The United States is specifically identified in the Bible. There are several biblical passages that specifically identify the United States at the end of the world. In Revelation chapter thirteen the United States is the second, or the two-horned beast that comes up out of the earth and forbids the entire world from buying or selling—except they have the mark of the beast.
Etazini idantifye klèman nan Bib la. Gen plizyè pasaj biblik ki idantifye Etazini an patikilyèman nan fen mond lan. Nan Revelasyon chapit trèz, Etazini se dezyèm bèt la, oswa bèt ki gen de kòn nan, ki monte soti nan tè a epi ki entèdi lemonn antye achte oswa vann—sof si yo gen mak bèt la.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name.
Epi mwen wè yon lòt bèt k ap monte soti nan tè a; li te gen de kòn tankou yon ti mouton, epi li t ap pale tankou yon dragon. Li egzèse tout pouvwa premye bèt la devan li, epi li fè tè a ansanm ak moun k ap viv ladan l yo adore premye bèt la, bèt ki te gen blesi mòtèl li a geri. Li fè gwo mèvèy, konsa li fè dife desann soti nan syèl la sou tè a devan je lèzòm. Epi li twonpe moun k ap viv sou tè a pa mwayen mèvèy sa yo li te gen pouvwa fè devan bèt la; li di moun k ap viv sou tè a pou yo fè yon imaj pou bèt la, bèt ki te resevwa blesi nepe a, epi ki te ret vivan. Epi li te gen pouvwa pou l bay imaj bèt la souf lavi, pou imaj bèt la ta pale tou, epi pou l fè touye tout moun ki pa t vle adore imaj bèt la. Epi li fè tout moun, piti kou gran, rich kou pòv, moun lib kou esklav, resevwa yon mak sou men dwat yo, oswa sou fwon yo; epi pou pèsonn pa ka achte ni vann, eksepte sila ki gen mak la, oswa non bèt la, oswa nimewo non li.
Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Men sajès la. Ke sila a ki gen konprann konte nimewo bèt la; paske se nimewo yon moun li ye; e nimewo li se sis san swasant sis. Revelasyon 13:11–18.
There are seven primary prophetic characteristics in this passage associated with the two-horned earth-beast. He exercises the power of the beast that preceded him; he causes everyone in the world to worship the beast that was before him; he does great wonders that all men see; he deceives the entire world and commands the world to make an image of the beast before him; he gives life to the image of the beast and it speaks; he forces with the penalty of death the entire world to worship the image to the beast; and he forces the entire world to receive the mark either in the forehead or hand and forbids buying and selling against those who do not have the mark, name or number of the beast.
Gen sèt karakteristik pwofetik prensipal nan pasaj sa a ki asosye ak bèt latè ki gen de kòn nan. Li egzèse pouvwa bèt ki te vini anvan li a; li fè tout moun sou latè adore bèt ki te vini anvan li a; li fè gwo mèvèy tout moun wè; li twonpe lemonn antye epi li bay lemonn lòd pou fè yon imaj bèt ki te vini anvan li a; li bay imaj bèt la lavi epi imaj la pale; li fòse lemonn antye, anba pinisyon lanmò, pou adore imaj bèt la; epi li fòse lemonn antye resevwa mak la swa sou fwon yo oswa sou men yo, epi li entèdi achte ak vann pou moun ki pa gen mak la, non an oswa nimewo bèt la.
The work of deception accomplished by the beast that comes “up out of the earth” in verse eleven is so delusive and powerful that it “deceiveth them that dwell on the earth.” The entire world will be deceived by the United States. That is, with the exception of God’s church—the entire world is to be deceived into accepting the mark of antichrist. The prophetic events that precede this world-wide deception are already under way.
Travay twonpri bèt ki monte “soti nan tè a” nan vèsè onz la akonpli a tèlman twonpe e pwisan, li “twonpe moun ki rete sou tè a.” Tout lemonn pral twonpe pa Etazini. Sa vle di, eksepte legliz Bondye a—tout lemonn gen pou yo twonpe pou yo aksepte mak antikris la. Evènman pwofetik ki vini anvan twonpri sa a sou tout lemonn deja an kou.
There are stories from the Bible that most people know, if only at a surface level. Most have heard about the confrontations between Moses and Pharoah, Daniel and Nebuchadnezzar or Jesus and Pilate. Persons know these Bible stories at varying levels of understanding, but don’t necessarily recognize that Bible prophecy directly and very specifically identifies kings and kingdoms. It was certainly the case with Moses, Daniel and Christ. Egypt, Babylon and Rome were all specifically identified in Bible prophecy in advance of the history where they fulfilled the predictions concerning their respective kingdoms. God never changes.
Gen istwa nan Bib la pifò moun konnen, menm si se sèlman sou yon nivo sipèfisyèl. Pifò moun deja tande pale de konfwontasyon ki te genyen ant Moyiz ak Farawon, Danyèl ak Nebikadneza, oswa Jezi ak Pilat. Moun konnen istwa biblik sa yo nan divès nivo konpreyansyon, men yo pa nesesèman rekonèt ke pwofesi biblik idantifye dirèkteman ak trè presizeman wa ak wayòm yo. Sa te vrèman konsa nan ka Moyiz, Danyèl ak Kris la. Lejip, Babilòn ak Wòm te tout idantifye espesyalman nan pwofesi biblik davans, anvan istwa a kote yo te akonpli prediksyon ki te konsène wayòm pa yo chak. Bondye pa janm chanje.
For I am the Lord, I change not; therefore ye sons of Jacob are not consumed. Malachi 3:6.
Paske mwen menm, mwen se SENYÈ a, mwen pa chanje; se poutèt sa nou menm, pitit Jakòb yo, nou pa disparèt nèt. Malachi 3:6.
Jesus Christ the same yesterday, and today, and forever. Hebrews 13:8.
Jezikri se menm lan yè, jodi a, e pou tout tan. Ebre 13:8.
The fact that God never changes allows us to apply some simple logic to our consideration of the two-horned earth-beast of Revelation thirteen. Because we know that God set forth predictions directly identifying the kingdoms of Egypt, Babylon and Rome as they each interacted with and persecuted God’s church, we can establish some facts concerning the earth-beast of Revelation thirteen. The earth-beast, as with Egypt, Babylon and Rome, will be directly identified in Bible prophecy in advance of the history where the prediction concerning that nation is fulfilled. I say we can establish this fact based upon a very simple but important biblical rule. The rule identifies that truth is established based upon a testimony of two.
Lefètke Bondye pa janm chanje pèmèt nou aplike yon lojik senp nan egzamen nou sou bèt tè a ki gen de kòn nan Revelasyon trèz. Paske nou konnen Bondye te bay prediksyon ki te idantifye dirèkteman wayòm Ejip, Babilòn ak Wòm pandan yo chak t ap aji sou legliz Bondye a epi pèsekite li, nou ka tabli kèk reyalite konsènan bèt tè a nan Revelasyon trèz. Bèt tè a, menm jan ak Ejip, Babilòn ak Wòm, pral idantifye dirèkteman nan pwofesi biblik davans anvan istwa kote prediksyon konsènan nasyon sa a pral akonpli. Mwen di nou ka tabli reyalite sa a sou baz yon règ biblik ki trè senp men enpòtan. Règ la fè konnen verite tabli sou temwayaj de moun.
At the mouth of two witnesses, or three witnesses, shall he that is worthy of death be put to death; but at the mouth of one witness he shall not be put to death. Deuteronomy 17:6.
Se sou temwayaj de oswa twa temwen, yo va fè mouri moun ki merite lanmò a; men sou temwayaj yon sèl temwen yo pa dwe fè l mouri. Detewonòm 17:6.
One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sinneth: at the mouth of two witnesses, or at the mouth of three witnesses, shall the matter be established. Deuteronomy 19:15.
Yon sèl temwen p ap leve kont yon moun pou okenn inikite, ni pou okenn peche, nan okenn peche li ta fè; se sou deklarasyon de temwen, oswa sou deklarasyon twa temwen, pou yon bagay tabli. Detewonòm 19:15.
This is the third time I am coming to you. In the mouth of two or three witnesses shall every word be established. 2 Corinthians 13:1.
Men twazyèm fwa m ap vin kote nou. Se sou temwayaj de oswa twa temwen, tout pawòl va etabli. 2 Corinthians 13:1.
Against an elder receive not an accusation, but before two or three witnesses. 1 Timothy 5:19.
Pa resevwa akizasyon kont yon ansyen, sof sou deklarasyon de oswa twa temwen. 1 Timote 5:19.
Bible prophecy predicted ancient Egypt’s demise when God dealt with Egypt’s rebellious Pharaoh. Bible prophecy predicted ancient Babylon’s rise and fall while also dealing with Babylon’s rebellious kings. Bible prophecy predicted the rise and fall of the empire of pagan Rome and identified and dealt with Rome’s corrupt representatives. The consistency of God’s never-changing character identifies that the most significant kingdom mentioned within Bible prophecy—the earth-beast of Revelation thirteen—will most definitely be identified by Bible prophecy.
Pwofesi biblik te anonse tonbe ansyen Ejip lè Bondye te jije Farawon rebèl peyi Lejip la. Pwofesi biblik te anonse leve ak tonbe ansyen Babilòn, pandan li t ap idantifye epi jije wa rebèl Babilòn yo tou. Pwofesi biblik te anonse leve ak tonbe anpi Wòm payen an, epi li te idantifye epi jije reprezantan kòwonpi Wòm yo. Konstans karaktè Bondye, ki pa janm chanje, montre klèman ke wayòm ki pi enpòtan yo mansyone nan pwofesi biblik la—a bèt ki soti sou tè a nan Revelasyon trèz la—ap san mank idantifye pa pwofesi biblik la.
When the prophecy of the earth-beast of Revelation thirteen is fulfilled, God’s church will be in confrontation with the political and religious leadership of the earth-beast as prophetically illustrated by Moses, Daniel and Christ. The United States’ prophetic role at the end of the world is a primary subject of Bible prophecy. As we develop the biblical information that identifies the United States’ role in Bible prophecy, we will employ rules that are found within the Bible, for the Word of God needs no human definition. Ancient Israel was given ceremonial rules, health rules, ten moral rules, rules for agriculture and on and on. God is orderly.
Lè pwofesi bèt ki soti sou tè a nan Revelasyon trèz la pral akonpli, legliz Bondye a pral antre nan konfwontasyon ak dirijan politik ak relijye bèt ki soti sou tè a, jan sa montre pwofetikman pa Moyiz, Danyèl ak Kris la. Wòl pwofetik Etazini nan fen mond lan se youn nan sijè prensipal pwofesi biblik yo. Pandan n ap devlope enfòmasyon biblik ki idantifye wòl Etazini nan pwofesi biblik, n ap sèvi ak règ ki jwenn anndan Bib la, paske Pawòl Bondye a pa bezwen okenn definisyon lèzòm. Ansyen Izrayèl te resevwa règ seremoni, règ sou lasante, dis règ moral, règ pou agrikilti, e anpil lòt ankò. Bondye se yon Bondye lòd.
Let all things be done decently and in order. 1 Corinthians 14:40.
Se pou tout bagay fèt avèk desans e avèk lòd. 1 Korentyen 14:40.
The biblical record supplies no witness that suggests that a person would be blessed by simply ignoring rules given by God. Who can expect to be blessed if they ignore the rules of prophetic interpretation established in and by the Bible for the purpose of prophetic study?
Temwayaj biblik la pa bay okenn prèv ki ta fè konprann yon moun ta beni si li ta senpleman neglije règ Bondye te bay yo. Ki moun ki ka espere resevwa benediksyon si yo neglije règ entèpretasyon pwofetik ki tabli nan Bib la e pa Bib la menm, pou etid pwofetik?
Come now, and let us reason together, saith the Lord: though your sins be as scarlet, they shall be as white as snow; though they be red like crimson, they shall be as wool. Isaiah 1:18.
Vini kounye a, e annou plede ansanm, se Senyè a ki di sa: menm si peche nou yo tankou koulè wouj violèt, yo pral vin blan tankou nèj; menm si yo wouj tankou koulè grenn, yo pral vin tankou lenn mouton. Ezayi 1:18.
As we employ the biblical rules we will allow the Bible to establish and validate whether the rules are genuine or false. As with all of God’s various rules there is always a satanic counterfeit to the rules. It is therefore a necessity that when a rule is employed to establish a truth, that both the truth identified and the rule employed should be tested.
Pandan n ap aplike règ biblik yo, n ap kite Labib la tabli epi konfime si règ sa yo vrè oswa fo. Menm jan ak tout lòt règ Bondye yo, toujou gen yon kontrefason satanik pou règ yo. Se poutèt sa li nesesè, lè yo sèvi ak yon règ pou tabli yon verite, pou yo teste ni verite yo idantifye a ni règ yo aplike a.
Beloved, believe not every spirit, but try the spirits whether they are of God: because many false prophets are gone out into the world. 1 John 4:1.
Byenneme, pa kwè tout lespri, men sonde lespri yo pou wè si yo soti nan Bondye; paske anpil fo pwofèt soti nan lemonn. 1 Jan 4:1.
Another purpose, beyond identifying the prophetic role of the United States in this study, is to identify the secret message from the book of Revelation that Jesus hid until this particular generation.
Yon lòt objektif, anplis idantifye wòl pwofetik Etazini nan etid sa a, se idantifye mesaj sekrè ki nan liv Revelasyon an, mesaj Jezi te kache jouk jenerasyon patikilye sa a.
The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:29.
Bagay sekrè yo se pou SENYÈ a, Bondye nou an; men bagay ki revele yo se pou nou menm ak pou pitit nou yo pou tout tan, pou nou ka fè tout pawòl lalwa sa a. Detewonòm 29:29.
God’s prophetic secrets that are revealed are for the purpose of allowing those who receive the secret to keep His law. Men can only keep His law if it is written upon their heart. The secret that is being unsealed in the book of Revelation is part of the process of the Holy Spirit writing God’s law on our inward parts and hearts. The secret that is opened up to God’s people, when and if accepted by faith, establishes the new covenant.
Sekrè pwofetik Bondye yo ki revele yo gen pou objektif pèmèt moun ki resevwa sekrè a kenbe lalwa Li. Lèzòm kapab kenbe lalwa Li sèlman si li ekri sou kè yo. Sekrè k ap dezipe nan liv Revelasyon an se yon pati nan pwosesis Lespri Sen an ap sèvi pou ekri lalwa Bondye sou pati anndan nou ak sou kè nou. Sekrè ki louvri devan pèp Bondye a, lè e si yo aksepte li pa lafwa, tabli nouvo alyans lan.
Behold, the days come, saith the Lord, that I will make a new covenant with the house of Israel, and with the house of Judah: Not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they brake, although I was an husband unto them, saith the Lord: But this shall be the covenant that I will make with the house of Israel; After those days, saith the Lord, I will put my law in their inward parts, and write it in their hearts; and will be their God, and they shall be my people. Jeremiah 31:31–33.
Gade jou yo ap vini, se Seyè a ki di sa, kote m ap fè yon nouvo alyans ak kay Izrayèl la, ak kay Jida a: Li p ap tankou alyans mwen te fè ak zansèt yo nan jou mwen te pran yo nan men pou mennen yo soti nan peyi Lejip; alyans pa m nan yo te kraze, byenke mwen te yon mari pou yo, se Seyè a ki di sa: Men se alyans sa a m ap fè ak kay Izrayèl la; apre jou sa yo, se Seyè a ki di sa, m ap mete lalwa mwen anndan yo, epi m ap ekri l nan kè yo; m ap Bondye yo, epi yo va pèp mwen. Jeremi 31:31–33.
“In the last days of this earth’s history, God’s covenant with his commandment-keeping people is to be renewed.” Review and Herald, February 26, 1914.
