Verse forty of Daniel eleven is one of the most profound verses in God’s Word, as is Daniel chapter eight, verse fourteen. Verse forty is represented by the Hiddekel River and the Ulai River represents Daniel chapter eight, verse fourteen.
Vèsè karant nan Danyèl onz se youn nan vèsè ki pi pwofon nan Pawòl Bondye a, menm jan ak Danyèl chapit uit, vèsè katòz. Vèsè karant la reprezante pa Rivyè Hiddékèl la, epi Rivyè Ulay la reprezante Danyèl chapit uit, vèsè katòz.
Verse forty begins with the words, “and at the time of the end,” thus specifically identifying that the beginning of the verse is 1798. The fifty-one words of the verse were unsealed in 1989, when they were recognized as identifying the collapse of the Soviet Union at that time. Those fifty-one words in the verse, represent both the time of the end in 1798, and then another the time of the end in 1989. Alpha and Omega placed His signature on the verse for all who are willing to see and hear. The time of the end for the movements of both the first and third angels are represented in that one verse.
Vèsè karant lan kòmanse avèk mo sa yo: “e nan tan lafen an,” konsa li idantifye espesifikman ke kòmansman vèsè a se ane 1798. Senkanteyen mo vèsè a te deseley an 1989, lè yo te rekonèt yo kòm sa k t ap idantifye efondreman Inyon Sovyetik la nan epòk sa a. Senkanteyen mo sa yo nan vèsè a reprezante toude tan lafen an nan 1798, epi ansuit yon lòt tan lafen an nan 1989. Alfa ak Omega mete siyati Li sou vèsè a pou tout moun ki dispoze wè ak tande. Tan lafen an pou mouvman ni premye zanj lan ni twazyèm zanj lan reprezante nan sèl vèsè sa a.
The following verse identifies when the papacy, represented as the king of the north, conquers the United States, represented as the glorious land, at the soon coming Sunday law in the United States. Therefore, though the words of verse forty identify the time of the end in 1798, as the beginning, and the time of the end in 1989, as the ending, the reality is that the prophetic history represented in verse forty does not finish until verse forty-one, when the king of the north conquers the glorious land. This means that the history from the collapse of the Soviet Union in 1989, until the soon-coming Sunday law in verse forty-one, represents the history of the United States from President Ronald Reagan until the soon coming Sunday law. That history includes September 11, 2001 and onward unto the hour of the great earthquake of Revelation chapter eleven.
Vèsè ki vin apre a montre ki lè papote a, ki reprezante kòm wa nò a, konkeri Etazini, ki reprezante kòm peyi gloriye a, nan lwa dimanch ki pral vini talè a Ozetazini. Se poutèt sa, byenke pawòl vèsè karant lan idantifye tan lafen an an 1798 kòm kòmansman an, epi tan lafen an an 1989 kòm fen an, reyalite a se ke istwa pwofetik ki reprezante nan vèsè karant lan pa fini jis nan vèsè karantyènnan, lè wa nò a konkeri peyi gloriye a. Sa vle di ke istwa ki soti depi efondreman Inyon Sovyetik la an 1989 rive jouk lwa dimanch ki pral vini talè a nan vèsè karantyènnan, reprezante istwa Etazini depi Prezidan Ronald Reagan rive jouk lwa dimanch ki pral vini talè a. Istwa sa a gen ladan l 11 septanm 2001 ak sa ki vin apre yo jouk lè gran tranbleman tè a nan Revelasyon chapit onz la.
When the verse was initially unsealed, an argument was raised against the truth that “the claim by Pippenger, that the verse represents the history of 1798, unto the Sunday law was an absurd claim, for verses in the Bible never represent such long periods of history.” We had not thought about the concept of whether there is a limit upon a period of time that can be located in one verse, but we immediately remembered that Revelation chapter thirteen, verse eleven identifies the very same history, and it does so, in one verse. The history of the earth beast began in 1798, and the speaking of the earth beast as a dragon, is fulfilled at the soon coming Sunday law.
Lè vèsè a te premye ouvri, yo te leve yon agiman kont verite a, ki te di: “deklarasyon Pippenger fè a, ke vèsè a reprezante istwa 1798 rive jouk lwa dimanch lan, se te yon deklarasyon absid, paske vèsè nan Bib la pa janm reprezante peryòd istwa ki tèlman long.” Nou pa t t ap reflechi sou kesyon si gen yon limit pou longè yon peryòd tan ki ka chita nan yon sèl vèsè, men tousuit nou sonje ke Revelasyon chapit trèz, vèsè onz, idantifye egzakteman menm istwa a, e li fè sa nan yon sèl vèsè. Istwa bèt ki soti sou tè a te kòmanse an 1798, epi pale bèt ki soti sou tè a pale tankou yon dragon an, ap akonpli nan lwa dimanch ki pral vini byento.
“And when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, was symbolized by a beast with lamblike horns.” Signs of the Times, November 1, 1899.
