Daniel chapter one, represents the first angel’s message, and chapter two represents the second angel’s message. In prophetic symbolism, the first message is to fear God, the second message is to give God glory and the third message identifies the hour of judgment. Before we get directly into the second chapter of Daniel, a little review is required. The second angel’s message primarily identifies the fall of Babylon.
Nan chapit premye Dànyèl la, yo reprezante mesaj premye zanj lan, epi chapit de a reprezante mesaj dezyèm zanj lan. Nan senbòl pwofetik, premye mesaj la se pou gen lakrentif pou Bondye, dezyèm nan se pou bay Bondye glwa, epi twazyèm mesaj la idantifye lè jijman an rive. Anvan nou antre dirèkteman nan dezyèm chapit Dànyèl la, yon ti revi nesesè. Mesaj dezyèm zanj lan idantifye prensipalman tonbe Babilòn.
And there followed another angel, saying, Babylon is fallen, is fallen, that great city, because she made all nations drink of the wine of the wrath of her fornication. Revelation 14:8.
Epi yon lòt zanj te swiv, li t'ap di: Babilòn tonbe, li tonbe, gwo lavil sa a, paske li fè tout nasyon yo bwè diven kòlè fònikasyon li a. Revelasyon 14:8.
The second angel defines the fall of Babylon as the fact that she made “all nations drink of the wine of the wrath of her fornication.” Her fall is in response to her committing fornication with all nations. The fornication is brought about through her false doctrines, which are represented as “wine.” The Catholic church is made up of many false teachings, but the false doctrine that is directly associated with her fall, is the false doctrine that produces her “wrath”. That doctrine is the combination of church and state, with the church in control of the relationship. The Catholic church’s wrath, is her persecution of those she identifies as heretics. Her wrath is accomplished by her fornication with the kings of the earth. Without her connection with, and control over, the kings of the earth, she would not have the ability to persecute those she defines as heretics. Her second fall, is therefore marking the point in the future when she can once again exercise her wrath as she did in the past, that is brought about by her fornication with the kings of the earth. The kings of the earth enter into the unlawful relationship by drinking her lies. The fall of Babylon is announced for the final time in Revelation chapter eighteen.
Dezyèm zanj lan defini tonbe Babilòn nan kòm lefèt ke li te fè “tout nasyon bwè diven kòlè fònikasyon li.” Tonbe li a se yon repons pou fònikasyon li te fè ak tout nasyon yo. Fònikasyon sa a fèt pa mwayen fo doktrin li yo, ki reprezante kòm “diven.” Legliz Katolik la fèt ak anpil fo ansèyman, men fo doktrin ki asosye dirèkteman ak tonbe li a, se fo doktrin ki pwodui “kòlè” li a. Doktrin sa a se konbinezon legliz ak leta, avèk legliz la ki gen kontwòl sou relasyon an. Kòlè legliz Katolik la, se pèsekisyon li fè kont moun li idantifye kòm eretik. Kòlè li a reyalize pa fònikasyon li ak wa latè yo. San koneksyon li avèk, ak kontwòl li sou, wa latè yo, li pa t ap gen kapasite pou pèsekite moun li defini kòm eretik. Dezyèm tonbe li a, kidonk, make moman nan lavni kote li ka yon fwa ankò egzèse kòlè li menm jan li te fè nan tan pase a, sa ki fèt pa fònikasyon li ak wa latè yo. Wa latè yo antre nan relasyon ilegal sa a lè yo bwè manti li yo. Yo anonse tonbe Babilòn nan pou dènye fwa nan Revelasyon chapit dizwit.
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. 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. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. Revelation 18:1–6.
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 vin klere ak laglwa li. E li rele avèk fòs, ak yon vwa pwisan, li di: Babilòn, gran lavil la, tonbe, li tonbe; li vin tounen kay demon yo, kote tout move lespri jwenn retrèt yo, ak kaj tout zwazo ki pa pwòp e ki rayisab. Paske tout nasyon yo bwè nan diven kòlè fònikasyon li a; wa latè yo fè fònikasyon avèk li; e machann latè yo vin rich grasa abondans delis li yo. E mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Sòti ladan 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 rive jis nan syèl la, e Bondye sonje inikite li yo. Remèt li menm jan li te remèt nou an, e double pou li doub selon zèv li yo: nan gode li te plen an, plen pou li doub. Revelasyon 18:1–6.
The probationary cup of the Catholic church ended in 1798, but she is to repeat the persecution she accomplished in the Dark Ages, during the soon-coming Sunday law crisis.
Peryòd pwobasyon legliz katolik la te fini an 1798, men li gen pou l repete pèsekisyon li te akonpli pandan Mwayennaj Tenèb yo, pandan kriz lwa dimanch k ap vini byento a.
Notwithstanding I have a few things against thee, because thou sufferest that woman Jezebel, which calleth herself a prophetess, to teach and to seduce my servants to commit fornication, and to eat things sacrificed unto idols. And I gave her space to repent of her fornication; and she repented not. Behold, I will cast her into a bed, and them that commit adultery with her into great tribulation, except they repent of their deeds. Revelation 2:20–22.