“Nan dènye jou istwa tè sa a, alyans Bondye avèk pèp li a ki kenbe kòmandman li yo dwe renouvle.” Review and Herald, 26 fevriye 1914.
Revelation 1:1–3 The Final Warning Message:
Revelasyon 1:1–3 Dènye Mesaj Avètisman an:
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Revelasyon Jezikri a, Bondye te bay li, pou l montre sèvitè li yo bagay ki gen pou rive talè konsa; epi li voye fè yo konnen pa mwayen zanj li bay sèvitè li Jan: Li menm ki te rann temwayaj sou pawòl Bondye a, sou temwayaj Jezikri a, ak sou tout bagay li te wè. Benediksyon pou moun ki li a, ak pou moun ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo; paske tan an pre. Revelasyon 1:1–3.
The first three verses of Revelation chapter one identify that the “Revelation of Jesus Christ” is the final message for mankind. It is clearly a message, because “the Revelation of Jesus Christ” was given to Him from the Heavenly Father to show his servants what “must shortly come to pass.”
Premye twa vèsè yo nan chapit youn nan Revelasyon idantifye ke “Revelasyon Jezikri a” se dènye mesaj pou limanite. Se klèman yon mesaj, paske “Revelasyon Jezikri a” te bay Li pa Papa ki nan Syèl la pou montre sèvitè Li yo sa ki “dwe rive talè konsa.”
We are told to consider that the “Holy Spirit has so shaped matters, both in the giving of the prophecy” and also “in the events portrayed.”.
Yo di nou pou nou konsidere ke “Sentespri a te ranje bagay yo konsa, ni nan bay pwofesi a” epi tou “nan evènman yo dekri yo.”
“The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented.” Testimonies to Ministers, 112.
“Sentespri a te òganize bagay yo, ni nan bay pwofesi a ni nan evènman yo dekri yo, yon fason pou anseye ke ajan imen an dwe rete deyò je moun, kache nan Kris la, e ke Senyè Bondye syèl la ansanm ak lalwa Li a dwe leve byen wo. Li liv Danyèl la. Reviv, pwen pa pwen, istwa wayòm yo ki reprezante ladan l yo.” Testimonies to Ministers, 112.
The “events portrayed” and also the “giving of the prophecy” in the first three verses of Revelation chapter one specifically illustrates the step-by-step process of how God communicates to men, and also identifies that the message that is communicated is called “the Revelation of Jesus Christ.”
“Evènman yo dekri” yo, ansanm ak “bay pwofesi a” nan twa premye vèsè chapit youn nan Revelasyon an, montre avèk presizyon pwosesis pa pwosesis kijan Bondye kominike ak lèzòm, epi yo idantifye tou ke mesaj yo kominike a rele “Revelasyon Jezikri.”
Jesus Christ then did two things with the message which he received from God. He sent the message by his angel and he also signified his message by that angel. His angel then took the message to the prophet John who wrote it down, and sent it to the churches for you and me. The first three verses were “so shaped” by “the Holy Spirit” as to emphasize both the “message” and “the process of communication” involved in delivering the message.
Lè sa a, Jezikri te fè de bagay avèk mesaj li te resevwa nan men Bondye. Li te voye mesaj la pa zanj li, epi li te siyifye mesaj li a pa zanj sa a tou. Lè sa a, zanj li a te pote mesaj la bay pwofèt Jan, ki te ekri li, epi li te voye li bay legliz yo pou ou menm ak mwen. Premye twa vèsè yo te “fòme konsa” pa “Sentespri a” pou mete anfaz ni sou “mesaj la” ni sou “pwosesis kominikasyon an” ki te enplike nan transmèt mesaj la.
The three verses we are considering present the final message to mankind, but not simply the final message—more importantly, the three verses represent the final “warning” message to planet earth. The “warning” attribute of the message is identified when a class of persons are identified as “blessed” for having read, heard and kept “those things which are written therein.” There is a class of persons who will not read, nor hear a warning represented as “the Revelation of Jesus Christ”. It is impossible for them to be blessed. It is obvious that if there is a class that is blessed for reading, hearing and keeping those things which are written, then there is a class that is not blessed. Will a person read, hear and keep the message of the Revelation of Jesus Christ? If so, he will be blessed, if not he will be cursed.
Twa vèsè n ap konsidere yo prezante dènye mesaj la bay limanite; men se pa sèlman dènye mesaj la yo ye—sa ki pi enpòtan toujou, twa vèsè sa yo reprezante dènye mesaj “avètisman” an pou planèt tè a. Karaktè “avètisman” mesaj la parèt lè yo idantifye yon kategori moun kòm “beni” poutèt yo li, yo tande, epi yo kenbe “bagay sa yo ki ekri ladan l”. Gen yon kategori moun ki pap li, ni tande yon avètisman ki reprezante kòm “Revelasyon Jezikri a”. Li enposib pou yo beni. Li klè ke si gen yon kategori ki beni poutèt li, li tande, epi li kenbe bagay sa yo ki ekri yo, alò gen yon kategori ki pa beni. Èske yon moun ap li, tande, epi kenbe mesaj Revelasyon Jezikri a? Si wi, li va beni; si non, li va modi.
“Says the prophet: ‘Blessed is he that readeth’—there are those who will not read; the blessing is not for them. ‘And they that hear’—there are some, also, who refuse to hear anything concerning the prophecies; the blessing is not for this class. ‘And keep those things which are written therein’—many refuse to heed the warnings and instructions contained in the Revelation; none of these can claim the blessing promised. All who ridicule the subjects of the prophecy and mock at the symbols here solemnly given, all who refuse to reform their lives and to prepare for the coming of the Son of man, will be unblessed.” The Great Controversy, 341.
“Pwofèt la di konsa: ‘Benediksyon pou moun ki li a’—gen moun ki pa vle li; benediksyon an pa pou yo. ‘E pou moun ki tande yo’—gen kèk moun tou ki refize tande anyen konsènan pwofesi yo; benediksyon an pa pou gwoup sa a. ‘E ki kenbe bagay ki ekri ladan l yo’—anpil moun refize pran an konsiderasyon avètisman ak enstriksyon ki nan Revelasyon an; pa youn nan yo pa ka reklame benediksyon yo te pwomèt la. Tout moun ki pase sijè pwofesi a nan rizib epi k ap pase senbòl yo, ki isit la bay avèk tout solanite, nan betiz, tout moun ki refize refòme lavi yo epi prepare pou vini Pitit lòm nan, yo p ap resevwa benediksyon.” The Great Controversy, 341.
The expression “the time is at hand” in verse three identifies that it is a specific time when the last warning message arrives in history. “The time,”—(a specific time) “is at hand.” A specific time is about to arrive, for it is at hand, and God’s people (represented by John) understand the message before the “time” arrives. John penned the book of Revelation around the end of the first century, yet these verses identify that there will be a point in the history long after the year 100, when the final warning message will be proclaimed. When that “time is” “at hand,” the message that identifies the “things which must shortly come to pass” will be revealed to God’s servants.
Ekspresyon «tan an pwòch» nan vèsè twa a montre se yon tan presi lè dènye mesaj avètisman an rive nan listwa. «Tan an» — (yon tan presi) — «an pwòch.» Yon tan presi pral rive byento, paske li an pwòch, e pèp Bondye a (Jan reprezante yo) konprann mesaj la anvan «tan» an rive. Jan te ekri liv Revelasyon an anviwon nan fen premye syèk la, poutan vèsè sa yo montre pral gen yon pwen nan listwa, byen lontan apre ane 100, kote dènye mesaj avètisman an pral pwoklame. Lè «tan an» «an pwòch», mesaj ki idantifye «bagay ki gen pou rive talè konsa yo» pral revele bay sèvitè Bondye yo.
In this series of articles, the Bible and the writings of Ellen White will be used as the authority to uphold the explanation of the biblical passages we cite.
Nan seri atik sa yo, Bib la ak ekriti Ellen White yo pral sèvi kòm otorite pou soutni eksplikasyon pasaj biblik nou site yo.
We will also refer to the rules of prophetic interpretation assembled by William Miller and to the rules identified in the compilation titled Prophetic Keys. We will also employ the prophetic study called Habakkuk’s Tables.
N ap refere tou a règ entèpretasyon pwofetik William Miller te rasanble yo, ansanm ak règ yo idantifye nan konpilasyon ki rele Prophetic Keys. N ap sèvi tou ak etid pwofetik ki rele Habakkuk’s Tables.
We do not intend to define every rule we employ. For brevity we will simply reference the Prophetic Keys compilation for any who wish to read a more detailed proof of the rule. With the Habakkuk’s Tables series, we intend to point out certain presentations where a subject we will briefly touch upon, is taken up in greater depth.
Nou pa gen entansyon defini chak règ nou itilize. Pou koutè, n ap senpleman fè referans ak konpilasyon Prophetic Keys la pou nenpòt moun ki ta vle li yon prèv ki pi detaye sou règ la. Avèk seri Habakkuk’s Tables la, nou gen entansyon montre kèk prezantasyon kote yon sijè nou pral touche yon ti tan, pran an konsiderasyon ak plis pwofondè.
As we work through a study of the book of Revelation we encourage public response, but we will only respond to input that contributes to the ongoing study. The scope of our discussion will involve the current series of presentations, the prophetic rules we exercise and the information found in Habakkuk’s Tables.
Pandan n ap fè etid liv Revelasyon an, nou ankouraje repons piblik, men n ap reponn sèlman a kontribisyon ki sèvi etid la k ap kontinye a. Dimansyon diskisyon nou an pral gen ladan l seri prezantasyon aktyèl la, règ pwofetik nou aplike yo, ak enfòmasyon yo jwenn nan Tab Habakik yo.
The Revelation of Jesus Christ, which God gave unto him, to shew unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Revelasyon Jezikri a, Bondye te ba li a, pou l montre sèvitè li yo bagay ki dwe rive talè konsa; epi li voye l, li fè l konnen pa mwayen zanj li bay sèvitè li Jan: Li menm ki rann temwayaj konsènan pawòl Bondye a, ak temwayaj Jezikri a, ak tout bagay li te wè. Benediksyon pou moun ki li a, ak pou moun ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo: paske tan an toupre. Revelasyon 1:1–3.
The Greek word translated as “signified” means to “indicate”. He sent the message by “his” angel and he signified it by “his” angel. “His” angel is Gabriel.
Mo grèk yo tradui kòm « signified » la vle di « endike ». Li te voye mesaj la pa mwayen zanj « li » a, e li te endike li pa mwayen zanj « li » a. Zanj « li » a se Gabriyèl.
“The words of the angel, ‘I am Gabriel, that stand in the presence of God,’ show that he holds a position of high honor in the heavenly courts. When he came with a message to Daniel, he said, ‘There is none that holdeth with me in these things, but Michael [Christ] your Prince.’ Daniel 10:21. Of Gabriel the Saviour speaks in the Revelation, saying that ‘He sent and signified it by His angel unto His servant John.’ Revelation 1:1.” The Desire of Ages, 99.
“Pawòl zanj lan, ‘Mwen se Gabriyèl, ki kanpe devan prezans Bondye,’ montre li okipe yon pozisyon gwo onè nan lakou syèl la. Lè li te vini ak yon mesaj pou Danyèl, li te di, ‘Pa gen okenn lòt ki kenbe fèm avè m nan bagay sa yo, eksepte Mikayèl [Kris] Chèf nou an.’ Danyèl 10:21. Konsènan Gabriyèl, Sovè a pale nan Revelasyon an, li di: ‘Li te voye l epi fè l konnen pa zanj Li a bay sèvitè Li Jan.’ Revelasyon 1:1.” The Desire of Ages, 99.
The angel Gabriel is sent with the message and the angel Gabriel also represents the message. When mankind arrives at the point in history when “the time is at hand” for the final warning message to be proclaimed, that final message is represented by an angel. In the book of Revelation “messages” are often represented as angels, and of course the Greek word translated as “angel” in Revelation means messenger.
Anj Gabriyèl la voye ak mesaj la, e anj Gabriyèl la reprezante mesaj la tou. Lè limanite rive nan pwen sa a nan listwa kote “tan an rive” pou dènye mesaj avètisman an pwoklame, dènye mesaj sa a reprezante pa yon anj. Nan liv Revelasyon an, “mesaj” yo souvan reprezante kòm anj, e natirèlman mo grèk ki tradui kòm “anj” nan Revelasyon vle di mesaje.
Every revelation of God’s truth that has arrived in history is certainly a revelation of Jesus Christ, but the Revelation of Jesus Christ in Revelation chapter one is the final warning for mankind and it occurs at a specific moment that is represented as being a “time.” There is another passage in the book of Revelation where John references that “the time is at hand”. That other passage provides a second witness to test the initial claims I have made about verses one through three.
Chak revelasyon verite Bondye ki rive nan listwa se sètènman yon revelasyon Jezikri, men Revelasyon Jezikri ki nan Revelasyon chapit premye a se dènye avètisman pou limanite, epi li rive nan yon moman espesifik ki reprezante kòm yon “tan.” Gen yon lòt pasaj nan liv Revelasyon an kote Jan fè referans ak sa ke “tan an pwoche.” Lòt pasaj sa a bay yon dezyèm temwen pou verifye premye deklarasyon mwen te fè konsènan vèsè youn rive twa.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Li di m: Pawòl sa yo fidèl e veritab; epi Senyè Bondye pwofèt ki sen yo voye zanj li pou montre sèvitè li yo bagay ki dwe rive talè konsa. Gade, m ap vini vit; beni se moun ki kenbe pawòl pwofesi ki nan liv sa a.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things.
Epi mwen menm Jan, mwen te wè bagay sa yo, epi mwen te tande yo. E lè m te fin tande ak wè yo, mwen tonbe ajenou pou m adore devan pye zanj ki te montre m bagay sa yo.
Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Lè sa a, li di m konsa: Gade, pa fè sa! Paske mwen se yon sèvitè menm jan avè w, ansanm ak frè w yo, pwofèt yo, ak sila yo ki kenbe pawòl liv sa a: adore Bondye.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:6–11.
Li di m: Pa sele pawòl pwofesi liv sa a, paske tan an toupre. Moun ki enjis la, se pou l rete enjis toujou; moun ki sal la, se pou l rete sal toujou; moun ki jis la, se pou l rete jis toujou; epi moun ki sen an, se pou l rete sen toujou. Revelasyon 22:6–11.
At the end of the book of Revelation we find the same subject as in the beginning of Revelation. The communication process and message are once again referred to when “the Lord God” “sent his angel to shew unto his servants the things which must shortly be done.” And just as soon as the servants are shown the message identifying “things which must shortly be done” Christ announces that He is coming quickly. This is the message that precedes Christ’s second coming, and it therefore is the final warning message—the very same message represented as “the Revelation of Jesus Christ” in verse one of chapter one. The blessing that is promised in the first three verses of Revelation is repeated with the statement of “blessed is he that keepeth the sayings of the prophecy of this book.”
Nan fen liv Revelasyon an, nou jwenn menm sijè a tankou nan kòmansman Revelasyon an. Yo fè referans ankò ak pwosesis kominikasyon an ak mesaj la lè “Senyè Bondye a” “te voye zanj li a pou montre sèvitè li yo bagay ki gen pou fèt talè konsa.” E depi menm lè yo montre sèvitè yo mesaj ki idantifye “bagay ki gen pou fèt talè konsa,” Kris la anonse ke Li ap vini vit. Sa a se mesaj ki vini anvan dezyèm vini Kris la, e se poutèt sa li se dènye mesaj avètisman an—menm mesaj la menm ki reprezante kòm “Revelasyon Jezikri” nan vèsè en chapit en an. Benediksyon ki pwomèt nan twa premye vèsè Revelasyon an repete ak deklarasyon sa a: “beni se moun ki kenbe pawòl pwofesi liv sa a.”