“E lè Papote a, yo te wete fòs li, e yo te fòse l sispann pèsekisyon an, Jan te wè yon nouvo pouvwa k ap monte pou repete vwa dragon an, epi pou kontinye menm travay mechan ak blasfèm nan. Pouvwa sa a, dènye a ki gen pou fè lagè kont legliz la ak lalwa Bondye a, te senbolize pa yon bèt ki te gen kòn tankou ti mouton.” Signs of the Times, 1ye novanm 1899.
If a person needed to be technical, verse forty covers the history of 1798, to verse forty-one, and in verse forty-one the Sunday law is identified, so unlike the single verse in Revelation chapter thirteen, verse forty is actually a little bit shorter because the Sunday law is in the next verse, whereas, in Revelation chapter thirteen, 1798 to the Sunday law is in one verse. Sister White informs us the “same line of prophecy” that is in the book of Daniel is taken up in the book of Revelation, and Revelation chapter thirteen, verse eleven, easily goes right over the top of verse forty, if you choose to apply the principle of line upon line.
Si une personne voulait être technique, le verset quarante couvre l’histoire de 1798 jusqu’au verset quarante-et-un, et au verset quarante-et-un la loi du dimanche est identifiée; ainsi, contrairement au seul verset d’Apocalypse chapitre treize, le verset quarante est en réalité un peu plus court, parce que la loi du dimanche se trouve dans le verset suivant, tandis que, dans Apocalypse chapitre treize, la période allant de 1798 à la loi du dimanche se trouve dans un seul verset. Sœur White nous informe que la « même ligne de prophétie » qui se trouve dans le livre de Daniel est reprise dans le livre de l’Apocalypse, et Apocalypse chapitre treize, verset onze, passe aisément par-dessus le verset quarante, si l’on choisit d’appliquer le principe de ligne sur ligne.
When you do employ the principle of line upon line, you find that verse forty’s representation of Revelation thirteen’s earth beast (the United States), who in verse forty is represented by the “chariots, ships and horsemen,” changes from a lamblike beast with two horns in 1798 into a dragon-speaking beast at the soon coming Sunday law, and also that the lamblike-beast has two horns.
Lè w aplike prensip liy sou liy la, ou jwenn ke reprezantasyon bèt tè Revelasyon trèz la nan vèsè karant la (Etazini), ki nan vèsè karant la reprezante pa “cha lagè, bato ak kavalye,” chanje soti nan yon bèt ki sanble ak yon ti mouton, ki gen de kòn, an 1798, pou l vin yon bèt k ap pale tankou yon dragon nan lwa dimanch k ap vini byento a; epi tou, ou jwenn ke bèt ki sanble ak yon ti mouton an gen de kòn.
Verse forty, also represents the symbolic seventy years when the whore of Tyre is forgotten, for the seventy symbolic years are as the days of one king, and a king is a kingdom. Based upon verse forty, and the line of Revelation chapter thirteen, the kingdom of Bible prophecy that rules for the seventy symbolic years of Isaiah chapter twenty-three is the earth beast, which has two horns of strength. The earth beast begins with two horns of strength representing Republicanism and Protestantism, but as the history of verse forty draws near its fulfillment in verse forty-one, its two prophetic strengths are then identified as “ships” (economic power), and “chariots and horsemen” (military might).
Vèsè karant lan reprezante tou swasanndis ane senbolik kote pwostitye Tir la vin bliye, paske swasanndis ane senbolik yo tankou jou yon sèl wa, e yon wa se yon wayòm. Dapre vèsè karant lan, ak liy Revelasyon chapit trèz la, wayòm pwofesi Bib la ki domine pandan swasanndis ane senbolik Ezayi chapit venntrwa yo se bèt tè a, ki gen de kòn fòs. Bèt tè a kòmanse avèk de kòn fòs ki reprezante Repiblikanis ak Pwotestantis, men pandan istwa vèsè karant lan ap pwoche bò kote akonplisman li nan vèsè karanteyèn, de fòs pwofetik li yo vin idantifye lè sa a kòm “batiman” (pisans ekonomik), ak “cha ak kavalye” (pisans militè).
During the seventy symbolic years of Isaiah chapter twenty-three, the whore of Tyre, who in verse forty is the king of the north, is forgotten. But then at the end of the seventy symbolic years she will once again commit fornication with the kings of the earth, as was done in the history leading up to the collapse of the Soviet Union when all historians confirm that President Reagan secured a secret alliance with the antichrist of Bible prophecy for the purpose of bringing down the Soviet Union. In the period leading up to 1989 Reagan had already begun a secret illicit relationship with the man of sin, thus Nebuchadnezzar’s musicians began to practice the tune that the forgotten whore was beginning to sing. The unprecedented worldwide ministry of John Paull II, in that very history, was the beginning of the “song and dance” that caused “all the world” to “wonder after the beast”.
