We are taking time to set forth the structure of Daniel chapter eleven, as we address verse forty. Verse forty is the parallel of verse fourteen of Daniel chapter eight, in the prophetic sense that the light, which Christ, as the Lion of the tribe of Judah unsealed in 1798, was based upon Daniel chapter eight verse fourteen, so too, the light which He unsealed in 1989 was based upon verse forty.

N ap pran tan pou nou prezante estrikti chapit onz nan Danyèl la, pandan n ap trete vèsè karant lan. Vèsè karant lan se paralèl vèsè katòz nan chapit uit Danyèl la, nan sans pwofetik ke limyè a, ke Kris la, kòm Lyon tribi Jida a, te desele an 1798, te baze sou Danyèl chapit uit vèsè katòz; konsa tou, limyè a ke Li te desele an 1989 te baze sou vèsè karant lan.

As we have pointed out, but not actually addressed in a previous article, when employing the latter rain methodology of “line upon line,” verse forty sets forth two distinct lines, for it contains the time of the end for both the movement of the first angel and the movement of the third angel.

Jan nou fè remake sa, men nou pa t vrèman trete sa nan yon atik anvan, lè nou sèvi ak metodoloji lapli dèyè a ki rele “liy sou liy,” vèsè karant lan tabli de liy diferan, paske li gen tan lafen an ni pou mouvman premye zanj lan ni pou mouvman twazyèm zanj lan.

When we bring together verse forty’s time of the end in 1798, and its time of the end in 1989, we find that Daniel chapter eight, verse fourteen, aligns with Daniel chapter eleven, verse forty, for they both represent the knowledge that is unsealed in the prophetic history of the three angels of Revelation fourteen. They are also connected by the fact that verse fourteen is the “mareh” vision of Christ’s sudden “appearance” to the temple, and verse forty is the “chazon” vision of the twenty five hundred and twenty years of prophetic history. One is a point in time, the other is a period of time.

Lè nou mete ansanm tan lafen vèsè karant lan an 1798 ak tan lafen li an 1989, nou jwenn ke Daniel chapit uit, vèsè katòz, aliyen avèk Daniel chapit onz, vèsè karant, paske toude reprezante konesans ki debloke nan istwa pwofetik twa zanj yo nan Revelasyon katòz. Yo konekte tou pa lefèt ke vèsè katòz la se vizyon “mareh” aparisyon toudenkou Kris la nan tanp lan, epi vèsè karant lan se vizyon “chazon” de mil senk san venn ane istwa pwofetik la. Youn se yon pwen nan tan, lòt la se yon peryòd tan.

One represents the restoration and cleansing of the temple, the other the destruction and trampling down of the temple. One represents the twenty-three hundred years, and the other the twenty-five hundred and twenty years. One is represented by the river Ulai, the other by the river Hiddekel. One represents humanity, the other represents divinity. Rightly understood, verse forty in connection with verse fourteen is amazingly profound. 1798 represents the work of divinity, and 1989 represents the rebellion of humanity.

Youn nan yo reprezante restorasyon ak pirifikasyon tanp lan; lòt la, destriksyon ak pilonnen tanp lan anba pye. Youn reprezante de mil twa san ane yo, epi lòt la de mil senk san ven ane yo. Youn reprezante pa larivyè Oulai a, lòt la pa larivyè Iddèkèl la. Youn reprezante limanite, lòt la reprezante divinite. Lè yo konprann vèsè karant lan kòrèkteman an rapò ak vèsè katòz la, sa pwofondè li genyen an vrèman etonan. 1798 reprezante travay divinite a, epi 1989 reprezante rebelyon limanite.

We identified in the previous article that the description of the conquering of three obstacles by the king of the north is represented in a sequential fashion, but that the actual application of the events portrayed need to be carefully applied, for verses forty-two through and including verse forty-four, are actually aligned with verse forty-one, which is the soon-coming Sunday law in the United States. It is there that the threefold union is accomplished, and there where the loud cry message of the “east” and “north” begins.

Nou te idantifye nan atik anvan an ke deskripsyon sou fason wa nò a venk twa obstak yo prezante nan yon lòd sekansyèl; men aplikasyon reyèl evènman ki dekri yo dwe fèt avèk anpil prekosyon, paske vèsè karannnde rive jouk vèsè karannkat, an reyalite, aliyen ak vèsè karannteyen, ki se lwa dimanch ki pral byento vini Ozetazini. Se la inyon an twa pati akonpli, epi se la mesaj gran kri “lès” la ak “nò” a kòmanse.

In Daniel eleven, it has been recognized by Adventist students through the years that Daniel employs a specific technique in his illustrations of Rome. Uriah Smith takes note of it in the book Daniel and Revelation. Daniel first identifies how Rome takes control of the world, and then in the following verses he drops back to the beginning of the history identifying the political conquering, and identifies how Rome interacts with God’s people during that very same history. Then ultimately, he identifies how Rome comes to its end. The principal Daniel employs is called, “repeat and enlarge.”

Nan Danyèl onz, elèv Advantis yo te rekonèt pandan ane yo ke Danyèl sèvi ak yon teknik espesifik nan fason li prezante Wòm. Uriah Smith remake sa nan liv Daniel and Revelation. Danyèl premye idantifye kijan Wòm pran kontwòl mond lan, epi nan vèsè ki vin apre yo li retounen nan kòmansman istwa a pou li idantifye konkèt politik la, epi li montre kijan Wòm aji anvè pèp Bondye a pandan menm peryòd istwa sa a. Apre sa finalman, li idantifye kijan Wòm rive nan fen li. Prensip Danyèl itilize a rele “repete epi elaji.”