Men, mwen gen kèk bagay kont ou, paske ou kite fanm Jezabèl sa a, ki rele tèt li pwofètès, anseye epi sedwi sèvitè m yo pou yo fè fònikasyon epi manje bagay yo ofri bay zidòl. E mwen te ba li tan pou li repanti de fònikasyon li; men li pa t repanti. Gade, m ap voye l sou yon kabann, epi moun ki fè adiltè avè l yo nan gwo tribilasyon, si yo pa repanti de zèv yo. Revelasyon 2:20–22.
She was given twelve hundred and sixty years to repent and she refused. The three and a half years of drought that led to Mount Carmel, was given to Jezebel to repent, but she also refused. At the soon-coming Sunday law in the United States, the first of the kings of the earth that commit fornication with her in the last days is the United States, the earth beast of Revelation thirteen. It then has filled the cup of its probationary time.
Yo te ba li mil de san swasant ane pou l repanti, men li te refize. Twa zan edmi sechrès ki te mennen rive sou Mòn Kamèl la, yo te bay Jezabèl yo tou pou l repanti, men li menm tou li te refize. Nan lwa dimanch k ap vini talè a Ozetazini, premye nan wa tè a ki fè fònikasyon avè l nan dènye jou yo se Ozetazini, bèt ki soti sou tè a nan Revelasyon trèz. Konsa, li fin plen gode tan pwobasyon li a.
“The greatest and most favored nation upon the earth is the United States. A gracious Providence has shielded this country, and poured upon her the choicest of Heaven’s blessings. Here the persecuted and oppressed have found refuge. Here the Christian faith in its purity has been taught. This people have been the recipients of great light and unrivaled mercies. But these gifts have been repaid by ingratitude and forgetfulness of God. The Infinite One keeps a reckoning with the nations, and their guilt is proportioned to the light rejected. A fearful record now stands in the register of Heaven against our land; but the crime which shall fill up the measure of her iniquity is that of making void the law of God.
“Pi gwo nasyon ki gen plis favè sou tè a se Etazini. Yon Pwovidans plen gras te pwoteje peyi sa a, e li te vide sou li pi bèl benediksyon Syèl la. Se isit la moun yo te pèsekite ak moun yo te peze anba jouk la jwenn refij. Se isit la yo te anseye lafwa kretyen an nan tout pite li. Pèp sa a te resevwa yon gwo limyè ak mizèrikòd ki pa gen parèy. Men, yo te remèt don sa yo ak engratitid ak bliye Bondye. Sila ki Enfini an kenbe kont ak nasyon yo, e koupabilite yo mezire dapre limyè yo te rejte a. Kounye a, yon dosye terib kanpe nan rejis Syèl la kont peyi nou an; men krim ki va ranpli mezi inikite li a se sa ki pral anile lalwa Bondye.”
“Between the laws of men and the precepts of Jehovah will come the last great conflict of the controversy between truth and error. Upon this battle we are now entering,—a battle not between rival churches contending for the supremacy, but between the religion of the Bible and the religion of fable and tradition. The agencies which will unite against truth and righteousness in this contest are now actively at work.” Spirit of Prophecy, volume 4, 398.
“Ant lwa lèzòm yo ak prensip Jewova yo pral leve dènye gwo konfli nan lit ki genyen ant verite ak erè a. Se nan batay sa a n ap antre kounye a,—yon batay ki pa ant legliz advès k ap goumen pou sipremasi, men ant relijyon Bib la ak relijyon fab ak tradisyon. Fòs yo ki pral mete tèt yo ansanm kont verite ak jistis nan konfli sa a deja ap travay avèk aktivite.” Spirit of Prophecy, volume 4, 398.
At the Sunday law, the mark of the beast is enforced, thus “making void the law of God.” Before the Sunday law, the image of the beast is formed within the United States. The Sunday law arrives at a point in time, but the formation of the image of the beast is a period of time. That period of time is the prophetic period represented by Daniel’s lifespan as represented by the seventy years of captivity in Daniel chapter one. Those seventy years began with Jehoiakim, symbolizing when the first message was empowered on September 11, 2001, and ended with the making void the law of God, as represented by the “decree” of Cyrus.
Nan lwa dimanch lan, yo fè mak bèt la aplike, konsa y ap “anile lalwa Bondye.” Anvan lwa dimanch lan, imaj bèt la fòme anndan Etazini. Lwa dimanch lan rive nan yon pwen presi nan tan, men fòmasyon imaj bèt la se yon peryòd tan. Peryòd tan sa a se peryòd pwofetik ki reprezante pa dire lavi Danyèl la, jan swasanndizan kaptivite a nan Danyèl chapit premye a reprezante li. Swasanndizan sa yo te kòmanse avèk Jewoyakim, ki senbolize lè premye mesaj la te resevwa pisans nan dat 11 septanm 2001, epi yo te fini avèk anilasyon lalwa Bondye a, jan “dekrè” Siris la reprezante sa.
