost, also called the feast of weeks occurs fifty days after the feast of first fruits, which marks the beginning of a seven-week period that ends on the forty-ninth day, which is followed by Pentecost, meaning fifty.
Peryòd sèt jou ki fòme fèt pen san ledven an kòmanse avèk yon asanble sen, epi li fini menm jan an. Jou apre fèt pen san ledven an kòmanse, fèt premye fwi yo rive, e li gen ladan l ofrann premye fwi lòj prentan an. Pannkòt, yo rele tou fèt semèn yo, fèt senkant jou apre fèt premye fwi yo, ki make kòmansman yon peryòd sèt semèn ki fini sou karant-nevyèm jou a, epi apre sa vini Pannkòt, sa vle di senkant.
Passover begins at even on the fourteenth. Passover is not a holy convocation.
Delivrans kòmanse nan aswè katòzyèm jou a. Delivrans pa yon asanble sen.
Then on the fifteenth day, the seven-day feast of unleavened bread arrives. The first day and the last day of the seven-day feast is holy convocations.
Lè sa a, nan kenzyèm jou a, fèt pen san ledven an, ki dire sèt jou, rive. Premye jou a ak dènye jou a nan fèt sèt jou sa a se konvokasyon sen.
The next day, the sixteenth day, the day of first fruits arrives. Then the seven weeks that are marked by the feast of Pentecost begins, and Pentecost is one of the seven holy convocations represented in the spring and fall feasts. First fruits is not a holy convocation.
Nan demen an, sèzyèm jou a, jou premye fwi yo, rive. Lè sa a, sèt semèn yo ki make pa fèt Pannkòt la kòmanse, epi Pannkòt se youn nan sèt asanble sen yo ki reprezante nan fèt prentan ak fèt otòn yo. Premye fwi yo pa yon asanble sen.
Then on the first day of the seventh month the feast of trumpets, is a holy convocation.
Lè sa a, nan premye jou setyèm mwa a, fèt twonpèt yo se yon sen asanble.
The Day of Atonement on the tenth day of the seventh month is a holy convocation, but not a feast.
Jou Ekspyasyon an, sou dizyèm jou setyèm mwa a, se yon asanble sen, men se pa yon fèt.
The first day of the feast of Tabernacles is a holy convocation. After the seven-day feast there is the eighth day of tabernacles, though the eighth day is considered outside the periods represented by the feasts. That eighth day is a holy convocation.
Premye jou fèt Tant Randevou yo se yon asanble sen. Apre fèt la ki dire sèt jou, gen wityèm jou tant yo, byenke wityèm jou a konsidere kòm andeyò peryòd fèt yo reprezante. Wityèm jou sa a se yon asanble sen.
This equates to seven holy convocations when you include the seventh-day Sabbath that introduces the feasts. Seven holy convocations and seven feasts, though they align differently than the holy convocations. The first and last waymarks are Sabbaths, first for day, then for the year. Within the feasts that are identified between the alpha and omega Sabbaths there are seven feasts and five holy convocations. If you include the alpha seventh-day Sabbath and the omega seventh-year Sabbath you have seven holy convocations and seven feasts. It is understood that the eighth day of Tabernacles is not part of the feasts, and creates the enigma of the eighth being of the seven. The point I am identifying here is that Jesus, as Palmoni organized the variations of numbers within chapter “23” in an absolutely astonishing fashion.
Sa egal ak sèt asanble sen lè ou mete ladan l Saba setyèm jou a ki entwodui fèt yo. Sèt asanble sen ak sèt fèt, byenke yo aliyen yon fason diferan de asanble sen yo. Premye ak dènye waymark yo se Saba, premye a pou jou a, answit dènye a pou ane a. Anndan fèt yo ki idantifye ant Saba alfa ak omega yo, gen sèt fèt ak senk asanble sen. Si ou mete ladan l Saba alfa setyèm jou a ak Saba omega setyèm ane a, ou gen sèt asanble sen ak sèt fèt. Li konprann ke uityèm jou Tant Randevou yo pa fè pati fèt yo, epi li kreye enigm uityèm nan ki sòti nan sèt la. Pwen m ap idantifye isit la se ke Jezi, kòm Palmoni, te òganize varyasyon chif yo anndan chapit “23” a yon fason ki absoliman etonan.
Spring
Prentan
The spring feasts contain a seven-day feast period of unleavened bread, containing an alpha holy convocation at the beginning and an omega holy convocation at the end. Pentecost is the third holy convocation in the spring feasts. Pentecost arrives after a seven-week period, that ends with a feast on the fiftieth day. The spring feasts are marked by four feast days and three periods. Passover, unleavened bread, first fruits and Pentecost are the four feast days, and the three periods are the seven days of unleavened bread, the forty-nine days that precede and include the fiftieth day of Pentecost and the first three days which are a period consisting of three steps.