In these verses we find an expansion of the process of communication set forth in chapter one, for we find that after Gabriel delivers the message to John, John is so overwhelmed with the message that he seeks to worship Gabriel, who then uses John’s misunderstanding to identify that heavenly angels, earthly prophets, and all that keep the sayings of the message, are “fellow servants” who are to worship the Creator-God, not the creation of God.
Nan vèsè sa yo, nou jwenn yon devlopman pwosesis kominikasyon ki te tabli nan chapit premye a; paske nou wè ke apre Gabriyèl fin delivre mesaj la bay Jan, Jan tèlman anvayi pa mesaj la, li chèche adore Gabriyèl; alò, Gabriyèl sèvi ak move konpreyansyon Jan an pou fè konnen ke zanj selès yo, pwofèt sou latè yo, ansanm ak tout moun ki kenbe pawòl mesaj la, se “konpatizan nan sèvis” ki dwe adore Bondye Kreyatè a, pa kreyasyon Bondye a.
These verses are describing the same events and message that we are considering in chapter one. They are repeating the faithful and true sayings that show God’s servants what must shortly be done. The message is once again set in the context of the process of communication between God and His servants. In chapter twenty-two we find more evidence that the message is the final warning message, for the “time” that is “at hand” is marked as taking place right before human probation closes, for the pronouncement that he “that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still,” marks the close of probation, marking the beginning of the seven last plagues, which in turn conclude with the Second Coming of Christ.
Vèsè sa yo ap dekri menm evènman ak menm mesaj nou ap konsidere nan chapit youn nan. Yo ap repete pawòl fidèl e veritab yo ki montre sèvitè Bondye yo sa ki dwe fèt talè konsa. Yon fwa ankò, mesaj la plase nan kontèks pwosesis kominikasyon ant Bondye ak sèvitè Li yo. Nan chapit vennnde, nou jwenn plis prèv ke mesaj la se dènye mesaj avètisman an, paske “tan” ki “toupre a” make kòm yon bagay k ap rive jis anvan tan gras limanite a fini; paske deklarasyon ki di: “moun ki enjis la, se pou li rete enjis toujou; epi moun ki sal la, se pou li rete sal toujou; epi moun ki jis la, se pou li rete jis toujou; epi moun ki sen an, se pou li rete sen toujou,” make fen tan gras la, epi sa make kòmansman sèt dènye flewo yo, ki, pa yo menm, rive nan konklizyon yo ak Dezyèm Vini Kris la.
“‘At that time shall Michael stand up, the great Prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, everyone that shall be found written in the book.’ Daniel 12:1.
“Nan tan sa a, Micaël va leve kanpe, gran Chèf la ki kanpe pou pitit pèp ou a; epi pral gen yon tan detrès, tankou pa t janm genyen depi lè te gen yon nasyon jouk rive nan menm tan sa a; e nan tan sa a pèp ou a va delivre, tout moun yo va jwenn ekri nan liv la.” Danyèl 12:1.
“When the third angel’s message closes, mercy no longer pleads for the guilty inhabitants of the earth. The people of God have accomplished their work. They have received ‘the latter rain,’ ‘the refreshing from the presence of the Lord,’ and they are prepared for the trying hour before them. Angels are hastening to and fro in heaven. An angel returning from the earth announces that his work is done; the final test has been brought upon the world, and all who have proved themselves loyal to the divine precepts have received ‘the seal of the living God.’ Then Jesus ceases His intercession in the sanctuary above. He lifts His hands and with a loud voice says, ‘It is done;’ and all the angelic host lay off their crowns as He makes the solemn announcement: ‘He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.’ Revelation 22:11. Every case has been decided for life or death.” The Great Controversy, 613.
“Lè mesaj twazyèm zanj lan fini, mizèrikòd pa plede ankò pou moun koupab k ap viv sou latè. Pèp Bondye a fin akonpli travay li. Yo resevwa ‘lapli ta a,’ ‘rafrechisman ki soti nan prezans Senyè a,’ epi yo pare pou lè eprèv ki devan yo a. Zanj yo ap fè vit ale vini nan syèl la. Yon zanj k ap retounen soti sou latè anonse travay li fini; dènye tès la fin vini sou lemonn, epi tout moun ki te pwouve yo fidèl ak prensip diven yo resevwa ‘sele Bondye vivan an.’ Lè sa a, Jezi sispann entèsesyon Li nan tanp ki anwo a. Li leve men Li, epi avèk yon gwo vwa Li di: ‘Sa fèt;’ epi tout lame zanj yo depoze kouwòn yo pandan Li ap fè anons solanèl sa a: ‘Moun ki enjis la, se pou li rete enjis toujou; epi moun ki sal la, se pou li rete sal toujou; epi moun ki jis la, se pou li rete jis toujou; epi moun ki sen an, se pou li rete sen toujou.’ Revelasyon 22:11. Chak ka fin deside pou lavi oswa pou lanmò.” The Great Controversy, 613.
At the beginning of the book of Revelation and at the end of the book of Revelation the same story is presented. Combining the two passages allows us to understand that the “Revelation of Jesus Christ” is the final warning message to mankind before Christ’s Second Coming. The message is symbolically represented by an angel that arrives just before the close of probation. The message divides mankind into two classes based upon whether they read, hear and keep the message that is unsealed when the “time is at hand,”—just before probation closes.
Nan kòmansman liv Revelasyon an ak nan fen liv Revelasyon an, se menm istwa a yo prezante. Lè nou mete de pasaj sa yo ansanm, sa pèmèt nou konprann ke “Revelasyon Jezi Kris la” se dènye mesaj avètisman pou limanite anvan Dezyèm Vini Kris la. Mesaj la reprezante senbolikman pa yon zanj ki rive jis anvan fen tan gras la. Mesaj la divize limanite an de kategori selon si yo li, yo tande, epi yo kenbe mesaj ki de sele lè “tan an pre,” — jis anvan tan gras la fini.
“As we near the close of this world’s history, the prophecies relating to the last days especially demand our study. The last book of the New Testament is full of truth that we need to understand. Satan has blinded the minds of many, so that they have been glad of any excuse for not making the Revelation their study.
“Pandan n ap pwoche fen istwa mond sa a, pwofesi ki gen rapò ak dènye jou yo mande etid nou espesyalman. Dènye liv Nouvo Testaman an chaje ak verite nou bezwen konprann. Satan avèg lespri anpil moun, konsa yo te kontan jwenn nenpòt pretèks pou yo pa fè Apokalips la tounen sijè etid yo.
“The book of Revelation, in connection with the book of Daniel, demands close study. Let every God-fearing teacher consider how most clearly to comprehend and present the Gospel that our Saviour came in person to make known to His servant John,—‘The revelation of Jesus Christ, which God gave unto Him, to show unto His servants things which must shortly come to pass.’ None should become discouraged in their study of Revelation because of its apparently mystical symbols. ‘If any of you lack wisdom, let him ask of God, that giveth to all men liberally, and upbraideth not.’ ‘Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein; for the time is at hand.’ We are to proclaim to the world the great and solemn truths contained in the book of Revelation. Into the very designs and principles of the church of God these truths are to enter. There should be a closer and more diligent study of this book, a more earnest presentation of the truths it contains, truths which concern all who are living in these last days. All who are preparing to meet their Lord should make this book the subject of earnest study and prayer. It is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history. John, because of his faithful trust in the word of God, and the testimony of Christ, was banished to the Isle of Patmos. But his banishment did not separate him from Christ. The Lord visited His faithful servant in his banishment, and gave him instruction regarding what was to come upon the world.
“Liv Revelasyon an, an koneksyon avèk liv Danyèl la, mande yon etid ki fèt ak anpil atansyon. Se pou chak anseyan ki gen krentif pou Bondye konsidere kijan pou l konprann epi prezante pi klè Levanjil ke Sovè nou an te vini an pèsòn pou fè konnen bay sèvitè Li Jan, — ‘Revelasyon Jezikri a, Bondye te bay Li li, pou montre sèvitè Li yo bagay ki gen pou rive talè konsa.’ Pèsonn pa dwe dekouraje nan etid yo sou Revelasyon poutèt senbòl li yo ki sanble mistik. ‘Si yon moun pami nou manke sajès, se pou l mande Bondye, ki bay tout moun avèk liberalite, san li pa fè repwòch.’ ‘Benediksyon pou moun ki li a, ak pou moun ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo; paske tan an pre.’ Nou dwe pwoklame bay lemonn gwo verite grav ki nan liv Revelasyon an. Verite sa yo dwe antre nan menm desen ak prensip legliz Bondye a. Dwe gen yon etid ki pi sere ak pi dilijan sou liv sa a, yon prezantasyon ki pi serye sou verite li genyen yo, verite ki konsène tout moun k ap viv nan dènye jou sa yo. Tout moun k ap prepare pou rankontre Seyè yo ta dwe fè liv sa a tounen sijè yon etid serye ak lapriyè. Se egzakteman sa non li vle di a, — yon revelasyon sou evènman ki pi enpòtan ki gen pou fèt nan dènye jou listwa tè sa a. Jan, poutèt konfyans fidèl li nan pawòl Bondye a ak temwayaj Kris la, te depòte sou zile Patmos la. Men depòtasyon li a pa t separe l ak Kris la. Seyè a te vizite sèvitè fidèl Li a pandan depòtasyon li, epi Li te ba li enstriksyon konsènan sa ki te gen pou vini sou lemonn.”
“This instruction is of the greatest importance to us; for we are living in the last days of this earth’s history. Soon we shall enter upon the fulfilment of the events which Christ showed John were to take place. As the messengers of the Lord present these solemn truths, they must realize that they are handling subjects of eternal interest, and they should seek for the baptism of the Holy Spirit, that they may speak, not their own words, but the words given them by God.
“Enstriksyon sa a gen pi gwo enpòtans pou nou; paske n ap viv nan dènye jou listwa tè sa a. Talè konsa n ap antre nan akonplisman evènman Kris la te montre Jan yo t ap rive. Lè mesaje Senyè a ap prezante verite solanèl sa yo, yo dwe rann yo kont yo ap trete sijè ki gen enterè etènèl, epi yo dwe chèche batèm Sentespri a, pou yo ka pale, pa pwòp pawòl pa yo, men pawòl Bondye ba yo.”
“The book of Revelation must be opened to the people. Many have been taught that it is a sealed book, but it is sealed to those only who reject truth and light. The truths that it contains must be proclaimed, that people may have an opportunity to prepare for the events which are so soon to take place. The Third Angel’s Message must be presented as the only hope for the salvation of a perishing world.
Liv Revelasyon an dwe louvri devan pèp la. Anpil moun yo te anseye ke li se yon liv sele, men li sele sèlman pou sila yo ki rejte verite ak limyè. Verite li genyen yo dwe pwoklame, pou moun yo ka gen yon okazyon pou prepare yo pou evènman ki pral rive talè konsa. Mesaj Twazyèm Zanj lan dwe prezante kòm sèl espwa pou delivrans yon mond k ap peri.
“The perils of the last days are upon us, and in our work we are to warn the people of the danger they are in. Let not the solemn scenes that prophecy has revealed are soon to take place be left untouched. We are God’s messengers, and we have no time to lose. Those who would be co-workers with our Lord Jesus Christ will show a deep interest in the truths found in this book. With pen and voice they will strive to make plain the wonderful things that Christ came from heaven to reveal.” Signs of the Times, July 4, 1906.
“Danje dènye jou yo rive sou nou, e nan travay nou an nou dwe avèti pèp la sou danje kote yo ye a. Pa kite sèn solanèl yo ke pwofesi te revele yo, e ki pral byento fèt, rete san yo pa touche. Nou se mesaje Bondye yo, e nou pa gen tan pou nou pèdi. Moun ki ta vle vin kòlaboratè avèk Seyè nou Jezikri a pral montre yon enterè pwofon nan verite yo jwenn nan liv sa a. Ak plim ak vwa yo pral fè efò pou mete klè bèl bagay mèvèy yo ke Kris te soti nan syèl la pou revele.” Signs of the Times, 4 jiyè 1906.
Over a hundred years ago, in 1906, we were informed that soon “we shall enter upon the fulfilment of the events which Christ showed John were to take place.” The message was still sealed up in 1906. It is important to understand that the message of the Revelation of Jesus Christ is opened up to God’s people just before the events take place. We are told the book of Revelation “is just what its name signifies,—a revelation of the most important events that are to take place in the last days of this earth’s history.”
Plis pase san (100) lane de sa, an 1906, yo te fè nou konnen byento “n ap antre nan akonplisman evènman Kris la te montre Jan yo t ap gen pou rive.” Mesaj la te toujou sele an 1906. Li enpòtan pou nou konprann ke mesaj Revelasyon Jezikri a louvri devan pèp Bondye a jis anvan evènman yo rive. Yo di nou liv Revelasyon an “se egzakteman sa non li vle di a,—yon revelasyon sou evènman ki pi enpòtan yo ki gen pou fèt nan dènye jou istwa tè sa a.”
They are opened up so that God’s people might give the warning so those who are hearing the warning might “have an opportunity to prepare for the events which are so soon to take place.” It is worth noting (for John represents God’s people in the history when the message is to be proclaimed), that John identifies the two issues which he was being persecuted over. It was “because of his faithful trust in the word of God, and the testimony of Christ,” that he “was banished to the Isle of Patmos.” He was banished because he accepted both the Bible and the Spirit of Prophecy, which is the “testimony of Jesus.”
Yo louvri yo pou pèp Bondye a ka bay avètisman an, pou moun k ap tande avètisman an kapab “gen yon opòtinite pou yo prepare pou evènman ki prèske pral rive yo.” Li vo remake (paske Jan reprezante pèp Bondye a nan peryòd listwa kote mesaj la dwe pwoklame), Jan idantifye de kestyon ki te lakòz yo t ap pèsekite l. Se “paske li te gen yon konfyans fidèl nan pawòl Bondye a, ak temwayaj Kris la,” ke li “te depòte sou zile Patmos la.” Yo te depòte l paske li te aksepte ni Bib la ni Lespri Pwofesi a, ki se “temwayaj Jezi a.”
And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:10.
Apre sa m tonbe nan pye li pou m adore li. Men li di m konsa: Gade, pa fè sa! Mwen se yon konpayon-sèvitè avè w, ansanm ak frè w yo ki kenbe temwayaj Jezi a. Adore Bondye; paske temwayaj Jezi a se lespri pwofesi a. Revelasyon 19:10.
John is representing a people at the end of the world who understand the message of the Revelation of Jesus Christ, and who are persecuted for upholding both the Bible and the Spirit of Prophecy.
Jan ap reprezante yon pèp nan fen mond lan ki konprann mesaj Revelasyon Jezikri a, epi yo pèsekite yo poutèt yo kenbe fèm ni Bib la ni Lespri Pwofesi a.
In the first three verses of chapter one the communication process between God the Father and his servants is emphasized. Chapter twenty-two adds to the narrative of the communication process. The two passages represent the beginning and the ending of the book Revelation and together they detail the role of John in the prophetic illustration. He is not simply the one who wrote the words of Revelation, but he also represents those at the end of the world who communicate the final warning message.
Nan twa premye vèsè chapit premye a, yo mete anfaz sou pwosesis kominikasyon ant Bondye Papa a ak sèvitè li yo. Chapit venn-de a ajoute nan naratif pwosesis kominikasyon an. De pasaj sa yo reprezante kòmansman ak fen liv Revelasyon an, epi ansanm yo bay detay sou wòl Jan nan ilistrasyon pwofetik la. Li pa sèlman sila a ki te ekri pawòl Revelasyon yo, men li reprezante tou moun ki nan fen mond lan k ap kominike dènye mesaj avètisman an.
