A word or a phrase that is doubled within the inspired word is a symbol of the second angel’s message.
Yon mo oswa yon ekspresyon ki repete de fwa nan Pawòl enspire a se yon senbòl mesaj dezyèm zanj lan.
And in the second year of the reign of Nebuchadnezzar Nebuchadnezzar dreamed dreams, wherewith his spirit was troubled, and his sleep brake from him. Then the king commanded to call the magicians, and the astrologers, and the sorcerers, and the Chaldeans, for to shew the king his dreams. So they came and stood before the king. And the king said unto them, I have dreamed a dream, and my spirit was troubled to know the dream. Daniel 2:1–3.
Nan dezyèm ane rèy Nebikadneza a, Nebikadneza fè rèv; e lespri li te twouble, epi dòmi li te kouri kite l. Lè sa a, wa a bay lòd pou yo rele majisyen yo, astwològ yo, divinò yo, ak Kaldeyen yo, pou yo fè wa a konnen rèv li yo. Konsa yo vini, yo kanpe devan wa a. Epi wa a di yo: Mwen fè yon rèv, e lespri mwen twouble pou m konnen rèv la. Danyèl 2:1–3.
In the “darkness” of the night, Nebuchadnezzar dreamed of an image, but he could not recollect the dream. In a dream of the night, he dreamed of an image, but the dream of the image was as dark to his understanding as was the night when he had dreamed the dream.
Nan “fènwa” lannwit lan, Nebikadneza te reve yon estati, men li pa t kapab sonje rèv la. Nan yon rèv lannwit, li te reve yon estati, men rèv estati a te tèlman fènwa pou konpreyansyon li menm jan lannwit kote li te reve rèv la te fènwa.
Then spake the Chaldeans to the king in Syriack, O king, live forever: tell thy servants the dream, and we will shew the interpretation. The king answered and said to the Chaldeans, The thing is gone from me: if ye will not make known unto me the dream, with the interpretation thereof, ye shall be cut in pieces, and your houses shall be made a dunghill. But if ye shew the dream, and the interpretation thereof, ye shall receive of me gifts and rewards and great honour: therefore shew me the dream, and the interpretation thereof. Daniel 2:4–7.
Lè sa a, moun Kalde yo pale ak wa a an lang Siriak: O wa, viv pou tout tan; rakonte sèvitè w yo rèv la, epi n ap fè w konnen entèpretasyon an. Wa a reponn, li di moun Kalde yo: Bagay la sove m; si nou pa fè m konnen rèv la ansanm ak entèpretasyon li, y ap koupe nou an miyèt moso, epi y ap fè kay nou tounen yon pil fatra. Men, si nou fè m konnen rèv la ak entèpretasyon li, n ap resevwa nan men mwen kado, rekonpans, ak gwo onè; se poutèt sa, fè m konnen rèv la ak entèpretasyon li. Danyèl 2:4–7.
The test of Nebuchadnezzar’s image dream was a test designed to identify who can provide a correct prophetic description of an image that is cloaked in darkness, along with the interpretation of the dream’s content. The second angel’s message that was joined by the Midnight Cry message in Millerite history, had been typified by Elijah at the contest at Mount Carmel. It too, was a test that would manifest, not only who was the true God, but also who was the true prophet. William Miller, who Sister White directly says was typified by Elijah, represented Elijah at Mount Carmel. Yet it was not William Miller that was being represented, as much as it was the rules of prophetic interpretation that he had been led to understand. At Mount Carmel, the prophets of the male god Baal and the prophets of the female god Ashtaroth were demonstrated to be false prophets. In the history of the Millerites, the Protestant churches were demonstrated to be false prophets as typified by Mount Carmel.
Tès rèv estati Nebikadneza a te yon tès ki te fèt pou idantifye kiyès ki kapab bay yon deskripsyon pwofetik kòrèk sou yon estati ki kouvri nan fènwa, ansanm ak entèpretasyon sa ki ladan rèv la. Mesaj dezyèm zanj lan, ki te vin ini ak mesaj Kri a Minui nan istwa Millerit la, te deja tipifye pa Eli nan konfwontasyon sou Mòn Kamèl. Li menm tou, se te yon tès ki t ap fè parèt, non sèlman kiyès ki te vrè Bondye a, men tou kiyès ki te vrè pwofèt la. William Miller, ke Sè White di dirèkteman te tipifye pa Eli, te reprezante Eli sou Mòn Kamèl. Men, se pa t tèlman William Miller kòm moun ki t ap reprezante, men pito règ entèpretasyon pwofetik yo ke li te vin jwenn konpreyansyon sou yo. Sou Mòn Kamèl, pwofèt bondye gason an, Baal, ansanm ak pwofèt bondye fi a, Ashtaròt, te demontre kòm fo pwofèt. Nan istwa Millerit yo, legliz Pwotestan yo te demontre kòm fo pwofèt, jan sa te tipifye pa Mòn Kamèl.
When the Protestant churches manifested their rejection of the rules of prophetic interpretation of William Miller, they became the daughters of Rome. Prophetically, a daughter is an image of her mother. The test that the Protestants failed in Millerite history was the test that identified and produced an image (daughter) of the beast. It is there that the horn of true Protestantism was manifested in opposition to the horn of apostate Protestantism. Nebuchadnezzar was demanding an interpretation, and in doing so, he was providentially involved with producing a manifestation of both the false and the true prophets.