The history of Daniel’s prophetic life of seventy years is symbolic of several lines of prophecy. It represents the sealing time of the one hundred and forty-four thousand. It represents a three-step testing process that is illustrated in the three angels of Revelation fourteen, and represents the structure of the Hebrew word “truth.” It represents the purification of the sons of Levi that is accomplished by the messenger of the covenant. It is represented by Christ twice cleansing the temple. It is represented by the progressive apostasy within Jerusalem in Ezekiel chapters eight and nine. It also represents the history where the image of the beast is formed in the United States.
Istwa lavi pwofetik Danyèl la ki dire swasanndizan se yon senbòl plizyè liy pwofesi. Li reprezante tan sele san karannkat mil yo. Li reprezante yon pwosesis eprèv an twa etap ki ilistre nan twa zanj Revelasyon katòz yo, epi li reprezante estrikti mo ebre ki rele “verite” a. Li reprezante pirifikasyon pitit gason Levi yo, ki akonpli pa mesaje alyans lan. Li reprezante pa Kris la ki netwaye tanp lan de fwa. Li reprezante pa apostazi pwogresif anndan Jerizalèm nan nan chapit uit ak nèf Ezekyèl yo. Li reprezante tou listwa kote imaj bèt la fòme nan Etazini.
The image of the beast is also represented by the fornication of Jezebel with Ahab, the fornication of Herod with Herodias, the golden calf of Aaron’s rebellion, the two counterfeit worship temples of Jeroboam located in Bethel and Dan, the prophets of Baal and the prophets of Ashtaroth in the story of Mount Carmel. The only definition of the image of the beast in the writings of Ellen White is the combination of church and state, with the church in control of the relationship. That issue of a church ruling over the state is the essence of what the sacred document, which is the Constitution of the United States, was designed to guard against. When the principle of the separation of church and state is discarded by the earth beast at the soon-coming Sunday law, the completed union of church and state in the United States will be accomplished.
Imaj bèt la reprezante tou pa fònikasyon Jezabèl avèk Akab, fònikasyon Ewòd avèk Ewodyad, estati ti towo bèf an lò nan rebelyon Arawon an, de tanp adorasyon kontrefè Jewobowam yo ki te chita nan Bètèl ak Dann, pwofèt Baal yo ak pwofèt Ashtaròt yo nan istwa Mòn Kamèl la. Sèl definisyon imag bèt la nan ekriti Ellen White yo se konbinezon legliz ak leta, avèk legliz la k ap kontwole relasyon an. Kesyon sa a, kote yon legliz ap domine leta, se esans menm sa dokiman sakre a, ki se Konstitisyon Etazini an, te fèt pou pwoteje kont li. Lè prensip separasyon ant legliz ak leta a va rejte pa bèt ki soti nan tè a nan lwa dimanch ki pral vini byento a, inyon legliz ak leta ki fini nèt nan Etazini pral akonpli.
From September 11, 2001 until the Sunday law in the United States there is a visual test, which is based upon students of prophecy recognizing the formation of the image of the beast. We are now at the very end of that process. In the process of forming the image of the beast there are several movements that contribute to the full development at the Sunday law, where the mark of the beast is enforced. There are political movements, religious movements, social movements and financial movements. Notice the events that are referenced in connection with the formation of the image of the beast in the following passage.
Depi 11 septanm 2001 rive jouk lwa dimanch nan Etazini, gen yon tès vizyèl ki baze sou lefèt ke etidyan pwofesi yo rekonèt fòmasyon imaj bèt la. Kounye a, nou rive nan dènye bout pwosesis sa a. Nan pwosesis fòmasyon imaj bèt la, gen plizyè mouvman ki kontribye nan devlopman konplè li nan moman lwa dimanch la, kote mak bèt la vin fòse. Gen mouvman politik, mouvman relijye, mouvman sosyal ak mouvman finansye. Remake evènman yo ki site an rapò ak fòmasyon imaj bèt la nan pasaj ki vin apre a.
“Already preparations are advancing, and movements are in progress, which will result in making an image to the beast. Events will be brought about in the earth’s history that will fulfill the predictions of prophecy for these last days” The Seventh-day Adventist Bible Commentary, volume 7, 976.
“Preparasyon yo deja ap vanse, epi mouvman yo deja an kou, sa ki pral mennen nan fè yon imaj pou bèt la. Evènman pral rive nan istwa tè a ki pral akonpli prediksyon pwofesi yo pou dènye jou sa yo” The Seventh-day Adventist Bible Commentary, volim 7, 976.
The formation of the image of the beast involves an advancing preparation that includes “events” and “movements,” both in the plural. The history represented by Daniel’s seventy years of captivity began with Jehoiakim, and ended with the decree of Cyrus. Jesus illustrates the end of a thing with the beginning of a thing, and there is a “decree” that represents the beginning of the period that Daniel’s seventy prophetic years typifies. That “decree” was the USA Patriot Act, which was publicly premised upon the attack of Islam of the third woe. But unlike the dictatorial executive orders of Abraham Lincoln in the Civil War, or Franklin Roosevelt in World War Two, the Patriot Act is still in force, and will most likely be reinforced and strengthened as hostilities with global Islam increase. The executive orders of both the Civil and Second World War ended with the end of hostilities, but there will be no end of hostilities with global Islam, but rather, escalating terror attacks around the world.