The Lord gave the word: great was the company of those that published it. Psalms 68:11
Senyè a bay pawòl la: anpil anpil te foul moun sila yo ki te pibliye li a. Sòm 68:11
John “saw” and “heard” the “things” that make up the message and was commanded to write and send the message to the churches.
Jan “te wè” epi “tande” “bagay” ki fòme mesaj la, epi yo te ba li lòd pou l ekri epi voye mesaj la bay legliz yo.
Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:19.
Li t ap di: Mwen se Alfa ak Omega, premye a ak dènye a; epi: Sa ou wè a, ekri l nan yon liv, epi voye l bay sèt legliz ki nan Azi yo: bay Efèz, bay Smirn, bay Pègam, bay Tiyatir, bay Sard, bay Filadèlfi, ak bay Laodise. Revelasyon 1:19.
What he “heard” and “saw” he was commanded to write down and send to the seven churches of Asia minor, but when it came to the individual churches Jesus dictated the messages directly to John, for every message to each of the seven churches begins with the phrase “And unto the angel of the church in … write.” Jesus dictated the individual messages to the churches.
Sa li te “tande” ak sa li te “wè,” yo te ba li lòd pou l ekri yo epi voye yo bay sèt legliz Azi Minè yo; men lè sa te rive sou legliz yo chak apa, Jezi te dikte mesaj yo dirèkteman bay Jan, paske chak mesaj pou chak nan sèt legliz yo kòmanse ak fraz sa a: “Epi ekri bay zanj legliz ki nan … la.” Jezi te dikte mesaj yo chak apa bay legliz yo.
Jesus dictated to John, and also Jesus told John to write what he saw and heard, and once Jesus told John “not” to write what he had heard.
Jezi te dikte Jan, epi Jezi te di Jan tou pou l ekri sa li te wè ak sa li te tande; epi yon fwa, Jezi te di Jan pou l “pa” ekri sa li te tande a.
And cried with a loud voice, as when a lion roareth: and when he had cried, seven thunders uttered their voices. And when the seven thunders had uttered their voices, I was about to write: and I heard a voice from heaven saying unto me, Seal up those things which the seven thunders uttered, and write them not. Revelation 10:3, 4.
Li rele avèk yon gwo vwa, tankou lè yon lyon ap gwonde; e lè li te fin rele, sèt loraj yo fè tande vwa pa yo. E lè sèt loraj yo te fin fè tande vwa pa yo, mwen te pare pou m ekri; men mwen tande yon vwa soti nan syèl la ki t ap di m: Sele sa sèt loraj yo te di yo, epi pa ekri yo. Revelasyon 10:3, 4.
John was told to seal up what the seven thunders uttered and in so doing he was sealing up the message of the seven thunders, just as Daniel was commanded to seal up his book until the time of the end.
Yo te di lòd pou l sele sa sèt loraj yo te di a; konsa, li t ap sele mesaj sèt loraj yo, menm jan yo te bay Danyèl lòd pou l sele liv li a jouk tan lafen an.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . . . And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. Daniel 12:4, 9.
Men ou menm, Danyèl, fèmen pawòl yo, epi sele liv la, jis rive nan tan lafen an: anpil moun pral kouri ale vini, epi konesans pral ogmante.... Epi li di: Ale fè chemen ou, Danyèl; paske pawòl yo fèmen epi sele jouk tan lafen an. Danyèl 12:4, 9.
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Apre sèt loraj sa yo fin fè tande vwa yo, lòd la vini bay Jan menm jan li te vini bay Danyèl konsènan ti liv la: ‘Sele bagay sa yo sèt loraj yo te pwononse.’” The Seventh-day Adventist Bible Commentary, volim 7, 971.
What we are identifying is that at both the end and beginning of the book of Revelation a message is identified. The process of communicating that message is also identified. The part which John plays in communicating the message is specifically addressed. Sometimes he simply wrote what he saw and heard. Other times he was dictated to, and once he was told to not write what he had heard. The message of the Revelation of Jesus Christ is given by the Father, to Jesus, to Gabriel and then to the prophet John who was given the responsibility of writing the message and sending it to the churches.
Sa n ap idantifye a se ke ni nan fen ni nan kòmansman liv Revelasyon an, yo idantifye yon mesaj. Yo idantifye tou pwosesis kominikasyon mesaj sa a. Yo adrese ak presizyon wòl Jan jwe nan kominikasyon mesaj la. Pafwa li te senpleman ekri sa li te wè ak sa li te tande. Lòt fwa yo te dikte l sa pou l ekri, epi yon fwa yo te di l pou l pa ekri sa li te tande a. Mesaj Revelasyon Jezikri a soti nan Papa a, pase bay Jezi, bay Gabriyèl, epi apre sa bay pwofèt Jan, ki te resevwa responsablite pou l ekri mesaj la epi voye l bay legliz yo.
Write the things which thou hast seen, and the things which are, and the things which shall be hereafter. Revelation 1:19.
Ekri bagay ou wè yo, ak bagay ki la kounye a, ak bagay ki pral rive apre sa. Revelasyon 1:19.
It might be possible to read the verse and not recognize the prophetic principle identified within the command for John to write. Writing down “things” seen and heard is to record current history, for in John’s time those “things” were. Recording current history, and in so doing simultaneously writing down the things that shall be in the future, is the primary prophetic rule in the book of Revelation. John is used to emphasize and illustrate that very principle and its importance for he was essentially told to write “the things which are, and” in so doing you shall be writing “the things which shall be hereafter” because history repeats. This prophetic technique is Jesus’ signature, for a signature is a name and His name in chapter one of Revelation is the Alpha and Omega. He identifies the end with the beginning.
Li ta ka posib pou yon moun li vèsè a san li pa rekonèt prensip pwofetik ki idantifye nan kòmandman yo te bay Jan pou l ekri a. Ekri “bagay” yo wè ak tande se anrejistre istwa aktyèl la, paske nan epòk Jan an, “bagay” sa yo te egziste. Anrejistre istwa aktyèl la, epi lè w fè sa, an menm tan ekri bagay ki pral rive nan lavni yo, se règ pwofetik prensipal nan liv Revelasyon an. Yo sèvi ak Jan pou mete aksan sou menm prensip sa a epi pou ilistre enpòtans li, paske an reyalite yo te di l ekri “bagay ki la yo, epi” lè l fè sa, li va ekri “bagay ki pral vini apre sa yo,” paske istwa repete tèt li. Teknik pwofetik sa a se siyati Jezi, paske yon siyati se yon non, epi non Li nan premye chapit Revelasyon an se Alfa ak Omega. Li idantifye fen an avèk kòmansman an.
We are just beginning the study of “The Revelation of Jesus Christ” and we are currently considering the first three verses of chapter one. The final warning message titled “The Revelation of Jesus Christ” is communicated from the heavenly Father unto Jesus unto Gabriel unto John who records it in a book to be sent to the churches. Because the message is so directly named as “The Revelation of Jesus Christ” it is important to note that of all the elements that have been written to men through the inspired Word revealing Christ, the one characteristic of who and what Jesus is, is illustrated in the activity of John in recording the message. As he wrote the things that then were, he was also writing the things that would yet be.
Nou fèk ap kòmanse etid “Revelasyon Jezikri a”, epi kounye a nou ap konsidere twa premye vèsè chapit premye a. Dènye mesaj avètisman an, ki pote tit “Revelasyon Jezikri a”, transmèt soti nan Papa selès la bay Jezi, soti nan Jezi bay Gabriyèl, soti nan Gabriyèl bay Jan, ki ekri li nan yon liv pou voye bay legliz yo. Paske mesaj la tèlman nonmen dirèkteman kòm “Revelasyon Jezikri a”, li enpòtan pou nou remake ke, pami tout eleman ki te ekri bay lèzòm atravè Pawòl enspire a ki revele Kris la, sèl karakteristik kiyès Jezi ye ak sa li ye a ilistre nan aktivite Jan lè l ap ekri mesaj la. Pandan li t ap ekri bagay ki te la lè sa a, li te ansanm tou ap ekri bagay ki te poko gen pou vini.
The truth of repeating history is represented when John writes out a warning for his day and age, which is also a warning for a future time. When John wrote to the seven churches at the beginning of the Christian church, he was also penning a warning for the Christian church at the end of the world. This attribute of Christ’s character is represented when Christ is called the Alpha and Omega, or the beginning and the ending, or the first and the last. In fact, the Bible identifies this attribute of Christ’s character as what proves that he is the only God.
Verite istwa k ap repete a reprezante lè Jan ekri yon avètisman pou epòk pa li a, ki se tou yon avètisman pou yon tan k ap vini. Lè Jan te ekri sèt legliz yo nan kòmansman legliz kretyen an, li te an menm tan ap trase yon avètisman pou legliz kretyen an nan fen mond lan. Atribi sa a nan karaktè Kris la reprezante lè yo rele Kris la Alfa ak Omega, oswa kòmansman an ak fen an, oswa premye a ak dènye a. Anfèt, Bib la idantifye atribi sa a nan karaktè Kris la kòm sa ki pwouve ke li se sèl Bondye a.
In the first chapter of Revelation we find Jesus identifying Himself as the Alpha and Omega.
Nan premye chapit liv Revelasyon an, nou jwenn Jezi k ap idantifye tèt Li kòm Alfa ak Omega.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.
Mwen te nan Lespri a nan jou Senyè a, epi mwen tande dèyè m yon gwo vwa, tankou son yon twonpèt, ki t ap di: Mwen se Alfa ak Omega, premye a ak dènye a; epi: Sa ou wè a, ekri l nan yon liv, epi voye li bay sèt legliz ki nan Azi yo; bay Efèz, ak Smirn, ak Pègam, ak Tiyatir, ak Sàd, ak Filadèlfi, ak Lawodise.
And I turned to see the voice that spake with me. And being turned, I saw seven golden candlesticks; And in the midst of the seven candlesticks one like unto the Son of man, clothed with a garment down to the foot, and girt about the paps with a golden girdle. His head and his hairs were white like wool, as white as snow; and his eyes were as a flame of fire; And his feet like unto fine brass, as if they burned in a furnace; and his voice as the sound of many waters. And he had in his right hand seven stars: and out of his mouth went a sharp twoedged sword: and his countenance was as the sun shineth in his strength.
Mwen vire pou m wè vwa ki t ap pale avè m nan. Lè m fin vire, mwen wè sèt chanpdelò an lò; epi nan mitan sèt chanpdelò yo, yon moun ki te sanble ak Pitit Lòm nan, abiye ak yon rad ki te desann jouk nan pye l, epi li te mare nan pwatrin li ak yon sentiwon an lò. Tèt li ak cheve li te blan tankou lenn, blan tankou nèj; epi je li yo te tankou yon flanm dife; pye li yo te tankou kwiv rafine, tankou si yo t ap boule nan yon fou; epi vwa li te tankou bri gwo dlo anpil. Li te gen sèt zetwal nan men dwat li; epi nan bouch li te soti yon nepe file, de bò li byen file; epi vizaj li te tankou solèy la lè li klere nan tout fòs li.
And when I saw him, I fell at his feet as dead. And he laid his right hand upon me, saying unto me, Fear not; I am the first and the last. Revelation 1:10–17.
E lè m te wè li, mwen tonbe nan pye li tankou yon moun mouri. E li mete men dwat li sou mwen, li di m: Ou pa bezwen pè; mwen se premye a ak dènye a. Revelasyon 1:10–17.
There is much truth within these verses, but here I would simply point out that when John heard Christ’s trumpet-like voice and turned to see Who it was that spoke to him, he saw Jesus Christ as the heavenly High Priest within the holy place of the heavenly sanctuary. Jesus then identified Himself as Alpha and Omega and as the first and the last. In the message and its communication in the first three verses we found a line of truth that corresponded with the line of truth at the end of Revelation. As the Alpha and Omega Jesus illustrates the end with the beginning, the last with the first. At the end of the book of Revelation as in the beginning He once again identifies Himself as the Alpha and Omega.
Gen anpil verite nan vèsè sa yo, men isit la mwen ta senpleman fè remake ke lè Jan tande vwa Kris la tankou yon twonpèt epi li vire pou l wè kiyès ki t ap pale avè l la, li wè Jezi Kris kòm Gran Prèt selès la anndan kote ki sen an nan Tanp selès la. Lè sa a, Jezi idantifye tèt Li kòm Alfa ak Omega, epi kòm premye a ak dènye a. Nan mesaj la ak nan kominikasyon li nan twa premye vèsè yo, nou te jwenn yon liy verite ki te koresponn ak liy verite ki nan fen Revelasyon an. Antanke Alfa ak Omega, Jezi montre fen an avèk kòmansman an, dènye a avèk premye a. Nan fen liv Revelasyon an menm jan ak nan kòmansman an, Li yon lòt fwa ankò idantifye tèt Li kòm Alfa ak Omega.
And he said unto me, These sayings are faithful and true: and the Lord God of the holy prophets sent his angel to shew unto his servants the things which must shortly be done. Behold, I come quickly: blessed is he that keepeth the sayings of the prophecy of this book.
Epi li di mwen: Pawòl sa yo fidèl e veritab; epi Senyè Bondye pwofèt ki sen yo voye zanj li a pou montre sèvitè li yo bagay ki gen pou fèt talè konsa. Men, m ap vini byento: beni pou moun ki kenbe pawòl pwofesi ki nan liv sa a.
And I John saw these things, and heard them. And when I had heard and seen, I fell down to worship before the feet of the angel which shewed me these things. Then saith he unto me, See thou do it not: for I am thy fellowservant, and of thy brethren the prophets, and of them which keep the sayings of this book: worship God.
Epi mwen Jan, mwen te wè bagay sa yo, epi mwen te tande yo. E lè mwen te fin tande e wè, mwen tonbe ajenou pou m adore devan pye zanj ki te fè m wè bagay sa yo. Lè sa a li di m konsa: Gade, pa fè sa; paske mwen se yon parèy sèvitè avè w, ak frè w yo, pwofèt yo, ansanm ak moun ki kenbe pawòl liv sa a: adore Bondye.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand.
Epi li di m: Pa sele pawòl pwofesi liv sa a, paske tan an pre.
He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still.
Moun ki enjis la, kite l kontinye fè enjis toujou; e sila a ki sal la, kite l kontinye sal toujou; e sila a ki jis la, kite l kontinye pratike jistis toujou; e sila a ki sen an, kite l kontinye vin sen toujou.
And, behold, I come quickly; and my reward is with me, to give every man according as his work shall be. I am Alpha and Omega, the beginning and the end, the first and the last. Revelation 22:7–13.
Epi, gade, m ap vini vit; e rekonpans mwen avèk mwen, pou m bay chak moun dapre sa zèv li va ye. Mwen se Alfa ak Omega, kòmansman an ak finisman an, premye a ak dènye a. Revelasyon 22:7–13.
The book of Revelation carefully describes that when John records the message that the message would be premised upon the principle of the beginning illustrating the end. The message is the first truth opened up in the book of Revelation and the very same truth is the last to be spoken in the book. And in the testimony at the beginning and at the ending of the book of Revelation, Jesus identifies Himself as the Alpha and Omega, the beginning and ending and as the first and the last.
Liv Revelasyon an dekri avèk anpil swen ke, lè Jan anrejistre mesaj la, mesaj la t ap chita sou prensip kòmansman an ki ilistre fen an. Mesaj la se premye verite ki louvri nan liv Revelasyon an, e menm verite sa a se dènye verite yo pale nan liv la. E nan temwayaj ki nan kòmansman an ak nan fen liv Revelasyon an, Jezi idantifye tèt Li kòm Alfa ak Omega, kòmansman ak fen, epi kòm premye a ak dènye a.