Lè legliz pwotestan yo te manifeste rejè yo anvè règ entèpretasyon pwofetik William Miller yo, yo te vin tounen pitit fi Wòm. Nan sans pwofetik, yon pitit fi se yon imaj manman li. Eprèv pwotestan yo te echwe nan istwa Millerit la se te eprèv ki te idantifye epi ki te pwodui yon imaj (pitit fi) bèt la. Se la kòn vrè pwotestantis la te manifeste an opozisyon ak kòn pwotestantis aposta a. Nebikadneza t ap mande yon entèpretasyon, epi, lè li t ap fè sa, li te, anba pwovidans Bondye, patisipe nan pwodui yon manifestasyon ni fo pwofèt yo ni vrè pwofèt yo.
They answered again and said, Let the king tell his servants the dream, and we will shew the interpretation of it. The king answered and said, I know of certainty that ye would gain the time, because ye see the thing is gone from me. But if ye will not make known unto me the dream, there is but one decree for you: for ye have prepared lying and corrupt words to speak before me, till the time be changed: therefore tell me the dream, and I shall know that ye can shew me the interpretation thereof. Daniel 2:7–9.
Yo reponn ankò, yo di: Se pou wa a rakonte sèvitè li yo rèv la, epi n ap fè konnen entèpretasyon li. Wa a reponn, li di: Mwen konnen avèk sètitid nou vle fè tan an pase, paske nou wè bagay la soti nan memwa mwen. Men si nou pa fè m konnen rèv la, se yon sèl desizyon ki la pou nou; paske nou prepare pawòl manti ak pawòl kòwonpi pou nou pale devan mwen, jouk lè tan an chanje. Se poutèt sa, fè m konnen rèv la, epi m ap konnen nou kapab fè m wè entèpretasyon li. Danyèl 2:7–9.
At the conclusion of the testing periods, the distinction which had been demonstrated at Mount Carmel, and on October 22, 1844, was also illustrated in Daniel chapter two. In the three prophetic representations of Mount Carmel, Millerite history and Nebuchadnezzar’s dream of the image, the emphasis is upon correct prophetic interpretation as represented by Elijah, Miller and Daniel. The interpretation of the dream is the message that is unsealed in the history where two classes of prophets are manifested.
Nan fen peryòd eprèv yo, distenksyon ki te demontre sou Mòn Kamèl la, epi nan dat 22 oktòb 1844, te ilistre tou nan chapit de liv Danyèl la. Nan twa reprezantasyon pwofetik Mòn Kamèl la, istwa Millerit la ak rèv Nebikadneza sou estati a, anfaz la poze sou entèpretasyon pwofetik ki kòrèk la, jan Eli, Miller ak Danyèl reprezante li. Entèpretasyon rèv la se mesaj ki dezsele nan istwa kote de klas pwofèt yo vin parèt.
The Chaldeans answered before the king, and said, There is not a man upon the earth that can shew the king’s matter: therefore there is no king, lord, nor ruler, that asked such things at any magician, or astrologer, or Chaldean. And it is a rare thing that the king requireth, and there is none other that can shew it before the king, except the gods, whose dwelling is not with flesh. For this cause the king was angry and very furious, and commanded to destroy all the wise men of Babylon. Daniel 2:10–12.
Moun Kaldeyen yo reponn devan wa a, yo di: Pa gen yon moun sou tè a ki kapab fè wa a konnen bagay li mande a; se poutèt sa pa janm gen okenn wa, okenn gran chèf, ni okenn gouvènè, ki mande bagay konsa nan men okenn majisyen, okenn astwològ, oswa okenn Kaldeyen. E bagay wa a mande a se yon bagay ki ra; pa gen okenn lòt ki kapab fè wa a konnen li devan wa a, eksepte bondye yo, ki pa abite avèk chè. Se poutèt sa wa a te fache, li te vin move anpil, epi li bay lòd pou yo detwi tout moun saj Babilòn yo. Danyèl 2:10–12.
At Mount Carmel, Elijah proposed the test, and the test he proposed was not only to manifest who was the true God, but also who was the true prophet. In Daniel chapter two it is the Chaldeans that identify the test which manifested the distinction between the true and the false. They explain that the interpretation which Nebuchadnezzar is seeking can only be identified by God, and not by men. They also complained that the relationship between Nebuchadnezzar and his religious wise men was an incorrect relationship when they state that “it is a rare thing that the king requireth.” They are wishing that the king, representing the State, would keep out of the religious realm over which they have been understood to be the authorities. They are not protesting against the principles of the combination of church and state, they are protesting that Nebuchadnezzar, representing the State, is demanding to be in control of the church. They would be comfortable with a church-state relationship, if the religious leaders ruled over the state. The image of the beast test is where we decide our eternal destiny–as Nebuchadnezzar’s image dream–is a life-or-death test.
Sou Mòn Kamèl, Eli te pwopoze tès la, e tès li te pwopoze a pa t sèlman pou fè konnen kiyès ki te vrè Dye a, men tou kiyès ki te vrè pwofèt la. Nan Danyèl chapit de, se Kaldeyen yo ki idantifye tès ki te fè parèt distenksyon ant vrè a ak fo a. Yo eksplike ke entèpretasyon Nebikadnetsa ap chèche a se Bondye sèlman ki ka revele li, e non pa lèzòm. Yo te plenyen tou ke relasyon ant Nebikadnetsa ak saj relijye li yo te yon relasyon ki pa t kòrèk, lè yo di: “sa wa a mande a se yon bagay ki ra.” Yo swete wa a, ki reprezante Leta, ta rete deyò domèn relijye a kote yo te konsidere yo kòm otorite yo. Yo pa t ap pwoteste kont prensip konbinezon legliz ak leta a; yo t ap pwoteste paske Nebikadnetsa, kòm reprezantan Leta, t ap egzije pou li gen kontwòl sou legliz la. Yo ta alèz ak yon relasyon legliz-leta, si se chèf relijye yo ki t ap gouvène sou leta a. Tès imaj bèt la se kote nou deside desten etènèl nou an—menm jan ak rèv Nebikadnetsa sou imaj la—se yon tès lavi oswa lanmò.
