In Daniel chapter one, Daniel was carried into the captivity of seventy years prophesied by Jeremiah, and continued until the first year of Cyrus.
Nan chapit premye liv Danyèl la, yo te mennen Danyèl nan kaptivite swasanndizan Jeremi te pwofetize a, epi li te kontinye la jouk nan premye ane Siris.
And Daniel continued even unto the first year of king Cyrus. Daniel 1:21.
Epi Danyèl te kontinye jiska premye ane wa Siris la. Danyèl 1:21.
Thus, Daniel lived through the entire history of the seventy years of captivity, until the decree that allowed the return of ancient Israel to rebuild and restore Jerusalem.
Se konsa, Danyèl te viv pandan tout listwa swasanndizan kaptivite a, jouk rive nan dekrè ki te pèmèt ansyen Izrayèl retounen pou rebati epi restore Jerizalèm.
Now in the first year of Cyrus king of Persia, that the word of the Lord by the mouth of Jeremiah might be fulfilled, the Lord stirred up the spirit of Cyrus king of Persia, that he made a proclamation throughout all his kingdom, and put it also in writing, saying. Ezra 1:1.
Koulye a, nan premye ane Siris, wa Pès la, pou pawòl Senyè a te di pa bouch Jeremi an te ka akonpli, Senyè a souke lespri Siris, wa Pès la, konsa li fè yon pwoklamasyon nan tout wayòm li an, epi li mete l alekri tou, li di: Ezra 1:1.
Daniel therefore is the symbol of the testing process of the one hundred and forty-four thousand that began on September 11, 2001, and continues until the “decree,” which marks the call out of Babylon.
Se poutèt sa, Danyèl se senbòl pwosesis eprèv san karant-kat mil yo, ki te kòmanse nan 11 septanm 2001, e ki kontinye jouk rive nan “dekrè” a, ki make apèl pou sòti lavil Babilòn.
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 18:4, 5.
Epi mwen tande yon lòt vwa ki soti nan syèl la, ki t ap di: Soti ladan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan malè li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo. Revelasyon 18:4, 5.
The seventy years of captivity is the testing and purification period of the one hundred and forty-four thousand. On September 11, 2001 the third Woe of Islam arrived. This is only recognized by those who accept the foundational truths of Adventism. The first Woe and the second Woe were both correctly identified as Islam by the pioneers. On both the 1843 and the 1850 pioneer charts, which Ellen White endorsed, and which are identified as a fulfillment of Habakkuk chapter two, Islam is identified as the fifth and sixth Trumpets. The last three Trumpets are Woe Trumpets.
Swasanndisèt lane kaptivite a se peryòd eprèv ak pirifikasyon pou san karannkat mil yo. Nan 11 septanm 2001, twazyèm Malè Islam lan te rive. Sa a sèlman rekonèt pa moun ki aksepte verite fondamantal Adventis yo. Premye Malè a ak dezyèm Malè a te toude idantifye kòrèkteman kòm Islam pa pyonye yo. Sou toude tablo pyonye 1843 ak 1850 yo, Ellen White te andose yo, epi yo idantifye kòm yon akonplisman chapit de Abakik, Islam idantifye kòm senkyèm ak sizyèm Twonpèt yo. Dènye twa Twonpèt yo se Twonpèt Malè yo.
And I beheld, and heard an angel flying through the midst of heaven, saying with a loud voice, Woe, woe, woe, to the inhabiters of the earth by reason of the other voices of the trumpet of the three angels, which are yet to sound! Revelation 8:13.
Apre sa, mwen gade, e mwen tande yon zanj ki t ap vole nan mitan syèl la, ki t ap di ak yon gwo vwa: Malè, malè, malè pou moun ki rete sou tè a, akoz lòt son twonpèt twa zanj ki poko sonnen yo! Revelasyon 8:13.
If there are three Woe Trumpets, and the first and second Woe Trumpets are Islam, it is pretty simple to recognize that the third Woe Trumpet is also Islam. An element of the symbol of Islam as Woe Trumpets, is their restraint, and then when they’re released. Sister White identifies the four winds of Revelation seven, as an “angry horse,” seeking to “break loose” and “bring death and destruction” in its wake.
Si gen twa Twonpèt Malè, e si premye ak dezyèm Twonpèt Malè yo se Islam, li byen senp pou rekonèt ke twazyèm Twonpèt Malè a se Islam tou. Youn nan eleman senbòl Islam kòm Twonpèt Malè yo, se kontrent li, epi apre sa lè yo lage l. Sè White idantifye kat van yo nan Revelasyon sèt la kòm yon “chwal an kòlè,” k ap chèche “lage kò l” epi “pote lanmò ak destriksyon” dèyè li.
“Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Zanj yo ap kenbe kat van yo, ki reprezante tankou yon chwal anraje k ap chèche lage kò l epi kouri sou tout sifas tè a, pote destriksyon ak lanmò sou chemen li.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Èske n ap dòmi menm sou rebò mond etènèl la? Èske n ap tounen lou, frèt, epi mouri? O, si sèlman nou te ka gen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ka kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, epi pòtay la sere. Men, lè nou pase nan pòtay sere a, lajè li pa gen limit.” Manuscript Releases, volim 20, 217.
The four angels who are restraining the four winds are restraining the “angry horse” of Bible prophecy that produces death and destruction. In Revelation chapter nine, where the first and second Woe Trumpet are identified, there is a king that is identified. He is identified in Revelation “nine-eleven”.
Kat zanj ki kenbe kat van yo ap kenbe “chwal kòlè a” nan pwofesi Bib la, ki lakòz lanmò ak destriksyon. Nan chapit nèf Liv Revelasyon an, kote yo idantifye premye ak dezyèm Twonpèt Malè a, gen yon wa yo idantifye. Yo idantifye li nan Revelasyon 9:11.
And they had a king over them, which is the angel of the bottomless pit, whose name in the Hebrew tongue is Abaddon, but in the Greek tongue hath his name Apollyon. as being over them. Revelation 9:11.
Epi yo te gen yon wa sou yo, ki se zanj twou san fon an, ki gen non li an ebre Abadon, men an grèk non li se Apolyon, kòm chèf sou yo. Revelasyon 9:11.
The name, and therefore the character of the king of Islam is Abaddon in the Hebrew and Apollyon in the Greek. In both the Old and New Testaments, represented by the Hebrew and the Greek, the character of Islam is found in the definition of the two names. In both words the definition is “death and destruction.” Sister White says the “angry horse” that the four angels are restraining while the one hundred and forty-four thousand are being sealed is seeking to break loose and bring “death and destruction” in its path.
Non an, e pa konsekans karaktè wa Islam nan, se Abaddon an ebre epi Apollyon an grèk. Ni nan Ansyen Testaman an ni nan Nouvo Testaman an, reprezante pa ebre a ak grèk la, karaktè Islam nan parèt nan definisyon de non sa yo. Nan toude mo yo, definisyon an se “lanmò ak destriksyon.” Sè White di “chwal fache a” ke kat zanj yo ap kenbe pandan san karannkat mil yo ap resevwa sele a ap chèche lage kò l pou l pote “lanmò ak destriksyon” sou chemen li.
The first reference in the Scriptures to Islam is Ishmael, the father of those who uphold the religion of Islam. In that first reference he is identified as a wild man, and the word translated as “wild” means “the wild Arabian ass”. The first prophetic reference to Islam, is a symbol of the horse family, and a horse is how the pioneers illustrated Islam of the first and second Woes on the two sacred charts. The four winds of Revelation chapter seven, are held in check, or “restrained”, until God seals His people. The sealing process of the one hundred and forty-four thousand is also the testing process and purification process.
Premye referans nan Ekriti yo sou Islam se Izmayèl, papa moun ki soutni relijyon Islam nan. Nan premye referans sa a, yo idantifye li kòm yon nonm sovaj, epi mo yo tradui kòm “sovaj” la vle di “bourik sovaj arab la”. Premye referans pwofetik sou Islam se yon senbòl fanmi cheval la, e se yon cheval pyonye yo te itilize pou ilistre Islam nan premye ak dezyèm Malè yo sou de tablo sakre yo. Kat van yo nan Revelasyon chapit sèt la, yo kenbe yo an fren, oswa yo “rete”, jiskaske Bondye sele pèp pa Li a. Pwosesis sele san karannkat mil yo se tou pwosesis eprèv la ak pwosesis pirifikasyon an.
All these prophetic illustrations are represented by Daniel’s captivity for seventy years, beginning with Jehoiakim, the symbol of the empowerment of the first message, until the “decree” that calls men and women out of Babylon. The restraining and then the releasing of Islam is a prophetic characteristic of Islam as a symbol of biblical prophecy.
Tout sa bann ilistrasion profetik la reprezante par captivité Daniel pandan swasant-dis-an, koumansan ar Jéhoïakim, sinbol ranforsman premier message la, ziska “décret” ki apel bann zom ek bann fam pou sorti depi Babylone. Kontenir answit largazman l’Islam se enn karakteristik profetik l’Islam kouma enn sinbol dan profesi biblik.
When they are referred to as the “four winds”, they are held in check while God’s servants are sealed. At the beginning of the second Woe, in the time prophecy of three hundred and ninety-one years and fifteen days that was fulfilled on August 11, 1840, four angels, representing Islam of the second Woe, were “loosed.” At the end of the prophecy, they were “restrained”.
Lè yo rele yo “kat van yo”, yo kenbe an fren pandan sèvitè Bondye yo ap sele. Nan kòmansman dezyèm Malè a, nan pwofesi tan twa san katrevendis-yon ane ak kenz jou ki te akonpli 11 dawout 1840, kat zanj, ki te reprezante Islam dezyèm Malè a, te “lage”. Nan fen pwofesi a, yo te “restrenn”.
