Daniel chapter two represents the second angel of Revelation fourteen. As such it represents the second of three tests, that are represented as a dietary test, followed by a visual test, and concludes with a litmus test. All three of those tests, which are also prophetic waymarks, exist in the first angel’s message of Revelation fourteen. As with the first angel of Revelation fourteen, Daniel chapter one also possesses each of those three tests.
Chapit dezyèm nan liv Dànyèl la reprezante dezyèm zanj la nan Revelasyon katòz la. Konsa, li reprezante dezyèm nan twa tès yo, ki prezante kòm yon tès alimantè, apre sa yon tès vizyèl, epi li fini ak yon tès litmis. Tout twa tès sa yo, ki se mak pwofetik tou, egziste nan mesaj premye zanj la nan Revelasyon katòz la. Menm jan ak premye zanj la nan Revelasyon katòz la, chapit premye nan liv Dànyèl la genyen tou chak nan twa tès sa yo.
The second test, or the second angel’s message, begins at the end of the first test. Chapter two follows chapter one. The conclusion of the second test begins the third test back-to-back. The period of time represented by the second test was symbolized by the seventy years of Daniel’s captivity, which began with the conquering of Jehoiakim and concluded at the decree of Cyrus. As the end of those seventy years approached, Daniel recognized through God’s prophetic Word that the end was about to arrive.
Dezyèm tès la, oswa mesaj dezyèm zanj lan, kòmanse nan fen premye tès la. Chapit de swiv chapit youn. Konklizyon dezyèm tès la kòmanse twazyèm tès la youn apre lòt. Peryòd tan dezyèm tès la te reprezante a te senbolize pa swasanndis ane kaptivite Danyèl la, ki te kòmanse ak konkèt Jojakim epi ki te fini avèk dekrè Siris la. Lè fen swasanndis ane sa yo t ap pwoche, Danyèl te rekonèt atravè Pawòl pwofetik Bondye a ke fen an te prèt pou rive.
In the first year of Darius the son of Ahasuerus, of the seed of the Medes, which was made king over the realm of the Chaldeans; In the first year of his reign I Daniel understood by books the number of the years, whereof the word of the Lord came to Jeremiah the prophet, that he would accomplish seventy years in the desolations of Jerusalem. Daniel 9:1, 2.
Nan premye ane Dariyis, pitit gason Asyeris la, ki te soti nan ras Mèd yo, yo te fè wa sou wayòm Kaldeyen yo; nan premye ane rèy li a, mwen menm Danyèl, mwen te konprann nan liv yo kantite ane yo, dapre pawòl Senyè a ki te vin jwenn pwofèt Jeremi an, ke li t ap akonpli swasanndizan nan dezolasyon Jerizalèm yo. Danyèl 9:1, 2.
Daniel is representing God’s people in the last days that recognize the symbolic meaning of the seventy years of captivity, and that recognition takes place shortly before the seventy symbolic years end. God’s people have correctly understood the seventy-year captivity, but what Daniel is representing is the understanding that those seventy years represent the prophetic period from September 11, 2001, unto the Sunday law. For Daniel, those years ended at the decree of Cyrus, which in the last days represents the Sunday law in the United States.
Danyèl ap reprezante pèp Bondye a nan dènye jou yo, ki rekonèt siyifikasyon senbolik swasanndizan kaptivite a, epi rekonesans sa a fèt yon ti tan anvan swasanndizan senbolik yo fini. Pèp Bondye a te byen konprann kaptivite swasanndizan an, men sa Danyèl ap reprezante a se konpreyansyon ke swasanndizan sa yo reprezante peryòd pwofetik la depi 11 septanm 2001 jouk rive nan lwa dimanch la. Pou Danyèl, ane sa yo te fini nan dekrè Siris la, ki, nan dènye jou yo, reprezante lwa dimanch la Ozetazini.
Shortly before the Sunday law, God’s people are awakened to the prophetic understanding represented by the symbolic seventy years. Those symbolic years began with Jehoiakim, who represents September 11, 2001, when, with the arrival of Islam of the third Woe, the mighty angel of Revelation eighteen, descended and announced the fall of Babylon. The fall of Babylon represents the second angel’s message, and on September 11, 2001, the second testing period began for those who ate the hidden book that was in the angel’s hand. That period, represented by the symbolic seventy years, continues through to the Sunday law.
