For quite some time, in fact from immediately after 9/11, we have consistently taught that the judgment of the living began at 9/11. We understood this fact from a multitude of biblical witnesses, which upheld it from completely different directions. Since July 2023, we have understood even more details of the judgment of the living, which began at 9/11, compared to the details discovered shortly after 9/11. Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?
Depi byen lontan, an reyalite depi tousuit apre 9/11, nou te toujou anseye ke jijman vivan yo te kòmanse nan 9/11. Nou te konprann reyalite sa a apati de yon foul temwanyaj biblik, ki te soutni li soti nan direksyon ki te nèt ale diferan. Depi jiyè 2023, nou rive konprann menm plis detay sou jijman vivan yo, ki te kòmanse nan 9/11, pase detay yo te dekouvri yon ti tan apre 9/11. Poukisa jijman vivan yo te kòmanse nan 9/11? Ki sa jijman biblik vivan yo ye?
In the first chapter in the book of Revelation, the main characteristic identified of Christ is that He is Alpha and Omega, the Beginning and Ending, the First and the Last. He provides an example of that very attribute of His character when He commanded John to write the things that were, and in so doing John would also be writing things to come. Jesus always illustrates the end with the beginning. It is who He is.
Nan premye chapit liv Revelasyon an, prensipal karakteristik yo idantifye nan Kris la se ke Li se Alfa ak Omega, Kòmansman ak Fen, Premye a ak Dènye a. Li bay yon egzanp menm atribi sa a nan karaktè Li lè Li te bay Jan lòd pou l ekri bagay ki te la yo, epi lè l t ap fè sa, Jan t ap ekri tou bagay ki gen pou vini yo. Jezi toujou ilistre fen an ak kòmansman an. Se sa Li ye.
The Bible identifies Jesus as the Word. The first book in the Bible, Genesis, means ‘beginning.’ The last book of the Bible is the book of Revelation and the truths first presented in the book of Genesis are addressed in the book of Revelation. Genesis is the Alpha and Revelation is the Omega, and together they are the Word, and the Word is Jesus, who is the Alpha and Omega. God’s signature, or His name is written within every passage of biblical prophecy. That signature confirms that the light in the passage is truth.
Bib la idantifye Jezi kòm Pawòl la. Premye liv nan Bib la, Jenèz, vle di “kòmansman.” Dènye liv nan Bib la se liv Revelasyon an, e verite ki te premye prezante nan liv Jenèz la yo trete yo nan liv Revelasyon an. Jenèz se Alfa a, e Revelasyon se Omega a; e ansanm yo se Pawòl la, e Pawòl la se Jezi, ki se Alfa a ak Omega a. Siyati Bondye a, oswa Non Li, ekri anndan chak pasaj pwofesi biblik. Siyati sa a konfime ke limyè ki nan pasaj la se verite.
If an interpretation of a passage of prophecy does not bear the signature of God, which is His name, which is His character; therefore, the interpretation is incorrect. There are other tests which should be brought to bear when interpreting God’s prophetic Word, but whichever test a person might apply, the test should be defined within God’s Word. If there are no manmade tests, there are less manmade interpretations. So, why? And what? Is the biblical judgment of the living that began on 9/11?
Si une interprétation d’un passage prophétique ne porte pas la signature de Dieu, laquelle est Son nom, laquelle est Son caractère, alors l’interprétation est erronée. Il existe d’autres critères qui devraient être mis en œuvre lorsqu’on interprète la Parole prophétique de Dieu, mais quel que soit le critère qu’une personne pourrait appliquer, ce critère devrait être défini dans la Parole de Dieu. S’il n’y a pas de critères d’origine humaine, il y a moins d’interprétations d’origine humaine. Alors, pourquoi? Et quoi? Le jugement biblique des vivants a-t-il commencé le 11 septembre?
When Christ introduces Himself in the book of Revelation, He identifies Himself as the beginning and ending, and uses the prophet John to illustrate what that attribute of His character represents. He identifies the message of the entire book as a revelation of Himself. He commands John to write what was then existing in John’s world, and in so doing John would be recording what shall be at the end of the world. John was one of the twelve leaders at the beginning of the Christian church, and John therefore is illustrating the ending of the Christian church, represented by the one hundred and forty-four thousand and the great multitude in Revelation chapter seven.
Lè Kris prezante Tèt Li nan liv Revelasyon an, Li idantifye Tèt Li kòm kòmansman ak fen an, epi Li sèvi ak pwofèt Jan pou montre sa atribi sa a nan karaktè Li reprezante. Li idantifye mesaj tout liv la kòm yon revelasyon sou Tèt Li. Li bay Jan lòd pou l ekri sa ki te egziste nan mond Jan an lè sa a, epi, lè l fè sa, Jan t ap anrejistre sa k ap rive nan fen mond lan. Jan te youn nan douz dirijan yo nan kòmansman legliz kretyen an; se poutèt sa Jan ap ilistre fen legliz kretyen an, ki reprezante pa san karannkat mil yo ak gran foul la nan Revelasyon chapit sèt la.
The biblical logic is this: Jesus is the Word, by which all things were created, the Word that has always existed with His Father and He is also the Bible, for He is the Word of God. The first attribute of Christ’s character that is introduced in the last message of God’s Word is that He illustrates the end of a thing, with the beginning of that very same thing. If this truth about God’s character is not applied to a person’s study of the Bible, they cannot truly know what the judgment of the living is, and why it began at 9/11, and more importantly, why it is almost over.
Lojik biblik la se sa a: Jezi se Pawòl la, pa Pawòl sa a tout bagay te kreye, Pawòl ki te toujou egziste ansanm ak Papa Li, epi Li se Bib la tou, paske Li se Pawòl Bondye a. Premye atribi karaktè Kris la ki prezante nan dènye mesaj Pawòl Bondye a se ke Li montre fen yon bagay ansanm ak kòmansman menm bagay sa a. Si verite sa a konsènan karaktè Bondye pa aplike nan etid yon moun ap fè sou Bib la, li pa kapab vrèman konnen ki sa jijman vivan yo ye, ni poukisa li te kòmanse nan 9/11, epi pi enpòtan toujou, poukisa li prèske fini.
As an example of the principle of Alpha and Omega, ancient Israel typifies modern Israel, which is a prophetic truth that can also be identified as literal Israel typifies spiritual Israel. No matter how it might be expressed both ancient literal Israel and modern spiritual Israel have a beginning history and an ending history. Three of the four histories are in the past, and we are now in the fourth and final history.
Kòm yon egzanp sou prensip Alfa ak Omega a, ansyen Izrayèl la se yon tip Izrayèl modèn nan, ki se yon verite pwofetik ki kapab idantifye tou kòm sa vle di Izrayèl literal la se yon tip Izrayèl espirityèl la. Kèlkeswa fason yo ta eksprime sa, ni ansyen Izrayèl literal la ni Izrayèl espirityèl modèn nan gen yon istwa kòmansman ak yon istwa fen. Twa nan kat istwa yo deja pase, epi kounye a nou nan katriyèm ak dènye istwa a.
The three past histories represent three witnesses of the last generation of earth’s history. Those three past histories identify the generation that is represented as the one hundred and forty-four thousand in the book of Revelation. There are other prophetic lines of history that also address the one hundred and forty-four thousand, but the number of the one hundred and forty-four thousand contains the prophetic symbolism that the one hundred and forty-four thousand are those who are prophetically represented by multiplying the twelve tribes of ancient literal Israel, with the twelve disciples of modern spiritual Israel.
Twa istwa pase yo reprezante twa temwen dènye jenerasyon nan listwa tè a. Twa istwa pase sa yo idantifye jenerasyon ki reprezante kòm san karannkat mil yo nan liv Revelasyon an. Gen lòt liy pwofetik nan listwa tou ki pale sou san karannkat mil yo, men nimewo san karannkat mil la gen senbòl pwofetik ki montre san karannkat mil yo se moun yo reprezante pwofetikman lè yo miltipliye douz tribi ansyen Izrayèl literal la ak douz disip Izrayèl espirityèl modèn nan.
As another example of Alpha and Omega, the three angels of Revelation chapter fourteen represent a beginning and ending history. The Millerite movement represents the beginning history of the three angels, and the movement of the one hundred and forty-four thousand represents the history at the ending of the message of the third angel. The alpha movement announced the opening of the investigative judgment on October 22, 1844. The omega movement announced the opening of the judgment of the living, identifying its commencement as 9/11.