And the decree went forth that the wise men should be slain; and they sought Daniel and his fellows to be slain. Then Daniel answered with counsel and wisdom to Arioch the captain of the king’s guard, which was gone forth to slay the wise men of Babylon: He answered and said to Arioch the king’s captain, Why is the decree so hasty from the king? Then Arioch made the thing known to Daniel. Daniel 2:13–15.
Epi lòd la soti pou yo touye saj yo; epi yo t ap chèche Danyèl ak konpayon li yo pou yo touye yo. Lè sa a, Danyèl reponn avèk konsèy ak sajès bay Aryòk, chèf gad wa a, ki te soti pou touye saj Babilòn yo: Li reponn, li di Aryòk, chèf wa a: Poukisa lòd wa a sevè konsa? Lè sa a, Aryòk fè Danyèl konnen bagay la. Danyèl 2:13–15.
When Daniel is enlightened about the understanding of the life and death circumstances of the dream of the yet unknown image, he is representing the enlightenment of the one hundred and forty-four thousand to the fact that they are in the history of the second and visual test of the three-step testing process. But Daniel is not simply representing those who have chosen to eat the correct diet, and therefore passed the first test, but also represents the human representative that God had given special insight into biblical prophecy.
Lè Danyèl resevwa limyè pou konprann sikonstans lavi ak lanmò rèv la konsènan estati a ki poko te konnen an, li ap reprezante limyè ki vini sou san karannkat mil yo konsènan lefèt ke yo nan istwa dezyèm e tès vizib pwosesis tès an twa etap la. Men, Danyèl pa sèlman reprezante sila yo ki te chwazi manje rejim alimantè ki kòrèk la, e konsa te pase premye tès la, men li reprezante tou reprezantan imen an Bondye te bay yon konpreyansyon espesyal sou pwofesi biblik.
As for these four children, God gave them knowledge and skill in all learning and wisdom: and Daniel had understanding in all visions and dreams. Daniel 1:17.
Pou kat timoun sa yo, Bondye te ba yo konesans ak ladrès nan tout kalite etid ak sajès; epi Danyèl te gen konpreyansyon nan tout vizyon ak rèv. Danyèl 1:17.
Though the four faithful Hebrews all passed the dietary test, Daniel was selected as the messenger of visions and dreams. Daniel is representing the prophetic messenger as represented by Elijah, John the Baptist, John the Revelator, William Miller and Future for America. The prophetic messenger is never separated from the prophetic test.
Menmsi kat Ebre fidèl yo tout te pase tès alimantè a, se Danyèl yo te chwazi kòm mesaje vizyon ak rèv yo. Danyèl ap reprezante mesaje pwofetik la jan Eli, Jan Batis, Jan Revelatè a, William Miller ak Future for America reprezante l. Mesaje pwofetik la pa janm separe ak tès pwofetik la.
In the time of Christ, those who rejected the testimony of John, could not be benefitted by Jesus. In the Millerite history, those who rejected the first message (represented by William Miller), could not be benefitted by the second message. In both histories the faithful did not recognize where the testing process was leading to. The disciples refused to see the cross, though they were plainly told that it was to happen. The Millerites could not see the great disappointment. Daniel, when informed by Arioch of the life and death circumstances associated with Nebuchadnezzar’s image dream, did not know what the content of the dream was or where the image test was leading. All he knew was that it was a life and death situation. Daniel therefore needed time to understand the interpretation.
Nan tan Kris la, moun ki te rejte temwayaj Jan an pa t kapab resevwa okenn benefis nan men Jezi. Nan istwa Millerit la, moun ki te rejte premye mesaj la (William Miller te reprezante l) pa t kapab resevwa okenn benefis nan dezyèm mesaj la. Nan toude istwa yo, fidèl yo pa t rekonèt kote pwosesis eprèv la t ap mennen. Disip yo te refize wè kwa a, byenke yo te di yo klèman sa te gen pou rive. Millerit yo pa t kapab wè gwo desepsyon an. Danyèl, lè Aryòk te enfòme l sou sikonstans lavi ak lanmò ki te asosye ak rèv estati Nebikadneza a, pa t konnen ni sa rèv la te genyen ladan l ni kote eprèv estati a t ap mennen. Sèl bagay li te konnen, se te ke se te yon sitiyasyon lavi ak lanmò. Se poutèt sa, Danyèl te bezwen tan pou l konprann entèpretasyon an.
Then Daniel went in, and desired of the king that he would give him time, and that he would shew the king the interpretation. Daniel 2:16.
Lè sa a, Dànyèl antre, li mande wa a pou l ba li tan, epi pou l fè wa a konnen entèpretasyon an. Dànyèl 2:16.
Daniel had manifested faith in the diet (methodology) he had decided to eat at the first test. Therefore he was given time, as were the disciples in the time of Christ. The time that was given to the disciples was the timespan of Christ’s death, burial, resurrection and his initial ascension, before He met with the disciples on the road to Emmaus, and then again in the upper room. Then at the end of the time He breathed upon them the Holy Spirit.
Danyèl te demontre lafwa nan rejim alimantè a (metodoloji a) li te deside swiv nan premye eprèv la. Se poutèt sa yo te ba li tan, menm jan ak disip yo nan epòk Kris la. Tan yo te bay disip yo se te peryòd lanmò Kris la, antèman li, rezirèksyon li ak premye asansyon li, anvan Li te rankontre ak disip yo sou chemen Emayis la, epi apre sa ankò nan chanm anwo a. Lè sa a, nan fen tan an, Li te soufle Sentespri a sou yo.