Pandan swasanndis lane senbolik ki trouv dan Ezayi sapit venntrwa, prostitiye Tir la, ki dan vèrs karant se lerwa dinor, tonbe dan lobliyans. Me apre, nan lafin sa swasanndis lane senbolik la, li pou ankor enn fwa komet fornicasyon avek bann lerwa later, parey kuma sa ti fer dan listwar ki ti men ziska lefondreman Linyon Sovyetik, ler tou istoryin konfirme ki Prezidan Reagan ti asire enn lalyans sekre avek lantikris profesi biblik la dan bi pou fer Linyon Sovyetik tonbe. Dan peryod ki ti pe men ziska 1989, Reagan ti fini deza koumans enn relasyon sekre ek ilisit avek zonm pese la; alor, bann mizisien Nebikadnetsar ti koumans repet sante ki prostitiye bliye la ti pe koumans sante. Minister mondyal san presedan Jean-Paul II, dan sa mem listwar la, ti koumansman “sante ek danse” ki ti fer “lemond antye” “etonne deryer labet la”.
Verse forty also represents the history of Laodicean Adventism, which began in 1798 as Sardis, then those in Sardis accepted the light that was unsealed, and then the Philadelphian movement came out of Sardis. When the Philadelphian movement rejected the light of 1856, they then transitioned from a movement unto the Laodicean church in 1863. That church is therefore destined to be spewed out of the mouth of the Lord in verse forty-one, which is the soon-coming Sunday law. Verse forty represents not only the history of the United States, but also the history of Laodicean Adventism.
Vèsè karant lan reprezante tou istwa Advantis Lawodise a, ki te kòmanse an 1798 kòm Sardis; apre sa, moun ki te nan Sardis yo te aksepte limyè ki te desele a, epi answit mouvman Filadèlfya a te sòti nan Sardis. Lè mouvman Filadèlfya a te rejte limyè ane 1856 la, lè sa a yo te fè tranzisyon soti nan yon mouvman pou rive nan legliz Lawodise a an 1863. Se poutèt sa, legliz sa a destine pou yo vomi li soti nan bouch Senyè a nan vèsè karantyenyèm lan, ki se lwa dimanch k ap vini byento a. Vèsè karant lan reprezante pa sèlman istwa Etazini, men tou istwa Advantis Lawodise a.
Laodicean Adventism was given the divine light of God’s Word for its anchor point and strength, and the government of the United States was given the divine light of the Constitution of the United States for its anchor point and strength. They both began prophetically as horns in 1798, and by the end of the seventy symbolic years, the apostate Republican horn and the apostate Protestant horn will come together as one horn and speak as a dragon.
Advantis Laodiseyen an te resevwa limyè diven Pawòl Bondye a kòm pwen jete lank li ak fòs li, epi gouvènman Etazini an te resevwa limyè diven Konstitisyon Etazini an kòm pwen jete lank li ak fòs li. Yo toude te kòmanse pwofetikman kòm kòn an 1798, epi nan fen swasanndis ane senbolik yo, kòn Repibliken aposta a ak kòn Pwotestan aposta a pral reyini ansanm kòm yon sèl kòn epi pale tankou yon dragon.
Verse forty’s two horns are the government, and the chosen church, that represent two lines of prophecy which run together, for they are represented as two horns upon a single beast. Wherever the beast goes the two horns also go, and they do so in the same prophetic history. The horn of Protestantism has a twofold prophetic nature represented by Laodicea and Philadelphia. The horn of Republicanism also has a twofold prophetic nature represented by the Republican and Democratic political parties. The second of each of the horn’s twofold nature, comes up last and comes up higher, according to Daniel chapter eight.
De kòn yo nan vèsè karant lan se gouvènman an ak legliz eli a, ki reprezante de liy pwofesi k ap mache ansanm, paske yo prezante kòm de kòn sou yon sèl bèt. Kèlkeswa kote bèt la ale, de kòn yo ale tou, e yo fè sa nan menm istwa pwofetik la. Kòn Pwotestantis la gen yon nati pwofetik doub, Laodise ak Filadèlfi reprezante l. Kòn Repiblikanis la tou gen yon nati pwofetik doub, pati politik Repibliken ak Demokrat yo reprezante l. Dezyèm eleman nan nati doub chak kòn nan leve an dènye e li leve pi wo, dapre Danyèl chapit uit.
Then I lifted up mine eyes, and saw, and, behold, there stood before the river a ram which had two horns: and the two horns were high; but one was higher than the other, and the higher came up last. Daniel 8:3.
Apre sa mwen leve je m, epi mwen gade; epi gade, te gen yon belye kanpe devan larivyè a, ki te gen de kòn; e de kòn yo te wo, men youn te pi wo pase lòt la, e sila ki te pi wo a te pouse apre. Daniel 8:3.