Kòm yon lòt egzanp sou Alfa ak Omega, twa zanj yo nan Revelasyon chapit katòz la reprezante yon istwa kòmansman ak yon istwa fen. Mouvman Millerit la reprezante istwa kòmansman twa zanj yo, epi mouvman san karannkat mil yo reprezante istwa nan fen mesaj twazyèm zanj lan. Mouvman alfa a te anonse ouvèti jijman ankèt la nan dat 22 oktòb 1844. Mouvman omega a te anonse ouvèti jijman moun vivan yo, pandan li idantifye kòmansman li kòm 9/11.
A third example of Alpha and Omega, that is easily upheld by inspiration is that in the beginning is the alpha movement of the Millerites, the parable of the ten virgins was fulfilled to the very letter. Sister White identifies the history of the Millerites in the book, The Great Controversy in the context of that parable being fulfilled at that time. She teaches that the omega movement of the one hundred and forty-four thousand will also fulfill the parable of the ten virgins to the very letter. Three brief witnesses of Christ identifying the end with the beginning.
Yon twazyèm egzanp sou Alfa ak Omega, ki fasil pou enspirasyon soutni, se ke nan kòmansman an, nan mouvman alfa Millerit yo, parabòl dis vyèj yo te akonpli jis nan tout detay li. Sè White idantifye istwa Millerit yo nan liv The Great Controversy a nan kontèks parabòl sa a k ap akonpli nan epòk sa a. Li anseye ke mouvman omega san karannkatmil yo pral akonpli parabòl dis vyèj yo tou jis nan tout detay li. Twa temwen kout Kris bay pou idantifye fen an avèk kòmansman an.
At the beginning of ancient Israel, the Lord entered into covenant with the Hebrews as represented by the blood upon the doorposts, which is of course the very first mention of the Midnight Cry in God’s Word. Baptism is a symbol of a covenant relationship with Christ, and Paul teaches us that the Hebrews that left Egypt were all baptized ‘in the “cloud” and in the Red “Sea”.’ Once they were beyond the sea they were given manna, which among other things is a symbol of the seventh-day Sabbath in the context of it being a test.
Nan kòmansman ansyen Izrayèl la, Seyè a te antre nan alyans avèk Ebre yo, jan sa te reprezante pa san ki te sou poto pòt yo, sa ki, natirèlman, se premye mansyon Kri Minwi a menm nan Pawòl Bondye a. Batèm se yon senbòl relasyon alyans avèk Kris la, epi Pòl anseye nou ke Ebre yo ki te soti kite peyi Lejip yo tout te batize “nan nyaj la” ak nan “Lanmè Wouj la.” Yon fwa yo te fin pase lòt bò lanmè a, yo te resevwa laman, ki, pami lòt bagay, se yon senbòl Saba setyèm jou a nan kontèks lefèt ke li te yon tès.
The “manna” represents their first test and when they failed their tenth and final test when they rejected the message of Joshua and Caleb, the Lord then rejected them as His covenant people and entered into covenant with Joshua and Caleb. When they eventually entered into the Promised Land, the rite of circumcision was not accomplished upon those men born during the forty years, for the rite was ended at the rebellion of Kadesh, and reinstituted at Kadesh just before the entrance. This is a signature of Alpha and Omega.
« La manne » représente leur première épreuve ; et lorsqu’ils échouèrent à leur dixième et dernière épreuve en rejetant le message de Josué et de Caleb, le Seigneur les rejeta alors comme son peuple d’alliance et entra en alliance avec Josué et Caleb. Lorsqu’ils entrèrent finalement dans la Terre promise, le rite de la circoncision n’avait pas été accompli sur les hommes nés durant ces quarante années, car ce rite avait pris fin lors de la rébellion de Kadès, puis fut rétabli à Kadès, juste avant l’entrée. C’est là une signature de l’Alpha et de l’Oméga.
The forty years wandering in the wilderness began with the rebellion against the message of Joshua and Caleb, and it ended with the rebellion of Moses striking the Rock, and thus misrepresenting God’s character and work. The beginning of ancient Israel illustrates the end of ancient Israel.
Karanten ane erans nan dezè a te kòmanse avèk rebelyon kont mesaj Jozye ak Kalèb yo, epi li te fini avèk rebelyon Moyiz lè li te frape Wòch la, e konsa li te bay yon fo reprezantasyon sou karaktè ak travay Bondye. Kòmansman ansyen Izrayèl la montre fen ansyen Izrayèl la.
At the end of ancient Israel, Jesus as the “Messenger of the Covenant” in Malachi chapter three, came to confirm the “covenant” with many for one week, in fulfillment of Daniel chapter nine. As the Messenger of the Covenant, Christ entered into covenant with the Christian church in the very history where He passed by the former covenant people. In the beginning of ancient Israel as God’s covenant people the Lord passed by a former covenant people and entered into covenant with a new chosen people. He did the very same thing at the end of ancient Israel.
Nan fen ansyen Izrayèl la, Jezi, kòm “Mesaje Alyans lan” nan Malachi chapit twa, te vini pou konfime “alyans lan” avèk anpil moun pandan yon semèn, an akonplisman Daniel chapit nèf. Antanke Mesaje Alyans lan, Kris la te antre nan alyans avèk legliz kretyen an nan menm istwa kote Li te pase bò kote ansyen pèp alyans lan. Nan kòmansman ansyen Izrayèl kòm pèp alyans Bondye a, Seyè a te pase bò kote yon ansyen pèp alyans epi Li te antre nan alyans avèk yon nouvo pèp chwazi. Li te fè egzakteman menm bagay la nan fen ansyen Izrayèl la.
A symbol of a covenant is the marriage, and from the birth of Christ unto the destruction of Jerusalem in 70AD, prophecy sets forth a progressive divorce of God from ancient literal Israel. So, when was the divorce actually in force, at His birth, His death, the stoning of Stephen or the destruction of Jerusalem?
Yon senbòl alyans se maryaj la, epi depi nesans Kris la jouk destriksyon Jerizalèm nan ane 70 aprè Jezikri, pwofesi a prezante yon divòs pwogresif Bondye ak ansyen Izrayèl literal la. Donk, kilè divòs la te vin vrèman an vigè: nan nesans Li, nan lanmò Li, nan kout wòch yo te touye Etyèn nan, oswa nan destriksyon Jerizalèm?
“Meanwhile worshipers from every nation sought the temple which had been dedicated to the worship of God. Glittering with gold and precious stones, it was a vision of beauty and grandeur. But Jehovah was no longer to be found in that palace of loveliness. Israel as a nation had divorced herself from God. When Christ, near the close of His earthly ministry, looked for the last time upon the interior of the temple, He said, ‘Behold, your house is left unto you desolate.’ Matthew 23:38. Hitherto He had called the temple His Father’s house; but as the Son of God passed out from those walls, God’s presence was withdrawn forever from the temple built to His glory.” Acts of the Apostles, 145.
Pandanstan, adoratè ki soti nan tout nasyon t ap chèche tanp ki te konsakre pou adorasyon Bondye a. K ap briye ak lò ak pyè presye, li te yon vizyon bote ak grandè. Men, Jewova pa t la ankò nan palè sa a ki te plen bèlte. Izrayèl, kòm yon nasyon, te divòse tèt li ak Bondye. Lè Kris la, toupre fen ministè li sou tè a, te gade anndan tanp lan pou dènye fwa, Li te di: “Men, yo kite kay nou an ban nou, li vin tounen yon dezolasyon.” Matye 23:38. Jiska lè sa a, Li te rele tanp lan kay Papa li; men, lè Pitit Bondye a te soti kite mi sa yo, prezans Bondye te retire pou tout tan nan tanp ki te bati pou laglwa Li.” Travay Apot yo, 145.
The day after the Triumphal Entry Christ proclaimed that the Jew’s house was desolate, and the divorce was finalized. So, the divorce was finalized when the sun went down on the day of the Triumphal Entry.
Nan jou ki te vini apre Antre Trionfal la, Kris te pwoklame ke kay jwif yo te vin tounen yon dezè, e divòs la te vin final. Konsa, divòs la te final lè solèy la te kouche nan jou Antre Trionfal la.