And when he had said this, he breathed on them, and saith unto them, Receive ye the Holy Ghost. John 20:22.
Lè li te fin di sa, li soufle sou yo, epi li di yo: Resevwa Sentespri a. Jan 20:22.
Ezekiel prophesied and the dead bones were brought together. Then Ezekiel prophesied again and the Holy Spirit was breathed upon the newly formed bodies, and they stood up as a mighty army. When Christ breathed upon the disciples, He opened their understanding.
Ezekyèl te pwofetize, epi zo mò yo te rasanble ansanm. Lè sa a, Ezekyèl te pwofetize ankò, epi yo te soufle Sentespri a sou kò ki te fèk fòme yo, epi yo leve kanpe kòm yon gwo lame vanyan. Lè Kris la te soufle sou disip yo, Li te louvri lespri yo pou yo konprann.
Then opened he their understanding, that they might understand the scriptures. Luke 24:25.
Lè sa a, li louvri lespri yo, pou yo te kapab konprann Ekriti yo. Lik 24:25.
All the prophets are speaking of the end of the world, and Daniel is no exception. The time he requested was a period of time that he might receive enlightenment. The time of waiting for the Millerites, was from the first disappointment until they recognized that they were in the tarrying time in connection with the prophecies of Matthew chapter twenty-five and of Habakkuk chapter two. The history of the tarrying time in Millerite history was fulfilled in the time of the second angel’s message. Daniel chapter two is representing that same history, so his request for time prophetically aligns with the Millerites’ tarrying time. Therefore, Daniel’s request for time and the tarrying time of the Millerites represents the tarrying time of the one hundred and forty-four thousand, which began on July 18, 2020.
Tout pwofèt yo ap pale konsènan fen mond lan, e Danyèl pa fè eksepsyon. Tan li te mande a se te yon peryòd tan pou l te kapab resevwa limyè. Tan datant pou Millerit yo te soti depi premye desepsyon an jouk lè yo te rekonèt ke yo te nan tan reta a an rapò ak pwofesi ki nan Matye chapit vennsenk ak Abakik chapit de. Istwa tan reta a nan istwa Millerit la te akonpli nan tan mesaj dezyèm zanj lan. Danyèl chapit de ap reprezante menm istwa sa a, konsa demann Danyèl pou tan an aliyen pwofetikman ak tan reta Millerit yo. Se poutèt sa, demann Danyèl pou tan ak tan reta Millerit yo reprezante tan reta san karannkatmil yo, ki te kòmanse 18 jiyè 2020.
Daniel’s request for time to understand Nebuchadnezzar’s image dream is represented in Revelation chapter eleven as the three and a half days that the two witness lay dead in the street. In the history of the three and a half days of Revelation eleven, the three and a half days that symbolically represent a prophetic wilderness, there is a voice that cries. The human voice that is employed by the Comforter to awaken and bring the dead dry bones to life is represented by Daniel, who is given the prophetic revelation of what the dream was and what it represented. The voice crying in the wilderness has been given prophetic understanding of dreams and visions, as represented by Daniel. The voice is crying, thus identifying that he has been given the message of the Midnight Cry, and the cry is given at midnight, which represents darkness.
Demann Danyèl te fè pou yo ba li tan pou l konprann rèv imaj Neboukadneza a reprezante, nan Revelasyon chapit onz, pa twa jou edmi kote de temwen yo te kouche mouri nan lari a. Nan istwa twa jou edmi Revelasyon onz la, twa jou edmi ki senbolikman reprezante yon dezè pwofetik, gen yon vwa k ap rele. Vwa imen Konsolatè a sèvi avè l pou l reveye epi fè zo chèch ki te mouri yo retounen viv ankò; vwa sa a reprezante pa Danyèl, yo bay revelasyon pwofetik sou sa rèv la te ye ak sa li te reprezante. Vwa k ap rele nan dezè a resevwa konpreyansyon pwofetik konsènan rèv ak vizyon, jan Danyèl reprezante sa. Vwa a ap rele, konsa sa idantifye li kòm yon moun ki resevwa mesaj Rèl Minwi a; epi yo bay rèl la a minwi, ki reprezante tenèb.
In the deepest darkness at midnight the voice (Daniel) was given understanding of a message that was cloaked in darkness. The command given to the voice (Ezekiel), is to prophesy to the dead dry bones. As he does so, the Comforter is breathed upon the dead in the street and they are “revived.” But the revival is only accomplished by prayer. Prayer is a waymark in the history of the revival of the dead dry bones that are slain in the street. Daniel prophetically represents that waymark, right at the appropriate place where the waymark is identified.
Nan mitan fènwa ki pi pwofon an a minwi, vwa a (Danyèl) te resevwa konpreyansyon sou yon mesaj ki te kouvri nan fènwa. Kòmandman yo bay vwa a (Ezekyèl) se pou l pwofetize bay zo sèch mò yo. Pandan l ap fè sa, yo soufle Konsolatè a sou mò yo nan lari a, epi yo “reviv.” Men, renesans sa a pa reyalize sòf pa lapriyè. Lapriyè se yon siy sou chemen an nan istwa renesans zo sèch mò yo ki touye nan lari a. Danyèl reprezante pwofetikman siy sa a sou chemen an, egzakteman nan plas ki apwopriye kote siy la idantifye.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work. There must be earnest effort to obtain the blessing of the Lord, not because God is not willing to bestow His blessing upon us, but because we are unprepared to receive it. Our heavenly Father is more willing to give His Holy Spirit to them that ask Him, than are earthly parents to give good gifts to their children. But it is our work, by confession, humiliation, repentance, and earnest prayer, to fulfill the conditions upon which God has promised to grant us His blessing. A revival need be expected only in answer to prayer. While the people are so destitute of God’s Holy spirit, they cannot appreciate the preaching of the Word; but when the Spirit’s power touches their hearts, then the discourses given will not be without effect. Guided by the teachings of God’s Word, with the manifestation of His Spirit, in the exercise of sound discretion, those who attend our meetings will gain a precious experience, and returning home, will be prepared to exert a healthful influence.