The twofold characteristics of each horn is illustrated in the line of Christ by the Sadducees and Pharisees, which in the Republican horn equates to liberalism (pro-slavery, democracy, woke-ism and globalism), and conservatism (anti-slavery, a Constitutional republic, traditionalists, MAGA). The twofold characteristics of the Protestant horn equates to Philadelphia and Laodicea. There is not a perfect parallel between the two horns’ division into a twofold symbol, for neither progressive liberalism or conservative MAGA-ism comes out on the right side of the Sunday law issue, for the Pharisees and Sadducees came together at the cross; but at the soon coming Sunday law, which was typified by the cross, Laodicea is spewed out of the mouth of the Lord, and the Philadelphian horn is then lifted up as an ensign. Still, the twofold nature of both horns is represented by the theological controversy between the Pharisees and Sadducees, and the messenger to the Gentiles (Paul), in the history of Christ, had formerly been a Pharisee of Pharisees.
Karaktè doub chak kòn yo ilistre nan liy Kris la pa Sadiseyen yo ak Farizyen yo; sa, nan kòn Repibliken an, koresponn ak liberalis (an favè esklavaj, demokrasi, woke-ism ak mondyalis), ak konsèvatis (kont esklavaj, yon repiblik konstitisyonèl, tradisyonalis, MAGA). Karaktè doub kòn Pwotestan an koresponn ak Filadèlfi ak Lawodise. Pa gen yon paralèl pafè ant divizyon de kòn yo an yon senbòl doub, paske ni liberalis pwogresis ni MAGA-ism konsèvatè pa soti sou bon bò kestyon lwa dimanch lan, paske Farizyen yo ak Sadiseyen yo te mete tèt yo ansanm bò kwa a; men, nan lwa dimanch k ap vini byento a, ki te tipifye pa kwa a, Lawodise se vomi soti nan bouch Senyè a, epi kòn Filadèlfi a lè sa a leve kòm yon banyè. Men, nati doub toude kòn yo reprezante pa konfli teyolojik ant Farizyen yo ak Sadiseyen yo, e mesaje pou moun lòt nasyon yo (Pòl), nan istwa Kris la, te deja yon Farizyen pami Farizyen yo.
The methodology of the latter rain, being line upon line, produces great light in verse forty when it is applied. Revelation chapters two through eighteen, are all in alignment with verse forty. Isaiah chapter twenty three’s testimony of the whore of Tyre aligns with the verse. Of course, there are several other passages that are to be laid over the top of verse forty, but perhaps the most significant line upon line application of verse forty is verse forty itself.
Metodoloji lapli ta a, kòm liy sou liy, pwodui yon gwo limyè nan vèsè karant lè yo aplike li. Chapit de rive dizwit nan Revelasyon yo tout an akò ak vèsè karant. Temwayaj Ezayi chapit venntwa sou pwostitiye Tir la aliyen ak vèsè a. Natirèlman, gen plizyè lòt pasaj ki dwe poze sou vèsè karant la, men petèt aplikasyon liy sou liy ki pi enpòtan nan vèsè karant se vèsè karant li menm.
In verse forty the time of the end in 1798 and the time of the end in 1989, are both set forth. This directs a student of prophecy to lay the time of the end in 1798 over the top of the time of the end in 1989. When that is done, the history of verse forty produces two lines that each begin in 1798, and continue until the soon coming Sunday law of verse forty-one. The line that begins in 1798 identifies the internal message of God’s last day people, and the line that begins in 1989 identifies the external message of God’s last day people during the very same history. Verse forty therefore possesses within itself the symbolism represented by the same internal and external prophetic relationship of the seven churches and the seven seals in the book of Revelation. And this prophetic phenomenon is represented in one verse, made up of fifty-one words!
Nan vèsè karant lan, tan lafen an nan 1798 ak tan lafen an nan 1989, yo toude prezante. Sa a dirije yon etidyan pwofesi pou li mete tan lafen an nan 1798 anlè tan lafen an nan 1989. Lè sa fèt, istwa vèsè karant lan pwodui de liy ki chak kòmanse an 1798, epi ki kontinye jouk rive nan lwa dimanch ki pral vini byento nan vèsè karant-en. Liy ki kòmanse an 1798 la idantifye mesaj entèn pèp Bondye a nan dènye jou yo, epi liy ki kòmanse an 1989 la idantifye mesaj ekstèn pèp Bondye a nan dènye jou yo pandan menm istwa sa a. Se poutèt sa, vèsè karant lan genyen anndan li menm senbolis ki reprezante menm relasyon pwofetik entèn ak ekstèn sèt legliz yo ak sèt sele yo nan liv Revelasyon an. E fenomèn pwofetik sa a reprezante nan yon sèl vèsè, ki fòme ak senkanteyen mo!
The Millerites recognized the internal-external message of the seven churches and seven seals, but they also recognized that the seven trumpets also represented a third line of truth which was an element of the history represented by the seven churches and seven seals. The trumpets were, as Miller states, “the peculiar judgments” that were brought upon Rome. The Millerites understood the judgments of God represented by the seven trumpets were connected with the history of the seven churches and the parallel history of the seven seals.