“Jerusalem had been the child of His care, and as a tender father mourns over a wayward son, so Jesus wept over the beloved city. How can I give thee up? How can I see thee devoted to destruction? Must I let thee go to fill up the cup of thine iniquity? One soul is of such value that, in comparison with it, worlds sink into insignificance; but here was a whole nation to be lost. When the fast westering sun should pass from sight in the heavens, Jerusalem’s day of grace would be ended. While the procession was halting on the brow of Olivet, it was not yet too late for Jerusalem to repent. The angel of mercy was then folding her wings to step down from the golden throne to give place to justice and swift-coming judgment. But Christ’s great heart of love still pleaded for Jerusalem, that had scorned His mercies, despised His warnings, and was about to imbrue her hands in His blood. If Jerusalem would but repent, it was not yet too late. While the last rays of the setting sun were lingering on temple, tower, and pinnacle, would not some good angel lead her to the Saviour’s love, and avert her doom? Beautiful and unholy city, that had stoned the prophets, that had rejected the Son of God, that was locking herself by her impenitence in fetters of bondage,—her day of mercy was almost spent!
“Jerizalèm te timoun ki te anba swen Li, e menm jan yon papa ki gen tandrès ap kriye sou yon pitit gason ki derefize, konsa Jezi te kriye sou vil byeneme a. Kijan pou m abandone ou? Kijan pou m wè ou livre pou destriksyon? Èske fòk m kite ou ale pou ranpli gode inikite pa ou a? Yon sèl nanm gen yon valè konsa, ke, lè yo konpare avè l, monn yo menm vin san okenn enpòtans; men isit la se te yon nasyon antye ki t ap pèdi. Lè solèy k ap kouche byen lwen nan lwès la ta disparèt nan syèl la, jou gras Jerizalèm nan t ap fini. Pandan pwosesyon an te kanpe sou somè Mòn Oliv la, li pa t ankò twò ta pou Jerizalèm repanti. Lè sa a, zanj mizèrikòd la t ap pliye zèl li pou l desann sot sou twòn an lò a, pou l bay jistis ak jijman k ap vini prese plas. Men gran kè lanmou Kris la te toujou ap plede pou Jerizalèm, ki te meprize mizèrikòd Li yo, ki te derefize avètisman Li yo, epi ki te prèt pou l benyen men pa li yo nan san Li. Si Jerizalèm te vle sèlman repanti, li pa t ankò twò ta. Pandan dènye reyon solèy k ap kouche a te rete ap klere sou tanp, sou tou, ak sou pwent yo, èske pa t ap gen kèk bon zanj ki ta mennen li bay lanmou Sovè a, epi detounen kondanasyon li a? Bèl vil men pwofàn, ki te kale wòch sou pwofèt yo, ki te rejte Pitit Bondye a, ki t ap mare tèt li, pa mwayen enpenitans li, nan chenn esklavaj, — jou mizèrikòd li a te prèske fin pase!”
“Yet again the Spirit of God speaks to Jerusalem. Before the day is done, another testimony is borne to Christ. The voice of witness is lifted up, responding to the call from a prophetic past. If Jerusalem will hear the call, if she will receive the Saviour who is entering her gates, she may yet be saved.
“Men ankò, Lespri Bondye a pale ak Jerizalèm. Anvan jounen an fini, yo rann yon lòt temwayaj sou Kris la. Vwa temwen an leve byen wo, li reponn apèl ki soti nan yon pase pwofetik. Si Jerizalèm vle tande apèl la, si li vle resevwa Sovè a k ap antre nan pòtay li yo, li kapab toujou sove.
“Reports have reached the rulers in Jerusalem that Jesus is approaching the city with a great concourse of people. But they have no welcome for the Son of God. In fear they go out to meet Him, hoping to disperse the throng. As the procession is about to descend the Mount of Olives, it is intercepted by the rulers. They inquire the cause of the tumultuous rejoicing. As they question, ‘Who is this?’ the disciples, filled with the spirit of inspiration, answer this question. In eloquent strains they repeat the prophecies concerning Christ:
Nouvèl yo rive jwenn chèf k ap dirije yo nan Jerizalèm, fè konnen Jezi ap pwoche bò vil la ansanm ak yon gwo foul moun. Men yo pa gen okenn akey pou Pitit Bondye a. Ak laperèz yo soti al rankontre Li, avèk espwa pou yo gaye foul la. Pandan pwosesyon an prèt pou l desann Mòn Oliv la, chèf yo bare l. Yo mande ki sa ki lakòz lajwa tanpèt sa a. Pandan yo ap poze kestyon an, “Ki moun sa a?” disip yo, ranpli ak lespri enspirasyon an, reponn kestyon sa a. Nan pawòl elokan yo repete pwofesi yo konsènan Kris la:
“Adam will tell you, It is the seed of the woman that shall bruise the serpent’s head.
“Adan ap di nou: Se desandans fanm nan k ap kraze tèt sèpan an.”
“Ask Abraham, he will tell you, It is ‘Melchizedek King of Salem,’ King of Peace. Genesis 14:18.
“Mande Abraram kesyon, epi li va di nou, se ‘Mèlkisedèk, wa Salèm nan,’ Wa Lapè a. Jenèz 14:18.
“Jacob will tell you, He is Shiloh of the tribe of Judah.
“Jakòb ap di nou: Li se Silo, moun tribi Jida a.”
“Isaiah will tell you, ‘Immanuel,’ ‘Wonderful, Counselor, The mighty God, The everlasting Father, The Prince of Peace.’ Isaiah 7:14; 9:6.
“Ezayi va di nou: ‘Imanuyèl,’ ‘Mèveye, Konseye, Bondye vanyan an, Papa ki p’ap janm fini an, Prens Lapè a.’” Ezayi 7:14; 9:6.
“Jeremiah will tell you, The Branch of David, ‘the Lord our Righteousness.’ Jeremiah 23:6.
“Jérémie vous dira : Le Germe de David, ‘l’Éternel notre Justice.’ Jérémie 23:6.”
“Daniel will tell you, He is the Messiah.
“Danyèl va di nou, Li se Mesi a.
“Hosea will tell you, He is ‘the Lord God of hosts; the Lord is His memorial.’ Hosea 12:5.
“Oze a va di nou, Li se ‘Seyè a, Bondye dèzame yo; Seyè a se memorial Li.’ Oze 12:5.”
“John the Baptist will tell you, He is ‘the Lamb of God, which taketh away the sin of the world.’ John 1:29.
“Jan Batis la va di nou, Li se ‘Ti Mouton Bondye a, ki wete peche mond lan.’ Jan 1:29.
“The great Jehovah has proclaimed from His throne, ‘This is My beloved Son.’ Matthew 3:17.
“Gran Jewova a pwoklame depi sou twòn li a: ‘Sa a se Pitit Gason mwen renmen anpil la.’” Matye 3:17.
“We, His disciples, declare, This is Jesus, the Messiah, the Prince of life, the Redeemer of the world.
“Nou menm, disip li yo, nou deklare: Men Jezi, Mesi a, Prens lavi a, Redanmtè mond lan.”
“And the prince of the powers of darkness acknowledges Him, saying, ‘I know Thee who Thou art, the Holy One of God.’ Mark 1:24.” The Desire of Ages, 577–579.
«Epi chèf pouvwa fènwa yo rekonèt Li, li di: “Mwen konnen Ki moun Ou ye, Sen Bondye a.” Mak 1:24.» The Desire of Ages, 577–579.
The history of Christ’s Triumphal Entry typified the history of the Midnight Cry in the Millerite time period. The passage from Sister White identifies that when the entrance began the people came under the inspiration of the Holy Spirit, and then Christ stopped and wept over Jerusalem. Thereafter He continued the entry, and is then confronted by Jewish leadership. I would like to isolate certain attributes of this story in order to identify waymarks that are repeated in the history of the Millerites. But first I want to make a point about the beginning and ending. What we just cited from Sister White represents the end of a chapter, and the opening of the next chapter says the following.
Istwa Antre triyonfal Kris la te prefigire istwa Rèl Minwi a nan peryòd tan Millerit la. Pasaj ki soti nan Sè White la montre ke lè antre a te kòmanse, pèp la te vin anba enspirasyon Sentespri a, epi apre sa Kris la te kanpe epi Li te kriye sou Jerizalèm. Apre sa, Li te kontinye antre a, epi se lè sa a Li te vin fas a fas ak lidèchip jwif la. Mwen ta renmen izole sèten atribi nan istwa sa a pou m ka idantifye repè ki repete nan istwa Millerit yo. Men anvan sa, mwen vle fè yon pwen konsènan kòmansman ak fen an. Sa nou sot site nan Sè White la reprezante fen yon chapit, epi ouvèti chapit ki vin apre a di sa ki annapre yo.