Fèt prentan yo gen ladan yon peryòd fèt sèt jou pen san ledven, ki gen yon konvokasyon sen alfa nan kòmansman an ak yon konvokasyon sen omega nan fen an. Pannkòt se twazyèm konvokasyon sen nan fèt prentan yo. Pannkòt vini apre yon peryòd sèt semèn, ki fini ak yon fèt nan senkantyèm jou a. Fèt prentan yo make pa kat jou fèt ak twa peryòd. Pak, Pen san ledven, Premye fwi ak Pannkòt se kat jou fèt yo, epi twa peryòd yo se sèt jou pen san ledven yo, karannèf jou ki vini anvan epi ki gen ladan senkantyèm jou Pannkòt la, ak twa premye jou yo ki se yon peryòd ki gen twa etap ladan l.
The first fruit offering of the Passover period aligns with the first fruit offering on the day of Pentecost; the first fruit offerings of barley in Passover’s three-day period, and the first fruit offering of wheat on Pentecost at the conclusion of the Pentecostal season of forty-nine, slash— fifty days.
Premye ofrann premye fwi nan peryòd Pak la koresponn ak premye ofrann premye fwi nan jou Pannkòt la; ofrann premye fwi lòj yo nan peryòd twa jou Pak la, ak premye ofrann premye fwi ble a nan Pannkòt, nan fen sezon Pannkòt la ki dire karantnèf, oubyen — senkant jou.
Fall
Chit tonbe
The fall feasts begin with a specific feast day that initiates a ten-day period which leads to judgment. Five days after judgment a feast of seven days, of which the first and last day of the seven days are identified as holy convocations. From the fifteenth unto the twenty-second day the feast of Tabernacles is celebrated and then on the twenty-third day the Sabbath of the land is marked.
Fèt sezon otòn yo kòmanse avèk yon jou fèt espesifik ki inisye yon peryòd dis jou ki mennen nan jijman. Senk jou apre jijman an, gen yon fèt sèt jou, kote premye ak dènye jou nan sèt jou yo idantifye kòm asanble sen. Depi kenzyèm jou a jouk rive venn-dezyèm jou a, yo selebre Fèt Tant yo, epi apre sa, nan venn-twazyèm jou a, yo make Saba peyi a.
When we take the fall feasts and place them over the top of the spring feasts, we have two lines that are both represented by twenty-two verses, thus they are represented by the twenty-two letters of the Hebrew alphabet. When this is done, the first waymark is the holy convocation of the seventh-day Sabbath, and the last waymark is the holy convocation of the seventh-year Sabbath.
Lè nou pran fèt sezon otòn yo epi nou mete yo sou tèt fèt sezon prentan yo, nou genyen de liy ki toude reprezante pa vennde vèsè; konsa, yo reprezante pa vennde lèt alfabè ebre a. Lè sa fèt, premye repè a se asanble sen Saba setyèm jou a, epi dènye repè a se asanble sen Saba setyèm ane a.
Also in the fifteenth day of the seventh month, when ye have gathered in the fruit of the land, ye shall keep a feast unto the Lord seven days: on the first day shall be a sabbath, and on the eighth day shall be a sabbath. Leviticus 23:39.
Epi nan kenzyèm jou setyèm mwa a, lè nou fin ranmase fwi peyi a, n’a selebre yon fèt pou Senyè a pandan sèt jou: premye jou a va yon saba, epi wityèm jou a va yon saba. Levitik 23:39.
Pentecost was the early rain and Tabernacles is the latter rain. The outpouring of the Holy Spirit at Pentecost was represented by a day, and the outpouring represented by Tabernacles is a period that concludes, and then is followed by a Sabbath, that is the eighth day, of seven days. The Sabbath which follows the final manifestation of the outpouring of the Holy Spirit represents the Sabbath of the earth resting for one thousand years.
Pannkot te premye lapli a, epi Tabènak yo se dènye lapli a. Debòdman Sentespri a nan Pannkot te reprezante pa yon jou, epi debòdman Tabènak yo reprezante a se yon peryòd ki rive nan fen li, epi apre sa vini yon Saba, sa vle di wityèm jou a, apre sèt jou yo. Saba ki swiv dènye manifestasyon debòdman Sentespri a reprezante Saba tè a, lè li repoze pandan mil an.