Millerites yo te rekonèt mesaj entèn-ekstèn sèt legliz yo ak sèt sele yo, men yo te rekonèt tou ke sèt twonpèt yo te reprezante yon twazyèm liy verite ki te yon eleman nan istwa sèt legliz yo ak sèt sele yo te reprezante a. Twonpèt yo te, jan Miller deklare sa, “jijman patikilye yo” ki te frape Wòm. Millerites yo te konprann ke jijman Bondye yo, jan sèt twonpèt yo reprezante yo, te an rapò ak istwa sèt legliz yo ak istwa paralèl sèt sele yo.
Verse forty includes the history of September 11, 2001, and in verse forty the prophetic line of the seven trumpets is therefore, also aligned. The first angel arrived in 1798, in order to announce the opening of the judgment in 1844. That judgment breaks down into an investigative and executive judgment. The history of verse forty is the history of the investigative judgment and the history of verse forty-one onward until Michael stands up and the seven last plagues are poured out is the history of the executive judgment.
Vèsè karant lan gen ladan l istwa 11 septanm 2001 an, e nan vèsè karant lan, liy pwofetik sèt twonpèt yo, kidonk, aliyen tou. Premye zanj lan te rive an 1798, pou anonse ouvèti jijman an an 1844. Jijman sa a divize an jijman ankèt la ak jijman egzekitif la. Istwa vèsè karant lan se istwa jijman ankèt la, epi istwa vèsè karantyenn ak sa ki vin apre yo, jouk lè Mikaèl leve kanpe epi sèt dènye kalamite yo vide, se istwa jijman egzekitif la.
The executive judgment begins when the United States speaks as a dragon.
Jijman egzekitif la kòmanse lè Etazini pale tankou yon dragon.
““The lamblike horns and dragon voice of the symbol point to a striking contradiction between the professions and the practice of the nation thus represented. The ‘speaking’ of the nation is the action of its legislative and judicial authorities. By such action it will give the lie to those liberal and peaceful principles which it has put forth as the foundation of its policy. The prediction that it will speak ‘as a dragon’ and exercise ‘all the power of the first beast’ plainly foretells a development of the spirit of intolerance and persecution that was manifested by the nations represented by the dragon and the leopardlike beast. And the statement that the beast with two horns ‘causeth the earth and them which dwell therein to worship the first beast’ indicates that the authority of this nation is to be exercised in enforcing some observance which shall be an act of homage to the papacy.” The Great Controversy, 443.
“Kòn ki sanble ak ti mouton yo ansanm ak vwa dragon an nan senbòl la montre yon kontradiksyon frapan ant deklarasyon nasyon sa a fè ak pratik li. ‘Pale’ nasyon an se aksyon otorite lejislatif ak jidisyè li yo. Pa aksyon sa yo, li pral demanti prensip liberal ak pasifik sa yo li te pwoklame kòm fondman politik li. Prediksyon an ki di li pral pale ‘tankou yon dragon’ epi egzèse ‘tout pouvwa premye bèt la’ anonse klèman yon devlopman lespri entolerans ak pèsekisyon ki te manifeste pa nasyon yo dragon an ak bèt ki sanble ak leyopa a te reprezante. E deklarasyon an ki di bèt ki gen de kòn nan ‘fè tè a ak moun ki rete ladan l yo adore premye bèt la’ endike otorite nasyon sa a dwe egzèse nan fòse kèk obsèvans ki va yon zak omaj anvè papasi a.” The Great Controversy, 443.
When the United States “speaks,” and enforces the soon coming Sunday law, the “second voice” of Revelation chapter eighteen, “speaks,” by calling men and women out of Babylon.
Lè Etazini “pale,” epi fè respekte lwa dimanch k ap vini byento a, “dezyèm vwa” Revelasyon chapit dizwit la, “pale,” lè li rele gason ak fi pou yo soti 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. 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 18:4–6.
Epi mwen tande yon lòt vwa soti nan syèl la, ki t ap di: Sòti nan mitan li, pèp mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan flewo li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo. Bay li rekonpans menm jan li te bay nou an, e double pou li dapre zèv li yo: nan gode li te plen an, plen pou li doub. Revelasyon 18:4–6.
In verse forty-one, when the United States speaks, those who are still in the threefold environment of modern Babylon are called out when the “second voice” of Revelation chapter eighteen speaks. Those that are then called out are represented in verse forty-one as “Edom, Moab and the chief of the children of Ammon.” In the verse, those represented in the threefold symbol of modern Babylon, escape the hand of the king of the north (the papacy). The Hebrew word “escape,” means to escape by slipperiness, and its inherent meaning is that the escape is accomplished from something that had previous to the escape held those that escape in captivity.