“The triumphal ride of Christ into Jerusalem was the dim foreshadowing of His coming in the clouds of heaven with power and glory, amid the triumph of angels and the rejoicing of the saints. Then will be fulfilled the words of Christ to the priests and Pharisees: ‘Ye shall not see Me henceforth, till ye shall say, Blessed is He that cometh in the name of the Lord.’ Matthew 23:39. In prophetic vision Zechariah was shown that day of final triumph; and he beheld also the doom of those who at the first advent had rejected Christ: ‘They shall look upon Me whom they have pierced, and they shall mourn for Him, as one mourneth for his only son, and shall be in bitterness for Him, as one that is in bitterness for his first-born.’ Zechariah 12:10. This scene Christ foresaw when He beheld the city and wept over it. In the temporal ruin of Jerusalem He saw the final destruction of that people who were guilty of the blood of the Son of God.
“Victwa Kris te antre lavil Jerizalèm an avèk glwa se te yon lonbraj fèb davans sou vini Li nan nwaj syèl la avèk pisans ak laglwa, nan mitan viktwa zanj yo ak lajwa sen yo. Lè sa a, pawòl Kris te di prèt yo ak Farizyen yo va akonpli: ‘Nou p ap wè Mwen ankò depi kounye a, jouk lè n a di: Benediksyon pou sila a ki vini nan non Seyè a.’ Matye 23:39. Nan vizyon pwofetik, yo te montre Zakari jou triyonf final sa a; epi li te wè tou sò moun sa yo ki, nan premye avènman an, te rejte Kris la: ‘Y a gade sou Mwen menm yo te pèse a, epi y a plenn pou Li, tankou yon moun k ap plenn pou sèl pitit gason li; y a nan gwo lapenn pou Li, tankou yon moun ki nan gwo lapenn pou premye pitit gason li.’ Zakari 12:10. Se sèn sa a Kris te prevwa lè Li te gade lavil la epi Li te kriye sou li. Nan destriksyon tanporèl Jerizalèm, Li te wè destriksyon final pèp sa a ki te koupab pou san Pitit Bondye a.”
“The disciples saw the hatred of the Jews to Christ, but they did not yet see to what it would lead. They did not yet understand the true condition of Israel, nor comprehend the retribution that was to fall upon Jerusalem. This Christ opened to them by a significant object lesson.
“Disip yo te wè rayisman Jwif yo te genyen pou Kris la, men yo pa t ankò wè kote sa t ap mennen. Yo pa t ankò konprann vrè kondisyon Izrayèl, ni yo pa t konprann pinisyon ki te gen pou tonbe sou Jerizalèm. Kris la te revele sa ba yo pa mwayen yon leson vizyèl ki te gen yon siyifikasyon pwofon.”
“The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration. In anger and amazement they tried to silence the people. There were Roman officers in the throng, and to them His enemies denounced Jesus as the leader of a rebellion. They represented that He was about to take possession of the temple, and reign as king in Jerusalem.” The Desire of Ages, 580.
“Dènye apèl ki te fèt bay Jerizalèm nan te anven. Prèt yo ak chèf yo te tande vwa pwofetik tan pase yo k ap fè eko nan mitan foul la, an repons ak kesyon an, ‘Kilès sa a ye?’ men yo pa t aksepte li kòm vwa Enspirasyon an. Nan kòlè ak sezisman, yo te chache fè pèp la pe. Te gen ofisye women nan foul la, e se devan yo lènmi Li yo te denonse Jezi kòm chèf yon rebelyon. Yo te fè konprann li te prèt pou pran posesyon tanp lan, epi pou l gouvènen kòm wa nan Jerizalèm.” The Desire of Ages, 580.
The point I did not want to miss is that Christ’s Triumphal Entry into Jerusalem typifies not only the Midnight Cry of Millerite history, but also the end of the world. It is associated with the return of Christ at the beginning of Revelation chapter twenty’s millennium and also His return with New Jerusalem at the end of the millennium. It is also associated with the death of the wicked at His second coming, and their final judgment at the end of the millennium. The opening of the last paragraph states, “The last appeal to Jerusalem had been in vain. The priests and rulers had heard the prophetic voice of the past echoed by the multitude, in answer to the question, ‘Who is this?’ but they did not accept it as the voice of Inspiration.”
Pwen mwen pa t vle rate a, se ke Antre Trionfal Kris la nan Jerizalèm la se yon tip ki reprezante non sèlman Rèl Minwi nan istwa Millerit la, men tou fen mond lan. Li asosye avèk retou Kris la nan kòmansman milenyòm chapit ven nan Revelasyon an, epi tou avèk retou Li ansanm ak Nouvo Jerizalèm nan nan fen milenyòm nan. Li asosye tou avèk lanmò mechan yo nan dezyèm vini Li a, ansanm ak jijman final yo nan fen milenyòm nan. Ouvèti dènye paragraf la deklare: “Dènye apèl la te fèt bay Jerizalèm anven. Prèt yo ak chèf yo te tande vwa pwofetik tan pase a ki t ap fè eko nan mitan foul la, an repons a kesyon an, ‘Kilès sa a ye?’ men yo pa t aksepte li kòm vwa Enspirasyon an.”
The last appeal was in vain, and the appeal was represented as “the prophetic voice of the past.” The multitude in Christ’s day rejected their last appeal, for they rejected Jeremiah’s counsel to return to the old paths. They also refused the methodology of line upon line, for the disciples had answered the question of “Who is this,” by bringing several witnesses together, line upon line, from here a little and there a little.
Dènye apèl la te anven, e yo te prezante apèl la kòm « vwa pwofetik tan pase a ». Foul la nan jou Kris la te rejte dènye apèl yo a, paske yo te rejte konsèy Jeremi a pou yo retounen sou ansyen chemen yo. Yo te refize metodoloji liy sou liy la tou, paske disip yo te reponn kesyon an: « Kilès sa a ye », lè yo te mete plizyè temwen ansanm, liy sou liy, ti kras isit la, ti kras laba.
When Christ begins the entry into Jerusalem, He stops along the way. It begins with the fulfillment of prophecy as the disciples secure the ass for Christ to ride upon. He had never ridden an animal, and the animal had never been ridden. The logic identifies a miracle, for what animal allows a rider the first time, and who knows how to manage riding an ass that has never done it before. This is similar to when the Philistines placed an offering on the cart, along with the Ark, and hitched up two cows who both were nursing calves, and who had never pulled a cart before, and they immediately deserted the calves and began the trip to return the Ark to the Hebrews. The Ark is on its way to Jerusalem, and when David finally brings it into Jerusalem, he typified Christ’s triumphal entry.
Lè Kris kòmanse antre nan Jerizalèm, Li kanpe sou chemen an. Sa kòmanse avèk akonplisman pwofesi a lè disip yo pran bourik la pou Kris monte sou li. Li pa t janm monte sou yon bèt, epi bèt la menm pa t janm gen moun monte sou li. Lojik la montre yon mirak, paske ki bèt ki kite yon moun monte sou li premye fwa, epi kiyès ki konn kijan pou l mennen yon bourik ki pa t janm fè sa anvan. Sa sanble ak lè moun Filisti yo te mete yon ofrann sou kabwèt la ansanm ak Bwat Kontra a, epi yo te mare de bèf ki t ap bay ti towo lèt, e ki pa t janm rale kabwèt anvan, epi menm kote a yo te kite ti towo yo dèyè epi yo te kòmanse vwayaj la pou retounen Bwat Kontra a bay Ebre yo. Bwat Kontra a sou wout pou Jerizalèm, epi lè David finalman antre avè l nan Jerizalèm, li te prefigire antre triyonfal Kris la.
Once Christ is on the ass, the people began lining the street with their coats, cutting down palm branches and the shouts cry out, “Hosanna to the Son of David: Blessed is He that cometh in the name of the Lord! Hosanna in the highest.” (Matthew 21:9) The leaders resist and call for Jesus to silence the crowd. They move on and Jesus stops to weep for lost mankind, represented by Jerusalem. Then the procession proceeds and the leaders once again intercede, demanding to know who Jesus is. Then the disciples respond with the line upon line testimony of the prophets.