“In the time of trouble we all fled from the cities and villages, but were pursued by the wicked, who entered the houses of the saints with a sword. They raised the sword to kill us, but it broke, and fell as powerless as a straw. Then we all cried day and night for deliverance, and the cry came up before God. The sun came up, and the moon stood still. The streams ceased to flow. Dark, heavy clouds came up and clashed against each other. But there was one clear place of settled glory, whence came the voice of God like many waters, which shook the heavens and the earth. The sky opened and shut and was in commotion. The mountains shook like a reed in the wind, and cast out ragged rocks all around. The sea boiled like a pot and cast out stones upon the land. And as God spoke the day and the hour of Jesus’ coming and delivered the everlasting covenant to His people, He spoke one sentence, and then paused, while the words were rolling through the earth. The Israel of God stood with their eyes fixed upward, listening to the words as they came from the mouth of Jehovah, and rolled through the earth like peals of loudest thunder. It was awfully solemn. And at the end of every sentence the saints shouted, ‘Glory! Alleluia!’ Their countenances were lighted up with the glory of God; and they shone with the glory, as did the face of Moses when he came down from Sinai. The wicked could not look on them for the glory. And when the never-ending blessing was pronounced on those who had honored God in keeping His Sabbath holy, there was a mighty shout of victory over the beast and over his image.
“Nan tan detrès la, nou tout te kouri kite vil ak bouk yo, men mechan yo t ap pousuiv nou; yo te antre nan kay sen yo ak nepe nan men yo. Yo te leve nepe a pou yo touye nou, men li te kase, epi li te tonbe san fòs tankou yon pay. Lè sa a, nou tout te rele lajounen kou lannuit pou delivrans, e rèl la te monte devan Bondye. Solèy la leve, epi lalin nan te rete kanpe. Larivyè yo te sispann koule. Nwaj nwa, lou, te parèt epi yo te frape youn ak lòt. Men, te gen yon sèl kote klè, yon plas glwa ki te byen tabli, kote vwa Bondye te soti tankou bri anpil dlo, e li te souke syèl la ak tè a. Syèl la te louvri epi li te fèmen, epi li te nan gwo boulvès. Mòn yo te tranble tankou yon wozo nan van an, epi yo te voye wòch dechire toupatou. Lanmè a te bouyi tankou yon chodyè, epi li te voye wòch sou tè a. E pandan Bondye t ap di jou a ak lè vini Jezi a epi t ap remèt alyans etènèl la bay pèp Li a, Li te di yon fraz, epi apre sa Li te fè yon poz, pandan pawòl yo t ap woule atravè tè a. Izrayèl Bondye a te kanpe, je yo fikse anlè, yo t ap koute pawòl yo pandan yo t ap soti nan bouch Jewova epi yo t ap woule atravè tè a tankou gwo kout loraj ki pi fò. Sa te teribman solanèl. E nan fen chak fraz sen yo t ap rele: ‘Glwa! Alelouya!’ Vizaj yo te klere ak glwa Bondye; e yo te briye ak glwa a, menm jan ak figi Moyiz lè li te desann soti Sinayi. Mechan yo pa t kapab gade yo poutèt glwa a. E lè benediksyon ki p ap janm fini an te pwononse sou moun ki te onore Bondye lè yo te kenbe Saba Li a sen, te gen yon gwo rèl viktwa sou bèt la ak sou estati li a.”
“Then commenced the jubilee, when the land should rest.” Early Writings, 34.
“Lè sa a, Jibile a te kòmanse, lè peyi a te dwe repoze.” Early Writings, 34.
The jubilee is the fiftieth year, after seven cycles of seven years, which is the 49 days that lead to the fiftieth day of Pentecost. When the line of the fall feasts is brought together with the spring feasts there are 49 days that lead to Pentecost, which marks the beginning of the seven-day period of Tabernacles. Pentecost and Tabernacles align, and together they identify the period of the latter rain that begins at the soon-coming Sunday law and continues until probation closes, the Lord returns and then the earth rests, as represented by the seventh-year Sabbath, that is the eighth of the seven in the feast of Tabernacles.
Jibile a se senkantyèm ane a, apre sèt sik sèt ane, sa ki koresponn ak 49 jou ki mennen nan senkantyèm jou Pannkot la. Lè yo mete liy fèt lotòn yo ansanm ak fèt prentan yo, gen 49 jou ki mennen nan Pannkot, ki make kòmansman peryòd sèt jou Tant yo. Pannkot ak Tant yo aliyen, epi ansanm yo idantifye peryòd lapli dènyè a ki kòmanse ak lwa dimanch ki pral vini byento a epi ki kontinye jouk lè pwobasyon fèmen, Seyè a retounen, epi apre sa tè a pran repo, jan saba setyèm ane a reprezante l, ki se uityèm nan pami sèt yo nan fèt Tant yo.
When we bring both lines of twenty-two verses together, we do so for several reasons. Both lines are twenty-two verses, twenty-two being a tithe of 220, a symbol of the combination of Divinity and humanity.
Lè nou mete toude seri vennnde vèsè yo ansanm, nou fè sa pou plizyè rezon. Toude seri yo gen vennnde vèsè, vennnde a se yon dim nan 220, yon senbòl konbinezon Divinite ak limanite.
Both lines represent the Hebrew alphabet of twenty-two letters.