This three-step technique is identified in verses forty to forty-five. Verses forty to forty-three, identify the three-step process of Modern Rome capturing planet earth, then in verse forty-four, Daniel drops back to verse forty-one, when the “tidings” that are then proclaimed by the ensign of the one hundred and forty-four thousand, and when the papacy then goes forth with great fury to destroy and utterly make away many. Then in verses forty-five, and chapter twelve, verse one, the papacy comes to his end with none to help, between the seas and the glorious holy mountain, as human probation closes.

Teknik twa etap sa a idantifye nan vèsè karant rive karantsenk. Vèsè karant rive karantwa yo idantifye pwosesis twa etap kote Wòm Modèn pran planèt tè a, epi nan vèsè karankat, Danyèl retounen nan vèsè karanteyen, lè “nouvèl yo” Lè sa a, yo pwoklame pa drapo san karannkat mil yo, epi lè papote a Lè sa a, li soti ak gwo kòlè pou detwi epi nèt ale fè anpil moun disparèt. Apre sa, nan vèsè karantsenk, ak chapit douz, vèsè youn, papote a rive nan fen li san pesonn pou ede l, ant lanmè yo ak mòn sen gloriye a, pandan tan pwobasyon lèzòm ap fèmen.

In verse thirty, of Daniel eleven, we find the beginning of a history that Sister White quotes word for word through to verse thirty-six, and then writes, “scenes similar to those described in these verses will take place.” Verse thirty and thirty-one identify the historical transition from pagan Rome to papal Rome as the fourth and fifth kingdoms of Bible prophecy, respectively. Verse thirty-one describes the history which represents how papal Rome was placed upon the throne of the earth in the year 538.

Nan vèsè trant, nan Danyèl onz, nou jwenn kòmansman yon istwa ke Sè White site mo pou mo jouk rive nan vèsè trant-sis, epi answit li ekri: “sèn ki sanble ak sa yo dekri nan vèsè sa yo pral pran plas.” Vèsè trant ak trant-yon idantifye tranzisyon istorik la soti nan Wòm payen pou rive nan Wòm papal kòm katriyèm ak senkyèm wayòm pwofesi biblik yo, respektivman. Vèsè trant-yon dekri istwa ki reprezante fason Wòm papal te plase sou twòn tè a nan ane 538.

In verse thirty-one, the first thing identified is when Clovis, king of the Franks (modern France), stood up for the papacy in the year 496. Clovis then converted from outright paganism to the hidden paganism of Catholicism (the religion of his wife Clotilda). He then dedicated his throne to lifting up the papacy to the throne of the earth. Clovis was represented by the “arms,” in the verse, for he dedicated his arm of military might and his arm of monetary might to the work he then undertook.

Nan vèsè trant-yon an, premye bagay yo idantifye se lè Klovis, wa Frank yo (Lafrans modèn), leve kanpe pou papasi a nan ane 496. Apre sa, Klovis te konvèti soti nan paganism ouvèt pou antre nan paganism kache Katolis la (relijyon madanm li, Klotilda). Lè sa a, li te konsakre twòn li pou leve papasi a sou twòn tè a. Yo te reprezante Klovis pa “bra yo” nan vèsè a, paske li te konsakre bra fòs militè li ak bra fòs finansye li pou travay li te antreprann lè sa a.

Clovis’ initial work represented the work of all the kings of formerly pagan Europe who were destined to provide various supports for the whore of Rome as the history unfolded. Clovis, and thereafter France, was anointed by the Catholic church with the title of the first-born of the Catholic church, and also the eldest daughter of the Catholic church. He was the symbol of the first of many kings to commit fornication with the whore of Tyre.

Travay inisyal Clovis la te reprezante travay tout wa ansyen Ewòp payen an, ki te destine pou bay divès soutyen bay pwostitiye Wòm nan pandan listwa t ap dewoule. Clovis, epi apre sa Lafrans, te resevwa onksyon nan men legliz Katolik la avèk tit premye-ne legliz Katolik la, epi tou pi gran pitit fi legliz Katolik la. Li te senbòl premye nan anpil wa ki t ap komèt fònikasyon avèk pwostitiye Tir la.

In this prophetic sense Clovis had been represented by Ahab, who also had committed fornication with Jezebel (symbol of the Catholic church in the book of Revelation), and who was also the premier king of ten tribes, as Clovis became the premier symbol of the ten horns (see Daniel chapter seven) of pagan Rome. Those kings of Europe would ultimately establish the whore of Babylon on the throne of the earth. In this sense Ahab, and Clovis both represent the United States, who commits fornication with the papacy in the last days.

Nan sans pwofetik sa a, Clovis te reprezante pa Akab, ki li menm tou te fè fònikasyon ak Jezabèl (senbòl legliz katolik la nan liv Revelasyon an), e ki li menm tou te wa prensipal dis tribi yo, menm jan Clovis te vin senbòl prensipal dis kòn yo (gade Danyèl chapit sèt) nan Wòm payen an. Wa sa yo nan Ewòp t ap finalman tabli gwo jennès Babilòn nan sou twòn tè a. Nan sans sa a, ni Akab ni Clovis toude reprezante Etazini, ki fè fònikasyon ak papote a nan dènye jou yo.

Ronald Reagan began the fornication, and it will be the last president that forces the other nine kings of the United Nations to also commit the same act. Reagan was president at the time of the end in 1989, and he therefore must prophetically represent the last president in the history where the other nine kings accomplish the same act, for Jesus always illustrates the end of a thing with the beginning of a thing. Reagan was a wealthy, well-known media personality, highly recognized for his own peculiar style of speaking, who initially was in the Democratic party, who eventually switched to the Republican party.