Yon fwa Kris la monte sou bourik la, pèp la kòmanse ranje rad yo sou chemen an, koupe branch palmis, epi rèl yo leve byen fò: “Ozana pou Pitit David la! Benediksyon pou Sila a ki vini nan non Senyè a! Ozana nan syèl ki anwo yo.” (Matye 21:9) Chèf yo opoze sa e yo mande Jezi fè foul la pe bouch li. Yo kontinye avanse, epi Jezi kanpe pou l kriye sou limanite ki pèdi a, ki reprezante pa Jerizalèm. Apre sa, pwosesyon an kontinye, epi chèf yo yon lòt fwa ankò antre nan sa, mande pou yo konnen kiyès Jezi ye. Lè sa a, disip yo reponn avèk temwayaj pwofèt yo, liy sou liy.
The history we are now considering was preceded by the resurrection of Lazarus, which marks the first disappointment in the prophetic line illustrated in the parable of the ten virgins, and by Uzzah touching the Ark, in the line of David’s triumphal entry into Jerusalem. The first disappointment is associated with a tarrying time, and Christ has tarried when he first heard Lazarus was sick, just as David tarried by leaving the Ark where Uzzah died until he later retrieved it. Lazarus died, and was thereafter resurrected. Lazarus is the one who thereafter leads the ass that Jesus rides upon into Jerusalem.
Istwa n ap konsidere kounye a te vini apre rezirèksyon Laza a, ki make premye desepsyon an nan liy pwofetik ki ilistre nan parabòl dis vyèj yo, epi apre Oza te manyen Lach la, nan liy antre triyonfal David la nan Jerizalèm. Premye desepsyon an asosye ak yon tan reta, e Kris la te retade lè li te premye tande Laza te malad, menm jan David te retade lè li te kite Lach la kote Oza te mouri a jouk li te vin reprann li pita. Laza te mouri, epi apre sa li te resisite. Laza se sila a ki, apre sa, mennen bourik Jezi monte a pandan l ap antre Jerizalèm.
In Millerite history the second angel arrived on April 19, 1844, at the first disappointment, which marked the beginning of the tarrying time. Thereafter Samuel Snow began to progressively develop the message of the Midnight Cry. The progressive development of that message is represented by Christ’s entry into Jerusalem. The progression of Snow’s work is also represented in the travels of the Ark, from the Philistines, to the cart, to Uzzah and ultimately into Jerusalem.
Nan istwa Milerit la, dezyèm zanj lan te rive 19 avril 1844, nan premye desepsyon an, ki te make kòmansman tan reta a. Apre sa, Samuel Snow te kòmanse devlope pwogresivman mesaj Rèl Mitanuit la. Devlopman pwogresif mesaj sa a reprezante pa antre Kris la nan Jerizalèm. Pwogresyon travay Snow a reprezante tou nan vwayaj Bwat Kontra a, depi lakay Filisten yo, rive sou cha a, rive bò kote Ouza, epi finalman antre nan Jerizalèm.
The entry has a beginning proclamation of the people when the leaders told Christ to silence the crowd, followed by Christ weeping, then the proclamation of the disciples when the obstinate leaders asked who Christ was. The manifestation of inspiration in the people that produced the first response of the obstinate leaders is repeated by the disciples when they produced “line upon line” a multitude of prophetic witnesses from the past. When the sun set that day, ancient Israel was divorced from God.
Antre a genyen yon pwoklamasyon inisyal pèp la lè chèf yo te di Kris la fè foul la pe bouch li; apre sa, Kris la te kriye; epi ansuit vin pwoklamasyon disip yo lè chèf tèt di yo te mande kiyès Kris la te ye. Manifestasyon enspirasyon an nan pèp la, ki te pwovoke premye repons chèf tèt di yo, repete pa disip yo lè yo te prezante, “liy sou liy,” yon foul temwen pwofetik ki soti nan tan pase a. Lè solèy la te kouche jou sa a, ansyen Izrayèl te divòse ak Bondye.
In that history we are informed that the disciples did not “comprehend the retribution that was to fall upon Jerusalem.” The “retribution” that was to “fall upon Jerusalem” was illustrated for the disciples by “a significant object lesson.” The significant object lesson was the cursing of the fig tree. The destruction of Jerusalem, which the disciples did not yet understand was illustrated by the cursing of the fig tree, and also the parable which Christ had previously taught concerning the fig tree.
Nan istwa sa a yo fè nou konnen disip yo pa t “konprann pinisyon ki t apral tonbe sou Jerizalèm.” “Pinisyon” ki t apral “tonbe sou Jerizalèm” te parèt devan disip yo atravè “yon leson senbolik enpòtan.” Leson senbolik enpòtan sa a se te madichon sou pye fig frans lan. Destriksyon Jerizalèm, sa disip yo pa t ankò konprann nan, te ilistre pa madichon sou pye fig frans lan, epi tou pa parabòl Kris la te deja anseye konsènan pye fig frans lan.
“The warning is for all time. Christ’s act in cursing the tree which His own power had created stands as a warning to all churches and to all Christians. No one can live the law of God without ministering to others. But there are many who do not live out Christ’s merciful, unselfish life. Some who think themselves excellent Christians do not understand what constitutes service for God. They plan and study to please themselves. They act only in reference to self. Time is of value to them only as they can gather for themselves. In all the affairs of life this is their object. Not for others but for themselves do they minister. God created them to live in a world where unselfish service must be performed. He designed them to help their fellow men in every possible way. But self is so large that they cannot see anything else. They are not in touch with humanity. Those who thus live for self are like the fig tree, which made every pretension but was fruitless. They observe the forms of worship, but without repentance or faith. In profession they honor the law of God, but obedience is lacking. They say, but do not. In the sentence pronounced on the fig tree Christ demonstrates how hateful in His eyes is this vain pretense. He declares that the open sinner is less guilty than is he who professes to serve God, but who bears no fruit to His glory.
“Avètisman an se pou tout tan. Aksyon Kris la lè Li te modi pyebwa a, pyebwa pouvwa pa Li menm te kreye a, rete kòm yon avètisman pou tout legliz ak pou tout kretyen. Pèsonn pa ka viv lalwa Bondye san li pa sèvi lòt moun. Men, gen anpil moun ki pa mete an pratik lavi mizèrikòd ak lavi san egoyis Kris la. Kèk ladan yo, ki panse yo se kretyen eksepsyonèl, pa konprann ki sa sèvis pou Bondye vle di. Yo fè plan epi yo etidye pou fè tèt yo plezi. Yo aji sèlman an rapò ak pwòp tèt yo. Tan gen valè pou yo sèlman nan mezi yo ka ranmase pou tèt pa yo. Nan tout zafè lavi yo, se sa ki objektif yo. Se pa pou lòt moun, men se pou tèt pa yo yo sèvi. Bondye te kreye yo pou yo viv nan yon mond kote sèvis san egoyis dwe fèt. Li te deside pou yo ede pwochen yo nan tout fason posib. Men, pwòp tèt yo tèlman gran, yo pa kapab wè anyen ankò. Yo pa an kontak ak limanite. Moun ki konsa ap viv pou tèt yo sanble ak pyebwa fig frans lan, ki te fè tout aparans men ki pa t bay okenn fwi. Yo obsève fòm adorasyon yo, men san repantans ni lafwa. Nan deklarasyon yo, yo onore lalwa Bondye, men obeyisans manke. Yo di, men yo pa fè. Nan santans Li te pwononse sou pyebwa fig frans lan, Kris la montre kijan pretansyon vid sa a rayisab nan je Li. Li deklare ke pechè ki aji aklè a gen mwens koupab pase moun ki fè pwofesyon sèvi Bondye, men ki pa pote okenn fwi pou glwa Li.”
“The parable of the fig tree, spoken before Christ’s visit to Jerusalem, had a direct connection with the lesson He taught in cursing the fruitless tree.” The Desire of Ages, 584.
«Parabòl pyebwa fig frans lan», Kris te pale anvan vizit Li nan Jerizalèm, te gen yon koneksyon dirèk avèk leson Li te anseye lè Li te modi pyebwa san fwi a. The Desire of Ages, 584.
After the last confrontation with the leaders, Jesus retired to pray through the night, then in the morning as He passed the fig tree He cursed it.
Apre dènye konfwontasyon an ak chèf yo, Jezi te retire kò li pou l te priye pandan tout nwit lan; epi nan maten, pandan l t ap pase bò pye fig frans lan, li te modi li.