Fòmasyon imaj bèt la enplike yon preparasyon k ap pwogrese ki gen ladan l “evènman” ak “mouvman,” toulède nan pliryèl. Istwa Danyèl swasanndizan kaptivite yo reprezante a te kòmanse avèk Jojakim, epi li te fini avèk dekrè Siris la. Jezi sèvi ak kòmansman yon bagay pou l ilistre fen yon bagay, e gen yon “dekrè” ki reprezante kòmansman peryòd swasanndizan pwofetik Danyèl yo sèvi kòm tip li. “Dekrè” sa a se te USA Patriot Act la, ki te prezante piblikman sou baz atak Islam twazyèm malè a. Men, kontrèman ak lòd egzekitif diktatoryal Abraram Lincoln te bay pandan Lagè Sivil la, oswa sa Franklin Roosevelt te bay pandan Dezyèm Gè Mondyal la, Patriot Act la toujou an vigè, e li pi sanble ap ranfòse epi vin pi sevè pandan ostilite ak Islam mondyal la ap ogmante. Lòd egzekitif yo, ni sa ki te nan Lagè Sivil la ni sa ki te nan Dezyèm Gè Mondyal la, te fini avèk fen ostilite yo; men pap janm gen fen ostilite ak Islam mondyal la, okontrè, pral gen atak teworis k ap vin pi grav toupatou nan lemonn.
There are two primary legal philosophies within Western culture. English Law and Roman Law. The premise of English Law is that a person is innocent until proven guilty, and the premise of Roman Law is that a person is guilty until proven innocent. The USA Patriot Act is a classic example of Roman Law, and stands in direct opposition to English Law. This is one of those “events” that would be brought about in the formation of the image of the beast. If the United States is going to become the image of Catholicism, Catholic religious and political philosophy would need to be established in the United States in advance of the enforcement of the mark of the beast.
Nan kilti oksidantal la, gen de prensipal filozofi jiridik: Dwa Anglè ak Dwa Wòmèn. Prensip fondamantal Dwa Anglè a se ke yon moun inosan jiskaske yo pwouve li koupab; tandiske prensip fondamantal Dwa Wòmèn an se ke yon moun koupab jiskaske yo pwouve li inosan. Lwa USA Patriot Act la se yon egzanp klasik Dwa Wòmèn, epi li kanpe an opozisyon dirèk ak Dwa Anglè. Sa se youn nan “evènman” sa yo ki t ap dwe rive nan fòmasyon imaj bèt la. Si Etazini pral vin imaj Katolik la, li t ap nesesè pou filozofi relijye ak politik katolik la tabli Ozetazini davans anvan aplikasyon mak bèt la.
“This subject is urging itself upon my mind. Consider it; for it is a matter of vast importance. With which of these two classes shall we identify our interest? We are now making our choice, and we shall soon discern between him that serveth God and him that serveth him not. Read the fourth chapter of Malachi, and think about it seriously. The day of God is right upon us. The world has converted the church. Both are in harmony, and are acting upon a short-sighted policy. Protestants will work upon the rulers of the land to make laws to restore the lost ascendency of the man of sin, who sits in the temple of God, showing himself that he is God. The Roman Catholic principles will be taken under the care and protection of the State. This national apostasy will speedily be followed by national ruin. The protest of Bible truth will be no longer tolerated by those who have made not the law of God their rule of life. Then will the voice be heard from the graves of martyrs, represented by the souls which John saw slain for the word of God and the testimony of Jesus Christ which they held; then the prayer will ascend from every true child of God, ‘It is time, Lord, for thee to work: for they have made void thy law.’” General Conference Daily Bulletin, January 1, 1900.
“Sijè sa a ap peze sou lespri mwen. Konsidere li; paske li se yon kestyon ki gen yon enpòtans anpil anpil. Ak kilès nan de klas sa yo n ap idantifye enterè nou? Kounye a n ap fè chwa nou, epi byento n ap fè diferans ant moun ki sèvi Bondye a ak moun ki pa sèvi li. Li katriyèm chapit Malachi a, epi reflechi sou li ak anpil seryezman. Jou Bondye a prèske rive sou nou. Mond lan konvèti legliz la. Toude ann amoni, e yo ap aji selon yon politik kout je. Pwotestan yo pral enfliyanse chèf peyi a pou yo fè lwa afin de retabli dominasyon pèdi a nan nonm peche a, ki chita nan tanp Bondye a, k ap montre tèt li kòmsi se li menm ki Bondye. Prensip Katolik women yo pral pran anba swen ak pwoteksyon Leta. Apostasie nasyonal sa a pral byento swiv pa destriksyon nasyonal. Pwotestasyon verite Bib la p ap ankò tolere pa moun ki pa fè lalwa Bondye règ lavi yo. Lè sa a, yo pral tande vwa ki soti nan tonm mati yo, reprezante pa nanm Jan te wè yo touye pou pawòl Bondye a ak temwayaj Jezikri yo te kenbe a; lè sa a, lapriyè a pral monte soti nan chak vrè pitit Bondye, ‘Li lè, Seyè, pou ou aji: paske yo anile lalwa ou.’” General Conference Daily Bulletin, January 1, 1900.