Ronald Reagan te kòmanse fònikasyon an, e se dènye prezidan an ki pral fòse lòt nèf wa Nasyonzini yo pou yo menm tou komèt menm zak la. Reagan te prezidan nan tan lafen an an 1989, e se poutèt sa, nan sans pwofetik, li dwe reprezante dènye prezidan an nan listwa kote lòt nèf wa yo akonpli menm zak la, paske Jezi toujou sèvi ak kòmansman yon bagay pou ilistre fen yon bagay. Reagan te yon pèsonalite medyatik rich e byen konnen, ki te trè rekonèt pou pwòp stil pale patikilye pa li, ki okòmansman te nan pati Demokrat la, men ki finalman te pase nan pati Repibliken an.

In verse thirty-one, the arms that stood for the papacy would pollute the sanctuary of strength. Prophetically the sanctuary of strength for both pagan Rome and papal Rome was the City of Rome. This is based upon the fact that both Rome’s ruled for a specific period of time from the City of Rome, and when they ruled from the City of Rome, they were essentially invincible.

Nan vèsè trant-en an, bra yo ki te reprezante papote a t ap pwofane tanp fòs la. Sou plan pwofetik, tanp fòs la, ni pou Wòm payen ni pou Wòm papal, se te Vil Wòm nan. Sa baze sou lefèt ke toude Wòm yo te gouvène pandan yon peryòd tan espesifik depi nan Vil Wòm nan, epi lè yo te gouvène depi nan Vil Wòm nan, yo te, an reyalite, prèske envenkib.

Pagan Rome began its three hundred and sixty year rule at the Battle of Actium, in the year 31 BC. Daniel chapter eleven, verse twenty-four identifies that they would forecast their devices from their stronghold, which was the City of Rome, for a “time.” A prophetic “time,” is three hundred and sixty years, and three hundred and sixty years after the Battle of Actium, where Antony and Cleopatra were defeated, Constantine moved out of the City of Rome to the City of Constantinople and the period of pagan Rome’s invincibility was over.

Wòm payen an te kòmanse dominasyon li pandan twasan swasanndis (360) ane nan Batay Aksyòm nan, nan ane 31 anvan Jezikri. Danyèl chapit onz, vèsè vennkat, fè konnen yo t ap fè konplo yo soti nan fò yo a, ki te Vil Wòm nan, pandan yon “tan.” Yon “tan” pwofetik se twasan swasanndis (360) ane, e twasan swasanndis (360) ane apre Batay Aksyòm nan, kote Anton ak Kléopat te bat, Konstanten te kite Vil Wòm pou l al nan Vil Konstantinòp, epi peryòd envensibilite Wòm payen an te fini.

When the third geographical obstacle for papal Rome (the Goths), were driven out of the City of Rome in the year 538, papal Rome’s twelve hundred and sixty year rule of supremacy began and continued until 1798, when the pope was removed from the City of Rome, thus delivering the prophetic deadly wound to the papal beast, and in the next year, 1799, that pope (the woman who had ridden the beast) died in captivity.

Lè twazyèm obstak jewografik pou Wòm papal la (Gòt yo) te chase soti nan Vil Wòm nan nan ane 538, dominasyon siprèm Wòm papal la pandan mil desan swasant ane te kòmanse e li te kontinye jouk an 1798, lè yo te retire pap la nan Vil Wòm nan, konsa yo te bay bèt papal la blesi mòtèl pwofetik la; epi ane apre a, an 1799, pap sa a (fanm ki te monte bèt la) te mouri an kaptivite.

The arms (Clovis) which stood for the papacy were to pollute the sanctuary of strength, and Constantine began that work by philosophically identifying the city as a lesser city than Constantinople, and from that point on, the warfare of that history that was carried out by the enemies of Rome was always focused upon attacking the City of Rome, and by the year 476, there was never again an actual Roman descendant that ruled in the city, until the year 538, when the city became the sanctuary of strength for papal Rome.

Bra yo (Clovis), ki te reprezante papote a, te gen pou yo pwofane tanp fòs la; e Konstanten te kòmanse travay sa a lè li te, sou plan filozofik, idantifye vil la kòm yon vil ki pi piti pase Konstantinòp. E depi lè sa a, lagè nan istwa sa a, ke lènmi Wòm yo te mennen, te toujou santre sou atake Vil Wòm nan; e nan ane 476, pa t janm ankò gen yon desandan women vrèman ki te gouvène nan vil la, jouk rive nan ane 538, lè vil la te vin tounen tanp fòs la pou Wòm papal la.

Ahab, Clovis, and France typify the United States, and the United States’ sanctuary of strength is the Constitution of the United States. That document is a divine document, and it is a waymark of prophetic history. Since Ronald Reagan stood up for the papacy in the history leading up to 1989, the Constitution has been under a constant escalating attack, as was the sanctuary of strength in the demise and fall of pagan Rome. When the soon coming Sunday law in the United States is enforced, the Constitution will be fully overthrown. From the time of Reagan until that Sunday law, the history from the year 330 to 538 is repeated. In the year 538, the papacy was placed upon the throne, thus typifying the healing of its deadly wound at that Sunday law.

Akab, Clovis, ak Lafrans se tip Etazini, e tanp fòs Etazini an se Konstitisyon Etazini an. Dokiman sa a se yon dokiman diven, e li se yon pwen repè nan istwa pwofetik. Depi Ronald Reagan te pran pozisyon an favè papote a nan istwa ki t ap mennen rive an 1989, Konstitisyon an sibi yon atak konstan k ap vin pi grav, menm jan sa te rive ak tanp fòs la nan dekadans ak tonbe lavil Wòm payen an. Lè lwa dimanch ki pral vini byento Ozetazini an va aplike, Konstitisyon an va ranvèse nèt. Depi nan tan Reagan rive jouk lwa dimanch sa a, istwa ki soti nan ane 330 rive nan 538 la repete. Nan ane 538, yo te mete papote a sou twòn nan, konsa sa t ap reprezante geri blesi mòtyèl li a nan lwa dimanch sa a.