Toude liy sa yo reprezante alfabè ebre a ki gen vennde lèt.
Both lines represent the feasts.
Tou de liy yo reprezante fèt yo.
Both lines represent the two harvest seasons of the year.
Toude liy yo reprezante de sezon rekòt nan ane a.
Both lines represent Christ work in the courtyard, holy place and Most Holy Place. Leviticus means the priests, and Jesus is the Heavenly High Priest. For these reasons, we are justified in applying the line upon line methodology to the forty-four verses of Leviticus twenty-three.
Toude liy yo reprezante travay Kris la nan lakou a, nan plas sen an, ak nan Trè Sen an. Levitik konsène prèt yo, epi Jezi se Gran Prèt selès la. Pou rezon sa yo, nou gen dwa aplike metodoloji liy sou liy la ak karannkat vèsè Levitik venntwa yo.
Pentecost was the early rain for Christianity and Tabernacles is the latter rain for Christianity. We therefore align the spring “day of Pentecost” with the fall seven days of Tabernacles. When Sister White stated, “In the time of trouble we all fled from the cities and villages” she is identifying the time when God’s people are living in the wilderness due to persecution. Living in booths during the Tabernacle season typifies the history that leads directly to the Sabbath jubilee rest for the earth.
Lapannkot se lapli bonè a pou Krisyanis, epi Tabènak se lapli ta a pou Krisyanis. Se poutèt sa nou mete “jou Lapannkot” prentan an an paralèl ak sèt jou Tabènak nan sezon otòn lan. Lè Sè White te deklare, “Nan tan detrès la nou tout te kouri kite lavil ak bouk yo,” li ap idantifye moman kote pèp Bondye a ap viv nan dezè a poutèt pèsekisyon. Abite nan tant pandan sezon Tabènak la se yon tip ki prefigire istwa ki mennen dirèkteman nan repo rejwisans saba a pou tè a.
The Day of Pentecost marks the beginning of seven days of Tabernacles. Then the jubilee is represented by the eighth day, that is of the seven days of Tabernacles. Five days before the feast of Tabernacles was the Day of Atonement. Thus, five days before Pentecost that marks the beginning of Tabernacles—judgment is marked. Ten days before the judgment of the Day of Atonement is the feast of Trumpets. When the lines are combined five days before the Sunday law, represented by Pentecost, judgment is marked. Ten days before that, the feast of Trumpets is marked.
Jou Pannkòt la make kòmansman sèt jou Tant Randevou yo. Apre sa, Jibilé a reprezante pa uityèm jou a, sètadi apre sèt jou Tant Randevou yo. Senk jou anvan fèt Tant Randevou yo, te gen Jou Ekspyasyon an. Konsa, senk jou anvan Pannkòt la ki make kòmansman Tant Randevou yo—jijman an make. Dis jou anvan jijman Jou Ekspyasyon an se fèt Twonpèt yo. Lè yo mete liy yo ansanm, senk jou anvan lwa dimanch la, ki reprezante pa Pannkòt la, jijman an make. Dis jou anvan sa, fèt Twonpèt yo make.
The baptism of Christ represented His death, burial and resurrection. Those three steps are represented by His death at Passover, His burial and rest upon the Sabbath, and His resurrection on Sunday. The three days of His death, burial and resurrection are one waymark that consists of three steps. We therefore start the combination of the two lines of spring and fall feasts at the resurrection. The resurrection of the third day begins a forty-nine-day period that leads to Pentecost, which is the Sunday law. That forty-nine-day period is preceded by the feast of unleavened bread, that begins one day before and extends five days beyond the day of first fruits.
Batèm Kris la te reprezante lanmò Li, antèman Li ak rezirèksyon Li. Twa etap sa yo reprezante pa lanmò Li nan Pak la, pa antèman Li ak repo Li sou jou Saba a, epi pa rezirèksyon Li nan Dimanch. Twa jou lanmò Li, antèman Li ak rezirèksyon Li yo se yon sèl pwen repè ki gen twa etap ladan l. Se poutèt sa, nou kòmanse konbinezon de liy fèt prentan ak otòn yo nan rezirèksyon an. Rezirèksyon twazyèm jou a kòmanse yon peryòd karantnèf jou ki mennen rive nan Pannkòt, ki se lwa dimanch lan. Peryòd karantnèf jou sa a vini apre fèt pen san ledven an, ki kòmanse yon jou anvan epi pwolonje senk jou apre jou premye fwi yo.
From the resurrection of the first fruits unto the Sunday law is forty-nine days, the Sunday law being the fiftieth day. Five days before the Sunday law judgment is represented, and ten days before that judgment the warning of the trumpets is marked. Resurrection is the first waymark, then five days later the period of unleavened bread concludes. Thirty days after unleavened bread ends, the warning of the trumpets occurs. Ten days later the judgment of the Day of Atonement is marked and five days later the Sunday law of Pentecost arrives.