Yon ti tan anvan lwa dimanch lan, pèp Bondye a leve pou yo resevwa konpreyansyon pwofetik ki reprezante pa swasanndis ane senbolik yo. Ane senbolik sa yo te kòmanse avèk Jojakim, ki reprezante 11 septanm 2001, lè, avèk rive Islam nan twazyèm Malè a, zanj pwisan an nan Revelasyon dizwit la te desann epi li te anonse tonbe Babilòn. Tonbe Babilòn reprezante mesaj dezyèm zanj lan, epi nan 11 septanm 2001, dezyèm peryòd eprèv la te kòmanse pou moun ki te manje ti liv kache ki te nan men zanj lan. Peryòd sa a, ki reprezante pa swasanndis ane senbolik yo, kontinye jouk rive nan lwa dimanch lan.
As the end draws near, as typified by Daniel in the first year of Darius, God’s people are awakened to the test of the image of the beast. They have previously understood some of the truths associated with the test of the image of the beast, but the portion they come to understand just before the end of the prophetic period of the second angel, has been hidden in darkness. As Daniel studied God’s prophetic Word, and then became aware of the significance of the seventy years, he was led to prayer, just as he had been led to prayer when he became aware of the life-or-death threat of Nebuchadnezzar concerning his image-dream. In Daniel chapter nine, as in Daniel chapter two, as Daniel prayed, he received prophetic light.
Pandan lafen an ap pwoche, jan sa te senbolize nan ka Danyèl nan premye ane Dariyis la, pèp Bondye a reveye pou eprèv imaj bèt la. Yo te deja konprann kèk nan verite ki asosye ak eprèv imaj bèt la, men pòsyon yo vin konprann jis anvan fen peryòd pwofetik dezyèm zanj lan, te kache nan fènwa. Lè Danyèl t ap etidye Pawòl pwofetik Bondye a, epi li te vin rann li kont siyifikasyon swasanndis ane yo, sa te mennen l nan lapriyè, menm jan sa te mennen l nan lapriyè lè li te vin rann li kont menas lavi-oswa-lanmò Nebikadneza te fè konsènan rèv-imaj li a. Nan chapit nèf liv Danyèl la, menm jan nan chapit de a, pandan Danyèl t ap priye, li te resevwa limyè pwofetik.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:21, 22.
Wi, pandan m t ap pale nan lapriyè a, menm nonm lan, Gabriyèl, ke m te wè nan vizyon an nan kòmansman an, yo te fè l vole byen vit, li manyen m bò lè ofrann aswè a. Epi li fè m konnen, li pale avè m, epi li di: O Danyèl, kounye a mwen soti pou m ba ou sajès ak konpreyansyon. Danyèl 9:21, 22.
The “skill and understanding” given to Daniel as he prayed aligns with his prayer in chapter two.
“Ladrès ak konpreyansyon” yo te bay Danyèl pandan li t ap priye a ann amoni ak lapriyè li te fè nan chapit de a.
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 2:17–19.
Lè sa a, Danyèl ale lakay li, li fè Ananya, Mishaèl ak Azarya, konpayon li yo, konnen bagay la, pou yo mande mizèrikòd nan men 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 lannwit. Lè sa a, Danyèl beni Bondye syèl la. Danyèl 2:17–19.
Line upon line, Daniel’s two prayers are the same prayer. Both are given during history that symbolically represents the visual test of the second angel, that transpires between September 11, 2001, and the soon-coming Sunday law. With the impending death threat of Nebuchadnezzar and the prophetic knowledge of both Jeremiah’s seventy years and the oath of Moses’ seven times, Daniel prays the Leviticus twenty-six prayer, while asking that God would reveal to him the final prophetic secret of Bible prophecy. The secret that John identifies as the Revelation of Jesus Christ.
Ranje sou ranje, de priyè Danyèl yo se menm priyè a. Toude yo fèt pandan yon istwa ki, nan sans senbolik, reprezante tès vizyèl dezyèm zanj lan, ki dewoule ant 11 septanm 2001 ak lwa dimanch k ap vini byento a. Anfas menas lanmò Nebikadneza t ap fè a, ansanm ak konesans pwofetik ni sou swasanndis ane Jeremi yo ni sou sèman sèt fwa Moyiz la, Danyèl priye priyè Levitik vennsis la, pandan li mande pou Bondye revele li dènye sekrè pwofetik pwofesi Bib la. Sekrè Jan idantifye kòm Revelasyon Jezikri a.
In chapter nine, Daniel is located at the transition of two kingdoms. Babylon has just fallen to the Medes and Persians, for it is the first year of Darius, thus placing God’s people in the last days at the point of transition that was marked in the movement of the first angel and also the movement of the third angel.