The period from Ronald Reagan to the Sunday law is a prophetic period that is specifically identified by God’s prophetic Word. The “arms,” represented by Clovis were also to take away “the daily,” from the formerly pagan kingdom of the Roman Empire. The religion of the empire had been pagan from the very outset, and Clovis began the work of replacing the religion of open paganism with the religion of Catholicism, which is simply cloaked paganism.

Peryòd ki soti depi Ronald Reagan rive jouk lwa dimanch lan se yon peryòd pwofetik Pawòl pwofetik Bondye a idantifye avèk presizyon. “Bra” yo, Klovis te reprezante a, te dwe tou retire “sakrifis kontinyèl la” nan ansyen wayòm payen Anpi Women an. Relijyon anpi a te payen depi nan kòmansman li menm, epi Klovis te kòmanse travay pou ranplase relijyon payenis ouvè a ak relijyon Katolik la, ki se senpleman payenis kouvri.

The United States fully removes the religion of Protestantism when it enforces the mark of papal authority at the soon coming Sunday law, for the only definition of the word “Protestant,” is to protest Rome. If you accept the mark of Rome’s authority, you are not protesting Rome. In Amos chapter three, verse three, Amos asks the rhetorical question: “Can two walk together, except they be agreed?”

Etazini retire nèt relijyon Pwotestantis la lè li fè respekte mak otorite papal la nan lwa dimanch ki pral vini byento a, paske sèl definisyon mo “Pwotestan” an se leve pwotestasyon kont Wòm. Si ou aksepte mak otorite Wòm nan, ou pa ap pwoteste kont Wòm. Nan Amos chapit twa, vèsè twa, Amos poze kesyon retorik sa a: “Èske de moun ka mache ansanm, si yo pa dakò?”

“In the movements now in progress in the United States to secure for the institutions and usages of the church the support of the state, Protestants are following in the steps of papists. Nay, more, they are opening the door for the Papacy to regain in Protestant America the supremacy which she has lost in the Old World.” The Great Controversy, 573.

“Nan mouvman k ap fèt kounye a Ozetazini pou asire enstitisyon ak pratik legliz la resevwa sipò Leta, Pwotestan yo ap mache sou tras papis yo. Plis toujou, yo ap louvri pòt la pou Papote a reprann nan Amerik pwotestan sipremasi li te pèdi nan Ansyen Monn nan.” The Great Controversy, 573.

When the religion of paganism was taken away as the official religion of the realm in the year 508, it typified that the restraint, represented by Paul in Second Thessalonians chapter two had been taken away in advance of the revealing of the man of sin at the soon coming Sunday law in the United States. The subjection of the openly pagan religion, transitioning to the hidden pagan religion of Catholicism did not happen instantly, and it is marked in history as beginning with Clovis’ conversion to Catholicism in the year 496, and fully accomplished by the year 508.

Lè yo te wete relijyon payanis la kòm relijyon ofisyèl wayòm nan nan ane 508, sa te prefigire ke baryè a, Pòl reprezante nan Dezyèm Tesalonisyen chapit 2 a, te deja retire anvan revelasyon nonm peche a nan lwa dimanch k ap vini byento Ozetazini. Soumèt relijyon ki te ouvètman payen an, nan pasaj li pou rive nan relijyon payen kache Katolik la, pa t fèt tousuit; epi nan listwa sa make kòm kòmansman ak konvèsyon Clovis nan Katolik nan ane 496, epi kòm yon reyalite ki te akonpli nèt nan ane 508.

Thus, from the Reagan years, beginning in 1989, until the soon coming Sunday law, genuine Protestantism will be fully restrained in the United States. At that time the Constitution, the “sanctuary of strength” for the United States, will be overturned, and the fourth work of the “arms” of verse thirty-one will be accomplished, as the “arms” then place the papacy upon the throne of the earth, as was the case in the year 538.

Kidonk, depi nan ane Reagan yo, kòmanse an 1989, jouk rive nan lwa dimanch ki pral byento vini an, vrè Pwotestantis la ap vin totalman reprime nan Etazini. Lè sa a, Konstitisyon an, “tanp fòs la” pou Etazini, pral ranvèse, epi katriyèm travay “bra” yo nan vèsè trant-e-en an pral akonpli, pandan “bra” yo mete papote a sou twòn tè a, menm jan sa te fèt nan ane 538.

Once the papacy took the throne in the year 538, the narrative in Daniel switches from describing how the papacy captured the world, to the subject of how the papacy persecuted God’s people in that history. In verse fourteen, of chapter ten of Daniel, Gabriel had informed Daniel that the purpose of the vision he was about to present was to demonstrate “what would befall God’s people in the latter days.”

Yon fwa sistèm papal la te pran twòn nan nan ane 538, narasyon an nan Danyèl chanje soti nan dekri kijan papote a te pran kontwòl sou mond lan, pou l pase sou sijè kijan papote a te pèsekite pèp Bondye a nan istwa sa a. Nan vèsè katòz chapit dis liv Danyèl la, Gabriyèl te fè Danyèl konnen ke objektif vizyon li t apral prezante a se te pou montre “sa ki ta rive pèp Bondye a nan dènye jou yo.”

Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.

Koulye a mwen vini pou m fè ou konprann sa ki pral rive pèp ou a nan dènye jou yo; paske vizyon an toujou pou anpil jou ankò. Danyèl 10:14.

Verse thirty-two through to verse thirty-six are the verses that Sister White directly say will be repeated, and those verses describe the persecution of the twelve hundred and sixty year rule of the papacy from the time it was placed on the throne in the year 538, until it received its deadly wound in 1798.

Vèsè trant-de rive nan vèsè trant-sis se vèsè Sè White di dirèkteman ki pral repete, epi vèsè sa yo dekri pèsekisyon pandan mil desan swasant ane dominasyon papote a, depi lè yo te mete l sou twòn nan ane 538, jouk lè li te resevwa blesi mòtèl li an 1798.