“It was not the season for ripe figs, except in certain localities; and on the highlands about Jerusalem it might truly be said, ‘The time of figs was not yet.’ But in the orchard to which Jesus came, one tree appeared to be in advance of all the others. It was already covered with leaves. It is the nature of the fig tree that before the leaves open, the growing fruit appears. Therefore this tree in full leaf gave promise of well-developed fruit. But its appearance was deceptive. Upon searching its branches, from the lowest bough to the topmost twig, Jesus found ‘nothing but leaves.’ It was a mass of pretentious foliage, nothing more.
“Se pa t sezon pou fig mi, eksepte nan kèk lokalite; e sou plato ki bò Jerizalèm yo, yo te ka vrèman di: ‘Tan fig yo poko rive.’ Men, nan jaden fwi kote Jezi te vini an, yon pyebwa te sanble devan tout lòt yo. Li te deja kouvri ak fèy. Se nati pyebwa fig frans lan ki fè, anvan fèy yo louvri, fwi k ap grandi a parèt. Se poutèt sa pyebwa sa a, ki te chaje ak fèy, te bay pwomès fwi ki byen devlope. Men aparans li te twonpe. Lè Jezi fouye branch li yo, depi nan branch ki pi ba a rive jouk nan tij ki pi anlè a, li pa t jwenn ‘anyen eksepte fèy.’ Se te yon pil fèy demontre, anyen ankò.”
“Christ uttered against it a withering curse. ‘No man eat fruit of thee hereafter forever,’ He said. The next morning, as the Saviour and His disciples were again on their way to the city, the blasted branches and drooping leaves attracted their attention. ‘Master,’ said Peter, ‘behold, the fig tree which Thou cursedst is withered away.’
“Kris te pwononse kont li yon madichon ki seche tout bagay. ‘Pèsonn pa janm manje fwi nan men ou ankò pou tout tan,’ Li te di. Nan denmen maten, pandan Sovè a ak disip li yo te ankò sou wout pou ale lavil la, branch ki te fin cheche yo ak fèy ki te pandye yo te atire atansyon yo. ‘Mèt,’ Pyè di, ‘gade, pye fig frans ou te madichonnen an fin cheche nèt.’”
“Christ’s act in cursing the fig tree had astonished the disciples. It seemed to them unlike His ways and works. Often they had heard Him declare that He came not to condemn the world, but that the world through Him might be saved. They remembered His words, ‘The Son of man is not come to destroy men’s lives, but to save them.’ Luke 9:56. His wonderful works had been done to restore, never to destroy. The disciples had known Him only as the Restorer, the Healer. This act stood alone. What was its purpose? they questioned.
“Aksyon Kris la nan modi pyebwa fig frans lan te etone disip yo. Sa te sanble, nan je yo, pa ann amoni ak fason ak zèv Li yo. Souvan yo te tande Li deklare ke Li pa t vini pou kondane lemonn, men pou lemonn kapab sove pa mwayen Li. Yo te sonje pawòl Li yo: ‘Pitit lòm nan pa vini pou detwi lavi moun, men pou sove yo.’ Lik 9:56. Zèv mèvèy Li yo te fèt pou retabli, pa janm pou detwi. Disip yo te konnen Li sèlman kòm Sila a ki retabli a, Sila a ki geri a. Aksyon sa a te kanpe pou kont li. Ki objektif li te genyen? yo t ap mande.”
“God ‘delighteth in mercy.’ ‘As I live, saith the Lord God, I have no pleasure in the death of the wicked.’ Micah 7:18; Ezekiel 33:11. To Him the work of destruction and the denunciation of judgment is a ‘strange work.’ Isaiah 28:21. But it is in mercy and love that He lifts the veil from the future, and reveals to men the results of a course of sin.
Bondye “pran plezi nan mizèrikòd.” “Jan m viv la, se Senyè Bondye a ki di sa, mwen pa pran okenn plezi nan lanmò mechan an.” Miche 7:18; Ezekyèl 33:11. Pou Li, travay destriksyon an ak pwoklamasyon jijman an se yon “travay etranj.” Ezayi 28:21. Men se nan mizèrikòd ak nan renmen Li leve vwal la sou lavni an, epi Li revele bay lèzòm rezilta yon chemen peche.
“The cursing of the fig tree was an acted parable. That barren tree, flaunting its pretentious foliage in the very face of Christ, was a symbol of the Jewish nation. The Saviour desired to make plain to His disciples the cause and the certainty of Israel’s doom. For this purpose He invested the tree with moral qualities, and made it the expositor of divine truth. The Jews stood forth distinct from all other nations, professing allegiance to God. They had been specially favored by Him, and they laid claim to righteousness above every other people. But they were corrupted by the love of the world and the greed of gain. They boasted of their knowledge, but they were ignorant of the requirements of God, and were full of hypocrisy. Like the barren tree, they spread their pretentious branches aloft, luxuriant in appearance, and beautiful to the eye, but they yielded ‘nothing but leaves.’ The Jewish religion, with its magnificent temple, its sacred altars, its mitered priests and impressive ceremonies, was indeed fair in outward appearance, but humility, love, and benevolence were lacking.” The Desire of Ages, 581, 582.
«Madichon pye fig frans lan te yon parabòl an aksyon. Pye bwa esteril sa a, ki t ap etale fèy li yo avèk pretansyon devan Kris menm, te yon senbòl nasyon jwif la. Sovè a te vle fè disip Li yo konprann byen klè kòz la ak sèten kondanasyon Izrayèl la. Se pou sa Li te bay pyebwa a kalite moral, epi Li te fè li tounen yon eksplikatè verite diven an. Jwif yo te parèt apa de tout lòt nasyon yo, kòm moun ki t ap fè pwofesyon fidelite anvè Bondye. Li te akòde yo favè espesyal, e yo menm yo te deklare yo gen jistis plis pase tout lòt pèp yo. Men yo te fin pouri anba renmen pou monn nan ak avaris pou pwofi. Yo te vante tèt yo pou konesans yo, men yo pa t konnen egzijans Bondye yo, epi yo te plen ipokrizi. Menm jan ak pyebwa esteril la, yo te lonje branch pretansyon yo byen wo, bèl anpil nan aparans yo, e agreyab pou je a, men yo pa t bay ‘anyen lòt pase fèy.’ Relijyon jwif la, avèk tanp mayifik li a, lotèl sakre li yo, prèt ki te pote mit yo ak seremoni enpresyonan li yo, te vrèman bèl nan aparans ekstèn li; men imilite, lanmou, ak byennveyans te manke ladan l.» The Desire of Ages, 581, 582.
We began by raising two questions which we are in the process of answering. Those questions were, “Why did the judgment of the living begin at 9/11? What is the biblical judgment of the living?”
Nou te kòmanse lè nou te soulve de kesyon ke n ap kontinye reponn. Kesyon sa yo te: “Poukisa jijman moun vivan yo te kòmanse nan 9/11? Ki sa jijman biblik moun vivan yo ye?”
The few lines of prophecy we just put in place are biblical witnesses of the judgment of the living. Those lines of prophecy address much more than simply the “A, B, C’s” of the judgment, but we are first answering the questions of 9/11 and the judgment of the living.
Kèk liy pwofesi nou sot mete an plas yo se temwen biblik sou jijman moun vivan yo. Liy pwofesi sa yo pale de anpil plis pase senpleman “A, B, C” jijman an, men anvan tout bagay, nou ap reponn kesyon 9/11 ak jijman moun vivan yo.
“‘I beheld,’ says the prophet Daniel, ‘till thrones were placed, and One that was Ancient of Days did sit: His raiment was white as snow, and the hair of His head like pure wool; His throne was fiery flames, and the wheels thereof burning fire. A fiery stream issued and came forth from before Him: thousand thousands ministered unto Him, and ten thousand times ten thousand stood before Him: the judgment was set, and the books were opened.’ Daniel 7:9, 10, R.V.
«Mwen t ap gade a,» se sa pwofèt Danyèl di, «jouk yo mete twòn yo an plas, epi Youn ki te Ansyen nan Jou yo te chita: rad li te blan tankou nèj, epi cheve tèt li tankou lenn mouton ki pi pwòp; twòn li te tankou flanm dife, epi wou li yo tankou dife k ap boule. Yon kouran dife t ap soti, li t ap koule depi devan li: mil fwa mil t ap sèvi li, epi dis mil fwa dis mil te kanpe devan li: jijman an te tabli, epi liv yo te louvri.» Danyèl 7:9, 10, R.V.