Depi rezirèksyon premye fwi yo rive jouk lwa dimanch lan, gen karantnèf jou, lwa dimanch lan menm se senkantyèm jou a. Senk jou anvan lwa dimanch lan, jijman an reprezante; epi dis jou anvan jijman sa a, avètisman twonpèt yo make. Rezirèksyon an se premye repè a; apre sa, senk jou pi ta, peryòd pen san ledven an fini. Trant jou apre pen san ledven an fini, avètisman twonpèt yo rive. Dis jou apre sa, jijman Jou Ekspyasyon an make; epi senk jou apre sa, lwa dimanch Pannkòt la rive.
This identifies seven waymarks in the line upon line application of the spring and fall feasts; the beginning of unleavened bread, the resurrection, the end of unleavened bread, the warning of trumpets, judgment, Pentecost and the latter rain. Those seven waymarks are set within an alpha seventh-day Sabbath and an omega seventh-year Sabbath. The seven waymarks couched between the two Sabbaths isolate and identify a five-day period, followed by a thirty-day period, a ten-day period, a five-day period and a seven-day period.
Sa a idantifye sèt repè nan aplikasyon liy sou liy fèt prentan yo ak fèt otòn yo: kòmansman fèt pen san ledven an, rezirèksyon an, fen fèt pen san ledven an, avètisman twonpèt yo, jijman an, Pannkòt, ak dènye lapli a. Sèt repè sa yo tabli anndan yon Saba alfa setyèm jou ak yon Saba omega setyèm ane. Sèt repè ki plase ant de Saba yo izole epi idantifye yon peryòd senk jou, apre sa yon peryòd trant jou, yon peryòd dis jou, yon peryòd senk jou, epi yon peryòd sèt jou.
When we then align Christ’s resurrection, we find a forty-day period where He instructed the disciples “face to face” and thereafter ascended. Then for ten days the disciples were in the upper room. Those ten days concluded at the Day of Pentecost, which is the Sunday law. This adds a forty-day period and ten-day period to the line of priests represented by Leviticus “23.”
Lè nou aliyen rezireksyon Kris la, nou jwenn yon peryòd karant jou kote Li te enstwi disip yo “fas a fas”, epi apre sa Li te monte anlè. Apre sa, pandan dis jou, disip yo te nan chanm anwo a. Dis jou sa yo te fini nan Jou Pannkòt la, ki se lwa dimanch lan. Sa ajoute yon peryòd karant jou ak yon peryòd dis jou sou liy prèt yo jan Levitik “23” reprezante l.
From the resurrection there is five days to the end of unleavened bread, then thirty days to the trumpet warning, then five days to Christ’s ascension, then five days to judgment, then five days to Pentecost’s seven days of the latter rain.
Depi rezirèksyon an, gen senk jou jouk nan fen Pen San Ledven an, apre sa trant jou jouk avètisman twonpèt la, apre sa senk jou jouk asansyon Kris la, apre sa senk jou jouk jijman an, apre sa senk jou jouk sèt jou Lapannkòt la nan dènye lapli a.
The beginning of the seven days of unleavened bread is followed the next day by the resurrection of first fruits. The resurrection occurs within the seven days of unleavened bread, and five days after the resurrection the period of unleavened bread ends.
Kòmansman sèt jou pen san ledven yo suiv, nan denmen, pa rezirèksyon premye fwi yo. Rezirèksyon an fèt nan mitan sèt jou pen san ledven yo, epi senk jou apre rezirèksyon an, peryòd pen san ledven an fini.
Thirty days after the end of unleavened bread the trumpets mark a warning.
Trant jou apre fen pen san ledven an, twonpèt yo make yon avètisman.
Five days after the warning of the trumpets Christ ascended after teaching for forty days. His ascension marked the beginning of ten days in the upper room.
Senk jou apre avètisman twonpèt yo, Kris la te monte nan syèl la apre li te fin anseye pandan karant jou. Asansyon li a te make kòmansman dis jou yo nan chanm anwo a.
Then five days after His ascension judgment is marked.
Apre sa, senk jou apre asansyon Li a, jijman an make.
Five days later the Sunday law of Pentecost opens the seven-day period of the latter rain.
Senk jou apre, lwa dimanch Lapannkòt la louvri peryòd sèt jou lapli ta a.
The one hundred and forty-four thousand are those who follow the Lamb whithersoever He goeth. Elijah and Moses were slain on July 18, 2020. They were slain where also our Lord was crucified. Christ’s resurrection typified the resurrection of December 31, 2023. Before that date, in July of 2023, a voice in the wilderness began to sound a message represented as unleavened bread. Leaven represents error, hypocrisy and sin, and the message from the wilderness was unleavened. From December 31, 2023 through to the Sunday law, Leviticus “23” has designed a framework of the atonement of the one hundred and forty-four thousand. That framework aligns with Miller’s dream, Malachi three and Revelation nineteens’ windows of heaven. It aligns with the third and ninth hour in the sacred week from 27 to 34 AD.