The first three verses of the book of Revelation identify the final warning message for mankind. It is the warning that precedes the seven last plagues and the Second Coming of Christ. The message of the Revelation of Jesus Christ was “sent and signified” “by his angel.”
Premye twa vèsè liv Revelasyon an idantifye dènye mesaj avètisman pou limanite. Se avètisman ki vini anvan sèt dènye flewo yo ak Dezyèm Vini Kris la. Mesaj Revelasyon Jezikri a te “voye e fè konnen li pa siy” “pa zanj li a.”
That same warning message is then identified in the last passage of Revelation, and it is also represented as the third angel of Revelation fourteen.
Menm avètisman sa a idantifye ankò nan dènye pasaj Revelasyon an, epi li reprezante tou kòm twazyèm zanj nan Revelasyon katòz.
And the third angel followed them, saying with a loud voice, If any man worship the beast and his image, and receive his mark in his forehead, or in his hand, The same shall drink of the wine of the wrath of God, which is poured out without mixture into the cup of his indignation; and he shall be tormented with fire and brimstone in the presence of the holy angels, and in the presence of the Lamb: And the smoke of their torment ascendeth up for ever and ever: and they have no rest day nor night, who worship the beast and his image, and whosoever receiveth the mark of his name. Revelation 14:9–11.
Apre yo menm, twazyèm zanj lan swiv yo, li t ap di byen fò: Si yon moun adore bèt la ak imaj li, epi li resevwa mak li sou fwon li, oswa nan men li, moun sa a va bwè diven kòlè Bondye a, ki vide san melanj nan gode endiyasyon li; epi li va sibi tòti nan dife ak souf nan prezans zanj sen yo, ak nan prezans Ti Mouton an. Epi lafimen tòti yo ap monte pou tout tan ak pou tout tan; e yo pa gen repo ni lajounen ni lannwit, yo menm ki adore bèt la ak imaj li, ansanm ak tout moun ki resevwa mak non li. Revelasyon 14:9–11.
The final warning message is the message represented as the third angel. It’s the final warning for it directly identifies the last test for mankind. There is another angel that follows and joins the third angel, and that angel is also the final warning message.
Dènye mesaj avètisman an se mesaj ki reprezante pa twazyèm zanj lan. Se dènye avètisman an, paske li idantifye dirèkteman dènye eprèv limanite a. Gen yon lòt zanj ki vini apre epi ki mete tèt li ansanm ak twazyèm zanj lan, e zanj sa a tou se mesaj final avètisman an.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. And he cried mightily with a strong voice, saying, Babylon the great is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies.
Apre bagay sa yo, mwen wè yon lòt zanj desann sot nan syèl la, li te gen gwo pouvwa; e tè a te klere ak glwa li. E li te rele avèk fòs, ak yon vwa pwisan, li di: Gwo Babilòn tonbe, li tonbe, e li vin tounen kay demon yo, repè tout move lespri, ak kaj tout zwazo sal e rayisab. Paske tout nasyon yo bwè diven kòlè fònikasyon li a, wa latè yo fè fònikasyon avè l, epi machann latè yo vin rich grasa abondans liks li yo.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Revelation 18:1–5.
Epi mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Soti nan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan kalamite li yo. Paske peche li yo monte rive jouk nan syèl la, e Bondye sonje inikite li yo. Revelasyon 18:1–5.
The message that is the Revelation of Jesus Christ is represented in chapter one, chapter fourteen, chapter eighteen and chapter twenty-two. The message is signified by an angel that is identified in the first and the last reference in Revelation as the angel Gabriel, and then in chapters fourteen and eighteen the message is symbolically represented by an angel flying in heaven or coming down out of heaven.
Mesaj ki se Revelasyon Jezikri a reprezante nan chapit youn, chapit katòz, chapit dizwit, ak chapit vennnde. Mesaj la siyifi pa yon zanj ki idantifye nan premye ak dènye referans nan Revelasyon an kòm zanj Gabriyèl, epi apre sa, nan chapit katòz ak dizwit, mesaj la reprezante senbolikman pa yon zanj k ap vole nan syèl la oswa k ap desann soti nan syèl la.
The angel that comes down out of heaven in chapter eighteen is typified earlier in chapter ten when an angel descends and places one foot on the land and another on the sea. That angel has a book that John is commanded to eat that makes his mouth sweet and his belly bitter. The book John eats is a message, and the message represented by the little book typifies the message of the angel of Revelation eighteen, so it too is a representation of the final warning message.
Zanj ki soti nan syèl la nan chapit dizwit la te deja prefigire pi bonè nan chapit dis la, lè yon zanj desann epi li mete yon pye sou tè a, epi yon lòt sou lanmè a. Zanj sa a gen yon liv Jan resevwa lòd pou l manje; li fè bouch li dous, men vant li anmè. Liv Jan manje a se yon mesaj, e mesaj ti liv la reprezante a prefigure mesaj zanj ki nan Revelasyon dizwit la; konsa, li menm tou, li se yon reprezantasyon dènye mesaj avètisman an.
We are told that God’s message was sent and signified by an angel and when we closely look for the final warning message to be illustrated in the book of Revelation, we find that seven times an angel signifies the final warning message. In the first and the last instances it was the angel, Gabriel. Then in Revelation ten we have an angel come down with a little book in his hand. In Revelation fourteen we have three more angels, all representing the final warning message. Then in Revelation eighteen we have another angel representing the very same final warning message. Seven final warning messages are represented by angels. The first and the last are the angel Gabriel and the five angels in the middle of the first and last are symbolic angels.
Yo di nou ke mesaj Bondye a te voye e li te siyifye pa yon zanj; epi lè nou egzamine ak anpil atansyon pou nou wè kijan mesaj avètisman final la prezante nan liv Revelasyon an, nou jwenn ke sèt fwa se yon zanj ki siyifye mesaj avètisman final la. Nan premye ak nan dènye ka yo, se te zanj Gabriyèl la. Apre sa, nan Revelasyon 10, nou wè yon zanj desann ak yon ti liv nan men li. Nan Revelasyon 14, nou wè twa lòt zanj ankò, yo tout reprezante mesaj avètisman final la. Epi nan Revelasyon 18, nou wè yon lòt zanj ki reprezante menm mesaj avètisman final sa a. Sèt mesaj avètisman final yo reprezante pa zanj. Premye a ak dènye a se zanj Gabriyèl la, epi senk zanj ki nan mitan premye a ak dènye a se zanj senbolik.
Of course, each of the seven churches have an angel as well, but they are carrying a message to the churches, whereas the final warning message we have been discussing is a message which includes the entire world as its audience.
Natirèlman, chak nan sèt legliz yo gen yon zanj tou, men yo ap pote yon mesaj bay legliz yo, tandiske dènye mesaj avètisman nou te ap pale a se yon mesaj ki gen lemonn antye kòm odyans li.
Each of the seven prophetic lines representing the final warning message should be closely evaluated and aligned with each other, but at this juncture I wish to simply define a basic principle of Alpha and Omega. The first time a subject is mentioned in God’s word is the most important reference. The first time “seed” is mentioned in the Bible is in Genesis 1:11 where we are told that the seed would produce “after its kind.” The first mention of the seed emphasizes that it has the DNA necessary to reproduce itself. Jesus identified God’s Word as a seed.
Chak nan sèt liy pwofetik ki reprezante dènye mesaj avètisman an dwe egzamine ak anpil atansyon epi mete yo ann amoni youn ak lòt, men nan moman sa a mwen vle senpleman defini yon prensip debaz konsènan Alfa ak Omega. Premye fwa yon sijè mansyone nan Pawòl Bondye a se referans ki pi enpòtan an. Premye fwa yo mansyone “semans” nan Bib la se nan Jenèz 1:11, kote yo fè nou konnen semans lan t ap pwodui “dapre espès pa li.” Premye mansyon semans lan mete anfaz sou lefèt ke li gen ADN ki nesesè pou repwodui tèt li. Jezi te idantifye Pawòl Bondye a kòm yon semans.
The same day went Jesus out of the house, and sat by the sea side. And great multitudes were gathered together unto him, so that he went into a ship, and sat; and the whole multitude stood on the shore. And he spake many things unto them in parables, saying,
Menm jou sa a, Jezi soti nan kay la, li al chita bò lanmè a. Epi yon gwo foul moun te rasanble bò kote l, tèlman li monte nan yon kannòt, li chita; epi tout foul la te kanpe sou rivaj la. Lè sa a, li pale yo anpil bagay an parabòl, li di:
Behold, a sower went forth to sow; And when he sowed, some seeds fell by the way side, and the fowls came and devoured them up: Some fell upon stony places, where they had not much earth: and forthwith they sprung up, because they had no deepness of earth: And when the sun was up, they were scorched; and because they had no root, they withered away. And some fell among thorns; and the thorns sprung up, and choked them: But other fell into good ground, and brought forth fruit, some an hundredfold, some sixtyfold, some thirtyfold. Who hath ears to hear, let him hear.
Gade, yon moun ki t ap simen an soti al simen; E pandan li t ap simen an, kèk grenn tonbe bò chemen an, epi zwazo yo vini e yo devore yo: Kèk tonbe sou tè wòch, kote yo pa t gen anpil tè; epi tousuit yo leve, paske yo pa t gen pwofondè tè: E lè solèy la leve, yo te boule; e paske yo pa t gen rasin, yo cheche nèt. E kèk tonbe nan mitan pikan; epi pikan yo leve, e yo toufe yo: Men lòt tonbe nan bon tè, e yo bay fwi, youn san pou youn, youn swasant pou youn, youn trant pou youn. Moun ki gen zòrèy pou tande, se pou li tande.
And the disciples came, and said unto him, Why speakest thou unto them in parables?
Epi disip yo vin jwenn li, yo di li: Poukisa ou pale ak yo an parabòl?
He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given. For whosoever hath, to him shall be given, and he shall have more abundance: but whosoever hath not, from him shall be taken away even that he hath. Therefore speak I to them in parables: because they seeing see not; and hearing they hear not, neither do they understand. And in them is fulfilled the prophecy of Esaias, which saith, By hearing ye shall hear, and shall not understand; and seeing ye shall see, and shall not perceive: For this people’s heart is waxed gross, and their ears are dull of hearing, and their eyes they have closed; lest at any time they should see with their eyes, and hear with their ears, and should understand with their heart, and should be converted, and I should heal them.
Li reponn yo, li di yo: Se paske yo ban nou konnen mistè wayòm syèl la; men yo pa bay sa a yo menm. Paske nenpòt moun ki genyen, y a ba li ankò, e l ap gen an abondans; men nenpòt moun ki pa genyen, menm sa li genyen an, y a wete l nan men li. Se poutèt sa mwen pale ak yo an parabòl: paske, pandan y ap gade, yo pa wè; pandan y ap tande, yo pa tande, ni yo pa konprann. E nan yo pwofesi Ezayi a ap akonpli, ki di: Lè n ap tande, n a tande, men nou p ap konprann; lè n ap gade, n a gade, men nou p ap wè. Paske kè pèp sa a vin lou, zòrèy yo vin di pou tande, e je yo, yo fèmen yo; pou sa pa rive yo wè ak je yo, yo tande ak zòrèy yo, yo konprann ak kè yo, yo konvèti, epi mwen geri yo.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them.
Men, benediksyon pou je nou, paske yo wè; ak pou zòrèy nou, paske yo tande. Paske, an verite, mwen di nou sa: anpil pwofèt ak moun jis te swete wè bagay nou wè yo, men yo pa t wè yo; epi tande bagay nou tande yo, men yo pa t tande yo.
Hear ye therefore the parable of the sower.
Se poutèt sa, koute parabòl moun k ap simen an.
When any one heareth the word of the kingdom, and understandeth it not, then cometh the wicked one, and catcheth away that which was sown in his heart. This is he which received seed by the way side.
Lè yon moun tande pawòl wayòm nan epi li pa konprann li, lè sa a, mechan an vini, li rache sa ki te simen nan kè li a. Se sa ki moun ki te resevwa semans lan bò chemen an.
But he that received the seed into stony places, the same is he that heareth the word, and anon with joy receiveth it; Yet hath he not root in himself, but dureth for a while: for when tribulation or persecution ariseth because of the word, by and by he is offended.
Men, moun ki te resevwa grenn nan sou tè wòch, se li menm ki tande pawòl la, epi touswit li resevwa li ak kè kontan; men li pa gen rasin nan li menm, se pou yon ti tan sèlman li kenbe fèm; paske lè tribilasyon oswa pèsekisyon leve poutèt pawòl la, touswit li bite.
He also that received seed among the thorns is he that heareth the word; and the care of this world, and the deceitfulness of riches, choke the word, and he becometh unfruitful.
Moun ki resevwa semans lan nan mitan pikan yo, se li menm ki tande pawòl la; men sousi lavi sa a, ansanm ak twonpri richès yo, toufe pawòl la, epi li vin san fwi.
But he that received seed into the good ground is he that heareth the word, and understandeth it; which also beareth fruit, and bringeth forth, some an hundredfold, some sixty, some thirty. Matthew 13:1–23.
Men, moun ki te resevwa semans lan nan bon tè a, se li menm ki tande pawòl la epi ki konprann li; li menm tou li pote fwi, epi li donnen, kèk bay san fwa plis, kèk swasant, kèk trant. Matye 13:1–23.
A seed, which is God’s Word, has all the DNA necessary to produce a complete plant. The first mention of a subject in God’s Word includes all the elements of that subject that there is. This fact is identified as “the rule of first mention.” The closer this rule is examined the surer it becomes.
Yon grenn, ki se Pawòl Bondye a, gen tout ADN ki nesesè pou pwodui yon plant konplè. Premye fwa yon sijè parèt nan Pawòl Bondye a gen ladan l tout eleman sijè sa a genyen. Verite sa a idantifye kòm “règ premye mansyònman an.” Plis yo egzamine règ sa a de prè, se plis li vin sèten.
Before we continue on in our explanation of the Alpha and Omega and the definition of God’s Word as a seed, it is worth considering from the passage we just cited in Matthew some relevant points in our consideration of the book of Revelation. All the prophets are speaking of the end of the world.
Anvan nou kontinye nan esplikasyon nou sou Alfa ak Omega a ak definisyon Pawòl Bondye a kòm yon semans, li vo lapenn pou nou konsidere, dapre pasaj nou sot site nan Matye a, kèk pwen ki enpòtan pou refleksyon nou sou liv Revelasyon an. Tout pwofèt yo ap pale konsènan fen mond lan.
“Each of the ancient prophets spoke less for their own time than for ours, so that their prophesying is in force for us. ‘Now all these things happened unto them for ensamples: and they are written for our admonition, upon whom the ends of the world are come.’ 1 Corinthians 10:11. ‘Not unto themselves, but unto us they did minister the things, which are now reported unto you by them that have preached the gospel unto you with the Holy Ghost sent down from heaven; which things the angels desire to look into.’ 1 Peter 1:12. . . .
«Chak nan ansyen pwofèt yo te pale mwens pou pwòp epòk pa yo pase pou pa nou an, konsa pwofesi yo gen fòs pou nou. “Koulye a, tout bagay sa yo te rive yo kòm egzanp; epi yo te ekri yo pou avètisman nou, nou menm sou ki fen mond lan rive.” 1 Korentyen 10:11. “Se pa t pou tèt pa yo, men se te pou nou yo t ap sèvi bagay sa yo, ki kounye a yo fè nou konnen pa mwayen moun ki te anonse nou levanjil la avèk Sentespri ki te voye desann soti nan syèl la; bagay sa yo zanj yo menm anvi gade ladan yo.” 1 Pyè 1:12....»
“The Bible has accumulated and bound up together its treasures for this last generation. All the great events and solemn transactions of Old Testament history have been, and are, repeating themselves in the church in these last days.” Selected Messages, book 3, 338, 339.