Nan chapit nèf la, Danyèl twouve l nan pwen tranzisyon ant de wayòm. Babilòn fèk tonbe anba men Mèd yo ak Pès yo, paske se premye ane Daryis la; konsa, sa mete pèp Bondye a nan dènye jou yo nan pwen tranzisyon sa a ki te make nan mouvman premye zanj lan epi tou nan mouvman twazyèm zanj lan.
The Philadelphian Millerite movement transitioned unto Laodicea in 1856, and the Laodicean movement of Future for America, transitions to the Philadelphian movement at the end of the three and a half days of being dead in the street of Revelation chapter eleven. The test that was failed with the Philadelphian movement of the Millerites from 1856 until 1863, was in relation to the doctrine of the “seven times.”
Mouvman Millerit Filadèlf la te pase nan Laodise an 1856, epi mouvman Laodise Future for America a ap pase nan mouvman Filadèlf la nan fen twa jou edmi kote li te mouri nan lari a selon Revelasyon chapit onz. Tès ki te echwe nan mouvman Filadèlf Millerit yo depi 1856 rive 1863 la, te an rapò ak doktrin “sèt fwa” yo.
The test for the Laodicean movement of Future for America is in relation to the necessity of recognizing their scattered condition, and then entering into the Leviticus twenty-six prayer and experience. Daniel was at the transition time between Babylon and the Medo-Persian empires, and just before the end of the period of seventy years that is marked by the decree of Cyrus. The seventy years is the context for Daniel’s prayer, and the seventy years represents Moses’ “seven times.” Both of Daniel’s prayers align with the transition time that is marked by the “seven times” in the movement of the first angel, and also in the movement of the third angel.
Tès pou mouvman Lawodiseyen Future for America a gen rapò ak nesesite pou yo rekonèt kondisyon gaye yo a, epi apre sa antre nan lapriyè ak eksperyans Levitik vennsis la. Danyèl te nan moman tranzisyon ant anpi Babilòn nan ak anpi Mèd ak Pès la, epi jis anvan fen peryòd swasanndizan an ki make pa dekrè Siris la. Swasanndizan an se kontèks lapriyè Danyèl la, epi swasanndizan an reprezante “sèt fwa” Moyiz la. Toude lapriyè Danyèl yo aliyen ak moman tranzisyon an ki make pa “sèt fwa” yo nan mouvman premye zanj lan, epi tou nan mouvman twazyèm zanj lan.
The “secret” which is revealed to Daniel is the revelation of Nebuchadnezzar’s image. The “secret” of Nebuchadnezzar’s image in the last days is that it represents eight kingdoms, not four. In the previous articles that are in the category, “The Eighth is of the Seven“, this truth has already been presented. Within that secret is the revelation of the point of transition when the eighth arrives, that is of the seven. The “secret” of the image of Nebuchadnezzar is the confirmation of the resurrection of the horn of true Protestantism and the horn of Republicanism. Both those resurrections identify that each horn is the eighth, but is of the seven; and the transition from the sixth unto the eighth of both horns takes place in the prophetic context of a test associated with Moses’ “seven times.” The transition takes place as represented by Daniel, just before the decree of Cyrus, which represents the Sunday law decree in the United States. Then at the Sunday law, in rapid movements, the deadly wound of the papacy is healed as the papacy becomes the eighth head that is of the seven, as it too, goes through a prophetic transition, as represented by Nebuchadnezzar’s image of Daniel chapter two.
“Sekrè” ki revele a Danyèl la se revelasyon estati Nebikadnetsa a. “Sekrè” estati Nebikadnetsa a nan dènye jou yo se ke li reprezante uit wayòm, pa kat. Nan atik anvan yo ki nan kategori “Wityèm nan se nan Sèt yo”, verite sa a te deja prezante. Anndan sekrè sa a genyen revelasyon pwen tranzisyon an lè wityèm nan rive, li menm ki se nan sèt yo. “Sekrè” estati Nebikadnetsa a se konfimasyon rezirèksyon kòn vrè Pwotestantis la ak kòn Repiblikenis la. Toude rezirèksyon sa yo idantifye ke chak kòn se wityèm nan, men li soti nan sèt yo; epi tranzisyon soti nan sizyèm nan pou rive nan wityèm nan, pou toude kòn yo, fèt nan kontèks pwofetik yon eprèv ki asosye ak “sèt fwa” Moyiz yo. Tranzisyon an fèt jan Danyèl reprezante l la, jis anvan dekrè Siris la, ki reprezante dekrè lwa dimanch lan Ozetazini. Epi lè lwa dimanch lan rive, nan mouvman rapid, blesi mòtèl papote a geri pandan papote a vin tounen wityèm tèt la ki soti nan sèt yo, menm jan li menm tou li pase atravè yon tranzisyon pwofetik, jan sa reprezante pa estati Nebikadnetsa a nan Danyèl chapit de.