San karan-kat mil yo se sila ki swiv Ti Mouton an nenpòt kote Li ale. Yo te touye Eli ak Moyiz nan dat 18 jiyè 2020. Yo te touye yo kote tou Seyè nou an te kloure sou kwa a. Rezirèksyon Kris la te prefigire rezirèksyon 31 desanm 2023 la. Anvan dat sa a, nan jiyè 2023, yon vwa nan dezè a te kòmanse fè tande yon mesaj ki te reprezante tankou pen san ledven. Ledven reprezante erè, ipokrizi ak peche, epi mesaj ki soti nan dezè a te san ledven. Depi 31 desanm 2023 rive jis nan lwa dimanch la, Levitik “23” trase yon kad ekspiyatwa pou san karan-kat mil yo. Kad sa a aliyen ak rèv Miller la, fenèt syèl yo nan Malachi twa ak Revelasyon diznèf. Li aliyen tou ak twazyèm èdtan an ak nevyèm èdtan an nan semèn sakre a soti 27 rive 34 aprè Jezikri.
We will continue these things in the next article.
Nou pral kontinye bagay sa yo nan atik ki vin apre a.
“‘By knowledge shall the chambers be filled with all precious and pleasant riches.’
“Se pa mwayen konesans chanm yo va ranpli ak tout richès presye ak agreyab.”
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
“Pou lespri ak nanm nan, menm jan ak kò a, se lalwa Bondye ki di fòs vin jwenn lè gen efò. Se egzèsis ki devlope. An akò ak lalwa sa a, Bondye bay nan pawòl li mwayen pou devlopman mantal ak espirityèl.”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
“Bib la genyen tout prensip lèzòm bezwen konprann pou yo ka vin prepare swa pou lavi sa a, swa pou lavi k ap vini an. E tout moun ka konprann prensip sa yo. Pèsonn ki gen yon lespri pou apresye ansèyman li yo pa ka li yon sèl pasaj nan Bib la san li pa jwenn ladan l yon panse itil. Men ansèyman ki gen plis valè nan Bib la pa ka jwenn pa yon etid okazyonèl oswa dekonekte. Gran sistèm verite li a pa prezante yon fason pou lektè prese oswa neglijan an ka disène li. Anpil nan trezò li yo chita byen fon anba sifas la, e yo pa ka jwenn yo si se pa avèk rechèch dilijan ak efò kontinyèl. Verite ki fòme gran antye a dwe chèche epi ranmase yo, ‘isit yon ti kras, epi laba a yon ti kras.’ Ezayi 28:10.”
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“Lè konsa yo fin egzamine yo epi rasanble yo ansanm, yo va jwenn yo ann amoni pafè youn ak lòt. Chak Levanjil se yon konpleman pou lòt yo, chak pwofesi se yon esplikasyon pou yon lòt, chak verite se devlopman yon lòt verite. Kalite ak senbòl sistèm jwif la vin klè grasa levanjil la. Chak prensip nan pawòl Bondye a gen plas pa li, chak reyalite gen enpòtans pa li. E estrikti a, nan konsepsyon li ak nan egzekisyon li, rann temwayaj konsènan Otè li. Yon estrikti konsa, pa gen okenn lespri eksepte sa ki Enfini an ki ta ka ni konsevwa ni fòme li.”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
“Nan chèche konprann divès pati yo epi etidye relasyon yo youn ak lòt, yo rele pi gwo kapasite lespri imen an pou yo antre nan yon aktivite entans. Pèsonn pa ka angaje l nan yon etid konsa san li pa devlope fòs mantal li.”
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“E se pa sèlman nan chèche verite a epi rasanble li valè entelektyèl etid Bib la chita. Li chita tou nan efò ki nesesè pou konprann sijè yo prezante yo. Lespri ki okipe sèlman ak bagay òdinè yo vin ratresi epi vin fèb. Si li pa janm egzèse pou konprann verite gran e ki rive lwen, apre yon tan li pèdi kapasite pou l grandi. Kòm yon pwoteksyon kont dejenere sa a, epi kòm yon ankourajman pou devlopman, pa gen anyen lòt ki ka egal etid Pawòl Bondye a. Kòm yon mwayen fòmasyon entelektyèl, Bib la pi efikas pase nenpòt lòt liv, oswa menm tout lòt liv yo mete ansanm. Grandè tèm li yo, senplisite diy pawòl li yo, bèlte imaj li yo, anime epi leve panse yo jan anyen lòt pa ka fè. Pa gen okenn lòt etid ki ka bay lespri a yon fòs konsa tankou efò pou konprann verite estrawòdinè revelasyon an. Lespri a, konsa mete an kontak ak panse Sila ki Enfini an, pa ka pa elaji epi vin pi fò.”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“Epi pi gwo toujou se pouvwa Bib la nan devlopman nati espirityèl la. Lèzòm, ki te kreye pou kominyon avèk Bondye, se sèlman nan yon kominyon konsa li kapab jwenn vrè lavi li ak devlopman li. Li te kreye pou l jwenn nan Bondye pi gwo jwa li; li pa kapab jwenn nan okenn lòt bagay sa ki ka kalme dezi kè a, sa ki ka satisfè grangou ak swaf nanm nan. Moun ki, avèk yon lespri sensè e ki dispoze aprann, etidye pawòl Bondye a, pandan l ap chèche konprann verite li yo, ap vin an kontak ak Otè li a; e, sof si se pa pwòp chwa pa li, pa gen limit nan posiblite devlopman li.”