And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done. Daniel 11:32–36.

E moun ki aji mechan kont alyans lan, li pral kòwonp yo ak pawòl flatri; men pèp ki konnen Bondye pa yo a va rete fèm, e y ap fè gwo zak. E sila yo ki gen konprann nan mitan pèp la va enstwi anpil moun; men yo menm va tonbe anba nepe, anba dife, nan kaptivite, ak nan piyaj, pandan anpil jou. Lè yo va tonbe, y ap resevwa yon ti sekou; men anpil moun va mete tèt yo ansanm ak yo ak pawòl flatri. E kèk nan sila yo ki gen konprann yo va tonbe, pou yo ka pase nan eprèv, pou yo ka pirifye yo, e pou yo ka rann yo blan, jis nan tan lafen an; paske sa se toujou pou yon tan ki fikse. E wa a va fè selon pwòp volonte pa li; li va leve tèt li byen wo, e li va fè tèt li gran pi wo pase tout dye, e li va pale bagay etonan kont Bondye dye yo; e li va pwospere jouk lè endiyasyon an va akonpli; paske sa ki detèmine a dwe fèt. Danyèl 11:32–36.

The verses describe the persecution of the Dark Ages, and verse thirty-six then identifies that the papacy would prosper until God’s first indignation against the northern kingdom of Israel was accomplished in 1798. Daniel first identified how the papacy was placed upon the throne of the earth, then how the papacy interacted with God’s people, and then the final fall of the papacy. Verse forty through forty-three of Daniel eleven, identifies how the papacy takes control of the world, then verse forty-four identifies how she persecutes God’s latter-day people, and then verse forty-five identifies how she comes to her final end, with none to help.

Vèsè yo dekri pèsekisyon Mwayennaj Fènwa yo, epi vèsè trant-sis la idantifye apre sa ke papote a t ap pwospere jiskaske premye endiyasyon Bondye kont wayòm nò Izrayèl la te akonpli an 1798. Danyèl te idantifye an premye kijan papote a te plase sou twòn tè a, apre sa kijan papote a te aji avèk pèp Bondye a, epi ansuit tonbe final papote a. Vèsè karant rive karant-twa nan Danyèl onz la idantifye kijan papote a pran kontwòl lemonn, apre sa vèsè karant-kat la idantifye kijan li pèsekite pèp Bondye a nan dènye jou yo, epi ansuit vèsè karant-senk la idantifye kijan li rive nan fen final li, san pèsonn pou ede li.

The Hebrew word “truth,” was created by the Wonderful Linguist by bringing the first, thirteenth and last letter of the Hebrew alphabet together to create the word “truth.” Thirteen is a symbol of rebellion, and the first represents the last.

Mo ebre “verite” a te kreye pa Bèl Lengwis la lè li te mete ansanm premye, trèzyèm ak dènye lèt alfabè ebre a pou fòme mo “verite” a. Trèz se yon senbòl rebelyon, e premye a reprezante dènye a.

Verse thirty-one describes the end of pagan Rome as the fourth kingdom of Bible prophecy, and verse thirty-six identified the end of papal Rome as the fifth kingdom of Bible prophecy. Between the first description of the fall of Rome and the last description of the fall of Rome is the rebellion, represented by the papacy murdering millions of God’s people in the history between the beginning and ending. The application of these verses bears the signature of “truth.”

Vèsè tranteyen dekri fen Wòm payen an kòm katriyèm wayòm pwofesi Bib la, epi vèsè trannsis idantifye fen Wòm papal la kòm senkyèm wayòm pwofesi Bib la. Ant premye deskripsyon tonbe Wòm nan ak dènye deskripsyon tonbe Wòm nan, gen rebelyon an, ki reprezante pa lefèt ke papote a te asasinen plizyè milyon nan pèp Bondye a nan listwa ki ant kòmansman an ak fen an. Aplikasyon vèsè sa yo pote siyati “verite” a.

Verse forty to forty-five, which is illustrated by verses thirty to thirty-six, begins with the fall of the papacy, and it ends with the fall of the papacy. In the middle of the history beginning in 1798, through the close of probation is the rebellion of Modern Rome, once again murdering God’s people. The application of these verses also bear the signature of “truth,” and they align with one another to provide two witnesses which establish the “truth,” and both lines are describing Rome, which is the symbol that will “establish the vision”.

Vèsè karant rive karannsenk, ki vèsè trant rive trannsis ilistre, kòmanse ak tonbe papote a, epi li fini ak tonbe papote a. Nan mitan istwa ki kòmanse an 1798, jouk rive nan fen tan gras la, se rebelyon Wòm modèn nan, k ap touye pèp Bondye a ankò. Aplikasyon vèsè sa yo pote siyati “verite” a tou, epi yo aliyen youn ak lòt pou bay de temwen ki tabli “verite” a; e toude liy yo ap dekri Wòm, ki se senbòl ki pral “tabli vizyon an”.

And in those times there shall many stand up against the king of the south: also the robbers of thy people shall exalt themselves to establish the vision; but they shall fall. Daniel 11:14.

Epi nan tan sa yo, anpil moun va leve kanpe kont wa sid la; mechan pami pèp ou a va leve tèt yo pou yo tabli vizyon an; men yo menm, yo pral tonbe. Daniel 11:14.

The prophetic phenomenon that Daniel employs in chapter eleven, is used more than in just verses thirty to thirty-six, and then in forty to forty-five. Verses fourteen through nineteen, identify how pagan Rome took control of the world, then verses twenty to twenty-four identify how pagan Rome dealt with God’s people, and from verse twenty-four to verse thirty the fall of pagan Rome is set forth.