The previous passage marks the time when “Roman Catholic principles will be taken under the care and protection of the State,” as occurring at the Sunday law. The Sunday law is the end of the symbolic period that began on September 11, 2001. The Patriot Act at the beginning, typifies the Sunday law at the end. Two of the events that are brought about in order to form the image of the beast was the arrival of the third Woe, and the subsequent Patriot Act.
Pasaj anvan an make tan kote “prensip Katolik Wòm yo pral pran anba swen ak pwoteksyon Leta a,” kòm yon bagay ki rive nan lwa dimanch la. Lwa dimanch la se fen peryòd senbolik la ki te kòmanse nan 11 septanm 2001. Patriot Act la nan kòmansman an se yon tip lwa dimanch la nan fen an. De nan evènman yo ki fèt pou fòme imaj bèt la se te rive twazyèm Malè a, epi Patriot Act ki te vini apre sa.
The formation of the image of the beast is the test where our eternal destiny will be decided, and it comes in advance of the Sunday law. At the Sunday law our probation as Seventh-day Adventists closes, and it is there that the visible seal is impressed and the ensign uplifted. The formation of the image of the beast occurs before the Sunday law, before the visible sealing, and before the close of probation.
Fòmasyon imaj bèt la se tès kote desten etènèl nou pral deside, e li vini anvan lwa dimanch la. Nan lwa dimanch la, tan gras nou kòm Advantis Setyèm Jou yo fèmen, e se la sele vizib la enprime epi drapo a leve byen wo. Fòmasyon imaj bèt la fèt anvan lwa dimanch la, anvan sele vizib la, epi anvan fèmti tan gras la.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Senyè a montre m byen klè ke imaj bèt la pral fòme anvan tan gras la fèmen; paske se li ki pral gwo eprèv pou pèp Bondye a, e se pa li menm yo pral deside sò etènèl yo. Pozisyon ou a se yon tèl melanj konfizyon ak kontradiksyon, ke se sèlman kèk moun ki pral twonpe.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Nan Revelasyon 13, sijè sa a prezante aklè; [Revelasyon 13:11–17, site].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast” Manuscript Releases, volume 15, 15.
“Sa a se tès pèp Bondye a dwe sibi anvan yo sele yo. Tout moun ki pwouve fidelite yo anvè Bondye lè yo obsève lalwa Li, epi yo refize aksepte yon fo saba, y ap pran pozisyon anba banyè Senyè a, Bondye Jewova, epi y ap resevwa sele Bondye vivan an. Men, moun ki abandone verite ki soti nan syèl la epi ki aksepte saba dimanch lan, y ap resevwa mak bèt la” Manuscript Releases, volume 15, 15.
The period of time for the formation of the image of the beast was represented by Daniel’s seventy years of captivity. Daniel first passed the test of fearing God, by choosing to eat only God’s food. Daniel’s first test was a dietary test. Daniel’s second test was a visual test that occurred at the end of a testing period of ten days of eating God’s diet, as opposed to eating the diet of Babylon. The success of that diet was manifested in Daniel’s physical appearance. The second test is a visual test. The first test is a dietary test. Daniel manifested his faith, and passed the first test, but in the second test, Daniel could not see in advance if he was going to appear “fatter and fairer” than those who ate Babylon’s diet. There are always people who look tremendous, but eat garbage, and there are conscientious health reformers that look like walking death.
Peryòd tan pou fòmasyon imaj bèt la te reprezante pa swasanndizan kaptivite Dànyèl yo. Dànyèl te pase premye eprèv ki se te gen lakrentif pou Bondye, lè li te chwazi manje sèlman manje Bondye. Premye eprèv Dànyèl la se te yon eprèv alimantè. Dezyèm eprèv Dànyèl la se te yon eprèv vizyèl ki te rive nan fen yon peryòd tès dis jou kote li te manje rejim Bondye a, olye li te manje rejim Babilòn nan. Siksè rejim sa a te parèt nan aparans fizik Dànyèl. Dezyèm eprèv la se yon eprèv vizyèl. Premye eprèv la se yon eprèv alimantè. Dànyèl te manifeste lafwa li, epi li te pase premye eprèv la, men nan dezyèm eprèv la, Dànyèl pa t kapab wè davans si li t ap parèt “pi gra e pi bèl” pase sila yo ki te manje rejim Babilòn nan. Gen toujou moun ki parèt fòmidab, men ki manje fatra, epi gen refòmatè sante konsyansye ki sanble ak lanmò k ap mache.
The exercise of Daniel’s self-discipline and faith in the first test is what carried him through the second test, though the outcome of the second testing period was clouded in “darkness”. The Millerites who ate the little book on August 11, 1840, thereafter glorified God in the proclamation of the Midnight Cry message as the message swept over the land as a tidal wave. The second test is a visual test, which is preceded by a literal and spiritual dietary test and then followed by a prophetic litmus test. The second test requires a visual demonstration of the faith that was professed in the first test.