Therefore Daniel went in unto Arioch, whom the king had ordained to destroy the wise men of Babylon: he went and said thus unto him; Destroy not the wise men of Babylon: bring me in before the king, and I will shew unto the king the interpretation. Then Arioch brought in Daniel before the king in haste, and said thus unto him, I have found a man of the captives of Judah, that will make known unto the king the interpretation. The king answered and said to Daniel, whose name was Belteshazzar, Art thou able to make known unto me the dream which I have seen, and the interpretation thereof? Daniel 2:24–26.
Se poutèt sa Danyèl antre kote Aryòk, moun wa a te nonmen pou detwi saj Babilòn yo; li antre epi li di l konsa: Pa detwi saj Babilòn yo; mennen m devan wa a, e m ap fè wa a konnen entèpretasyon an. Lè sa a, Aryòk prese mennen Danyèl devan wa a, epi li di l konsa: Mwen jwenn yon nonm pami prizonye Jida yo, ki va fè wa a konnen entèpretasyon an. Wa a reponn, li di Danyèl, yo te rele Beltchaza tou: Èske ou kapab fè m konnen rèv mwen te wè a, ansanm ak entèpretasyon li? Danyèl 2:24–26.
Once Daniel has been given the secret, both his names are referenced, identifying that he represents the covenant people, who in the last days have just transitioned into the Philadelphian movement of the one hundred and forty-four thousand. He manifests the character of God’s servant by asking that no one would be murdered due to their inability to understand the “secret.” His character is contrasted with Arioch, a servant of Nebuchadnezzar who seeks credit with the king for finding Daniel. Daniel then identifies the distinction between the true prophetic manifestation and that of the Babylonian wise men, when he answers Nebuchadnezzar’s question with a question, and then unlike Arioch, does not take advantage of his understanding of the “secret” to promote himself, but instead exalts the God of heaven.
Yon fwa yo fin bay Dànyèl sekrè a, yo mansyone toude non li yo, sa ki idantifye li kòm reprezantan pèp alyans lan, ki nan dènye jou yo fèk antre nan mouvman Filadèlfyen an nan san karannkat mil yo. Li manifeste karaktè sèvitè Bondye a lè li mande pou yo pa touye pèsonn poutèt enkapasite yo pou yo konprann “sekrè” a. Karaktè li mete an kontrast ak pa Aryòk, yon sèvitè Nebikadneza ki chache jwenn kredi devan wa a paske li te jwenn Dànyèl. Apre sa, Dànyèl idantifye diferans ki genyen ant vrè manifestasyon pwofetik la ak pa saj Babilòn yo, lè li reponn kesyon Nebikadneza a avèk yon kestyon; epi, kontrèman ak Aryòk, li pa pwofite konpreyansyon li genyen sou “sekrè” a pou fè pwomosyon tèt li, men olye de sa, li leve byen wo Bondye syèl la.
Daniel answered in the presence of the king, and said, The secret which the king hath demanded cannot the wise men, the astrologers, the magicians, the soothsayers, shew unto the king; But there is a God in heaven that revealeth secrets, and maketh known to the king Nebuchadnezzar what shall be in the latter days. Thy dream, and the visions of thy head upon thy bed, are these. Daniel 2:27, 28.
Danyèl reponn devan wa a, li di: Sekrè wa a mande a, ni saj yo, ni astwològ yo, ni majisyen yo, ni divinè yo pa kapab fè wa a konnen li; Men, gen yon Bondye nan syèl la ki revele sekrè yo, e ki fè wa Nebikadneza konnen sa ki pral rive nan dènye jou yo. Men rèv ou a, ak vizyon tèt ou te genyen sou kabann ou, se sa yo ye. Danyèl 2:27, 28.
Daniel starts his presentation of the “secret,” by identifying it as a “secret” that explains what shall be in the latter days. The secret of the hidden history of the seven thunders identifies what shall be in the latter days. Nebuchadnezzar’s image is an element of the latter-day secret that is unsealed just before probation closes. It is revealed just before probation closes in the transition time when both horns of the earth beast become the eighth that is of the seven, as represented by Daniel in the first year of Darius.