Nan vèsè karant-e-yonn, lè Etazini pale, moun ki toujou nan anviwònman twa-fwa Babilòn modèn nan yo rele soti lè “dezyèm vwa” Revelasyon chapit dizwit la pale. Moun yo rele soti lè sa a yo reprezante nan vèsè karant-e-yonn kòm “Edom, Moab ak chèf pitit Amon yo.” Nan vèsè a, moun yo reprezante nan senbòl trip Babilòn modèn nan chape anba men wa nò a (papote a). Mo ebre ki tradui “chape” a vle di chape pa glise, e sans nannan li se ke chape a fèt soti anba yon bagay ki, anvan chape a, te kenbe moun ki chape yo an kaptivite.
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. He shall stretch forth his hand also upon the countries: and the land of Egypt shall not escape. Daniel 11:41, 42.
L ap antre tou nan peyi ki gen glwa a, e anpil [peyi] pral chavire; men sa yo menm va chape anba men li: Edòm, Moab, ak chèf pami pitit Amon yo. L ap lonje men li tou sou peyi yo; e peyi Lejip la p ap chape. Danyèl 11:41, 42.
In verse forty-two the papacy (the king of the north), conquers its third geographical obstacle when it takes Egypt, which is a symbol of the United Nations, as typified by Herod’s birthday, when he succumbs to the deceptive dance of Salome (the United States), the daughter of Herodias (the papacy). This identifies when the United Nations (the “ten kings” of Revelation seventeen), agree to give their kingdom to the beast for one hour. The one hour is the hour of Revelation eleven’s “great earthquake”, and the “hour” when the whore of Babylon is judged. In verse forty-two, Egypt (the United Nations), “shall not escape.”
Nan vèsè karant-de a, papote a (wa nò a) konkeri twazyèm obstak jewografik li lè li pran Ejip, ki se yon senbòl Nasyonzini, jan sa te prefigire pa anivèsè nesans Ewòd la, lè li tonbe anba dans twonpè Salome (Etazini), pitit fi Ewodyad (papote a). Sa idantifye moman kote Nasyonzini an (dis wa yo nan Revelasyon disèt), dakò bay wayòm pa yo a bèt la pandan yon èdtan. Yon èdtan sa a se lè “gwo tranblemanntè” Revelasyon onz la, epi “lè” yo jije fanm movèz vi Babilòn nan. Nan vèsè karant-de a, Ejip (Nasyonzini an) “p ap chape.”
The Hebrew word translated as “escape” in verse forty-two is different than the Hebrew word in verse forty-one. In verse forty-two the word “escape” means “finding no deliverance”, but verse forty-one is identifying when those previous to the soon coming Sunday law have been holding hands with the papacy, then escape as if by slipperiness. Prior to the hour of the Sunday law crisis those in the communion of modern Babylon have been accepting the satanic idea that Sunday is God’s day of worship. When the mark of the beast is enforced, a person can either accept it for whatever reason, or actually believe it to be so. To believe it is to receive the mark in the forehead, and to simply accept it, is to receive the mark in your hand.
Mo ebreyen yo tradui kòm “chape” nan vèsè karant-de a diferan de mo ebreyen ki nan vèsè karant-en an. Nan vèsè karant-de a, mo “chape” la vle di “pa jwenn okenn delivrans”, men vèsè karant-en an ap idantifye moman kote sila yo ki, anvan lwa dimanch ki pral vini talè a, t ap mache men nan men ak papote a, apre sa yo chape tankou pa glisad. Anvan lè kriz lwa dimanch lan, sila yo ki nan kominyon Babilòn modèn nan te aksepte lide satanik la ke dimanch se jou adorasyon Bondye. Lè mak bèt la vin fòse, yon moun ka swa aksepte l pou kèlkeswa rezon, oswa reyèlman kwè se konsa li ye. Kwè sa se resevwa mak la sou fwon an, epi senpleman aksepte l se resevwa mak la nan men ou.
Those who escape the hand of the papacy at the Sunday law, reject the satanic idea that God’s day of worship is the day of the sun at the very time when the United States and the United Nations are joining hands with the whore of Rome, the papal power, the king of the north.
Moun ki chape anba men papote a lè lwa dimanch lan vini, rejte lide satanik la ki di jou adorasyon Bondye a se jou solèy la, egzakteman nan moman Etazini ak Nasyonzini ap mete men ansanm ak pwostitiye lavil Wòm nan, pouvwa papal la, wa nò a.
“The Protestants of the United States will be foremost in stretching their hands across the gulf to grasp the hand of Spiritualism; they will reach over the abyss to clasp hands with the Roman power; and under the influence of this threefold union, this country will follow in the steps of Rome in trampling on the rights of conscience.” The Great Controversy, 588.