Egzèsis otodisiplin Danyèl ak lafwa li nan premye eprèv la se sa ki te fè l pase atravè dezyèm eprèv la, byenke rezilta dezyèm peryòd eprèv sa a te anvlope nan “fènwa”. Millerit yo ki te manje ti liv la nan dat 11 out 1840, apre sa te glorifye Bondye nan pwoklamasyon mesaj Kri Minwi a, pandan mesaj la t ap bale sou peyi a tankou yon gwo vag lanmè. Dezyèm eprèv la se yon eprèv vizyèl, ki vini apre yon eprèv alimantè literal ak espirityèl epi apre sa yon eprèv pwofetik tankou papye tès. Dezyèm eprèv la egzije yon demonstrasyon vizib lafwa ki te pwoklame nan premye eprèv la.
Now faith is the substance of things hoped for, the evidence of things not seen. For by it the elders obtained a good report. Hebrews 11:1, 2.
Koulye a, lafwa se sibstans bagay yo espere yo, prèv bagay yo pa wè yo. Paske se pa li ansyen yo te resevwa yon bon temwayaj. Ebre 11:1, 2.
Daniel chapter two is a visual test, that is only successfully accomplished if the diet that was selected in the first test is actively applied to the testing process.
Daniel chapit dezyèm lan se yon tès vizyèl, ki pa ka reyisi vre sof si rejim alimantè yo te chwazi nan premye tès la aplike aktivman nan pwosesis tès la.
For the vision is yet for an appointed time, but at the end it shall speak, and not lie: though it tarry, wait for it; because it will surely come, it will not tarry. Behold, his soul which is lifted up is not upright in him: but the just shall live by his faith. Habakkuk 2:3, 4.
Paske vizyon an poko pou tan ki fikse a; men nan fen an li pral pale, epi li p ap bay manti. Menm si li pran reta, tann li; paske li pral vini san manke, li p ap pran reta. Gade, nanm moun ki gonfle ak lògèy la pa dwat nan li; men moun jis la va viv pa lafwa li. Abakik 2:3, 4.
The outcome of the second test is left in darkness in order to demonstrate if the professed faith of the first test was a genuine faith.
Rezilta dezyèm eprèv la rete nan fènwa, pou montre si lafwa yo te deklare nan premye eprèv la te yon lafwa otantik.
“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. It was not best for the people to know these things, for their faith must necessarily be tested. In the order of God most wonderful and advanced truths would be proclaimed. The first and second angels’ messages were to be proclaimed, but no further light was to be revealed before these messages had done their specific work.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
“Limyè espesyal yo te bay Jan an, ki te eksprime nan sèt loraj yo, se te yon deskripsyon evènman ki t ap rive anba mesaj premye ak dezyèm zanj yo. Li pa t pi bon pou pèp la te konnen bagay sa yo, paske lafwa yo te dwe nesesèman sibi tès. Nan lòd Bondye, verite ki pi mèvèye e ki pi avanse yo t ap pwoklame. Mesaj premye ak dezyèm zanj yo te dwe pwoklame, men pa t gen okenn lòt limyè ki te dwe revele anvan mesaj sa yo te fin akonpli travay espesifik pa yo.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
It is divinely fitting that Daniel chapter two, is based upon an image, for it represents the test of the image of the beast. Those students of prophecy that recognized September 11, 2001 as a fulfillment of prophecy, symbolically ate the hidden book. They were then led back to the old paths of Adventism as they appear on the pioneer 1843 and 1850 Charts. The old paths identified the movement of the first angel, which they then were led to understand represented the movement of the third angel. All the precious revelations that they were led to understand came about by the understanding of the prophetic methodology that they received. That methodology was typified by the methodology of William Miller, that was confirmed when the first message of his history was empowered on August 11, 1840.
Se avèk yon anfaz ki soti nan Bondye menm pou chapit de nan liv Dànyèl la baze sou yon imaj, paske li reprezante tès imaj bèt la. Moun sa yo ki te etidyan pwofesi e ki te rekonèt 11 septanm 2001 kòm yon akonplisman pwofetik, te manje liv kache a nan sans senbolik. Lè sa a, yo te mennen yo tounen sou ansyen santye Advantis yo jan yo parèt sou Tablo pyonye 1843 ak 1850 yo. Ansyen santye yo te idantifye mouvman premye zanj lan, epi apre sa yo te mennen yo pou yo konprann ke li te reprezante mouvman twazyèm zanj lan. Tout revelasyon presye yo te mennen yo pou yo konprann yo te vini grasa konpreyansyon metodoloji pwofetik yo te resevwa a. Metodoloji sa a te senbolize pa metodoloji William Miller te itilize a, ki te konfime lè premye mesaj nan istwa pa li a te resevwa puisans le 11 out 1840.
“In the year 1840 another remarkable fulfillment of prophecy excited widespread interest. two years before, Josiah Litch, one of the leading ministers preaching the second advent, published an exposition of Revelation 9, predicting the fall of the Ottoman Empire. According to his calculations, this power was to be overthrown . . . on the 11th of August, 1840, when the Ottoman power in Constantinople may be expected to be broken. And this, I believe, will be found to be the case.’