“Bib la te rasanble epi mare ansanm trezò li yo pou dènye jenerasyon sa a. Tout gwo evènman yo ak tout tranzaksyon solenèl nan istwa Ansyen Testaman an te repete tèt yo, e yo ap repete tèt yo, nan legliz la nan dènye jou sa yo.” Selected Messages, book 3, 338, 339.
This passage provides three witnesses, (Paul, Peter and Ellen White) testifying to the fact that all the prophets are speaking about the end of the world, which is the very time when the secret in the book of Revelation is unsealed. Therefore, in Matthew thirteen when Jesus said, “blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them,” He was expressing the same blessing that is noted in the first three verses of Revelation chapter one.
Pasaj sa a bay twa temwen, (Pòl, Pyè ak Ellen White) k ap rann temwayaj sou lefèt ke tout pwofèt yo ap pale konsènan lafen mond lan, ki se egzakteman moman kote sekrè ki nan liv Revelasyon an devwale. Se poutèt sa, nan Matye trèz, lè Jezi te di: “benediksyon pou je nou, paske yo wè; ak pou zòrèy nou, paske yo tande. Paske anverite mwen di nou sa, anpil pwofèt ak moun jis te anvi wè bagay sa yo nou wè yo, epi yo pa t wè yo; epi tande bagay sa yo nou tande yo, epi yo pa t tande yo,” Li t ap eksprime menm benediksyon ki make nan twa premye vèsè yo nan chapit youn liv Revelasyon an.
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:3.
Benediksyon pou moun ki li, ak pou sa yo ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo; paske tan an pre. Revelasyon 1:3.
Jesus presented the parable of the Sower and then the disciples are led to engage him on the parable. But before they are brought into interaction with Jesus, He stated for them and more importantly for us, “Who hath ears to hear, let him hear.”
Jezi te prezante parabòl Moun k ap simen an, epi apre sa disip yo vin pouse pou antre an dyalòg avè l sou parabòl la. Men, anvan yo te mennen yo antre an relasyon avè Jezi, Li te deklare pou yo e, pi enpòtan toujou, pou nou: « Moun ki gen zòrèy pou tande, se pou l tande. »
Jesus gives the parable and concludes it with the warning for those who will—to hear. Then the disciples are led into the discussion where Jesus addresses at least three significant thoughts. He identifies a distinction between two classes of hearers, and in doing so he refers to a passage from the book of Isaiah to provide a second witness of two classes of hearers (for remember it is all set in the context of those that will hear). The third idea he sets forth, beyond the two classes of hearers and the book of Isaiah as a second witness, is the fact that the Word of God is a seed. The fact that the Word of God is a seed is therefore part of what is to be heard by those that hear the Revelation of Jesus Christ in Revelation chapter one. There are two hearers in the first three verses, just as there are two classes of hearers in Matthew thirteen. Matthew thirteen simply adds some insight to the various ways those who refuse to hear make the choice not to hear. And the witness of Isaiah adds even more to the message we are to hear.
Jezi bay parabòl la epi li fini li ak avètisman pou moun ki gen zòrèy pou tande. Apre sa, yo mennen disip yo antre nan diskisyon an, kote Jezi pale sou omwen twa panse enpòtan. Li fè konnen gen yon distenksyon ant de kategori moun k ap tande, epi lè li fè sa, li fè referans ak yon pasaj nan liv Ezayi a pou bay yon dezyèm temwen sou de kategori moun k ap tande yo (paske sonje, tout bagay sa yo plase nan kontèks moun ki va tande yo). Twazyèm lide li mete devan, anplis de de kategori moun k ap tande yo ak liv Ezayi a kòm yon dezyèm temwen, se lefètke Pawòl Bondye a se yon grenn. Lefètke Pawòl Bondye a se yon grenn fè pati, kidonk, de sa ki dwe tande pa moun ki tande Revelasyon Jezi Kris la nan chapit youn nan Revelasyon an. Gen de moun k ap tande nan twa premye vèsè yo, menm jan gen de kategori moun k ap tande nan Matye trèz. Matye trèz senpleman ajoute kèk limyè sou divès fason moun ki refize tande yo fè chwa pou yo pa tande. Epi temwayaj Ezayi a ajoute plis toujou nan mesaj nou dwe tande a.
In the year that king Uzziah died I saw also the Lord sitting upon a throne, high and lifted up, and his train filled the temple. Above it stood the seraphims: each one had six wings; with twain he covered his face, and with twain he covered his feet, and with twain he did fly. And one cried unto another, and said, Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory. And the posts of the door moved at the voice of him that cried, and the house was filled with smoke.
Nan ane wa Ozyas, wa a, m te wè Seyè a chita sou yon twòn, byen wo e leve anlè, epi long rad li te plen tanp lan. Anwo li te kanpe serafen yo: chak te gen sis zèl; ak de li te kouvri figi l, ak de li te kouvri pye l, epi ak de li t ap vole. Youn t ap rele lòt, li t ap di: Sen, sen, sen, se SENYÈ ki chèf tout lame yo; tout tè a plen ak laglwa li. Poto pòt yo te tranble anba vwa sila a ki t ap rele a, epi kay la te plen ak lafimen.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.
Lè sa a mwen di: Malè pou mwen! paske mwen pèdi; paske mwen se yon moun ki gen bouch sal, e mwen rete nan mitan yon pèp ki gen bouch sal; paske je mwen yo wè Wa a, SENYÈ ki gen tout lame yo.
Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.
Apre sa, youn nan sèrafen yo vole vin jwenn mwen, li te gen nan men li yon chabon dife ki t ap limen, li te pran l ak pens sou lotèl la. Li manyen bouch mwen avèk li, epi li di: Gade, sa a touche bouch ou; mechanste ou wete, epi peche ou pirifye.
Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me.
Epi mwen tande vwa Seyè a k ap di: Kiyès mwen va voye, e kiyès ki va ale pou nou? Lè sa a, mwen di: Men mwen; voye m.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed.
Epi li di: Ale, epi di pèp sa a: Nou pral tande vre, men nou p ap konprann; nou pral gade vre, men nou p ap wè. Rann kè pèp sa a lou, rann zòrèy yo lou, epi fèmen je yo; pou yo pa wè ak je yo, pou yo pa tande ak zòrèy yo, pou yo pa konprann ak kè yo, pou yo pa tounen vin jwenn Bondye, epi pou yo pa geri.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:1–13.
Lè sa a, mwen di: Seyè, jouk kilè? E li reponn: Jouk lè lavil yo fin devaste san pesonn pa rete ladan yo, kay yo san moun, epi peyi a vin nèt ale dezole; jouk lè Seyè a fin mennen moun yo byen lwen, epi gen yon gwo abandònman nan mitan peyi a. Men, toujou va rete ladan li yon dizyèm pati; li va retounen, epi yo va devore l: tankou pye tèrebant lan ak pye bwadchenn nan, ki toujou gen souch yo ladan yo lè fèy yo tonbe; konsa desandans sen an va souch li. Ezayi 6:1–13.
Of course, this passage from Isaiah is absolutely amazing in the depth of prophetic subjects it addresses. Many of these subjects have been repeatedly discussed in Habakkuk’s Tables, so we will simply summarize the points from the passage that support our consideration of Jesus’ reference to His word being a seed.
Natirèlman, pasaj sa a ki soti nan Ezayi a vrèman ekstraòdinè nan pwofondè sijè pwofetik li abòde. Anpil nan sijè sa yo te deja diskite plizyè fwa nan Tab Habakik yo; se poutèt sa, n ap tou senpleman rezime pwen ki nan pasaj la ki soutni konsiderasyon nou sou referans Jezi te fè lè Li te di pawòl Li a se yon semans.
In has been established that Isaiah in the passage represents a prophet, and therefore God’s people at the end of time. More importantly for our point, Isaiah represents a people who were living in sin, while functioning within God’s church. Until Isaiah had the revelation of God’s glory, he did not recognize his own sinfulness. He was Laodicean, he was blind.
Yo te etabli ke Ezayi, nan pasaj sa a, reprezante yon pwofèt, e konsa pèp Bondye a nan tan lafen an. Sa ki pi enpòtan pou pwen nou an, se ke Ezayi reprezante yon pèp ki t ap viv nan peche, pandan yo t ap fonksyone anndan legliz Bondye a. Jiskaske Ezayi te resevwa revelasyon laglwa Bondye a, li pa t rekonèt pwòp peche pa li. Li te Lawodiseyen, li te avèg.
“Isaiah had denounced the sin of others; but now he sees himself exposed to the same condemnation he had pronounced upon them. He had been satisfied with a cold, lifeless ceremony in his worship of God. He had not known this until the vision was given him of the Lord. How little now appeared his wisdom and talents as he looked upon the sacredness and majesty of the sanctuary. How unworthy he was! how unfitted for sacred service! His view of himself might be expressed in the language of the apostle Paul, ‘O wretched man that I am! who shall deliver me from the body of this death?’
“Ezayi te denonse peche lòt moun; men kounye a li wè tèt li vin ekspoze anba menm kondanasyon li te pwononse sou yo a. Li te kontante l ak yon seremoni frèt, san lavi, nan adorasyon li t ap rann Bondye a. Li pa t konnen sa jouk lè vizyon Senyè a te ba li a. Ala piti sajès li ak talan li yo te parèt kounye a pandan li t ap gade sou sakralite ak majeste Tanp lan. Ala li pa t diy! Ala li pa t apwopriye pou sèvis sakre! Jan li te wè tèt li a ta ka eksprime nan langaj apot Pòl la: ‘O nonm malere mwen ye a! ki moun ki va delivre m anba kò lanmò sa a?’”
“But relief was sent to Isaiah in his distress. ‘Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.” Isaiah 6:6, 7.
“Men, sekou te voye bay Ezayi nan detrès li a. ‘Lè sa a, youn nan serafen yo vole vin jwenn mwen, li te gen nan men li yon chabon dife vivan, li te pran ak pens sou lotèl la; epi li mete l sou bouch mwen, li di: Gade, sa a manyen bouch ou; mechanste ou wete, epi peche ou pirifye.’ Ezayi 6:6, 7.”
“The vision given to Isaiah represents the condition of God’s people in the last days. They are privileged to see by faith the work that is going forward in the heavenly sanctuary. ‘And the temple of God was opened in heaven, and there was seen in his temple the ark of his testament.’ As they look by faith into the holy of holies, and see the work of Christ in the heavenly sanctuary, they perceive that they are a people of unclean lips,—a people whose lips have often spoken vanity, and whose talents have not been sanctified and employed to the glory of God. Well may they despair as they contrast their own weakness and unworthiness with the purity and loveliness of the glorious character of Christ. But if they, like Isaiah, will receive the impression the Lord designs shall be made upon the heart, if they will humble their souls before God, there is hope for them. The bow of promise is above the throne, and the work done for Isaiah will be performed in them. God will respond to the petitions coming from the contrite heart.
“Vizyon yo te bay Ezayi a reprezante kondisyon pèp Bondye a nan dènye jou yo. Yo gen privilèj pou yo wè pa lafwa travay k ap fèt nan sanktyè ki nan syèl la. ‘Epi tanp Bondye a te louvri nan syèl la, e yo te wè nan tanp li a lach alyans li a.’ Lè yo gade pa lafwa anndan Sen Sen yo, epi yo wè travay Kris la nan sanktyè ki nan syèl la, yo rann yo kont yo se yon pèp ki gen bouch sal,—yon pèp ki gen bouch ki souvan pale pawòl san valè, e ki gen talan yo ki pa t sanktifye ni sèvi pou glwa Bondye. Se vre yo ka dekouraje lè yo konpare pwòp feblès pa yo ak endiyite pa yo ak pite ak bote karaktè gloriye Kris la. Men si yo, menm jan ak Ezayi, resevwa enpresyon Senyè a gen entansyon fè sou kè a, si yo imilye nanm yo devan Bondye, gen espwa pou yo. Lakansyèl pwomès la anlè twòn nan, e travay ki te fèt pou Ezayi a ap fèt nan yo. Bondye ap reponn petisyon ki soti nan kè ki gen kontrisyon an.”
“The object of this great and solemn work of God is to gather together the sheaves for the heavenly garner; for the earth is to be filled with the glory of the Lord. Then let none be dismayed as they see the prevailing wickedness and hear the language coming from unclean lips. When the powers of darkness set themselves in array against the people of God; when Satan shall muster his forces for the last great conflict, and his power seems to be great and almost overwhelming, [then] the clear view of the divine glory, the throne high and lifted up, arched with the bow of promise, will give comfort, assurance, and peace.” Review and Herald, December 22, 1896.
“Objè gwo ak solanèl travay Bondye sa a se rasanble grap yo pou granj selès la; paske tè a dwe ranpli ak laglwa Senyè a. Se poutèt sa, pèsonn pa dwe dekouraje lè yo wè mechanste k ap domine epi yo tande langaj k ap soti nan bouch sal yo. Lè pouvwa fènwa yo mete tèt yo annòd kont pèp Bondye a; lè Satan va rasanble fòs li yo pou dènye gwo konfli a, epi pouvwa li parèt gran e prèske akablant, [lè sa a] vizyon klè laglwa diven an, twòn nan ki wo e leve anlè, voute ak banza pwomès la, pral bay rekonfò, asirans, ak lapè.” Review and Herald, 22 Desanm 1896.
The vision “represents the condition of God’s people in the last days.” God’s people in the last days are Laodiceans.
Vizyon an “reprezante kondisyon pèp Bondye a nan dènye jou yo.” Pèp Bondye a nan dènye jou yo se Lawodise.
And unto the angel of the church of the Laodiceans write; These things saith the Amen, the faithful and true witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spue thee out of my mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked: I counsel thee to buy of me gold tried in the fire, that thou mayest be rich; and white raiment, that thou mayest be clothed, and that the shame of thy nakedness do not appear; and anoint thine eyes with eyesalve, that thou mayest see.
Ekri zanj legliz Lawodise yo: Men sa Amèn nan di a, temwen fidèl e veritab la, kòmansman kreyasyon Bondye a: Mwen konnen zèv ou yo, paske ou pa ni frèt ni cho; mwen ta pito ou te frèt oswa cho. Konsa, paske ou tyèd, e ou pa ni frèt ni cho, m ap vomi ou soti nan bouch mwen. Paske ou di: Mwen rich, mwen vin gen anpil byen, epi mwen pa bezwen anyen; men ou pa konnen ou se yon malere, yon mizèrab, yon pòv, yon avèg, ak yon moun toutouni. Mwen konseye ou achte nan men mwen lò ki pase nan dife, pou ou ka rich; ak rad blan, pou ou ka abiye, pou wont toutouni ou pa parèt; epi pase pomad nan je ou, pou ou ka wè.
As many as I love, I rebuke and chasten: be zealous therefore, and repent. Behold, I stand at the door, and knock: if any man hear my voice, and open the door, I will come in to him, and will sup with him, and he with me. To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne.
Tout moun mwen renmen, mwen reprimande yo, epi mwen korije yo: se pou sa, gen anpil zel, epi repanti. Men, m ap kanpe devan pòt la, m ap frape: si yon moun tande vwa mwen, epi l ouvri pòt la, m ap antre lakay li, m ap manje avè l, epi li menm avè m. Moun ki va genyen batay la, m ap ba li dwa pou l chita avè m sou twòn mwen, menm jan mwen menm tou mwen te genyen batay la, epi mwen chita avèk Papa m sou twòn li.
He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:14–22.
Moun ki gen zòrèy, se pou li tande sa Lespri a di legliz yo. Revelasyon 3:14–22.
“The message to the church of the Laodiceans is a startling denunciation, and is applicable to the people of God at the present time.