Fenomèn pwofetik Danyèl itilize nan chapit onz lan pa limite sèlman ak vèsè trant rive trant-sis, epi apre sa ak vèsè karant rive karant-senk yo. Vèsè katòz rive diznèf yo montre kijan Wòm payèn te pran kontwòl mond lan; answit, vèsè ven rive vennkat yo idantifye kijan Wòm payèn te aji avèk pèp Bondye a; epi depi vèsè vennkat rive vèsè trant, tonbe Wòm payèn nan prezante.

Verse fourteen is the beginning of pagan Rome and verse thirty is the end of pagan Rome. In the history represented in the middle, pagan Rome is identified as crucifying Christ, thus the rebellion of the middle identifies these verses as “truth.” Alpha and Omega placed His signature all the way through chapter eleven, of the book of Daniel.

Vèsè katòz la make kòmansman Wòm payen an, epi vèsè trant lan make fen Wòm payen an. Nan istwa ki reprezante nan mitan an, yo idantifye Wòm payen kòm sila ki te kloure Kris sou kwa a; konsa, rebelyon ki nan mitan an idantifye vèsè sa yo kòm “verite.” Alfa ak Omega mete siyati Li nan tout chapit onz la nan liv Danyèl la.

Verse forty contains the history which begins in the Ronald Reagan years, and which identifies the alliance made between the President of the United States and the man of sin. It marks a specific period that concludes with the papacy being placed upon the throne of the earth, as it had been in the year 538. It is not a coincidence that Clovis, king of the Franks, which is modern day France, is the symbol of the United States. Clovis typified Reagan. Reagan was a symbol of Protestantism, as was Clovis a symbol of paganism.

Vèsè karant lan gen ladann istwa ki kòmanse nan ane Ronald Reagan yo, e ki idantifye alyans ki te fèt ant Prezidan Etazini ak nonm peche a. Li make yon peryòd presi ki fini lè papote a plase sou twòn tè a, menm jan li te ye nan ane 538 la. Se pa yon aza si Clovis, wa Frank yo, ki se Lafrans jounen jodi a, se senbòl Etazini. Clovis te yon tip Reagan. Reagan te yon senbòl Pwotestantis, menm jan Clovis te yon senbòl paganism.

The battle in which Clovis, King of the Franks, converted to Catholicism was the Battle of Tolbiac (also known as the Battle of Zülpich or the Battle of Cologne). This battle took place in the year 496. Clovis was a pagan at the time, but during the battle, when it seemed that his forces were in danger of defeat, he prayed to the Christian God of his Catholic wife for help and made a vow that if he emerged victorious, he would convert to Christianity. Clovis did win the battle, and as a result, he and a significant portion of his Frankish warriors converted to Catholicism, marking a significant event in the Christianization of the Franks.

Batay kote Clovis, wa Frank yo, te konvèti nan Katolik la se te Batay Tolbiac la (yo rele l tou Batay Zülpich la oswa Batay Cologne nan). Batay sa a te fèt nan ane 496. Clovis te yon payen lè sa a; men pandan batay la, lè li te sanble fòs li yo te an danje pou yo sibi defèt, li te priye Bondye kretyen madanm katolik li a pou l te ede l, epi li te fè yon ve ke si li ta sòti genyen batay la, li t ap konvèti nan Krisyanis la. Clovis te genyen batay la vre, e kòm rezilta, li menm ansanm ak yon pati enpòtan nan sòlda frank li yo te konvèti nan Katolik la, sa ki te make yon evènman enpòtan nan kretyenizasyon Frank yo.

Ronald Reagan, a professed Protestant, identified that his motivation for forming a secret alliance with the pope of Rome, was that he was convicted that the Soviet Union was the antichrist of Bible prophecy. In Reagan’s battle against the former Soviet Union, without recognizing his confusion about who the antichrist is, he joined with the antichrist.

Ronald Reagan, ki te deklare tèt li kòm yon Pwotestan, te fè konnen motivasyon li pou fòme yon alyans sekrè ak pap Wòm nan se te paske li te gen konviksyon ke Inyon Sovyetik la se te antikris pwofesi Bib la. Nan batay Reagan t ap mennen kont ansyen Inyon Sovyetik la, san li pa t rekonèt konfizyon li konsènan kiyès antikris la ye, li te mete tèt li ansanm ak antikris la.

“Those who become confused in their understanding of the word, who fail to see the meaning of antichrist, will surely place themselves on the side of antichrist.” Kress Collection, 105.

“Moun ki vin konfonn nan konpreyansyon yo sou pawòl la, ki pa rive wè siyifikasyon antikris la, va san mank mete tèt yo bò kote antikris la.” Kress Collection, 105.

The United States is a twofold prophetic symbol, as represented by the two horns of the earth beast. France is also a twofold prophetic symbol, as represented by Sodom and Egypt in Revelation chapter eleven. France is the firstborn child of the papacy, and Reagan, representing the United States was the first of the ten kings of Revelation chapter seventeen in the last days to commit fornication with the whore of Tyre, who had been forgotten since 1798. She was forgotten at the time of the end in 1798, but begins to be remembered at the time of the end in 1989.

Etazini se yon senbòl pwofetik doub, jan de kòn bèt ki soti nan tè a reprezante l la. Lafrans tou se yon senbòl pwofetik doub, jan Sodòm ak Lejip reprezante l nan Revelasyon chapit onz la. Lafrans se premye pitit papis la, epi Reagan, ki t ap reprezante Etazini, te premye nan dis wa Revelasyon chapit disèt yo nan dènye jou yo ki te fè fònikasyon ak jennès Tir la, ki te tonbe nan bliye depi 1798. Yo te bliye li nan tan lafen an an 1798, men yo kòmanse sonje li nan tan lafen an an 1989.