“Nan ane 1840 la, yon lòt akonplisman remakab nan pwofesi te soulve yon gwo enterè toupatou. De zan anvan sa, Josiah Litch, youn nan prensipal predikatè k ap anonse dezyèm avènman an, te pibliye yon eksplikasyon sou Revelasyon 9, kote li te predi tonbe Anpi Otoman an. Dapre kalkil li yo, pouvwa sa a te dwe ranvèse... nan 11 dawout 1840, lè yo ka atann pou pouvwa Otoman an nan Konstantinòp kraze. E mwen kwè se konsa sa pral jwenn vre.”
“At the very time specified, Turkey, through her ambassadors, accepted the protection of the allied powers of Europe, and thus placed herself under the control of Christian nations. The event exactly fulfilled the prediction. When it became known, multitudes were convinced of the correctness of the principles of prophetic interpretation adopted by Miller and his associates, and a wonderful impetus was given to the advent movement. Men of learning and position united with Miller, both in preaching and in publishing his views, and from 1840 to 1844 the work rapidly extended.” The Great Controversy, 334, 335.
“Nan menm lè espesifye a, Latiki, atravè anbasadè li yo, te aksepte pwoteksyon pouvwa alye Ewòp yo, e konsa li te mete tèt li anba kontwòl nasyon kretyen yo. Evènman an te akonpli prediksyon an egzakteman. Lè sa te vin konnen, foul moun te vin konvenki de kòrèk prensip entèpretasyon pwofetik Miller ak asosye li yo te adopte yo, e yo te bay mouvman adven an yon elan ekstraòdinè. Gason ki te gen konesans ak pozisyon te ini avèk Miller, ni nan preche ni nan pibliye opinyon li yo, epi soti 1840 rive 1844 travay la te pwopaje rapidman.” The Great Controversy, 334, 335.
When men accepted September 11, 2001, as a fulfillment of prophecy, they were also “convinced of the correctness of the principles of prophetic interpretation adopted by” Future for America. The angel had descended with the hidden book and commanded those that would eat, to eat. The prophetic logic contained within the little book of the Millerite history, and the hidden book of our current history, is required to safely navigate the test of the formation of the image of the beast. But after eating, or assimilation of the prophetic methodology, the student must thereafter manifest a visual confirmation of what he had previously eaten. That act of faith must be manifested by a test which is navigated with an outcome that is “dark”.
Lè lèzòm te aksepte 11 septanm 2001 kòm yon akonplisman pwofesi, yo te tou “konvenki de jistès prensip entèpretasyon pwofetik Future for America te adopte yo.” Zanj lan te desann ak liv kache a epi li te bay lòd pou sila yo ki t ap manje a, manje. Lojik pwofetik ki nan ti liv istwa Millerit la, ansanm ak liv kache istwa aktyèl nou an, nesesè pou navige an tout sekirite nan eprèv fòmasyon imaj bèt la. Men apre moun nan fin manje, oswa fin asimile metodoloji pwofetik la, etidyan an dwe apre sa manifeste yon konfimasyon vizyèl de sa li te deja manje a. Zak lafwa sa a dwe manifeste pa yon eprèv yo navige avèk yon rezilta ki “fènwa”.
The prophetic rules of William Miller in the history of the first angel, combined with the prophetic keys that were established in the history of the third angel, allows students of prophecy to recognize that each of the three angels of Revelation fourteen brought with them a message in a little book that was to be eaten. The methodology they chose to eat allows those students to then see that when the angel of Revelation eighteen descended on September 11, 2001, he had a book that must be eaten in his hand, though it is not directly addressed in chapter eighteen.
Règ pwofetik William Miller yo nan istwa premye zanj lan, ansanm ak kle pwofetik ki te tabli nan istwa twazyèm zanj lan, pèmèt etidyan pwofesi yo rekonèt ke chak nan twa zanj Revelasyon katòz yo te pote avèk yo yon mesaj nan yon ti liv ki te dwe manje. Metòd yo te chwazi pou yo manje li pèmèt etidyan sa yo wè tou ke lè zanj Revelasyon dizwit la te desann nan dat 11 septanm 2001, li te gen yon liv nan men li ki dwe manje, byenke sa pa adrese dirèkteman nan chapit dizwit la.
The angel had a hidden book in his hand. That prophetic logic is what Daniel represents when he chose to reject Babylonian food. That prophetic logic is what is necessary in order to see the formation of the image of the beast, for though we have been informed that there are “movements” and “events” that will be brought about in forming the image of the beast, we have also been informed that the movement for Sunday legislation is going on in “darkness.” We must have spiritual “night vision goggles” to be able to see their movements in the dark, for it is the formation of the image, but it is formed in “darkness”. It will only be recognized by the prophetic rules that the student of prophecy accepted when he recognized September 11, 2001, as a fulfillment of the arrival of the third Woe.