“Yon renesans vrè pyete nan mitan nou se pi gran e pi ijan nan tout bezwen nou yo. Chèche sa dwe premye travay nou. Dwe gen efò sensè pou jwenn benediksyon Senyè a, pa paske Bondye pa dispoze akòde benediksyon Li sou nou, men paske nou pa pare pou resevwa li. Papa nou ki nan syèl la pi dispoze bay moun ki mande Li Sentespri Li, pase jan paran sou tè a dispoze bay bon kado bay pitit yo. Men se travay nou, pa konfesyon, imilyasyon, repantans, ak lapriyè sensè, pou nou ranpli kondisyon sou baz yo Bondye pwomèt pou Li ban nou benediksyon Li. Yo pa dwe atann yon renesans sinon an repons a lapriyè. Pandan pèp la tèlman manke Sentespri Bondye a, yo pa kapab apresye predikasyon Pawòl la; men lè puisans Lespri a touche kè yo, lè sa a diskou yo bay yo p ap rete san efè. Gid anba ansèyman Pawòl Bondye a, avèk manifestasyon Lespri Li, nan egzèsis yon jijman ki saj, sila yo ki asiste reyinyon nou yo ap jwenn yon eksperyans presye, epi lè yo retounen lakay yo, yo pral pare pou egzèse yon enfliyans ki an sante.”
“The old standard bearers knew what it was to wrestle with God in prayer, and to enjoy the outpouring of His Spirit. But these are passing off from the stage of action; and who are coming up to fill their places? How is it with the rising generation? Are they converted to God? Are we awake to the work that is going on in the heavenly sanctuary, or are we waiting for some compelling power to come upon the church before we shall arouse? Are we hoping to see the whole church revived? That time will never come.
“Ansyen drapo-bannière yo te konnen sa sa vle di pou lite ak Bondye nan lapriyè, epi pou yo jwi vide Lespri Li a sou yo. Men yo ap kite sèn aksyon an; epi kiyès k ap monte pou ranpli plas yo? Ki jan sa ye ak jenerasyon k ap leve a? Èske yo konvèti bay Bondye? Èske nou reveye pou travay k ap fèt nan sanctuaire selès la, osinon èske n ap tann pou yon fòs ki oblije vini sou legliz la anvan nou va leve? Èske nou ap espere wè tout legliz la reviv? Tan sa a pap janm rive.
“There are persons in the church who are not converted, and who will not unite in earnest, prevailing prayer. We must enter upon the work individually. We must pray more, and talk less. Iniquity abounds, and the people must be taught not to be satisfied with a form of godliness without the spirit and power. If we are intent upon searching our own hearts, putting away our sins, and correcting our evil tendencies, our souls will not be lifted up unto vanity; we shall be distrustful of ourselves, having an abiding sense that our sufficiency is of God.” Selected Messages, book 1, 121, 122.
“Gen moun nan legliz la ki pa konvèti, e ki pap ini nan lapriyè serye, pèsistan, ki gen pouvwa. Nou dwe antre nan travay la endividyèlman. Nou dwe priye plis, epi pale mwens. Mechanste ap ogmante, e pèp la dwe aprann pou yo pa satisfè ak yon fòm pyete san lespri ak puisans lan. Si nou fikse sou egzaminen pwòp kè nou, mete peche nou yo lwen, epi korije move tandans nou yo, nanm nou yo pap leve nan vanite; nou pral mefye tèt nou, avèk yon sans ki rete toujou ke kapasite nou soti nan Bondye.” Selected Messages, book 1, 121, 122.
Based upon faith in the diet that Daniel had chosen to eat, he was then brought into a visual testing process that required him to use the methodology that was represented by his diet, to first promise that his God would identify and explain the dream, and thereafter accomplish the presentation of that dream to the king. He possessed the correct diet, or the correct methodology, and then he was to visually manifest his faith by presenting the message of Nebuchadnezzar’s image dream that was in absolute “darkness.” His next action, was his visual manifestation of faith, for he then exercised the divine formula for God’s people when they find themselves in darkness.
Sou baz lafwa nan rejim alimantè Danyèl te chwazi manje a, yo te mennen li antre nan yon pwosesis tès vizyèl ki te mande pou li sèvi ak metodoloji rejim sa a te reprezante a, dabò pou l pwomèt ke Bondye pa li a t ap idantifye epi eksplike rèv la, epi apre sa pou l prezante rèv sa a bay wa a. Li te posede bon rejim nan, oswa bon metodoloji a, epi apre sa li te dwe manifeste lafwa li yon fason vizib lè li te prezante mesaj rèv estati Nebikadneza a ki te nan yon “fènwa” absoli. Aksyon ki te vin apre a se te manifestasyon vizib lafwa li, paske lè sa a li te mete an pratik fòmil diven an pou pèp Bondye a lè yo twouve yo nan fènwa.