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
“Nan divèsite laj estil li ak sijè li yo, Bib la genyen yon bagay ki kapab enterese tout lespri epi touche tout kè. Nan paj li yo nou jwenn istwa ki pi ansyen an; biyografi ki pi fidèl ak lavi; prensip gouvènman pou dirije leta, pou regle kay la—prensip sajès lèzòm pa janm rive egal. Li gen ladan l filozofi ki pi pwofon an, pwezi ki pi dous e ki pi siprèm nan, ki pi chaje ak pasyon epi ki pi touche kè. Menm lè yo konsidere yo konsa, ekriti Bib la depase san mezi, an valè, tout sa nenpòt otè imen pwodui; men, lè yo wè yo nan relasyon yo ak gran panse santral la, dimansyon yo vin pi laj san limit, valè yo vin pi gran san limit. Lè yo konsidere yo nan limyè panse sa a, chak sijè pran yon nouvo siyifikasyon. Nan verite ki eksprime ak pi gwo senplisite yo menm genyen prensip ki wo tankou syèl la e ki anbrase letènite.”
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.
“Tèm santral Bib la, tèm kote tout lòt tèm nan tout liv la rasanble, se plan redanmsyon an, restorasyon imaj Bondye a nan nanm imen an. Depi premye siy espwa ki te parèt nan santans ki te pwononse nan Edenn lan jouk rive nan dènye pwomès gloriye Revelasyon an: ‘Y ap wè figi Li; e non Li va sou fwon yo’ (Revelation 22:4), mesaj fondamantal chak liv ak chak pasaj nan Bib la se devlopman tèm mèvèy sa a,—elevasyon lòm,—pwisans Bondye a, ‘ki ban nou viktwa a pa mwayen Seyè nou Jezikri.’ 1 Corinthians 15:57.”
“He who grasps this thought has before him an infinite field for study. He has the key that will unlock to him the whole treasure house of God’s word.
“Moun ki konprann panse sa a gen devan li yon chan etid san limit. Li gen kle ki pral louvri pou li tout trezò ki nan pawòl Bondye a.”
“The science of redemption is the science of all sciences; the science that is the study of the angels and of all the intelligences of the unfallen worlds; the science that engages the attention of our Lord and Saviour; the science that enters into the purpose brooded in the mind of the Infinite—‘kept in silence through times eternal’ (Romans 16:25, R.V.); the science that will be the study of God’s redeemed throughout endless ages. This is the highest study in which it is possible for man to engage. As no other study can, it will quicken the mind and uplift the soul.
“Syans redanmsyon an se syans ki pi siprèm pami tout syans yo; syans ki fè sijè etid zanj yo ak tout entèlijans mond ki pa t tonbe yo; syans ki kenbe atansyon Seyè nou ak Sovè nou; syans ki antre nan plan ki te kouvri nan lespri Enfini an—‘kenbe an silans pandan tan etènèl yo’ (Romans 16:25, R.V.); syans ki pral sijè etid moun Bondye delivre yo pandan tout syèk san fen yo. Men pi gwo etid li posib pou lèzòm antre ladan l. Pa gen okenn lòt etid ki ka, menm jan ak sa a, reveye lespri a epi leve nanm nan.”
“‘The excellency of knowledge is, that wisdom giveth life to them that have it.’ ‘The words that I speak unto you,’ said Jesus, ‘they are spirit, and they are life.’ ‘This is life eternal, that they should know Thee the only true God, and Him whom Thou didst send.’ Ecclesiastes 7:12; John 6:63; 17:3, R.V.
«Ekselans konesans lan se sa: sajès bay moun ki genyen li lavi.» «Pawòl m ap pale nou yo,» Jezi te di, «se lespri yo ye, e se lavi yo ye.» «E lavi etènèl la se sa: pou yo konnen Ou, sèl vrè Bondye a, ansanm ak Sila Ou te voye a.» Eklezyas 7:12; Jan 6:63; 17:3, R.V.