Dànyèl kòmanse prezantasyon li sou “sekrè” a lè li idantifye l kòm yon “sekrè” ki esplike sa ki pral rive nan dènye jou yo. Sekrè istwa kache sèt loraj yo idantifye sa ki pral rive nan dènye jou yo. Estati Nebikadneza a se yon eleman nan sekrè dènye jou yo ki vin dezsele jis anvan tan gras la fèmen. Li revele jis anvan tan gras la fèmen, nan tan tranzisyon an lè toude kòn bèt tè a vin tounen uityèm lan ki soti nan sèt yo, jan sa reprezante pa Dànyèl nan premye ane Dariyis la.
As for thee, O king, thy thoughts came into thy mind upon thy bed, what should come to pass hereafter: and he that revealeth secrets maketh known to thee what shall come to pass. But as for me, this secret is not revealed to me for any wisdom that I have more than any living, but for their sakes that shall make known the interpretation to the king, and that thou mightest know the thoughts of thy heart. Daniel 2:29, 30.
Pou ou menm, wa, panse yo te monte nan lespri ou sou kabann ou konsènan sa ki gen pou rive apre sa; epi sila a ki revele sekrè yo fè ou konnen sa ki gen pou rive. Men, pou mwen menm, se pa poutèt yon sajès mwen ta genyen plis pase nenpòt moun vivan yo fè m konnen sekrè sa a, men se pou yo ka fè wa a konnen entèpretasyon an, epi pou ou ka konnen panse kè ou. Daniel 2:29, 30.
Daniel establishes the truth with a second witness to the fact that Nebuchadnezzar’s dream is about the latter days, when he says, “he that revealeth secrets maketh known to thee what shall come to pass,” “hereafter.” Then Daniel identifies that the secret was not given for him, or because he had any superior wisdom than any other human being, but that the “secret” was given to Nebuchadnezzar “for their sakes that shall make known the interpretation.” The “secret” was given for those who would present the “interpretation” of the dream to the spiritual king of Babylon in the last days. The secret was specifically given for the one hundred and forty-four thousand, for the “secret” is for those in the last days that proclaim the final fall of Babylon. Then Daniel reveals the image-dream that had been hidden in darkness, and that produced the life-or-death test.
Dànyèl tabli verite a avèk yon dezyèm temwen konsènan lefèt ke rèv Nebikadneza a pale de dènye jou yo, lè li di: “moun ki revele sekrè yo fè w konnen sa k pral rive,” “apre sa.” Apre sa, Dànyèl fè konnen sekrè a pa t bay pou li, ni paske li te gen yon sajès ki ta depase sa nenpòt lòt èt imen genyen, men se paske “sekrè” a te bay Nebikadneza “pou moun sa yo ki va fè konnen entèpretasyon an.” “Sekrè” a te bay pou moun sa yo ki t ap prezante “entèpretasyon” rèv la bay wa espirityèl Babilòn nan nan dènye jou yo. Se te espesyalman pou san karannkat mil yo yo te bay “sekrè” a, paske “sekrè” a se pou moun sa yo ki, nan dènye jou yo, pwoklame tonbe final Babilòn nan. Lè sa a, Dànyèl revele rèv-imaj la ki te kache nan tenèb, e ki te pwodui eprèv lavi-oswa-lanmò a.
Thou, O king, sawest, and behold a great image. This great image, whose brightness was excellent, stood before thee; and the form thereof was terrible. This image’s head was of fine gold, his breast and his arms of silver, his belly and his thighs of brass, His legs of iron, his feet part of iron and part of clay. Thou sawest till that a stone was cut out without hands, which smote the image upon his feet that were of iron and clay, and brake them to pieces. Then was the iron, the clay, the brass, the silver, and the gold, broken to pieces together, and became like the chaff of the summer threshingfloors; and the wind carried them away, that no place was found for them: and the stone that smote the image became a great mountain, and filled the whole earth. This is the dream; and we will tell the interpretation thereof before the king. Daniel 2:31–36.