Zanj lan te gen yon liv kache nan men li. Se lojik pwofetik sa a Danyèl reprezante lè li te chwazi rejte manje Babilòn nan. Se lojik pwofetik sa a ki nesesè pou kapab wè fòmasyon imaj bèt la, paske byenke yo fè nou konnen gen “mouvman” ak “evènman” ki pral fèt nan fòmasyon imaj bèt la, yo fè nou konnen tou mouvman an pou lejislasyon dimanch la ap dewoule nan “fènwa”. Nou dwe genyen “linèt vizyon lannuit” espirityèl pou nou kapab wè mouvman yo nan fènwa a, paske se fòmasyon imaj la, men li fòme nan “fènwa”. Se sèlman selon règ pwofetik etidyan pwofesi a te aksepte lè li te rekonèt 11 septanm 2001 kòm akonplisman arive twazyèm Malè a, li pral rekonèt li.
“God has revealed what is to take place in the last days, that His people may be prepared to stand against the tempest of opposition and wrath. Those who have been warned of the events before them are not to sit in calm expectation of the coming storm, comforting themselves that the Lord will shelter His faithful ones in the day of trouble. We are to be as men waiting for their Lord, not in idle expectancy, but in earnest work, with unwavering faith. It is no time now to allow our minds to be engrossed with things of minor importance. While men are sleeping, Satan is actively arranging matters so that the Lord’s people may not have mercy or justice. The Sunday movement is now making its way in darkness. The leaders are concealing the true issue, and many who unite in the movement do not themselves see whither the undercurrent is tending. Its professions are mild and apparently Christian, but when it shall speak it will reveal the spirit of the dragon. It is our duty to do all in our power to avert the threatened danger. We should endeavor to disarm prejudice by placing ourselves in a proper light before the people. We should bring before them the real question at issue, thus interposing the most effectual protest against measures to restrict liberty of conscience. We should search the Scriptures and be able to give the reason for our faith. Says the prophet: ‘The wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand.’” Testimonies, volume 5, 452.
“Bondye revele sa ki gen pou rive nan dènye jou yo, pou pèp li a ka prepare pou kanpe kont tanpèt opozisyon ak kòlè a. Moun ki resevwa avètisman sou evènman ki devan yo pa dwe chita ap tann nan yon kalm twonpe vini tanpèt la, pandan y ap konsole tèt yo ak lide ke Senyè a va pwoteje fidèl li yo nan jou detrès la. Nou dwe tankou moun k ap tann Mèt yo, pa nan yon atant parese, men nan yon travay serye, avèk yon lafwa ki pa brannen. Kounye a se pa lè pou nou kite lespri nou plonje nan bagay ki gen ti enpòtans. Pandan lèzòm ap dòmi, Satan ap travay avèk aktivite pou ranje bagay yo yon fason pou pèp Senyè a pa jwenn ni mizèrikòd ni jistis. Mouvman dimanch lan ap fè chemen li kounye a nan fènwa. Dirijan yo ap kache vrè kestyon an, e anpil ladan yo ki mete tèt yo ansanm ak mouvman an pa wè poukont yo menm ki bò kouran kache a ap mennen. Pwofesyon li yo dou e yo parèt kretyen, men lè li va pale, li pral revele lespri dragon an. Se devwa nou pou nou fè tout sa ki nan pouvwa nou pou anpeche danje yo menase a. Nou dwe fè jefò pou dezame prejije lè nou mete tèt nou nan limyè ki dwat devan pèp la. Nou dwe mete devan yo vrè kestyon ki an diskisyon an, konsa n ap poze pwotestasyon ki pi efikas kont mezi ki vize limite libète konsyans. Nou dwe fouye Ekriti yo e nou dwe kapab bay rezon lafwa nou. Pwofèt la di: ‘Mechan yo pral aji avèk mechanste; e okenn nan mechan yo p ap konprann; men moun saj yo pral konprann.’” Testimonies, volume 5, 452.
Daniel represents the “wise” who can see the movement for Sunday legislation, even though it is going on in “darkness.” He can do so, for he passed the dietary test, before the visual test. The visual test of the formation of the image of the beast takes place in “darkness.”
Danyèl reprezante “saj” yo ki kapab wè mouvman pou lejislasyon dimanch lan, menm si li ap fèt nan “fènwa.” Li kapab fè sa, paske li te pase tès alimantasyon an anvan tès vizyèl la. Tès vizyèl fòmasyon imaj bèt la fèt nan “fènwa.”
We will begin our consideration of Daniel chapter two as the second angel’s message in the next article.
Nou pral kòmanse konsiderasyon nou sou Danyèl chapit de kòm mesaj dezyèm zanj lan nan atik k ap vini an.
And I will bring the blind by a way that they knew not; I will lead them in paths that they have not known: I will make darkness light before them, and crooked things straight. These things will I do unto them, and not forsake them. Isaiah 42:16.
M ap mennen avèg yo nan yon chemen yo pa t konnen; m ap gide yo sou santye yo pa t janm konnen. M ap fè fènwa a tounen limyè devan yo, epi m ap fè sa ki kwochi vin dwat. Se bagay sa yo m ap fè pou yo, epi m pap abandone yo. Ezayi 42:16.