“The darkness of the evil one encloses those who neglect to pray. The whispered temptations of the enemy entice them to sin; and it is all because they do not make use of the privileges that God has given them in the divine appointment of prayer. Why should the sons and daughters of God be reluctant to pray, when prayer is the key in the hand of faith to unlock heaven’s storehouse, where are treasured the boundless resources of Omnipotence? Without unceasing prayer and diligent watching we are in danger of growing careless and of deviating from the right path. The adversary seeks continually to obstruct the way to the mercy seat, that we may not by earnest supplication and faith obtain grace and power to resist temptation.” Steps to Christ, 94.
“Fènwa mechan an antoure moun ki neglije lapriyè. Tantasyon lènmi an ap soufle an kachèt pou sedui yo fè peche; e se tout sa rive paske yo pa sèvi ak privilèj Bondye ba yo nan enstitisyon diven lapriyè a. Poukisa pitit gason ak pitit fi Bondye yo ta ezite lapriyè, lè lapriyè se kle ki nan men lafwa pou louvri depo syèl la, kote yo sere resous san limit Toupisans lan? San lapriyè san rete ak vijilans dilijan, nou an danje pou nou vin neglijan epi pou nou detounen nou soti sou bon chemen an. Advèsè a ap chèche san rete anpeche chemen ki mennen nan twòn lagras la, pou nou pa jwenn, pa siplikasyon serye ak lafwa, gras ak puisans pou reziste anba tantasyon.” Steps to Christ, 94.
With the darkness of the content of Nebuchadnezzar’s dream of the night, Daniel pressed together with his three companions and prayed.
Avèk fènwa ki te nan kontni rèv Nebikadneza te fè nan lannuit la, Danyèl te mete tèt li ansanm ak twa konpayon li yo epi yo te priye.
Then Daniel went to his house, and made the thing known to Hananiah, Mishael, and Azariah, his companions: That they would desire mercies of the God of heaven concerning this secret; that Daniel and his fellows should not perish with the rest of the wise men of Babylon. Then was the secret revealed unto Daniel in a night vision. Then Daniel blessed the God of heaven. Daniel answered and said, Blessed be the name of God for ever and ever: for wisdom and might are his: And he changeth the times and the seasons: he removeth kings, and setteth up kings: he giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him. I thank thee, and praise thee, O thou God of my fathers, who hast given me wisdom and might, and hast made known unto me now what we desired of thee: for thou hast now made known unto us the king’s matter. Daniel 2:17–23.
Apre sa, Danyèl ale lakay li, epi li fè Ananya, Mishaèl ak Azarya, konpayon li yo, konnen bagay la, pou yo mande mizèrikòd Bondye syèl la konsènan sekrè sa a, pou Danyèl ak konpayon li yo pa peri ansanm ak rès saj Babilòn yo. Lè sa a, sekrè a te revele bay Danyèl nan yon vizyon lannuit. Lè sa a, Danyèl beni Bondye syèl la. Danyèl pran lapawòl, li di: Beni non Bondye pou tout tan ak pou tout tan; paske sajès ak pouvwa se pou li. Se li menm ki chanje tan yo ak sezon yo; li retire wa, li tabli wa; li bay sajès bay moun ki saj, ak konesans bay moun ki gen entèlijans. Li revele bagay ki pwofon ak bagay ki kache yo; li konnen sa ki nan fènwa a, e limyè rete avèk li. Mwen remèsye ou, mwen fè lwanj ou, o Bondye zansèt mwen yo, ou menm ki ban mwen sajès ak pouvwa, e ki fè m konnen kounyeya sa nou te mande ou; paske kounyeya ou fè nou konnen kestyon wa a. Danyèl 2:17–23.
Daniel was then rewarded by Him that “knoweth what is in the darkness.” The movement for Sunday legislation is going on in darkness, and those who have made a profession of consuming the divine diet are required to recognize the formation of the image of the beast that prepares the religious and political platform for enforcing the mark of papal authority.
Lè sa a, Danyèl te resevwa rekonpans nan men Sila a ki “konnen sa ki nan fènwa a.” Mouvman an pou lejislasyon dimanch la ap vanse nan fènwa, epi moun ki te fè yon pwofesyon pou yo manje rejim diven an oblije rekonèt fòmasyon imaj bèt la k ap prepare platfòm relijye ak politik la pou fè aplike mak otorite papal la.
Daniel chapter two is identifying not simply the history of the second angel in Millerite history, but more directly he is illustrating the history of the second angel in the movement of the third angel. In the testing of Nebuchadnezzar’s image dream, the test of the image of the beast is represented. The prophetic steps of God’s people awakening to the life and death circumstances of the approaching Sunday law is being very specifically identified in the books of Daniel and Revelation.
Danyèl chapit de a pa sèlman idantifye istwa dezyèm zanj lan nan istwa Millerit la, men pi dirèkteman li ap ilistre istwa dezyèm zanj lan nan mouvman twazyèm zanj lan. Nan eprèv rèv estati Nebikadneza a, eprèv imaj bèt la reprezante. Etap pwofetik pèp Bondye a k ap reveye sou sikonstans lavi ak lanmò ki gen rapò ak lwa dimanch k ap pwoche a, yo idantifye avèk anpil presizyon nan liv Danyèl ak Revelasyon.
Daniel, represents the messenger of the history where the life-or-death message of the image dream goes forth. He stands upon the diet he has come to understand, and by faith states that God can make known the vision, but he requests time. The time is the tarrying time. At the conclusion of the tarrying time, he is given knowledge of what was in Nebuchadnezzar’s dark dream, but not simply that. He not only receives understanding of the image dream, which typifies the image of the beast and its associated test, but he is also praising God at the end of the tarrying time for God “giveth wisdom unto the wise, and knowledge to them that know understanding: He revealeth the deep and secret things: he knoweth what is in the darkness, and the light dwelleth with him.”