Saying to the sixth angel which had the trumpet, Loose the four angels which are bound in the great river Euphrates. And the four angels were loosed, which were prepared for an hour, and a day, and a month, and a year, for to slay the third part of men. Revelation 9:14, 15.
Li t ap di sizyèm zanj ki te gen twonpèt la: Lage kat zanj ki mare bò gran larivyè Lefrat la. Epi yo lage kat zanj sa yo, ki te pare pou yon lè, yon jou, yon mwa, ak yon ane, pou yo touye yon tyè nan moun yo. Revelasyon 9:14, 15.
On September 11, 2001, the first message in the history of the one hundred and forty-four thousand was empowered, when Islam of the third Woe was “loosed.” But it was immediately “restrained”. Sister White explains why this happened, but first we should remember that the purpose of Islam in its first biblical reference was to anger the nations, for Ishmael’s hand would be against every man, and every man’s hand would be against Islam.
Nan dat 11 septanm 2001, premye mesaj nan istwa san karantkat mil yo te resevwa puisans, lè Islam twazyèm Malè a te “lage.” Men, tousuit li te “retni.” Sè White eksplike poukisa sa te rive; men anvan sa, nou ta dwe sonje ke objektif Islam nan premye referans biblik li se te pou fè nasyon yo fache, paske men Izmayèl t ap leve kont tout moun, e men tout moun t ap leve kont Islam.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Epi zanj Seyè a di li: Gade, ou ansent, epi w ap fè yon pitit gason; w ap rele non li Izmayèl, paske Seyè a tande soufrans ou. Epi li pral yon nonm sovaj; men li pral leve kont tout moun, epi men tout moun pral leve kont li; e li pral rete anfas tout frè li yo. Jenèz 16:11, 12.
The purpose of Islam in Bible prophecy is to unite all nations against Islam, in advance of the United Nations turning their wrath upon Sabbath keepers. On September 11, 2001 everyone who understands 9/11 as marking the beginning of the repeat of the sequence of the Millerite events has become as “Daniel” when he was taken to Babylon for seventy years. Jehoiakim identifies the starting of that testing process, and Islam of the third Woe was then released, but immediately held in check, so God could seal His people.
Objektif Islam nan pwofesi biblik se pou ini tout nasyon yo kont Islam, anvan Nasyonzini vire kòlè li sou moun k ap kenbe Saba a. Nan dat 11 septanm 2001, tout moun ki konprann 9/11 kòm mak kòmansman repetisyon sekans evènman Milèrit yo vin tankou “Danyèl” lè yo te mennen li Babilòn pou swasanndis ane. Jojakim idantifye kòmansman pwosesis eprèv sa a, epi Islam twazyèm Malè a te lè sa a lage, men tousuit yo te kenbe l an fren, pou Bondye te kapab sele pèp Li a.
“This view was given in 1847 when there were but very few of the Advent brethren observing the Sabbath, and of these but few supposed that its observance was of sufficient importance to draw a line between the people of God and unbelievers. Now the fulfillment of that view is beginning to be seen. ‘The commencement of that time of trouble,’ here mentioned does not refer to the time when the plagues shall begin to be poured out, but to a short period just before they are poured out, while Christ is in the sanctuary. At that time, while the work of salvation is closing, trouble will be coming on the earth, and the nations will be angry, yet held in check so as not to prevent the work of the third angel. At that time the ‘latter rain,’ or refreshing from the presence of the Lord, will come, to give power to the loud voice of the third angel, and prepare the saints to stand in the period when the seven last plagues shall be poured out.” Early Writings, 85.
“Vizyon sa a te bay an 1847, lè te gen sèlman trè kèk frè Advantis ki t ap obsève saba a, e pami sa yo, te gen sèlman kèk ki te panse ke obsèvans li te gen ase enpòtans pou trase yon liy ant pèp Bondye a ak moun ki pa kwè yo. Kounye a, akonplisman vizyon sa a ap kòmanse parèt. ‘Kòmansman tan tribilasyon sa a,’ yo mansyone isit la a, pa fè referans ak tan lè kalamite yo va kòmanse vide, men ak yon kout peryòd jis anvan yo vide, pandan Kris la nan sanktyè a. Nan tan sa a, pandan travay delivrans lan ap fini, tribilasyon pral vin sou tè a, e nasyon yo pral fache, men yo pral kenbe an fren pou yo pa anpeche travay twazyèm zanj lan. Nan tan sa a, ‘lapli dèyè sezon an,’ oswa rafrechisman ki soti nan prezans Senyè a, pral vini, pou bay pouvwa a gwo vwa twazyèm zanj lan, epi pou prepare sen yo pou yo kanpe pandan peryòd kote sèt dènye kalamite yo va vide.” Early Writings, 85.