“Mesaj pou legliz Lawodise a se yon denonsyasyon frapan, epi li aplikab pou pèp Bondye a nan tan prezan an.
“‘And unto the angel of the church of the Laodiceans write: These things saith the Amen, the faithful and true Witness, the beginning of the creation of God; I know thy works, that thou art neither cold nor hot: I would thou wert cold or hot. So then because thou art lukewarm, and neither cold nor hot, I will spew thee out of My mouth. Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“‘Epi pou zanj legliz Lawodise a, ekri: Men sa sa Amèn nan di a, Temwen fidèl e veritab la, kòmansman kreyasyon Bondye a; Mwen konnen zèv ou yo, ou pa ni frèt ni cho: Mwen ta renmen ou te swa frèt swa cho. Konsa, paske ou tyèd, e ou pa ni frèt ni cho, Mwen pral vomi ou soti nan bouch Mwen. Paske ou di: Mwen rich, mwen vin gen anpil byen, e mwen pa bezwen anyen; epi ou pa konnen ou se yon malere, yon mizèrab, yon pòv, yon avèg, ak toutouni.’”
“The Lord here shows us that the message to be borne to His people by ministers whom He has called to warn the people is not a peace-and-safety message. It is not merely theoretical, but practical in every particular. The people of God are represented in the message to the Laodiceans as in a position of carnal security. They are at ease, believing themselves to be in an exalted condition of spiritual attainments. ‘Because thou sayest, I am rich, and increased with goods, and have need of nothing; and knowest not that thou art wretched, and miserable, and poor, and blind, and naked.’
“Seyè a montre nou isit la ke mesaj minis Li rele pou avèti pèp la dwe pote bay pèp Li a se pa yon mesaj lapè ak sekirite. Li pa sèlman teyorik, men li pratik nan tout detay. Pèp Bondye a reprezante nan mesaj pou Laodiseyen yo kòm yo nan yon pozisyon sekirite lachè. Yo alèz, yo kwè tèt yo rive nan yon kondisyon elve nan akonplisman espirityèl. ‘Paske ou di, Mwen rich, mwen vin gen anpil byen, e mwen pa bezwen anyen; epi ou pa konnen ke ou mizerab, malere, pòv, avèg, ak toutouni.’”
“What greater deception can come upon human minds than a confidence that they are right when they are all wrong! The message of the True Witness finds the people of God in a sad deception, yet honest in that deception. They know not that their condition is deplorable in the sight of God. While those addressed are flattering themselves that they are in an exalted spiritual condition, the message of the True Witness breaks their security by the startling denunciation of their true condition of spiritual blindness, poverty, and wretchedness. The testimony, so cutting and severe, cannot be a mistake, for it is the True Witness who speaks, and His testimony must be correct.
“Ki pi gwo twonpri ki ka vin sou lespri lèzòm pase yon konfyans yo genyen ke yo gen rezon lè yo antyèman nan erè! Mesaj Temwen Fidèl la jwenn pèp Bondye a nan yon twonpri tris, men onèt nan twonpri sa a. Yo pa konnen ke kondisyon yo deplorab devan je Bondye. Pandan sila yo yo adrese yo ap bat lestonmak yo ke yo nan yon kondisyon espirityèl ki wo, mesaj Temwen Fidèl la kraze sekirite yo pa denonsyasyon frapan sa a sou vrè kondisyon yo: avèg espirityèl, povrete, ak mizè. Temwayaj la, tèlman sevè e tèlman pèse, pa ka yon erè, paske se Temwen Fidèl la k ap pale, e temwayaj Li dwe kòrèk.
“It is difficult for those who feel secure in their attainments, and who believe themselves to be rich in spiritual knowledge, to receive the message which declares that they are deceived and in need of every spiritual grace. The unsanctified heart is ‘deceitful above all things, and desperately wicked.’ I was shown that many are flattering themselves that they are good Christians, who have not a ray of light from Jesus. They have not a living experience for themselves in the divine life. They need a deep and thorough work of self-abasement before God before they will feel their true need of earnest, persevering effort to secure the precious graces of the Spirit.” Testimonies, volume 3, 252, 253.
“Li difisil pou moun ki santi yo an sekirite nan sa yo rive reyalize, epi ki kwè tèt yo rich nan konesans espirityèl, resevwa mesaj ki deklare yo twonpe tèt yo e yo bezwen tout gras espirityèl yo. Kè ki pa sanktifye a se ‘pi twonpè pase tout bagay, e li mechan anpil.’ Yo te montre m ke anpil moun ap bay tèt yo konpliman kòm si yo te bon kretyen, alòske yo pa gen menm yon reyon limyè ki soti nan Jezi. Yo pa gen, pou tèt pa yo, yon eksperyans vivan nan lavi diven an. Yo bezwen yon travay pwofon ak konplè nan imilyasyon pwòp tèt yo devan Bondye anvan yo va santi vrè bezwen yo genyen pou yon efò serye, pèsistan, pou yo ka jwenn gras presye Lespri a.” Testimonies, volume 3, 252, 253.
Once Isaiah was converted out of his Laodicean condition, he volunteered to take the final warning message to the world. Verse three of chapter six connects Isaiah’s prophetic history with the prophetic history of Revelation eighteen when the angel descends and lightens the earth with its glory.
Yon lè Ezayi te konvèti soti nan kondisyon Laodise li a, li te ofri tèt li pou pote dènye mesaj avètisman an bay mond lan. Vèsè twa nan chapit sis la konekte istwa pwofetik Ezayi a ak istwa pwofetik Revelasyon dizwit la lè zanj lan desann epi li klere tè a avèk glwa li.
And after these things I saw another angel come down from heaven, having great power; and the earth was lightened with his glory. Revelation 18:1.
Apre bagay sa yo, mwen wè yon lòt zanj ki t ap desann soti nan syèl la, li te gen gwo pouvwa; e tè a te klere avèk glwa li. Revelasyon 18:1.
Isaiah is representing God’s people during the time when the angel of Revelation eighteen descends, for when he was taken into the heavenly sanctuary, he heard the seraphim proclaiming “Holy, holy, holy, is the Lord of hosts: the whole earth is full of his glory.” Isaiah, as with John in the Revelation, represent God’s people who proclaim the final warning message. John called God’s people “the remnant” and Isaiah referred to them as “a tenth,” or a tithe. The root word in the Hebrew means “to tithe.”
Ezayi ap reprezante pèp Bondye a pandan tan lè zanj Revelasyon dizwit la desann, paske lè yo te pran li antre nan tanp ki nan syèl la, li te tande serafen yo k ap pwoklame: “Sen, sen, sen, se SENYÈ lame yo: tout tè a plen ak glwa li.” Ezayi, menm jan ak Jan nan Revelasyon an, reprezante pèp Bondye a ki pwoklame dènye mesaj avètisman an. Jan te rele pèp Bondye a “rès la,” epi Ezayi te fè referans ak yo kòm “yon dizyèm,” oubyen yon ladim. Mo rasin lan nan lang ebre a vle di “bay ladim.”
The prophetic question of “how long?” that Isaiah asked is asked repeatedly in God’s word (and for brevity’s sake, the answer for the question of “how long?” is that it marks the arrival of the national Sunday law in the United States.) According to Ellen White, at that time “national apostasy will be followed by national ruin,” and according to Isaiah it is when “the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land.” The “great forsaking in the midst of the land” is the “many” who are overthrown at the Sunday Law according to Daniel 11:41. These are the persons of Isaiah six and Matthew thirteen that have eyes, but don’t see and have ears, but don’t hear, and also those in Revelation three that refuse the counsel to the Laodicean church.
Kesyon pwofetik la, “jis kilè?”, ke Ezayi te poze a, repete anpil fwa nan Pawòl Bondye a (epi, pou rezon koutè, repons pou kesyon “jis kilè?” a se ke li make rive lwa dimanch nasyonal la Ozetazini.) Dapre Ellen White, nan moman sa a “apostazi nasyonal pral swiv pa ruinn nasyonal,” epi dapre Ezayi, se lè “lavil yo vin devaste san okenn moun ladan yo, kay yo san moun, e peyi a nèt ale vin tounen dezolasyon. Seyè a va retire moun byen lwen, e va gen yon gwo abandonman nan mitan peyi a.” “Gwo abandonman nan mitan peyi a” se “anpil” yo ki tonbe dapre Danyèl 11:41 nan moman Lwa Dimanch la. Se moun sa yo nan Ezayi sis ak Matye trèz ki gen je, men yo pa wè, e ki gen zòrèy, men yo pa tande; epi tou sa yo nan Revelasyon twa ki refize konsèy yo bay legliz Lawodise a.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41
Li pral antre tou nan bèl peyi a, e anpil peyi pral tonbe anba destriksyon; men sa yo pral chape anba men li: Edòm, Moab, ak chèf pitit Amon yo. Danyèl 11:41
Isaiah had a vision of Jesus Christ in His sanctuary, as did John in the Revelation. Isaiah represents the “tenth” or tithe that “returns” and “shall be eaten” as a tree. The Hebrew word translated as “eaten” means to consume by fire. Yet the “tenth” have a “substance” within them that the fire does not consume. Evidently nine-tenths did not have that substance? The fire represented as eating up and consuming the teil and oak tree is the fire of the Messenger of the Covenant who comes suddenly to His temple in the book of Malachi.
Ezayi te gen yon vizyon Jezikri nan Tanp li a, menm jan Jan te genyen nan liv Revelasyon an. Ezayi reprezante “dizyèm” nan, oswa dim nan, ki “retounen” epi “yo pral manje l” tankou yon pyebwa. Mo ebre ki tradui kòm “manje” a vle di detwi nan dife. Men, “dizyèm” nan gen yon “sibstans” anndan yo ke dife a pa detwi. Sa parèt klè ke nèf dizyèm yo pa t gen sibstans sa a? Dife ki reprezante kòm sa k ap manje epi k ap detwi pyebwa teil la ak pyebwa chenn nan, se dife Mesaje Alyans lan, ki vini toudenkou nan tanp li a nan liv Malachi a.
Behold, I will send my messenger, and he shall prepare the way before me: and the Lord, whom ye seek, shall suddenly come to his temple, even the messenger of the covenant, whom ye delight in: behold, he shall come, saith the Lord of hosts.
Men m ap voye mesaje mwen an, e li pral pare chemen an devan mwen; epi Seyè a, moun nou ap chèche a, pral vini toudenkou nan tanp li a, wi, mesaje alyans lan, moun nou pran plezi nan li a: men li pral vini, se Seyè ki gen tout lame yo ki di sa.
But who may abide the day of his coming? and who shall stand when he appeareth? for he is like a refiner’s fire, and like fullers’ soap: And he shall sit as a refiner and purifier of silver: and he shall purify the sons of Levi, and purge them as gold and silver, that they may offer unto the Lord an offering in righteousness. Then shall the offering of Judah and Jerusalem be pleasant unto the Lord, as in the days of old, and as in former years. Malachi 3:1–4.
Men kiyès ki ka kapab sipòte jou vini li a? e kiyès ki va kanpe lè li parèt? paske li tankou dife moun ki rafine a, e tankou savon moun ki blanchi twal yo: Epi li va chita tankou yon moun ki rafine ak ki pirifye ajan: e li va pirifye pitit Levi yo, e li va netwaye yo tankou lò ak ajan, pou yo ka ofri bay Senyè a yon ofrann nan lajistis. Lè sa a, ofrann Jida ak Jerizalèm lan va fè Senyè a plezi, tankou nan jou lontan yo, ak tankou nan ane premye yo. Malachi 3:1–4.
Isaiah’s tenth, (which is a tithe) is also Malachi’s “offering in righteousness.” Malachi’s offering is God’s people, represented as “the sons of Levi” who are purified by fire to produce an “offering in righteousness” and those who are “eaten” by fire in Isaiah’s testimony are the tenth, or a tithe.
Dezyèm lan, sa ki fè yon dizyèm, nan Ezayi a, se tou “ofrann nan jistis” Malachi a. Ofrann Malachi a se pèp Bondye a, yo reprezante l kòm “pitit gason Levi yo,” yo menm yo pirifye pa dife pou pwodui yon “ofrann nan jistis”; epi sila yo dife a “devore” nan temwayaj Ezayi a se dizyèm nan, oswa yon ladim.
According to the grace of God which is given unto me, as a wise masterbuilder, I have laid the foundation, and another buildeth thereon. But let every man take heed how he buildeth thereupon. For other foundation can no man lay than that is laid, which is Jesus Christ. Now if any man build upon this foundation gold, silver, precious stones, wood, hay, stubble; Every man’s work shall be made manifest: for the day shall declare it, because it shall be revealed by fire; and the fire shall try every man’s work of what sort it is. 1 Corinthians 3:10–13.
Dapre gras Bondye ki ban mwen an, tankou yon mèt-batisè ki gen sajès, mwen poze fondasyon an, epi yon lòt ap bati sou li. Men, se pou chak moun veye byen kijan li bati sou li. Paske pèsonn pa ka poze yon lòt fondasyon pase sa ki deja poze a, ki se Jezikri. Kounye a, si yon moun bati sou fondasyon sa a ak lò, ajan, pyè presye, bwa, zèb, pay; travay chak moun pral parèt aklè; paske jou a ap fè sa konnen, poutèt li pral revele pa dife; epi dife a pral éprouve travay chak moun, pou montre ki kalite li ye. 1 Korentyen 3:10–13.
Paul here declares that every man’s works will be revealed by “fire”. In Malachi the fire burns away the dross. In Isaiah the purification of the “tenth” takes place “when” they cast off their leaves. Leaves are a symbol of hidden sin, pretension and presumption as testified to by Adam and Eve.
Pòl deklare isit la ke zèv chak moun pral revele pa “dife”. Nan Malachi, dife a boule salte a pou l disparèt. Nan Ezayi, pirifikasyon “dizyèm nan” fèt “lè” yo jete fèy yo. Fèy yo se yon senbòl peche kache, pretansyon ak prezonpsyon, jan sa temwaye nan istwa Adan ak Èv.
Isaiah’s “tenth” have a substance in them that cannot be burnt away, and that substance is the “holy seed”. They have Christ within them, the hope of glory. Isaiah is a “holy seed” himself and also the “tenth” that he identifies. Both the “holy seed” and the “tenth” return from a Laodicean condition to the Philadelphian condition through the Revelation of Jesus Christ in His sanctuary.
“Dizyèm” Ezayi yo gen nan yo yon sibstans ki pa ka boule nèt, e sibstans sa a se “semans sen an”. Yo gen Kris la andedan yo, espwa laglwa a. Ezayi li menm se yon “semans sen”, epi tou “dizyèm” li idantifye a. Tou de “semans sen an” ak “dizyèm” nan retounen soti nan yon kondisyon Laodiseyen pou rive nan kondisyon Filadèlfyen an atravè Revelasyon Jezi Kris la nan tanp li a.
The vision of God’s glory that causes Isaiah to cry out that he is undone, that he is a person that is unclean and a sinner in need of forgiveness, takes place in the heavenly sanctuary when the trees cast off their leaves. The word “cast” means to “throw out”, or to “cut down” a tree. The casting out of Laodicea is here represented. A “tenth” or remnant will go through the cleansing “fire” brought about by Malachi’s Messenger of the Covenant, thus having their human works spiritually burnt away, and thus leaving only “the substance” that can’t be burnt away which is the “Holy Seed”. Those that refuse to hear will be cast off like dead dry leaves, or spewed out of the mouth of the Lord.