Danyèl reprezante mesaje listwa kote mesaj lavi-oswa-lanmò rèv estati a ap soti. Li rete fèm sou rejim li vin konprann nan, epi pa lafwa li deklare ke Bondye ka fè konnen vizyon an, men li mande tan. Tan sa a se tan reta a. Nan fen tan reta a, yo ba li konesans sou sa ki te nan rèv fènwa Nebikadneza a, men se pa sa sèlman. Non sèlman li resevwa konpreyansyon sou rèv estati a, ki se yon tip imaj bèt la ak eprèv ki mache ansanm avè l la, men li menm tou li ap fè lwanj Bondye nan fen tan reta a paske Bondye “bay sajès bay moun ki saj yo, ak konesans bay moun ki konnen konpreyansyon: Li revele bagay pwofon ak bagay sekrè yo: li konnen sa ki nan fènwa a, epi limyè a rete avèk li.”
Daniel is here placing his praise in the context that there has been an “increase of knowledge”, for he who identifies in chapter twelve that the “wise” will understand the “increase of knowledge”, and is also praising God that He had given “wisdom” and “knowledge” to “the wise.” He is directly referencing the wise virgins, and connecting his time with the tarrying time. He is placing the illustration found in chapter two directly into the perfect fulfillment of the tarrying time of Matthew twenty-five in the movement of the third angel. More significantly is the fact that the book of Revelation identifies that just before the close of probation, John was told to seal not the sayings of the prophecies of the books of Daniel and Revelation, for they are the same book.
Danyèl la ap mete louwanj li a isit la nan kontèks lefètke te gen yon “ogmantasyon konesans”, paske li menm ki idantifye nan chapit douz la ke “moun saj” yo pral konprann “ogmantasyon konesans” lan, li menm tou ap fè lwanj Bondye dèske Li te bay “sajès” ak “konesans” a “moun saj” yo. Li ap fè referans dirèk ak vyèj saj yo, epi li ap konekte tan pa li a ak tan reta a. Li ap mete ilistrasyon yo jwenn nan chapit de a dirèkteman nan akonplisman pafè tan reta a nan Matye vennsenk, nan mouvman twazyèm zanj lan. Pi enpòtan toujou se lefèt ke liv Revelasyon an idantifye ke jis anvan fen tan gras la, Jan te resevwa lòd pou l pa sele pawòl pwofesi liv Danyèl ak Revelasyon yo, paske se menm liv la yo ye.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Epi li di m: Pa sele pawòl pwofesi liv sa a; paske tan an pre. Moun ki enjis la, se pou li rete enjis toujou; e moun ki sal la, se pou li rete sal toujou; e moun ki jis la, se pou li rete jis toujou; e moun ki sen an, se pou li rete sen toujou. Revelasyon 22:10, 11.
The time when the prophecies of Daniel and Revelation are to be unsealed is in the tarrying time of the parable of the ten virgins, and that time is represented by Daniel’s request for time. His request for time was followed by prayer, which must take place in advance of the resurrection of the dead dry bones. In the time period that the increase of knowledge and the understanding of the dream image that is cloaked in darkness was revealed, God did something else for Daniel. “He revealeth the deep and secret things.” The secret thing of the history of the Midnight Cry is the prophecy in Revelation that is unsealed just before probation closes. That “deep and secret” thing is “truth.”
Tan lè pwofesi Danyèl ak Revelasyon yo dwe sele a se nan tan reta parabòl dis vyèj yo, e tan sa a reprezante pa demann Danyèl pou tan. Demann li pou tan te swiv pa lapriyè, ki dwe fèt davans anvan rezirèksyon zo sèch mò yo. Nan peryòd tan kote ogmantasyon konesans lan ak konpreyansyon imaj rèv la ki te vlope nan fènwa te revele, Bondye te fè yon lòt bagay ankò pou Danyèl. “Li revele bagay pwofon ak sekrè yo.” Bagay sekrè ki gen rapò ak istwa Kri a Minwi a se pwofesi ki nan Revelasyon an ki vin dese sele jis anvan tan gras la fèmen. Bagay sa a ki “pwofon ak sekrè” a se “verite.”
Truth becomes the prophetic key that is opened to the messenger represented by Daniel that allows the hidden history of the “seven thunders” to be recognized. The hidden history is the history of three waymarks. The first is a disappointment and the last is a disappointment as illustrated in Millerite history. The Hebrew word that is translated as “truth” was created by the “Wonderful Linguist”, through the combination of the first, thirteenth and last letter of the Hebrew alphabet. Jesus is the first and last, and He is the “truth.” The structure of the word that was created by the “Wonderful Linguist” identifies the three prophetic waymarks that are the hidden history of the “seven thunders,” that were to be sealed until Daniel asked for “time” and went to prayer.
Verite a vin kle pwofetik yo louvri pou mesaje ki reprezante pa Danyèl la, sa ki pèmèt yo rekonèt istwa kache “sèt loraj” yo. Istwa kache a se istwa twa mak pwofetik. Premye a se yon desepsyon, epi dènye a se yon desepsyon, jan sa parèt nan istwa Millerit la. Mo ebre ki tradui kòm “verite” a te fòme pa “Lengwis Mèveye” a, atravè konbinezon premye, trèzyèm, ak dènye lèt alfabè ebre a. Jezi se premye a ak dènye a, epi Li se “verite” a. Estrikti mo “Lengwis Mèveye” a te fòme a idantifye twa mak pwofetik ki se istwa kache “sèt loraj” yo, ki te dwe sele jiskaske Danyèl te mande pou “tan” epi li te ale nan lapriyè.