Daniel’s seventy years began on September 11, 2001 when Islam was released and angered the nations by suddenly and unexpectedly striking the earth beast of Revelation thirteen. Islam was then restrained, so the work of the third angel can be finished. The work of the third angel is the sealing of God’s people, and when that work began on September 11, 2001 the Latter Rain began to “sprinkle”. Daniel chapter one is illustrating the testing process of the one hundred and forty-four thousand, beginning on September 11, 2001, and continuing until the second “voice” of Revelation eighteen calls God’s other flock out of Babylon. Daniel therefore represents a people who are now in spiritual captivity, until the very conclusion of the testing process. The conclusion of the testing period in Daniel chapter one is identified as the “end of the days.”
Swasanndisetan lane Daniel yo te kòmanse 11 septanm 2001, lè Islam te lage e li te fè nasyon yo fache lè li te frape bèt latè a nan Revelasyon trèz la, toudenkou e san atann. Apre sa, yo te mete Islam anba restriksyon, pou travay twazyèm zanj lan kapab fini. Travay twazyèm zanj lan se sele pèp Bondye a, e lè travay sa a te kòmanse 11 septanm 2001, Dènye Lapli a te kòmanse “vide gout”. Chapit youn nan Daniel ap ilistre pwosesis eprèv san karannkat mil yo, ki te kòmanse 11 septanm 2001, e k ap kontinye jiskaske dezyèm “vwa” Revelasyon dizwit la rele lòt bann mouton Bondye yo soti Babilòn. Konsa, Daniel reprezante yon pèp ki kounye a nan kaptivite espirityèl, jouk nan menm konklizyon pwosesis eprèv la. Konklizyon peryòd eprèv la nan chapit youn nan Daniel idantifye kòm “fen jou yo.”
Now at the end of the days that the king had said he should bring them in, then the prince of the eunuchs brought them in before Nebuchadnezzar. And the king communed with them; and among them all was found none like Daniel, Hananiah, Mishael, and Azariah: therefore stood they before the king. And in all matters of wisdom and understanding, that the king enquired of them, he found them ten times better than all the magicians and astrologers that were in all his realm. Daniel 1:18–20.
Epi, nan fen jou wa a te di pou yo mennen yo antre, chèf enik yo mennen yo devan Nebikadneza. Wa a pale avèk yo; e pami yo tout, pa t jwenn pèsonn tankou Danyèl, Ananya, Mizaèl, ak Azarya; se poutèt sa yo te kanpe devan wa a. E nan tout bagay ki gen pou wè ak sajès ak konprann, kote wa a t ap mande yo kestyon, li te jwenn yo dis fwa pi bon pase tout majisyen ak astwològ ki te nan tout wayòm li a. Danyèl 1:18–20.
The third test, which represents a prophetic litmus test for Daniel and the three worthies, was when they were judged by Nebuchadnezzar, and found to be “ten times better than all the magicians and astrologers that were in all his realm.” The third test is represented by judgment, and the judgment occurred at “the end of the days.” In the book of Daniel, the “end of the days,” is where Daniel stands in his lot.
Twazyèm tès la, ki reprezante yon eprèv pwofetik pou verifye Danyèl ak twa jenn gason yo, se te lè Nèbikadneza te jije yo, epi yo te jwenn yo “dis fwa pi bon pase tout majisyen ak astwològ ki te nan tout wayòm li an.” Twazyèm tès la reprezante pa jijman, epi jijman an te rive “nan fen jou yo.” Nan liv Danyèl la, se nan “fen jou yo” Danyèl kanpe nan pòsyon pa li.
“‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Anpil moun pral pirifye, y ap vin blan, epi y ap pase anba eprèv; men mechan yo ap aji avèk mechanste; e okenn nan mechan yo p ap konprann; men saj yo va konprann…. Benediksyon pou moun ki tann, e ki rive nan mil twasan trantsenk jou yo. Men ou menm (Danyèl), ale fè chemen ou jouk nan fen an rive: paske ou va repoze, epi ou va kanpe nan pòsyon pa ou nan fen jou yo.’”
“The time has come for Daniel to stand in his lot. The time has come for the light given him to go to the world as never before. If those for whom the Lord has done so much will walk in the light, their knowledge of Christ and the prophecies relating to Him will be greatly increased as they near the close of this earth’s history.” The Seventh-day Adventist Bible Commentary, volume 4, 1174.
“Lè a rive pou Danyèl kanpe nan pòsyon pa li. Lè a rive pou limyè yo te ba li a ale nan lemonn tankou sa pa t janm fèt anvan. Si sila yo pou ki Senyè a fè anpil konsa mache nan limyè a, konesans yo genyen sou Kris la ak sou pwofesi ki gen rapò ak Li yo ap ogmante anpil pandan yo ap pwoche bò fen istwa tè sa a.” The Seventh-day Adventist Bible Commentary, volim 4, 1174.