Vizyon laglwa Bondye a ki fè Ezayi rele byen fò li fini nèt, li se yon moun ki pa pwòp e yon pechè ki bezwen padon, rive nan sanktyè ki nan syèl la lè pyebwa yo lage fèy yo. Mo “lage” a vle di “jete deyò”, oubyen “koupe desann” yon pyebwa. Rejte Lawodise a reprezante isit la. Yon “dizyèm” oswa yon rès pral pase nan “dife” pirifikasyon an Mesaje Alyans lan mansyone pa Malachi pote a, konsa zèv imen yo pral boule espirityèlman pou yo disparèt, e konsa sèlman “sibstans lan” ki pa ka boule a ap rete, ki se “Semans Sen an”. Moun ki refize tande yo pral rejte tankou fèy sèch ki mouri, oswa vomi soti nan bouch Seyè a.
Jesus is the Holy Seed, and a seed has all the necessary DNA to produce the entire plant. The Word of God is a seed, and therefore the first mention of a thing in the Word of God contains all the information necessary to bring that subject to full maturity in the believer, if rightly understood.
Jezi se Grenn Sen an, epi yon grenn gen tout ADN ki nesesè pou pwodui tout plant lan. Pawòl Bondye a se yon grenn; kidonk, premye fwa yo mansyone yon bagay nan Pawòl Bondye a gen ladan l tout enfòmasyon ki nesesè pou mennen sijè sa a rive nan tout matirite li nan kwayan an, si yo konprann li jan sa dwe fèt.
Isaiah chapter six identifies a people who will not “hear” in the time period when you MUST hear in order to be blessed with the message of the Revelation of Jesus Christ. The people who Jesus referred to were the chosen people of God, they were His wife, they were His covenant people, they were ancient Israel.
Izayi chapit sis idantifye yon pèp ki pap “tande” nan peryòd tan kote ou DWE tande pou w resevwa benediksyon mesaj Revelasyon Jezikri a. Pèp Jezi t ap pale de yo a se te pèp Bondye te chwazi a; yo te madanm Li, yo te pèp alyans Li a, yo te ansyen Izrayèl.
Ancient Israel or the first Israel typifies modern Israel or the last Israel. The people of God at the end of the world are Seventh-day Adventists, His chosen people, His wife, His covenant people—modern Israel. The witness of Isaiah’s history, combined with the history of Christ, provides two witnesses that establish that at the end of the world Seventh-day Adventism will be in a lost and unsaveable “condition” represented in the message to Laodicea.
Izrayèl ansyen an, oswa premye Izrayèl la, se tip Izrayèl modèn nan, oswa dènye Izrayèl la. Pèp Bondye a nan fen mond lan se Advantis Setyèm Jou yo, pèp li chwazi a, madanm li, pèp alyans li a—Izrayèl modèn nan. Temwayaj istwa Ezayi a, ansanm ak istwa Kris la, bay de temwen ki tabli ke, nan fen mond lan, Advantis Setyèm Jou yo pral nan yon “kondisyon” pèdi e ki pa kapab sove, jan sa reprezante nan mesaj pou Lawodise a.
They are not actually unsaveable, but simply unsaveable in their Laodicean condition, as was Isaiah before his experience and as were the Jews of Christ’s history.
Yo pa vrèman enkapab pou yo sove, men yo senpleman enkapab pou yo sove nan kondisyon Laodiseyen yo a, menm jan Ezayi te ye anvan eksperyans li a, e menm jan Jwif yo te ye nan istwa Kris la.
One of the things a Laodicean must “hear” is the parable of the Sower. He must “hear” in that parable that the Word of God is a “seed”, a holy seed. When that is “heard”, then there is a foundation laid that begins to open up the secret message of Revelation, for that message is wrapped up in the profound recognition that Jesus is the Alpha and Omega, the First and the Last, the Beginning and Ending. To understand the relationship of the end with the beginning includes understanding that Jesus is the Word, and He is the Seed.
Youn nan bagay yon Laodiseyen dwe “tande” se parabòl Moun k ap simen an. Li dwe “tande” nan parabòl sa a ke Pawòl Bondye a se yon “grenn”, yon grenn sen. Lè sa a “tande”, lè sa a yon fondasyon poze ki kòmanse louvri mesaj sekrè Revelasyon an, paske mesaj sa a vlope nan rekonesans pwofon ke Jezi se Alfa ak Omega, Premye a ak Dènye a, Kòmansman an ak Fen an. Pou konprann relasyon fen an avèk kòmansman an, sa gen ladan l konprann ke Jezi se Pawòl la, e Li se Grenn nan.
In the beginning was the Word, and the Word was with God, and the Word was God. The same was in the beginning with God. All things were made by him; and without him was not anything made that was made. In him was life; and the life was the light of men. And the light shineth in darkness; and the darkness comprehended it not. John 1:1–5.
Okòmansman an te gen Pawòl la; Pawòl la te avèk Bondye, e Pawòl la te Bondye. Menm Pawòl sa a te okòmansman avèk Bondye. Tout bagay te fèt pa li; e san li pa t gen anyen ki fèt nan tout sa ki te fèt. Nan li te gen lavi; e lavi a te limyè lèzòm. E limyè a klere nan fènwa; e fènwa a pa t konprann li. Jan 1:1–5.
Now to Abraham and his seed were the promises made. He saith not, And to seeds, as of many; but as of one, And to thy seed, which is Christ. Galatians 3:16.
Koulye a, se a Abraram ak desandan li yo pwomès yo te fèt. Li pa di: Epi a desandan yo, tankou si se te pou anpil; men tankou se pou yon sèl: Epi a desandan ou, ki se Kris la. Galat 3:16.
To understand the relationship with the end and the beginning requires the understanding of the “rule of first mention.” The rule of first mention identifies that the beginning of a subject is the most important reference for it contains the entire story, for as the Word of God it is a seed. The last reference is the second in importance in the sense that it is there that all the elements of the story are tied together leaving no loose ends. But it is the middle references on a subject that add the strength and clarity to the story, and in that sense the middle is as essential as the beginning or the ending.
Pou konprann relasyon ki genyen ant fen an ak kòmansman an, li nesesè pou nou konprann “règ premye mansyon an.” Règ premye mansyon an montre ke kòmansman yon sijè se referans ki pi enpòtan an, paske li genyen tout istwa a ladan l, paske, antanke Pawòl Bondye a, li se yon semans. Dènye referans lan se dezyèm nan enpòtans, nan sans se la tout eleman istwa a mare ansanm san yo pa kite okenn bout ki pandye. Men, se referans ki nan mitan yo sou yon sijè ki ajoute fòs ak klète nan istwa a; epi, nan sans sa a, mitan an tèlman esansyèl menm jan ak kòmansman an oswa fen an.
There is much more to address on this subject, but returning to the passage in Matthew thirteen we can note that Jesus identified two classes of persons who hear or don’t hear. He identifies more than one way to not hear, but he then pronounces a blessing upon those that do hear.
Gen anpil lòt bagay ankò pou nou adrese sou sijè sa a, men, lè nou retounen nan pasaj ki nan Matye trèz la, nou ka remake ke Jezi te idantifye de kategori moun: sa ki tande ak sa ki pa tande. Li idantifye plis pase yon fason pou pa tande, men apre sa li pwononse yon benediksyon sou sila yo ki tande.
But blessed are your eyes, for they see: and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them. Hear ye therefore the parable of the sower. Matthew 13:16–18.
Men, benediksyon pou je nou, paske yo wè; ak pou zòrèy nou, paske yo tande. Paske anverite mwen di nou sa: anpil pwofèt ak moun jis te anvi wè bagay sa yo nou wè yo, men yo pa t wè yo; epi tande bagay sa yo nou tande yo, men yo pa t tande yo. Se poutèt sa, koute parabòl moun ki t ap simen an. Matye 13:16–18.
Prophetically this “blessing” is therefore the very same blessing as Revelation 1:3:
Sou plan pwofetik, “benediksyon” sa a se poutèt sa menm benediksyon egzak la ak sa ki nan Revelasyon 1:3 la:
Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand.
Benediksyon pou moun ki li, ak pou moun ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo; paske tan an toupre.
Jesus’ reference in Matthew thirteen to Isaiah six, in conjunction with the writings of Ellen White, confirms that there are things that are seen and heard at the end of the world that were so tremendous that many righteous men and prophets desired to live in that period of time when the final warning message was to be unsealed, and that people would then “see” and “hear” them.
Referans Jezi fè nan Matye trèz sou Ezayi sis la, ansanm ak ekriti Ellen White yo, konfime ke gen bagay yo wè ak yo tande nan fen mond lan ki te tèlman gran ak ekstraòdinè, anpil moun jis ak pwofèt te anvi viv nan peryòd tan sa a lè dènye mesaj avètisman an t ap devwale, e lè sa a moun yo t ap “wè” ak “tande” yo.
John was told to seal up what the “Seven Thunders” uttered in chapter ten, and in chapter twenty-two the pronouncement is made to “Seal not the sayings of the prophecy of this book: for the time is at hand.” The next verse identifies the close of human probation. Just before probation closes there is a pronouncement to unseal the “Seven Thunders”, which is the only passage in the book of Revelation that is sealed up at that time. Of the “Seven Thunders” we are informed that they represent the beginning and ending of Adventism.
Yo te di Jan lòd pou l sele sa “Sèt Loraj yo” te di nan chapit dis la, epi nan chapit vennnde a yo fè deklarasyon sa a: “Pa sele pawòl pwofesi liv sa a, paske tan an toupre.” Vèsè ki vin apre a idantifye fen tan gras limanite. Tousuit anvan tan gras la fèmen, gen yon deklarasyon ki bay lòd pou yo desele “Sèt Loraj yo”, ki se sèl pasaj nan liv Revelasyon an ki sele nan moman sa a. Konsènan “Sèt Loraj yo”, yo fè nou konnen yo reprezante kòmansman ak fen Adantis la.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages. . . .
“Limyè espesyal yo te bay Jan an, ki te eksprime nan sèt loraj yo, se te yon deskripsyon evènman ki t ap fèt anba mesaj premye ak dezyèm zanj yo....”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Apre sèt loraj sa yo te fè tande vwa yo, enjonksyon an vini bay Jan menm jan li te vini bay Danyèl konsènan ti liv la: ‘Sele bagay sa yo sèt loraj yo te pwononse.’ Sa yo gen rapò ak evènman ki gen pou vini, ki pral devwale nan lòd pa yo.” The Seventh-day Adventist Bible Commentary, volim 7, 971.
The Seven Thunders represent the events during the beginning of Adventism in the history of the first and second angel’s message, from 1798 until October 22, 1844, and in the same article noted above we are informed that the Seven Thunders “relate to future events which will be disclosed in their order.” The beginning history of Adventism illustrates the ending of Adventism, for Jesus Christ, as the Alpha and Omega, places His signature upon the entire history of Adventism, for it is as sacred a history as was the history of ancient Israel.
Sèt Loray yo reprezante evènman ki te rive pandan kòmansman Advantis la nan istwa mesaj premye ak dezyèm zanj lan, depi 1798 jouk rive 22 Oktòb 1844; e nan menm atik ki mansyone pi wo a, yo fè nou konnen Sèt Loray yo “gen rapò ak evènman k ap vini yo, ki pral devwale nan lòd pa yo.” Istwa kòmansman Advantis la ilistre fen Advantis la, paske Jezikri, kòm Alfa ak Omega, mete siyati Li sou tout istwa Advantis la; paske se yon istwa ki osi sakre menm jan ak istwa ansyen Izrayèl la.
According to Jesus in Matthew thirteen these events are what the prophets desired to see, and which the disciples were blessed for knowing. Those disciples represent God’s people at the end of the world who are blessed for what they see and hear. What they see and hear is the message of the Revelation of Jesus Christ, that is also represented by the message of the Seven Thunders, that represent both Millerite history and the history of the one hundred and forty-four thousand.
Selon Jésus, dans Matthieu treize, ces événements sont ceux que les prophètes ont désiré voir, et pour la connaissance desquels les disciples ont été bénis. Ces disciples représentent le peuple de Dieu à la fin du monde, qui est béni pour ce qu’il voit et entend. Ce qu’il voit et entend, c’est le message de la Révélation de Jésus-Christ, lequel est aussi représenté par le message des Sept Tonnerres, qui représentent à la fois l’histoire millérite et l’histoire des cent quarante-quatre mille.
“All the messages given from 1840–1844 are to be made forcible now, for there are many people who have lost their bearings. The messages are to go to all the churches.
“Tout mesaj yo te bay soti nan 1840–1844 yo dwe vin pisan kounye a, paske gen anpil moun ki pèdi oryantasyon yo. Mesaj yo dwe ale nan tout legliz yo.
“Christ said, ‘Blessed are your eyes, for they see; and your ears, for they hear. For verily I say unto you, That many prophets and righteous men have desired to see those things which ye see, and have not seen them; and to hear those things which ye hear, and have not heard them’ [Matthew 13:16, 17]. Blessed are the eyes which saw the things that were seen in 1843 and 1844.
“Kris te di: ‘Benediksyon pou zye nou, paske yo wè; e pou zòrèy nou, paske yo tande. Paske an verite mwen di nou sa, anpil pwofèt ak moun jis te anvi wè bagay nou wè yo, men yo pa t wè yo; epi tande bagay nou tande yo, men yo pa t tande yo’ [Matye 13:16, 17]. Benediksyon pou zye ki te wè bagay ki te parèt an 1843 ak 1844.”
“The message was given. And there should be no delay in repeating the message, for the signs of the times are fulfilling; the closing work must be done. A great work will be done in a short time. A message will soon be given by God’s appointment that will swell into a loud cry. Then Daniel will stand in his lot, to give his testimony.” Manuscript Releases, volume 21, 437.
“Mesaj la te bay. Epi pa dwe gen okenn reta nan repete mesaj la, paske siy tan yo ap akonpli; travay final la dwe fèt. Yon gwo travay pral fèt nan yon ti tan. Talè konsa, yon mesaj pral bay pa desizyon Bondye, epi li pral vin tounen yon gwo rèl. Lè sa a, Danyèl pral kanpe nan plas li, pou l bay temwayaj li.” Manuscript Releases, volim 21, 437.
Ellen White identifies the history which Christ identified as the history that righteous men desired to see, as the history of the Millerites from 1840 through 1844, and then says that a “message will soon be given by God’s appointment that will swell into a loud cry.” The “loud cry” symbolizes the final warning of the third angel, and when that message is given, it will repeat the history of the beginning of Adventism. The final warning message is the “messages” that are “to go to all the churches,” and all “the messages given from 1840–1844 are to be made forcible now.”
Ellen White idantifye istwa Kris te idantifye kòm istwa moun jis yo te anvi wè a, kòm istwa Millerit yo soti 1840 rive 1844, epi ansuit li di ke yon “mesaj pral byento bay dapre desizyon Bondye a, e l ap grandi pou l tounen yon gwo kri.” “Gwo kri” a senbolize avètisman final twazyèm zanj lan, epi lè mesaj sa a va bay, li pral repete istwa kòmansman Adventis la. Mesaj avètisman final la se “mesaj” ki “dwe ale nan tout legliz yo,” epi tout “mesaj yo te bay soti 1840–1844 yo dwe prezante avèk fòs kounye a.”
The Alpha and Omega illustrates the end with the beginning. Ellen White states that “the messages are to go to all the churches,” and Jesus told John “I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea.”
Alfa ak Omega a montre fen an ansanm ak kòmansman an. Ellen White deklare ke “mesaj yo dwe ale bay tout legliz yo,” epi Jezi te di Jan: “Mwen se Alfa ak Omega, premye a ak dènye a; epi sa ou wè a, ekri l nan yon liv, epi voye l bay sèt legliz ki nan Lazi yo; bay Efèz, ak Smirn, ak Pègam, ak Tiyatir, ak Sad, ak Filadèlfi, ak Lawodise.”
The messages of 1840 through 1844 are part of what is to be sent to the churches.
Mesaj ki te bay soti nan 1840 rive 1844 yo fè pati sa ki dwe voye bay legliz yo.