“Thus was presented to the prophet’s vision the great and solemn day when the characters and the lives of men should pass in review before the Judge of all the earth, and to every man should be rendered ‘according to his works.’ The Ancient of Days is God the Father. Says the psalmist: ‘Before the mountains were brought forth, or ever Thou hadst formed the earth and the world, even from everlasting to everlasting, Thou art God.’ Psalm 90:2. It is He, the source of all being, and the fountain of all law, that is to preside in the judgment. And holy angels as ministers and witnesses, in number ‘ten thousand times ten thousand, and thousands of thousands,’ attend this great tribunal.
“Se konsa yo te prezante devan vizyon pwofèt la gwo jou solanèl la, lè karaktè ak lavi moun yo t ap pase ann egzamen devan Jij tout latè a, e yo t ap rann chak moun ‘dapre zèv li yo.’ Granmoun ki la depi tout tan an se Bondye Papa a. Salmis la di konsa: ‘Anvan mòn yo te fèt, oswa anvan Ou te fòme tè a ak lemonn lan, depi nan letènite jouk nan letènite, Ou se Bondye.’ Sòm 90:2. Se Li menm, sous tout egzistans, ak fontèn tout lalwa, ki gen pou prezide nan jijman an. E zanj sen yo, kòm minis ak temwen, an kantite ‘dimil fwa dimil, ak milye sou milye,’ ap asiste gwo tribinal sa a.”
“‘And, behold, one like the Son of man came with the clouds of heaven, and came to the Ancient of Days, and they brought Him near before Him. And there was given Him dominion, and glory, and a kingdom, that all people, nations, and languages, should serve Him: His dominion is an everlasting dominion, which shall not pass away.’ Daniel 7:13, 14. The coming of Christ here described is not His second coming to the earth. He comes to the Ancient of Days in heaven to receive dominion and glory and a kingdom, which will be given Him at the close of His work as a mediator. It is this coming, and not His second advent to the earth, that was foretold in prophecy to take place at the termination of the 2300 days in 1844. Attended by heavenly angels, our great High Priest enters the holy of holies and there appears in the presence of God to engage in the last acts of His ministration in behalf of man—to perform the work of investigative judgment and to make an atonement for all who are shown to be entitled to its benefits.
“‘Epi, gade, yon moun ki te sanble ak Pitit lòm nan te vini avèk nyaj syèl yo, epi li te pwoche bò kote Ansyen Jou yo, e yo te mennen l’ devan Li. E yo te ba li dominasyon, ak glwa, ak yon wayòm, pou tout pèp, tout nasyon, ak tout lang sèvi li: dominasyon pa li se yon dominasyon etènèl, ki p ap janm pase.’ Dànyèl 7:13, 14. Vini Kris la ki dekri isit la se pa dezyèm vini Li sou tè a. Li vini bò kote Ansyen Jou yo nan syèl la pou resevwa dominasyon, glwa, ak yon wayòm, ki pral ba li nan fen travay Li kòm medyatè. Se vini sa a, epi se pa dezyèm avènman Li sou tè a, ki te anonse nan pwofesi a kòm sa ki t ap fèt nan fen 2300 jou yo an 1844. Akonpaye pa zanj selès yo, gran Souvren Sakrifikatè nou an antre nan sen sen yo, epi la li parèt devan prezans Bondye pou angaje l nan dènye zak sèvis Li an favè limanite—pou akonpli travay jijman ankèt la epi pou fè yon ekspyasyon pou tout moun yo montre ki gen dwa a benefis li yo.
“In the typical service only those who had come before God with confession and repentance, and whose sins, through the blood of the sin offering, were transferred to the sanctuary, had a part in the service of the Day of Atonement. So in the great day of final atonement and investigative judgment the only cases considered are those of the professed people of God. The judgment of the wicked is a distinct and separate work, and takes place at a later period. ‘Judgment must begin at the house of God: and if it first begin at us, what shall the end be of them that obey not the gospel?’ 1 Peter 4:17.
“Nan sèvis senbolik la, se sèlman moun ki te vini devan Bondye ak konfesyon ak repantans, epi ki te, atravè san ofrann pou peche a, fè peche yo pase sou tanp lan, ki te gen yon pati nan sèvis Jou Ekspyasyon an. Konsa tou, nan gwo jou dènye ekspyasyon an ak jijman ankèt la, se sèlman ka moun ki deklare yo se pèp Bondye a yo egzamine. Jijman mechan yo se yon travay ki distenk e apa, e li fèt nan yon epòk ki vin pi ta. ‘Jijman dwe kòmanse lakay Bondye: e si li kòmanse an premye lakay nou, ki sa fen moun ki pa obeyi levanjil la pral ye?’ 1 Pyè 4:17.”
“The books of record in heaven, in which the names and the deeds of men are registered, are to determine the decisions of the judgment. Says the prophet Daniel: ‘The judgment was set, and the books were opened.’ The revelator, describing the same scene, adds: ‘Another book was opened, which is the book of life: and the dead were judged out of those things which were written in the books, according to their works.’ Revelation 20:12.
“Liv dosye yo nan syèl la, kote non ak zèv lèzòm yo anrejistre, se yo ki pou detèmine desizyon jijman an. Pwofèt Danyèl di konsa: ‘Jijman an te tabli, epi liv yo te louvri.’ Revelatè a, pandan l ap dekri menm sèn nan, ajoute: ‘Yon lòt liv ankò te louvri, ki se liv lavi a; epi yo te jije mò yo dapre sa ki te ekri nan liv yo, selon zèv yo.’ Revelasyon 20:12.
“The book of life contains the names of all who have ever entered the service of God. Jesus bade His disciples: ‘Rejoice, because your names are written in heaven.’ Luke 10:20. Paul speaks of his faithful fellow workers, ‘whose names are in the book of life.’ Philippians 4:3. Daniel, looking down to ‘a time of trouble, such as never was,’ declares that God’s people shall be delivered, ‘everyone that shall be found written in the book.’ And the revelator says that those only shall enter the city of God whose names ‘are written in the Lamb’s book of life.’ Daniel 12:1; Revelation 21:27.
“Liv lavi a gen non tout moun ki te janm antre nan sèvis Bondye. Jezi te di disip li yo: ‘Rejwi nou, paske non nou ekri nan syèl la.’ Lik 10:20. Pòl pale de konpayon fidèl li yo nan travay la, ‘ki gen non yo nan liv lavi a.’ Filipyen 4:3. Danyèl, pandan l ap gade davans sou ‘yon tan tray, tankou pa t janm genyen,’ deklare ke pèp Bondye a va delivre, ‘tout moun yo va jwenn ki ekri nan liv la.’ E revelatè a di se sèlman sila yo ki va antre nan vil Bondye a, sila yo menm ki gen non yo ‘ekri nan liv lavi Ti Mouton an.’ Danyèl 12:1; Revelasyon 21:27.”
“‘A book of remembrance’ is written before God, in which are recorded the good deeds of ‘them that feared the Lord, and that thought upon His name.’ Malachi 3:16. Their words of faith, their acts of love, are registered in heaven. Nehemiah refers to this when he says: ‘Remember me, O my God, … and wipe not out my good deeds that I have done for the house of my God.’ Nehemiah 13:14. In the book of God’s remembrance every deed of righteousness is immortalized. There every temptation resisted, every evil overcome, every word of tender pity expressed, is faithfully chronicled. And every act of sacrifice, every suffering and sorrow endured for Christ’s sake, is recorded. Says the psalmist: ‘Thou tellest my wanderings: put Thou my tears into Thy bottle: are they not in Thy book?’ Psalm 56:8.
“Yon ‘liv souvni’ ekri devan Bondye, kote yo anrejistre bon zèv ‘moun ki te gen lakrentif pou Seyè a, e ki te medite sou non Li.’ Malachi 3:16. Pawòl lafwa yo, zak lanmou yo, anrejistre nan syèl la. Neemi fè referans ak sa lè li di: ‘Sonje m, O Bondye mwen, … epi pa efase bon zèv mwen te fè pou kay Bondye mwen an.’ Neemi 13:14. Nan liv souvni Bondye a, chak zèv jistis imòtalize. Se la yo ekri avèk fidelite chak tantasyon yo te reziste, chak mal yo te venk, chak pawòl dous konpasyon yo te pwononse. Epi chak zak sakrifis, chak soufrans ak chak lapenn yo te sipòte poutèt Kris la, anrejistre. Men sa salmis la di: ‘Ou konte tout vwayaj mwen yo: mete dlo nan je m yo nan boutèy Ou a; èske yo pa nan liv Ou a?’ Sòm 56:8.”