Sister White identifies the “end of the days” in association with the purification process of verse ten of Daniel chapter twelve. She often employs verse ten, with verse thirteen’s, “end of the days.”
Sè White idantifye “fen jou yo” an anrapò ak pwosesis pirifikasyon ki nan vèsè dis nan Danyèl chapit douz la. Li souvan itilize vèsè dis la ansanm ak “fen jou yo” ki nan vèsè trèz la.
“‘Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand…. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou (Daniel) thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Anpil moun pral pirifye, yo va vin blan, epi yo va pase anba eprèv; men mechan yo ap aji avèk mechanste; e okenn nan mechan yo p ap konprann; men saj yo va konprann…. Benediksyon pou moun ki tann, epi ki rive nan mil twasan trannsenk jou yo. Men ou menm (Danyèl), ale fè chemen ou jouk lè lafen rive: paske ou pral repoze, epi ou pral kanpe nan pati pa ou nan fen jou yo.’”
“Daniel is today standing in his lot, and we are to give him place to speak to the people. Our message is to go forth as a lamp that burneth. ‘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, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars forever and ever.’
«Danyèl kanpe jodi a nan pòsyon pa l la, epi nou dwe ba li plas pou l pale ak pèp la. Mesaj nou an dwe sòti tankou yon lanp k ap boule. ‘Lè sa a, Mikayèl va leve, gran chèf la ki kanpe pou pitit pèp ou a; epi pral gen yon tan detrès, janm pa t janm genyen depi lè te gen yon nasyon jouk rive nan menm tan sa a; epi lè sa a pèp ou a va delivre, chak moun yo jwenn ekri nan liv la. E anpil nan moun ki dòmi nan pousyè tè a va leve, kèk pou lavi etènèl, e kèk pou wont ak mepri etènèl. E moun ki gen sajès yo va klere tankou klète syèl la; e moun ki mennen anpil moun nan lajistis va tankou zetwal yo pou tout tan ak pou tout tan ankò.’»
“These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling. It is too late to engage with Satan in his work of blinding eyes. It is too late to give heed to seducing spirits and doctrines of devils.
«Pawòl sa yo prezante travay nou dwe fè nan dènye jou sa yo. Nou pa menm reveye a mwatye. Nou pa gen pouvwa ki esansyèl pou akonplisman travay ki dwe fèt la. Nou dwe antre nan lavi, antre nan inyon. Kounye a, wi, kounye a menm, nou dwe kanpe nan pozisyon sa a kote repantans ak padon pral karakteristik frapan travay nou an. Pa dwe gen okenn kont. Li twò ta pou nou angaje nou ak Satan nan travay li ki se avèg je moun. Li twò ta pou nou koute lespri sediktè ak doktrin demon yo.»
“I am instructed to say that when the Holy Spirit gives tongue and utterance, we shall see a work done similar to that done on the day of Pentecost. The representatives of Christ will work intelligently. There will not be found one man here and another there seeking to tear down and destroy.
Yo enstwi m pou m di ke lè Sentespri a bay lang ak pawòl, n ap wè yon travay fèt ki sanble ak sa ki te fèt nan jou Pannkòt la. Reprezantan Kris yo va travay avèk sajès ak bon konprann. Pa pral gen yon moun isit la ak yon lòt lòtbò k ap chèche kraze epi detwi.
“‘Before the decree bring forth, before the day pass as the chaff, before the fierce anger of the Lord come upon you, before the day of the Lord’s anger come upon you, seek ye the Lord, all ye meek of the earth, which have wrought His judgment; seek righteousness, seek meekness: it may be ye shall be hid in the day of the Lord’s anger.’” Australian Union Conference Record, March 11, 1907.
« Avant que le décret n’enfante, avant que le jour ne passe comme la balle, avant que l’ardente colère de l’Éternel ne vienne sur vous, avant que le jour de la colère de l’Éternel ne vienne sur vous, cherchez l’Éternel, vous tous, humbles du pays, qui pratiquez son jugement ; cherchez la justice, cherchez l’humilité : peut-être serez-vous cachés au jour de la colère de l’Éternel. » Australian Union Conference Record, 11 mars 1907.
The sealing of the one hundred and forty-four thousand that is represented by the seventy years of Daniel’s captivity in Babylon, is represented in Daniel chapter twelve, and verse ten. The verse possesses the signature of “truth” for it identifies the three-steps that are the characteristics of the Hebrew word “truth.” Many shall be purified, made white and then tried. Daniel and the three worthies were purified by the fear of God in chapter one, for they determined not to eat the Babylonian diet. They then demonstrated a countenance that was made fairer and fatter than those who ate the Babylonian food. Their countenance was the righteousness of Christ which is the white garments. They then were tried when they went into the judgment of Nebuchadnezzar, at the end of the days.