“The creative energy that called the worlds into existence is in the word of God. This word imparts power; it begets life. Every command is a promise; accepted by the will, received into the soul, it brings with it the life of the Infinite One. It transforms the nature and re-creates the soul in the image of God.
“Enèji kreyatè ki te rele mond yo pou yo vin egziste a, se nan pawòl Bondye li ye. Pawòl sa a bay puisans; li fè lavi pran nesans. Chak kòmandman se yon pwomès; lè volonte a aksepte li, lè nanm nan resevwa li, li pote avèk li lavi Sila ki Enfini an. Li transfòme nati a, epi li re-kreye nanm nan dapre imaj Bondye.
“The life thus imparted is in like manner sustained. ‘By every word that proceedeth out of the mouth of God’ (Matthew 4:4) shall man live.
“Lavi yo bay konsa a soutni menm jan an tou. ‘Se ak tout pawòl ki soti nan bouch Bondye’ (Matye 4:4) lèzòm va viv.”
“The mind, the soul, is built up by that upon which it feeds; and it rests with us to determine upon what it shall be fed. It is within the power of everyone to choose the topics that shall occupy the thoughts and shape the character. Of every human being privileged with access to the Scriptures, God says, ‘I have written to him the great things of My law.’ ‘Call unto Me, and I will answer thee, and show thee great and mighty things, which thou knowest not.’ Hosea 8:12; Jeremiah 33:3.
“Lespri a, nanm nan, fòme pa sa li manje; e se nan men nou sa ye pou nou deside sou kisa l ap nouri. Sa nan pouvwa chak moun pou l chwazi sijè ki va okipe panse yo epi fòme karaktè a. Konsènan chak moun Bondye bay privilèj pou yo gen aksè ak Ekriti yo, Bondye di: ‘Mwen ekri pou li gwo bagay lalwa Mwen yo.’ ‘Rele Mwen, epi M ap reponn ou, e M ap montre ou gwo bagay ak bagay pisan, bagay ou pa konnen.’ Oze 8:12; Jeremi 33:3.
“With the word of God in his hands, every human being, wherever his lot in life may be cast, may have such companionship as he shall choose. In its pages he may hold converse with the noblest and best of the human race, and may listen to the voice of the Eternal as He speaks with men. As he studies and meditates upon the themes into which ‘the angels desire to look’ (1 Peter 1:12), he may have their companionship. He may follow the steps of the heavenly Teacher, and listen to His words as when He taught on mountain and plain and sea. He may dwell in this world in the atmosphere of heaven, imparting to earth’s sorrowing and tempted ones thoughts of hope and longings for holiness; himself coming closer and still closer into fellowship with the Unseen; like him of old who walked with God, drawing nearer and nearer the threshold of the eternal world, until the portals shall open, and he shall enter there. He will find himself no stranger. The voices that will greet him are the voices of the holy ones, who, unseen, were on earth his companions—voices that here he learned to distinguish and to love. He who through the word of God has lived in fellowship with heaven, will find himself at home in heaven’s companionship.” Education, 123–127.
“Avèk pawòl Bondye a nan men li, tout moun, kèlkeswa kote sò li ta plase nan lavi a, ka gen kalite konpayonnaj li menm li chwazi. Nan paj li yo, li ka antre an konvèsasyon avèk sila yo ki pi nòb e ki pi bon nan ras imen an, epi li ka koute vwa Sila ki Etènèl la pandan Li ap pale ak lèzòm. Pandan li ap etidye epi medite sou sijè sa yo kote ‘zanj yo ta renmen gade ladan yo’ (1 Pyè 1:12), li ka gen konpayonnaj yo. Li ka swiv tras Ansèyan syèl la, epi koute pawòl Li yo menm jan lè Li t ap anseye sou mòn, nan plenn, ak bò lanmè. Li ka viv nan mond sa a nan atmosfè syèl la, pandan li ap pataje ak moun ki nan lapenn ak moun k ap sibi tantasyon sou tè a panse lespwa ak dezi pou sentete; pandan li menm li ap vin pi pre, e toujou pi pre, nan kominyon avèk Sila yo pa wè a; tankou moun tan lontan an ki te mache avèk Bondye a, ap pwoche pi plis toujou bò papòt mond etènèl la, jiskaske pòtay yo va louvri, epi li va antre la. Li p ap jwenn tèt li kòm yon etranje. Vwa ki va akeyi li yo se vwa moun sen yo, moun ki, byenke yo pa t vizib, te konpayon li sou tè a—vwa li te aprann rekonèt epi renmen isit la. Sila ki, atravè pawòl Bondye a, te viv nan kominyon avèk syèl la, va jwenn tèt li lakay li nan konpayonnaj syèl la.” Education, 123–127.