“Pwotestan Etazini yo pral pami premye yo k ap lonje men yo atravè gwo twou san fon an pou sezi men Lespriism nan; yo pral lonje kò yo anlè abis la pou fè youn ak pouvwa Wòm nan; epi, anba enfliyans inyon trip sa a, peyi sa a pral swiv tras Wòm nan lè l ap pilonnen dwa konsyans.” The Great Controversy, 588.
It is important to take the time to set forth the structure of the last six verses of Daniel eleven as we proceed in our considerations of verse forty. The king of the north, which is Modern Rome conquers three geographical obstacles in order to be established on the throne of the earth. Pagan Rome conquered three geographical obstacles, as did papal Rome, so Modern Rome conquers the king of the south (the former Soviet Union) in verse forty, and then conquers the glorious land (the United States) in verse forty-one, and then Egypt (the United Nations) in verses forty-two and forty-three.
Li enpòtan pou pran tan pou tabli estrikti sis dènye vèsè yo nan Danyèl onz pandan n ap kontinye nan konsiderasyon nou sou vèsè karant lan. Wa nò a, ki se Wòm modèn nan, konkeri twa obstak jewografik pou l kapab tabli sou twòn tè a. Wòm payèn te konkeri twa obstak jewografik, menm jan ak Wòm papal la; konsa tou, Wòm modèn nan konkeri wa sid la (ansyen Inyon Sovyetik la) nan vèsè karant lan, epi apre sa li konkeri bèl peyi a (Etazini) nan vèsè karant-e-en an, epi apre sa Lejip (Nasyonzini) nan vèsè karant-de ak karant-twa yo.
But as the previous quote of Sister White identifies, the United States joins hands with the papacy and the United Nations at the same time. The threefold union of the dragon, the beast and false prophet is accomplished at the soon-coming Sunday law, though Daniel chapter eleven verses forty-one through forty-three identify the simultaneous conquering sequentially. The sequence that is illustrated is representing the flow of events, but they are all accomplished at the soon-coming Sunday law.
Men, jan sitasyon anvan an ki soti nan Sè White montre sa, Etazini mete men ansanm ak papote a ak Nasyonzini an menm tan. Inyon twa pati dragon an, bèt la, ak fo pwofèt la reyalize nan lwa dimanch k ap vini byento a, byenke Danyèl chapit onz, vèsè karanteyonn rive karanttwazan, idantifye konkèt similtane a nan yon lòd sekansyèl. Sekans ki ilistre a reprezante koule evènman yo, men yo tout akonpli nan lwa dimanch k ap vini byento a.
At that point the “second voice” of Revelation eighteen “speaks,” right where the United States “speaks.” God speaks where and when Satan speaks. In verse forty-four, tidings out of the east and the north trouble the king of the north and the final papal bloodbath is initiated. Verse forty-four, as like unto verses forty-two and forty-three, begins in verse forty-one, when the mighty angel of Revelation eighteen, begins His call for His other flock to come out of Babylon.
Nan moman sa a, “dezyèm vwa” Revelasyon dizuit la “pale,” egzakteman kote Etazini “pale.” Bondye pale kote ak lè Satan pale. Nan vèsè karannkat la, nouvèl ki sòti nan lès ak nan nò a boulvèse wa nò a, epi dènye beny san papal la kòmanse. Vèsè karannkat la, menm jan ak vèsè karannde ak karanntwa yo, kòmanse nan vèsè karantyenn nan, lè zanj pisan Revelasyon dizuit la kòmanse apèl Li pou lòt twoupo Li a soti Babilòn.
The message He presents is the message which identifies Islam of the third woe as His instrument of judgment, and the punishment of the whore of Babylon. Islam is represented as the “tidings of the east”, and the papacy (the counterfeit king of the north) is the “tidings of the north”. Daniel eleven verse forty identifies the investigative judgment, and verse forty-one through forty-five identifies the executive judgment.
Mesaj Li prezante a se mesaj ki idantifye Islam nan twazyèm malè a kòm enstriman jijman pa Li a, ak pinisyon fanm jennès Babilòn nan. Islam reprezante kòm “nouvèl ki soti nan lès la”, epi papote a (fo wa nò a) se “nouvèl ki soti nan nò a”. Danyèl onz vèsè karant idantifye jijman ankèt la, epi vèsè karant-yon rive karant-senk idantifye jijman egzekitif la.
We will continue our consideration of verse forty of Daniel eleven in the next article.
N ap kontinye egzamen nou sou vèsè karant nan Danyèl onz nan pwochen atik la.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Nan yon okazyon, lè m te nan Vil New York, pandan vèy lannuit yo yo te rele m pou m te wè batiman k ap monte etaj sou etaj rive nan syèl la. Yo te garanti batiman sa yo kòm rezistan ak dife, epi yo te bati yo pou glorifye pwopriyetè yo ak bòs mason yo. Pi wo toujou, epi pi wo ankò, batiman sa yo t ap monte, e se materyèl ki pi chè yo te sèvi ladan yo. Moun sa yo batiman sa yo te pou yo pa t ap mande tèt yo: ‘Ki jan nou ka pi byen glorifye Bondye?’ Seyè a pa t nan panse yo.