Soixante-dix ans de la captivité de Daniel à Babylone représentent le scellement des cent quarante-quatre mille, et ce scellement est présenté dans Daniel, chapitre douze, verset dix. Ce verset porte la signature de la « vérité », car il identifie les trois étapes qui sont les caractéristiques du mot hébreu « vérité ». Plusieurs seront purifiés, blanchis, puis éprouvés. Daniel et les trois compagnons furent purifiés par la crainte de Dieu au chapitre un, car ils résolurent de ne pas manger la nourriture de Babylone. Ils manifestèrent ensuite un visage rendu plus beau et plus gras que celui de ceux qui mangeaient la nourriture babylonienne. Leur visage était la justice de Christ, qui est le vêtement blanc. Ils furent ensuite éprouvés lorsqu’ils entrèrent dans le jugement de Nebucadnetsar, à la fin des jours.
At “the end of the days,” when Daniel stands “in his lot”, “knowledge of Christ and the prophecies relating to Him will be greatly increased” for God’s people. Nebuchadnezzar noted that in “all matters of wisdom and understanding,” Daniel and the three worthies were “found” to be “ten times better than all the magicians and astrologers that were in all his realm.”
Nan “finisman bann zour,” kan Danyel pou “debout dan so leritaz”, “konesans lor Kris ek bann profesi ki konsern Li pou ogmant bokou” pou pep Bondie. Nebikadnezar ti remarke ki, dan “tou keksoz ki konsern lasazes ek lentelizans,” Danyel ek sa trwa zenn fidel la ti “trouve” “dis fwa pli bon ki tou bann majisien ek astrològ ki ti dan tou so rwayom.”
Daniel chapter one is illustrating the experience of the one hundred and forty-four thousand, who go through a three-step testing process. Commenting on that process, Sister White says, “These words present the work that we are to do in these last days. We are not one-half awake. We have not the power that is essential to the doing of the work that must be done. We must come into life, come into union. Now, just now, we must stand in that position where repentance and pardon shall be the striking features of our work. There must be no quarrelling.”
Danyèl chapit premye a ap ilistre eksperyans san karannkat mil yo, ki pase atravè yon pwosesis tès an twa etap. Kòmantè sou pwosesis sa a, Sè White di: “Pawòl sa yo prezante travay nou dwe fè nan dènye jou sa yo. Nou pa menm mwatye reveye. Nou pa gen pouvwa ki esansyèl pou akonplisman travay ki dwe fèt la. Nou dwe antre nan lavi, antre nan inyon. Kounye a, wi, kounye a menm, nou dwe kanpe nan pozisyon sa a kote repantans ak padon va karakteristik ki pi frapan nan travay nou an. Pa dwe gen okenn diskisyon.”
The testing process that leads to the “end of the days,” leads to the resurrection of the two witnesses in Revelation chapter eleven. The work we are to do now is to accept the message of September 11, 2001 and wake up, as represented by the dead dry bones. “We must come to life, come into union.” When we do this, the striking features of our work will be our “repentance and pardon.” The striking feature of our work is represented by Daniel in chapter nine, when he prays the Leviticus twenty-six prayer, asking for forgiveness of his sins, and the sins of his fathers, while also acknowledging that he had been walking contrary to God ever since the disappointment that marked the beginning of the tarrying time on July 18, 2020. He must also acknowledge that God had been walking contrary to him during that same period. Daniel represents those that have gone through a captivity of “seventy years”, ever since July 18, 2020.
Pwosesis eprèv la ki mennen nan “fen jou yo”, mennen nan rezirèksyon de temwen yo nan Revelasyon chapit onz la. Travay nou dwe fè kounye a se aksepte mesaj 11 septanm 2001 an epi reveye, jan zo sèch ki te mouri yo reprezante sa. “Nou dwe vin pran lavi, vin antre nan inyon.” Lè nou fè sa, karakteristik frapan travay nou an pral “repantans ak padon.” Karakteristik frapan travay nou an reprezante pa Danyèl nan chapit nèf la, lè li priye priyè Levitik vennsis la, pou l mande padon pou peche pa li yo, ak peche zansèt li yo, pandan li rekonèt tou ke li t ap mache kontrè ak Bondye depi desepsyon ki te make kòmansman tan retad la, 18 jiyè 2020. Li dwe rekonèt tou ke Bondye te mache kontrè ak li pandan menm peryòd sa a. Danyèl reprezante moun sa yo ki te pase atravè yon kaptivite “swasanndis ane”, depi 18 jiyè 2020.
The seventy years is a symbol of the “seven times” of Leviticus twenty-six. The book of Chronicles informs us that the seventy years was the period that the land would “enjoy” the sabbaths which she was not allowed to enjoy due to ancient Israel’s rebellion against the covenant of Leviticus twenty-five.
Swasann ane yo se yon senbòl “sèt tan” yo nan Levitik 26. Liv Kwonik la fè nou konnen swasann ane yo te peryòd kote peyi a t ap “jwi” saba li yo, saba yo li pa t gen dwa jwi akòz rebelyon ansyen Izrayèl kont alyans Levitik 25 la.