The disappointment of July 18, 2020, was the first waymark, and it illustrates the disappointment associated with the last of three waymarks, which is the Sunday law. The middle letter, the thirteenth letter is a symbol of rebellion, and it is a symbol of the middle waymark of the hidden history of the seven thunders. The rebellion is represented by the foolish virgins at the Midnight Cry, for the Midnight Cry is the middle waymark of the three-step history of July 18, 2020, the Midnight Cry and the soon-coming Sunday law. As soon as it is midnight, time moves into the thirteenth hour, where the visible manifestation of the foolish virgins is demonstrated by their recognition that they do not have the golden oil.
Desepsyon 18 Jiyè 2020 an te premye waymark la, e li ilistre desepsyon ki asosye ak dènye nan twa waymark yo, ki se lwa dimanch lan. Lèt mitan an, trèzyèm lèt la, se yon senbòl rebelyon, e li se yon senbòl waymark mitan nan istwa kache sèt loraj yo. Rebelyon an reprezante pa vyèj sòt yo nan Kri Minwi a, paske Kri Minwi a se waymark mitan nan istwa twa etap 18 Jiyè 2020 an, Kri Minwi a, ak lwa dimanch ki pral vini talè a. Depi lè li vin minwi, tan an antre nan trèzyèm èdtan an, kote manifestasyon vizib vyèj sòt yo demontre pa rekonesans yo ke yo pa genyen lwil an lò a.
In the symbolic “wilderness” of the “three and a half days” of Revelation chapter eleven, God’s people are represented as being in the symbolic history of the curse of “seven times.” At the end of that period, they are to recognize that they have been scattered, that they have sinned, that their fathers have sinned, that they have been walking contrary to God and that God has been walking contrary to them. That recognition is to lead them to pray the Leviticus twenty-six prayer. That recognition that they must pray the prayer of Leviticus’s twenty-six prayer aligns prophetically with Daniel’s prayer of Daniel chapter two, and it is illustrated by Daniel’s prayer in chapter nine. The reason that Daniel prayed the Leviticus twenty-six prayer in chapter nine was based upon his recognition that he was at the end of the seventy years of Jeremiah’s prophecy of the captivity of God’s people.
Nan “dezè” senbolik “twa jou edmi” yo nan chapit onz Revelasyon an, pèp Bondye a prezante kòm yo menm ki nan istwa senbolik madichon “sèt fwa” a. Nan fen peryòd sa a, yo dwe rekonèt yo te gaye, yo te peche, zansèt yo te peche, yo t ap mache an opozisyon ak Bondye, e Bondye t ap mache an opozisyon ak yo. Rekonesans sa a dwe mennen yo pou yo priye lapriyè Levitik chapit vennsis la. Rekonesans sa a, ke yo dwe priye lapriyè Levitik chapit vennsis la, ann amoni pwofetik ak lapriyè Danyèl la nan Danyèl chapit de a, e li ilistre pa lapriyè Danyèl la nan chapit nèf la. Rezon ki fè Danyèl te priye lapriyè Levitik chapit vennsis la nan chapit nèf la, te baze sou rekonesans li ke li te nan fen swasanndizan pwofesi Jeremi an sou kaptivite pèp Bondye a.
Those same seventy years represent the history of the sealing of God’s people. Those seventy years represent the cleansing of Malachi chapter three and Christ’s two temple cleansings. They represent the history of the test of the image of the beast. That history began on September 11, 2001, and ends at the soon-coming Sunday law. At the end of that symbolic seventy-year period, Daniel seeks a “tarrying time” so he can pray. His prayer was answered when the final secret of prophecy was revealed unto him. That revelation came while God’s true Protestant people were still in the “wilderness” scattering time after July 18, 2020. At that time the “truth” was revealed to the “voice crying in the wilderness”.
Swasanndis an menm swasanndizan sa yo reprezante istwa sele pèp Bondye a. Swasanndizan sa yo reprezante pirifikasyon Malachi chapit twa a ak de netwayaj tanp Kris la. Yo reprezante istwa eprèv imaj bèt la. Istwa sa a te kòmanse 11 septanm 2001, epi li fini ak lwa dimanch k ap vini byento a. Nan fen peryòd senbolik swasanndizan sa a, Danyèl chèche yon “tan retad” pou l ka lapriyè. Yo te reponn lapriyè li lè yo te revele l dènye sekrè pwofesi a. Revelasyon sa a te vini pandan vrè pèp Pwotestan Bondye a te toujou nan tan gaye nan “dezè” a apre 18 jiyè 2020. Nan moman sa a, yo te revele “verite” a bay “vwa k ap kriye nan dezè a”.
We will continue Daniel chapter two in the next article.
Nou pral kontinye ak chapit de nan Danyèl nan atik kap vini an.
And the anger of the Lord was kindled against this land, to bring upon it all the curses that are written in this book: And the Lord rooted them out of their land in anger, and in wrath, and in great indignation, and cast them into another land, as it is this day. The secret things belong unto the Lord our God: but those things which are revealed belong unto us and to our children forever, that we may do all the words of this law. Deuteronomy 29:27–29.
Epi kòlè Seyè a te limen kont peyi sa a, pou l fè tout madichon ki ekri nan liv sa a tonbe sou li. Epi Seyè a derasinen yo soti nan peyi pa yo avèk kòlè, avèk move chalè, epi avèk gwo endiyasyon, e li voye yo jete nan yon lòt peyi, jan sa ye jòdi a. Bagay sekrè yo se pou Seyè a, Bondye nou an; men bagay ki revele yo se pou nou menm ak pou pitit nou yo pou tout tan, pou nou ka fè tout pawòl lalwa sa a. Detewonòm 29:27–29.