“There is a record also of the sins of men. ‘For God shall bring every work into judgment, with every secret thing, whether it be good, or whether it be evil.’ ‘Every idle word that men shall speak, they shall give account thereof in the day of judgment.’ Says the Saviour: ‘By thy words thou shalt be justified, and by thy words thou shalt be condemned.’ Ecclesiastes 12:14; Matthew 12:36, 37. The secret purposes and motives appear in the unerring register; for God ‘will bring to light the hidden things of darkness, and will make manifest the counsels of the hearts.’ 1 Corinthians 4:5. ‘Behold, it is written before Me, … your iniquities, and the iniquities of your fathers together, saith the Lord.’ Isaiah 65:6, 7.
Genyen yon dosye tou sou peche lèzòm. “Paske Bondye pral mennen tout zèv nan jijman, avèk tout bagay ki kache, kit li bon, kit li move.” “Tout pawòl san valè moun va pale, yo va rann kont pou yo nan jou jijman an.” Sovè a di konsa: “Se dapre pawòl ou yo ou va jistifye, e se dapre pawòl ou yo ou va kondane.” Eklezyas 12:14; Matye 12:36, 37. Entansyon sekrè ak motif yo parèt nan rejis ki pa janm twonpe a; paske Bondye “va fè bagay kache nan fènwa yo vin nan limyè, epi l va fè plan kè yo parèt aklè.” 1 Korentyen 4:5. “Gade, sa ekri devan Mwen, … inikite nou yo, ansanm ak inikite zansèt nou yo, se sa Seyè a di.” Ezayi 65:6, 7.
“Every man’s work passes in review before God and is registered for faithfulness or unfaithfulness. Opposite each name in the books of heaven is entered with terrible exactness every wrong word, every selfish act, every unfulfilled duty, and every secret sin, with every artful dissembling. Heaven-sent warnings or reproofs neglected, wasted moments, unimproved opportunities, the influence exerted for good or for evil, with its far-reaching results, all are chronicled by the recording angel.
“Travay chak moun pase an revi devan Bondye epi yo anrejistre l pou fidelite oswa enfidelite. Anfas chak non nan liv syèl la, yo ekri avèk yon presizyon terib chak move pawòl, chak zak egoyis, chak devwa ki pa akonpli, ak chak peche sekrè, ansanm ak tout disimilasyon rize. Avètisman oswa reprimand ki soti nan syèl la yo neglije, moman yo gaspiye, opòtinite yo pa mete a pwofi, enfliyans yo egzèse pou byen oswa pou mal, ak rezilta l yo ki rive byen lwen, tout sa zanj k ap fè anrejistreman an mete nan dosye.”
“The law of God is the standard by which the characters and the lives of men will be tested in the judgment. Says the wise man: ‘Fear God, and keep His commandments: for this is the whole duty of man. For God shall bring every work into judgment.’ Ecclesiastes 12:13, 14. The apostle James admonishes his brethren: ‘So speak ye, and so do, as they that shall be judged by the law of liberty.’ James 2:12.
“Lwa Bondye a se estanda dapre li karaktè ak lavi lèzòm yo pral sibi tès nan jijman an. Nonm saj la di: ‘Gen krentif pou Bondye, epi kenbe kòmandman li yo; paske se tout devwa lòm. Paske Bondye va mennen tout zèv nan jijman.’ Eklezyas 12:13, 14. Apot Jak egzòte frè li yo: ‘Se konsa pale, epi se konsa aji, tankou moun ki gen pou yo jije dapre lwa libète a.’ Jak 2:12.”
“Those who in the judgment are ‘accounted worthy’ will have a part in the resurrection of the just. Jesus said: ‘They which shall be accounted worthy to obtain that world, and the resurrection from the dead, … are equal unto the angels; and are the children of God, being the children of the resurrection.’ Luke 20:35, 36. And again He declares that ‘they that have done good’ shall come forth ‘unto the resurrection of life.’ John 5:29. The righteous dead will not be raised until after the judgment at which they are accounted worthy of ‘the resurrection of life.’ Hence they will not be present in person at the tribunal when their records are examined and their cases decided.
“Moun sa yo ki nan jijman an yo ‘konte yo diy’ va gen pati pa yo nan rezirèksyon moun ki jis yo. Jezi te di: ‘Men, moun sa yo ki va jwenn yo diy pou yo resevwa syèk sa a, ak rezirèksyon pami mò yo, … yo egal ak zanj yo; epi yo se pitit Bondye, paske yo se pitit rezirèksyon an.’ Lik 20:35, 36. Epi ankò Li deklare ke ‘moun ki fè byen yo’ va sòti ‘pou rezirèksyon lavi a.’ Jan 5:29. Mò jis yo p ap resisite jouk apre jijman an kote yo konte yo diy pou ‘rezirèksyon lavi a.’ Se poutèt sa, yo p ap prezan an pèsòn devan tribinal la lè yo egzamine dosye yo epi yo deside ka yo.”
“Jesus will appear as their advocate, to plead in their behalf before God. ‘If any man sin, we have an advocate with the Father, Jesus Christ the righteous.’ 1 John 2:1. ‘For Christ is not entered into the holy places made with hands, which are the figures of the true; but into heaven itself, now to appear in the presence of God for us.’ ‘Wherefore He is able also to save them to the uttermost that come unto God by Him, seeing He ever liveth to make intercession for them.’ Hebrews 9:24; 7:25.
“Jezi pral parèt kòm defansè yo, pou l plede an favè yo devan Bondye. ‘Si yon moun peche, nou gen yon defansè bò kote Papa a, Jezi Kris, moun ki jis la.’ 1 Jan 2:1. ‘Paske Kris la pa antre nan kote ki sen yo, sa ki fèt ak men, ki se imaj vrè yo; men li antre nan syèl la menm, kounye a pou l parèt devan prezans Bondye pou nou.’ ‘Se poutèt sa tou, li kapab sove nèt ale moun ki pwoche bò kote Bondye pa mwayen li, paske li viv pou tout tan pou l fè entèsesyon pou yo.’ Ebre 9:24; 7:25.
“As the books of record are opened in the judgment, the lives of all who have believed on Jesus come in review before God. Beginning with those who first lived upon the earth, our Advocate presents the cases of each successive generation, and closes with the living. Every name is mentioned, every case closely investigated. Names are accepted, names rejected. When any have sins remaining upon the books of record, unrepented of and unforgiven, their names will be blotted out of the book of life, and the record of their good deeds will be erased from the book of God’s remembrance. The Lord declared to Moses: ‘Whosoever hath sinned against Me, him will I blot out of My book.’ Exodus 32:33. And says the prophet Ezekiel: ‘When the righteous turneth away from his righteousness, and committeth iniquity, … all his righteousness that he hath done shall not be mentioned.’ Ezekiel 18:24.” The Great Controversy, 479–483.
“Lè liv dosye yo louvri nan jijman an, lavi tout moun ki te kwè nan Jezi yo vini anba revizyon devan Bondye. Kòmanse avèk sila yo ki te viv an premye sou tè a, Avoka nou an prezante ka chak jenerasyon youn apre lòt, epi li fini ak moun vivan yo. Chak non site, chak ka egzamine avèk anpil atansyon. Gen non yo aksepte, gen non yo rejte. Lè gen moun ki gen peche ki rete nan liv dosye yo, san repantans e san padon, yo pral efase non yo nan liv lavi a, epi dosye bon zèv yo pral retire nan liv souvni Bondye a. Senyè a te deklare Moyiz: ‘Nenpòt moun ki peche kont Mwen, se li menm M ap efase nan liv Mwen an.’ Egzòd 32:33. E pwofèt Ezekyèl di: ‘Lè moun ki jis la vire do bay jistis li, epi li fè inikite, … tout jistis li te fè yo p ap menm mansyone.’ Ezekyèl 18:24.” The Great Controversy, 479–483.
We will continue this study and answer the questions raised in the next article of this series.
Nou pral kontinye etid sa a epi reponn kesyon ki te soulve yo nan pwochen atik nan seri sa a.