To fulfil the word of the Lord by the mouth of Jeremiah, until the land had enjoyed her sabbaths: for as long as she lay desolate she kept sabbath, to fulfil threescore and ten years. 2 Chronicles 36:21.
Pou akonpli pawòl Senyè a pa bouch Jeremi, jiskaske peyi a te jwi saba li yo; paske toutotan li te rete dezole, li te kenbe saba, pou akonpli swasanndis ane. 2 Kwonik 36:21.
As a symbol of a prophetic “wilderness,” the “three and a half days” that the two witnesses of Revelation eleven were dead in the street after July 18, 2020 is a symbol of the “seventy years”, and also a symbol of the “seven times”. At the “end of the days,” is a symbol of the end of the prophetic days that were sealed up in the book of Daniel.
Kòm yon senbòl yon “dezè” pwofetik, “twa jou edmi” pandan de temwen Revelasyon onz yo te mouri nan lari a apre 18 jiyè 2020 a se yon senbòl “swasanndizan” yo, epi tou yon senbòl “sèt fwa” yo. Nan “fen jou yo,” sa se yon senbòl fen jou pwofetik ki te sele nan liv Danyèl la.
In 1798, the book of Daniel was unsealed and Daniel stood in his lot, ready to fulfill his purpose.
An 1798, liv Danyèl la te debloke, epi Danyèl te kanpe nan plas li, pare pou akonpli objektif li.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Lè Bondye bay yon moun yon travay espesyal pou l fè, li dwe rete nan pòsyon pa l ak nan plas pa l, menm jan Dànyèl te fè a, pare pou reponn apèl Bondye, pare pou akonpli objektif Li.” Manuscript Releases, volume 6, 108.
On October 22, 1844, in fulfillment of Daniel chapter eight, and verse fourteen, the book of Daniel once again stood in its lot. 1798, and 1844, are the conclusion of the first and second indignations, and therefore mark the end of “seven times.” The “end of the days” in the book of Daniel is a symbol of the conclusion of a captivity that is represented by the “seven times.” In Daniel chapter four, Nebuchadnezzar lived as a beast while “seven times” passed over him. At “the end of the days,” his kingdom and reason was restored to him.
Nan dat 22 oktòb 1844, an akonplisman Danyèl chapit uit, vèsè katòz, liv Danyèl la yon lòt fwa ankò te kanpe nan pòsyon li. Ane 1798 ak 1844 yo se konklizyon premye ak dezyèm endiyasyon yo, e poutèt sa yo make fen “sèt fwa” yo. “Fen jou yo” nan liv Danyèl la se yon senbòl konklizyon yon kaptivite ki reprezante pa “sèt fwa” yo. Nan Danyèl chapit kat, Nebikadneza te viv tankou yon bèt pandan “sèt fwa” yo t ap pase sou li. Nan “fen jou yo,” wayòm li ak rezon li te retabli pou li.
And at the end of the days I Nebuchadnezzar lifted up mine eyes unto heaven, and mine understanding returned unto me, and I blessed the most High, and I praised and honoured him that liveth forever, whose dominion is an everlasting dominion, and his kingdom is from generation to generation: And all the inhabitants of the earth are reputed as nothing: and he doeth according to his will in the army of heaven, and among the inhabitants of the earth: and none can stay his hand, or say unto him, What doest thou? At the same time my reason returned unto me; and for the glory of my kingdom, mine honour and brightness returned unto me; and my counsellors and my lords sought unto me; and I was established in my kingdom, and excellent majesty was added unto me. Daniel 4:34–36.
Epi nan fen jou yo, mwen menm Nebikadnetsa, mwen leve je m anlè nan syèl la, e bon konprann mwen tounen vin jwenn mwen; epi mwen beni Trèwo a, mwen fè lwanj e mwen onore li menm ki viv pou tout tan, li menm ki gen dominasyon li kòm yon dominasyon etènèl, e wayòm li dire depi yon jenerasyon jouk yon lòt jenerasyon. E tout moun ki rete sou tè a yo konsidere tankou anyen; e li aji dapre volonte pa l nan lame syèl la, ak nan mitan moun ki rete sou tè a; e pèsonn pa ka anpeche men li, ni di li: Kisa w ap fè? Nan menm moman an, rezon mwen tounen vin jwenn mwen; epi, pou glwa wayòm mwen an, onè mwen ak bèlte mwen tounen vin jwenn mwen; e konseye m yo ak gran chèf mwen yo chèche vin jwenn mwen; e mwen te tabli byen fèm nan wayòm mwen an, epi yon majeste ki pi ekselan te ajoute sou mwen. Danyèl 4:34–36.
The end of the sealing time of the one hundred and forty-four thousand is represented as the “end of the days,” and therefore represents the symbolic conclusion of the “seventy years” and also of the “seven times.” At that time, “repentance and pardon” will be the features that represent the work of those who were previously dead in the street that runs through the valley of dead dry bones.