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Mwen te panse: ‘O, si moun sa yo k ap envesti mwayen yo konsa te kapab wè chemen yo jan Bondye wè l! Y ap anpile bèl gwo batiman, men, nan je Souvren Linivè a, planifikasyon ak konbinezon yo se yon bagay ki janm saj. Yo pa etidye ak tout fòs kè yo ak lespri yo kijan yo ka bay Bondye glwa. Yo pèdi sa devan je yo, sètadi premye devwa lèzòm nan.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
«Pandan gwo batiman sa yo t ap monte, pwopriyetè yo t ap rejwi ak yon ògèy anbisye dèske yo te gen lajan pou sèvi avè l pou satisfè pwòp tèt yo epi pou fè vwazen yo anvye yo. Yo te jwenn anpil nan lajan yo te envesti konsa a pa mwayen egzansyon, lè yo t ap kraze pòv yo anba pwa opresyon. Yo te bliye ke nan syèl la yo kenbe kont tout tranzaksyon biznis; chak mache ki enjis, chak zak fwod, anrejistre la. Lè a ap vini kote, nan fwod yo ak nan awogans yo, lèzòm pral rive nan yon pwen Senyè a p ap pèmèt yo depase, epi yo pral aprann ke gen yon limit nan andirans Jewova.»
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Sèn ki vin pase devan mwen apre sa a se te yon alèt dife. Moun yo t ap gade bilding ki te wo anpil e yo te sipoze pa pran dife, epi yo t ap di: ‘Yo an sekirite nèt.’ Men, bilding sa yo te boule nèt kòmsi yo te fèt ak goudwon. Ponpye yo pa t kapab fè anyen pou anpeche destriksyon an. Ponpye yo pa t kapab fè machin ponp yo mache.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Mwen resevwa enstriksyon ke, lè tan Senyè a rive, si pa gen okenn chanjman ki fèt nan kè lèzòm ògeye ak anbisye yo, lèzòm pral dekouvri ke men ki te pisan pou sove a pral pisan tou pou detwi. Pa gen okenn pouvwa sou latè ki ka bare men Bondye. Pa gen okenn materyèl yo ka sèvi pou leve bilding ki va prezève yo kont destriksyon lè tan Bondye fikse a rive pou voye pinisyon sou lèzòm poutèt mepri yo pou lalwa Li a ak poutèt anbisyon egoyis yo.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Pa gen anpil, menm pami edikatè ak mesyedam leta yo, ki konprann kòz ki anba eta sosyete a ye kounye a. Moun ki kenbe ren gouvènman an pa kapab rezoud pwoblèm koripsyon moral, povrete, mizè, ak krim k ap ogmante. Y ap lite pou gremesi pou mete zafè komès ak aktivite biznis yo sou yon baz ki pi solid. Si lèzòm ta bay plis atansyon a ansèyman Pawòl Bondye a, yo ta jwenn yon solisyon pou pwoblèm k ap boulvèse yo.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
“Les Écritures décrivent la condition du monde juste avant la seconde venue du Christ. Au sujet des hommes qui, par le vol et l’extorsion, amassent de grandes richesses, il est écrit : ‘Vous avez amassé des trésors pour les derniers jours. Voici, le salaire des ouvriers qui ont moissonné vos champs, et dont vous les avez frustrés par fraude, crie ; et les cris des moissonneurs sont parvenus aux oreilles du Seigneur des armées. Vous avez vécu dans les plaisirs sur la terre, et dans les voluptés ; vous avez rassasié vos cœurs comme en un jour de tuerie. Vous avez condamné et tué le juste ; il ne vous résiste pas.’ Jacques 5:3–6.”
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Men kiyès k ap li avètisman yo bay pa siy tan yo k ap akonpli byen vit yo? Ki enpresyon sa fè sou moun lemonn yo? Ki chanjman yo wè nan atitid yo? Pa plis pase sa yo te wè nan atitid abitan mond Noe a. Antredilyen yo, yo te plonje nèt nan zafè ak plezi lemonn, yo ‘pa t konnen anyen jouk lè Delij la te vini, li te pote yo tout ale.’ Matye 24:39. Yo te resevwa avètisman ki te soti nan syèl la, men yo te refize koute. E jodi a lemonn nan, ki pa bay okenn konsiderasyon ditou a vwa avètisman Bondye a, ap kouri prese ale nan destriksyon etènèl.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.”
“Lemonn antye a ap boulvèse anba lespri lagè. Pwofesi ki nan onzyèm chapit Danyèl la prèske rive nan akonplisman konplè li. Talè konsa, sèn detrès yo te pale de yo nan pwofesi yo pral rive.”
Testimonies to the Church, volume NINE, page ELEVEN.
Temwayaj pou Legliz la, volim NÈF, paj ONZ.