Clovis, the leader of France, marked the beginning of a period of time which led to the papacy being placed upon the throne in 538, where the papacy then passed a Sunday law at the Council of Orleans. Reagan, leader of the United States marked the beginning of a period of time which is leading to the papacy once again being placed upon the throne of the earth at the soon coming Sunday law.

Clovis, dirigeant de la France, marqua le commencement d’une période qui conduisit à l’établissement de la papauté sur le trône en 538, où la papauté adopta ensuite une loi du dimanche au concile d’Orléans. Reagan, dirigeant des États-Unis, marqua le commencement d’une période qui conduit de nouveau à l’établissement de la papauté sur le trône de la terre par la loi du dimanche qui vient bientôt.

France is the twofold power that placed the papacy in 538, and France, through Napoleon’s General Berthier, took the papacy off the throne in 1798. The United States places the papacy on the throne in the last days, and as the premier king of the ten kings, the United States will ultimately “make her desolate and naked, and shall eat her flesh, and burn her with fire.”

Lafrans se pouvwa doub la ki te mete pap la an plas an 538, epi Lafrans, atravè Jeneral Berthier Napoleon an, te desann pap la sou twòn nan an 1798. Lèz Etazini mete pap la sou twòn nan nan dènye jou yo, epi antanke premye wa pami dis wa yo, Lèz Etazini va finalman “fè li tounen dezole ak toutouni, epi yo pral manje chè li, epi boule li ak dife.”

Verse forty contains the history of verse thirty-one, and identifies that the work of placing the papacy back upon the throne of the earth is represented by the period of time beginning with Ronald Reagan, and ending with the final president of the United States. That final president will have been typified by Reagan, for Jesus always illustrates the end with the beginning.

Vèsè karant lan genyen istwa vèsè trant-yon an, epi li idantifye ke travay pou mete papote a tounen sou twòn tè a reprezante pa peryòd tan ki kòmanse avèk Ronald Reagan, epi ki fini avèk dènye prezidan Etazini an. Dènye prezidan sa a ap gen pou l te tipifye pa Reagan, paske Jezi toujou ilistre fen an avèk kòmansman an.

In the first verses in Daniel eleven, that prophetic history is set forth (verse two), we find the history that preceded the history of the kingdom of Greece. Greece is a symbol of the United Nations, and the one-world government of the ten kings of Revelation seventeen. Verse three in Daniel eleven, introduces Alexander the Great, and verse two, represents the history that precedes the one-world government in the last days.

Nan premye vèsè yo nan Danyèl onz, istwa pwofetik sa a prezante (vèsè de), nou jwenn istwa ki te vini anvan istwa wayòm Lagrès la. Lagrès se yon senbòl Nasyonzini an, ak gouvènman mondyal inik dis wa yo nan Revelasyon disèt la. Vèsè twa nan Danyèl onz entwodui Aleksann Legran, epi vèsè de reprezante istwa ki vini anvan gouvènman mondyal inik la nan dènye jou yo.

In verse one, Gabriel simply identifies that he had strengthened Darius at the beginning of the kingdom of the Medes and Persians, but Gabriel had come to Daniel in chapter ten, when Cyrus the Persian, not Darius the Mede was then ruling. After clearly tying the kingdom together as a prophetic twofold kingdom of the Medes and Persians (as is France and the United States), Gabriel then introduces the history that precedes the worldwide kingdom of Alexander the Great.

Nan vèsè premye a, Gabriyèl senpleman fè konnen li te bay Dariyis fòs nan kòmansman wayòm Mèd ak Pès yo; men Gabriyèl te vin jwenn Danyèl nan chapit dis la, lè Siris, Pès la, pa t Dariyis, Mèd la, ki t ap gouvène lè sa a. Apre li fin mare wayòm nan ansanm avèk klète kòm yon wayòm pwofetik ki gen de pati, Mèd ak Pès yo (menm jan ak Lafrans ak Etazini), Gabriyèl prezante istwa ki vini anvan wayòm mondyal Aleksann Legran.

And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 11:2.

Epi kounyeya a m pral fè w konnen verite a. Gade byen, gen twa lòt wa ankò k ap leve nan peyi Pès la; epi katriyèm lan ap pi rich anpil pase yo tout; e pa fòs li, grasa richès li, l ap soulve tout moun kont wayòm Lagrès la. Danyèl 11:2.

Alpha and Omega always illustrates the end of a thing, with the beginning of a thing, and verse two speaks to the history that precedes the enforcement of the one-world government, as represented by Alexander the Great’s kingdom of Greece. Verse two, is a line of prophecy concerning the United States, which, as the two-horned power of the last days as typified by the twofold power of the Medes and Persians, and by France. The verse identifies kings that would typify presidents of the United States in the last days, who would stand up in advance of the threefold one-world government of the dragon, the beast and false prophet. Clovis paralleled Reagan as the first president in the beginning of the history that leads to placing antichrist back on the throne.

Alfa ak Omega toujou ilistre fen yon bagay ansanm ak kòmansman yon bagay, e vèsè de a pale de istwa ki vini anvan aplikasyon gouvènman yon sèl mond lan, jan wayòm Lagrès Aleksann Legran an reprezante sa. Vèsè de a se yon liy pwofesi konsènan Etazini, ki, kòm pouvwa de kòn nan dènye jou yo, jan sa te tipifye pa pouvwa doub Mèd ak Pès yo, epi pa Lafrans. Vèsè a idantifye wa ki t ap tipifye prezidan Etazini yo nan dènye jou yo, ki t ap leve anvan gouvènman yon sèl mond lan ki gen twa pati sa yo: dragon an, bèt la, ak fo pwofèt la. Clovis te paralèl ak Reagan kòm premye prezidan an nan kòmansman istwa ki mennen nan remete antikris la sou twòn nan.