Fen tan seleman pou san karantkat mil yo reprezante kòm “finisman jou yo,” e se poutèt sa li reprezante konklizyon senbolik “swasanndis ane” yo, epi tou “sèt tan” yo. Lè sa a, “repantans ak padon” pral karakteristik ki pral reprezante travay moun sa yo ki te deja mouri nan lari ki travèse vale zo sèk mò yo.
The visible feature of the work of repentance of the one hundred and forty-four thousand is represented in Ezekiel chapter nine, as “sighing and crying.” When God’s people confess and put away their personal sins, when they acknowledge that they have repeated the same sins of their fathers, when they set aside their pride of opinion and admit that they have been walking contrary to God, and also that He has been walking contrary to them since the tarrying time arrived on July 18, 2020, they will then be found to have “ten times” more prophetic power than all the other professed wise men in the kingdom.
Karakteristik vizib travay repantans san karannkat mil yo reprezante nan Ezèkiel chapit nèf kòm “soupiye epi kriye.” Lè pèp Bondye a konfese peche pèsonèl yo epi abandone yo, lè yo rekonèt yo te repete menm peche zansèt yo, lè yo mete ògèy pwòp opinyon pa yo sou kote epi admèt yo t ap mache an kontrè ak Bondye, epi tou ke Li menm te ap mache an kontrè ak yo depi tan reta a te rive nan dat 18 jiyè 2020, lè sa a y ap jwenn yo gen “dis fwa” plis pouvwa pwofetik pase tout lòt moun ki deklare tèt yo saj nan wayòm nan.
The sealing process began with the loosing and then the restraining of Islam. That process ends as it began, when Islam is once again released. It is released at the end of the days of the sealing time, which for Daniel was the decree of Cyrus that called men out of Babylon. It is there, at the end of the days of purification, at the judgment of the Sunday law “decree” in the United States, that the faithful will be found to possess “ten times more” prophetic power.
Pwosesis sele a te kòmanse avèk lage Islam, epi apre sa avèk mete l anba kontwòl. Pwosesis sa a fini menm jan li te kòmanse a, lè yo lage Islam ankò. Yo lage l nan fen jou tan sele a, ki pou Dànyèl se te dekrè Siris la ki te rele moun soti Babilòn. Se la, nan fen jou pirifikasyon yo, nan jijman “dekrè” lwa dimanch lan Ozetazini, yo va jwenn ke fidèl yo posede “dis fwa plis” pouvwa pwofetik.
“You are getting the coming of the Lord too far off. I saw the latter rain was coming as [suddenly as] the midnight cry, and with ten times the power.” Spalding and Magan, 5.
“Nou mete vini Senyè a twò lwen. Mwen te wè lapli ta a t ap vini menm jan [toudenkou tankou] rèl a minui a, e avèk dis fwa plis pouvwa.” Spalding and Magan, 5.
We will begin the consideration of Daniel chapter two in the next article.
N ap kòmanse egzamen chapit de nan liv Dànyèl la nan atik k ap vini an.
“This was the midnight cry, which was to give power to the second angel’s message. Angels were sent from heaven to arouse the discouraged saints and prepare them for the great work before them. The most talented men were not the first to receive this message. Angels were sent to the humble, devoted ones, and constrained them to raise the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’ Those entrusted with the cry made haste, and in the power of the Holy Spirit sounded the message, and aroused their discouraged brethren. This work did not stand in the wisdom and learning of men, but in the power of God, and His saints who heard the cry could not resist it. The most spiritual received this message first, and those who had formerly led in the work were the last to receive and help swell the cry, ‘Behold, the Bridegroom cometh; go ye out to meet Him!’” Early Writings, 238.
“Sa te kri a minwi a, ki te dwe bay pouvwa a mesaj dezyèm zanj lan. Yo te voye zanj soti nan syèl la pou leve sen yo ki te dekouraje yo, epi pou prepare yo pou gran travay ki te devan yo a. Moun ki te gen plis talan yo pa t premye moun ki te resevwa mesaj sa a. Yo te voye zanj bay moun ki imil ak konsakre yo, epi yo te pouse yo leve kri sa a: ‘Men Veterinè Marye a ap vini; soti al rankontre Li!’ Moun yo te konfye kri a te prese, epi, nan pouvwa Sentespri a, yo te fè mesaj la sonnen, epi yo te leve frè yo ki te dekouraje yo. Travay sa a pa t chita sou sajès ak konesans lèzòm, men sou pouvwa Bondye; epi sen Li yo ki te tande kri a pa t kapab reziste li. Moun ki te pi espirityèl yo te resevwa mesaj sa a an premye, epi moun ki te konn mennen nan travay la anvan yo te pami dènye yo ki te resevwa l e ki te ede fè kri a vin pi fò: ‘Men Veterinè Marye a ap vini; soti al rankontre Li!’” Early Writings, 238.