From the time of Cyrus, in Daniel eleven, there would be three presidents followed by a fourth, who was far richer than they all were. Darius was the first king of the Medo-Persian Empire, and Cyrus, who was ruling when Daniel received the history from Gabriel was the second king. Four kings would follow Cyrus, so the fourth of the following kings would be the sixth king.

Depi nan tan Siris la, nan Danyèl onz, t ap gen twa wa ki t ap swiv, epi apre yo yon katriyèm, ki t ap pi rich pase yo tout. Dariyis te premye wa Anpi Mèd ak Pès la, epi Siris, ki t ap gouvène lè Danyèl te resevwa istwa a nan men Gabriyèl, te dezyèm wa a. Kat wa t ap vini apre Siris; konsa, katriyèm nan pami wa ki t ap vini apre yo t ap sizyèm wa a.

The sixth king would be the richest king, and the rich president (king) would stir up all against the realm of Greece. The presidents since Reagan, were Bush the first, Clinton, Bush the second, Obama; so the sixth, and richest, king would be Trump. That king (president) would “stir up” the realm of Greece (globalists). The definition of the Hebrew phrase “stir up,” is quite informative.

Sizyèm wa a t ap wa ki pi rich la, e prezidan rich la (wa a) t ap soulve tout moun kont wayòm Lagrès la. Depi Reagan, prezidan yo se te Bush premye a, Clinton, Bush dezyèm nan, Obama; konsa sizyèm wa a, e wa ki pi rich la, t ap Trump. Wa sa a (prezidan an) t ap “soulve” wayòm Lagrès la (globalis yo). Definisyon ekspresyon ebre “soulve” a trè enstriktif.

The Hebrew word translated as “stir up,” in the verse, is a primitive root meaning “to awaken”, or “wake up”. In the history typified by the fourth ruler after Cyrus, a president far richer than any other president would be raised up and through his strength and power an “awakening” would be brought about against Greece. Greece being a symbol of globalism, progressivism and “woke-ism,” would be brought into the spotlight of the history of the sixth, richest president. He would awaken the entire realm of planet earth to the controversy of progressive “woke-ism” and global domination.

Pawòl ebre ki tradui kòm “reveye,” nan vèsè a, se yon rasin primitif ki vle di “leve nan dòmi”, oswa “reveye”. Nan istwa ki te tipifye pa katriyèm chèf apre Siris la, yo t ap leve yon prezidan ki pi rich anpil pase nenpòt lòt prezidan, epi atravè fòs ak pouvwa li yo t ap pote yon “reveil” kont Lagrès. Lagrès, antanke yon senbòl mondyalis, pwogresis ak “woke-ism,” t ap mete anba limyè nan istwa sizyèm prezidan an, ki pi rich la. Li t ap reveye tout domèn planèt latè a sou konfli pwogresis “woke-ism” nan ak dominasyon mondyal.

The awakening to the movement of progressive “woke-ism,” that is brought about in the presidency of the richest president, occurs with the Republican horn, at the very time that the awakening of the ten virgins occurs in the Protestant horn.

Reveye a konsyans sou mouvman pwogresis « woke-ism » nan, ki fèt pandan prezidans prezidan ki pi rich la, rive avèk kòn Repibliken an, egzakteman nan menm moman reveye dis vyèj yo rive nan kòn Pwotestan an.

We will continue our study of Daniel eleven verse forty in the next article.

N ap kontinye etid nou sou Danyèl onzè vèsè karant nan pwochen atik la.

“Notwithstanding the widespread declension of faith and piety, there are true followers of Christ in these churches. Before the final visitation of God’s judgments upon the earth there will be among the people of the Lord such a revival of primitive godliness as has not been witnessed since apostolic times. The Spirit and power of God will be poured out upon His children. At that time many will separate themselves from those churches in which the love of this world has supplanted love for God and His word. Many, both of ministers and people, will gladly accept those great truths which God has caused to be proclaimed at this time to prepare a people for the Lord’s second coming. The enemy of souls desires to hinder this work; and before the time for such a movement shall come, he will endeavor to prevent it by introducing a counterfeit. In those churches which he can bring under his deceptive power he will make it appear that God’s special blessing is poured out; there will be manifest what is thought to be great religious interest. Multitudes will exult that God is working marvelously for them, when the work is that of another spirit. Under a religious guise, Satan will seek to extend his influence over the Christian world.” The Great Controversy, 464.

“Malgre gwo dekadans lafwa ak pyete ki gaye toupatou, gen vrè disip Kris nan legliz sa yo. Anvan dènye vizit jijman Bondye yo sou tè a, pral gen nan mitan pèp Seyè a yon revèy pyete premye tan yo, jan yo pa t wè depi tan apot yo. Lespri ak pouvwa Bondye pral vide sou pitit Li yo. Lè sa a, anpil moun pral separe tèt yo ak legliz sa yo kote renmen mond sa a ranplase lanmou pou Bondye ak Pawòl Li a. Anpil, ni pami minis yo ni pami pèp la, pral ak kè kontan aksepte gwo verite sa yo Bondye fè pwoklame nan tan sa a pou prepare yon pèp pou dezyèm vini Seyè a. Lènmi nanm yo vle anpeche travay sa a; e anvan lè pou yon mouvman konsa rive, li pral chèche anpeche l lè li prezante yon fo imitasyon. Nan legliz sa yo li kapab mete anba pouvwa twonpe li a, li pral fè sa parèt tankou se benediksyon espesyal Bondye ki vide; sa yo pral wè kòm yon gwo enterè relijye pral vin parèt klèman. Foul moun pral rejwi anpil, panse Bondye ap aji yon fason mèvèye an favè yo, tandiske travay la se travay yon lòt lespri. Anba aparans relijyon, Satan pral chèche elaji enfliyans li sou lemonn kretyen an.” The Great Controversy, 464.