Ou menm, o wa, ou t ap gade, epi men yon gwo estati. Gwo estati sa a, ki te gen yon ekla ekstraòdinè, te kanpe devan ou; e aparans li te terib. Tèt estati sa a te an lò pi, lestomak li ak bra li yo te an ajan, vant li ak kwis li yo te an kwiv, Janm li yo te an fè, pye li yo an pati an fè, an pati an ajil. Ou t ap gade jouk yon wòch te detache san men pa t fè sa, e li frape estati a sou pye li yo ki te an fè ak an ajil, epi li kraze yo an miyèt moso. Lè sa a, fè a, ajil la, kwiv la, ajan an, ak lò a, tout ansanm, te kraze an miyèt moso, e yo te vin tankou pay sou glasi bat jaden an nan sezon lete; van an pote yo ale, konsa yo pa t jwenn okenn tras yo ankò; epi wòch ki te frape estati a te vin tounen yon gwo mòn, e li plen tout tè a. Men rèv la; epi n ap bay entèpretasyon li devan wa a. Danyèl 2:31–36.
Nebuchadnezzar’s dream identified the kingdoms of Bible prophecy from his time until the last days, when the one hundred and forty-four thousand, represented by Daniel in his presentation to Nebuchadnezzar, and by the stone that was cut out without hands, that destroy the earthly kingdoms represented in the image, which then becomes a mountain that fills the whole earth. The dream was about the latter days, at the prophetic transition point when the one hundred and forty-four thousand have the last prophetic secret revealed unto them.
Rèv Nebikadneza a te idantifye wayòm pwofesi Bib la depi nan epòk pa li jouk nan dènye jou yo, lè san karantkat mil yo, ki reprezante pa Danyèl nan prezantasyon li devan Nebikadneza, epi pa wòch ki te detache san men, ki detwi wayòm tè yo ki reprezante nan estati a, epi ki vin tounen yon gwo mòn ki ranpli tout tè a. Rèv la te konsène dènye jou yo, nan pwen tranzisyon pwofetik la lè dènye sekrè pwofetik la revele bay san karantkat mil yo.
As the ensign of the true Protestant horn, they then carry the message of the third angel to a dying world. That message swells to a loud cry at the Sunday law in the United States, when the mark of the beast is enforced. Before that decree, those represented by Daniel in the latter days, are to be confronted by the image of the beast test. That test is a visual test, and requires that the movements that produce the Sunday law decree be seen by those represented by Daniel. They are tested to find out if they have chosen the divine methodology which allows them to see the image test that is hidden in darkness. Their test involves personal humiliation and confession. It involves an acknowledgment that Daniel was given understanding in dreams and visions, for if they refuse to hear Daniel’s voice crying in the wilderness, it is as those who in Christ’s days rejected the message of John the Baptist.
Kòm drapo vrè kòn pwotestan an, se lè sa a yo pote mesaj twazyèm zanj lan bay yon monn k ap mouri. Mesaj sa a vin ogmante jouk li tounen yon gran rèl nan moman lwa dimanch lan Ozetazini, lè mak bèt la vin fòse. Anvan dekrè sa a, moun Danyèl reprezante nan dènye jou yo, dwe vin konfwonte ak tès imaj bèt la. Tès sa a se yon tès vizyèl, e li mande pou mouvman ki pwodui dekrè lwa dimanch lan ka wè pa moun Danyèl reprezante yo. Yo sibi tès sa a pou yo dekouvri si yo te chwazi metodoloji diven an ki pèmèt yo wè tès imaj la ki kache nan fènwa. Tès pa yo a gen ladan l imilyasyon pèsonèl ak konfesyon. Li gen ladan l rekonesans ke yo te bay Danyèl konpreyansyon nan rèv ak vizyon, paske si yo refize tande vwa Danyèl k ap rele nan dezè a, sa vin menm jan ak sila yo ki, nan jou Kris yo, te rejte mesaj Jan Batis la.
Sister White informs us that the books of Daniel and Revelation complement each other, and the word “complement” which she uses means to bring to perfection. At the end of July, 2023, the Lion of the tribe of Judah began unsealing the Revelation of Jesus Christ as He had promised to do just before probation closed. In doing so, He identified biblical truths that had previously been correctly understood, but that now were to be understood in the setting of the last days.
Sè White fè nou konnen liv Danyèl ak Revelasyon yo konplete youn lòt, epi mo “konplete” li itilize a vle di mennen rive nan pèfeksyon. Nan fen mwa Jiyè 2023, Lyon ki soti nan branch fanmi Jida a te kòmanse dewoule Revelasyon Jezikri a jan Li te pwomèt Li t ap fè a jis anvan tan gras la ta fèmen. Lè Li te fè sa, Li te idantifye verite biblik ki anvan sa te deja byen konprann, men ki kounye a te dwe konprann nan kontèks dènye jou yo.
One of those truths is the two witnesses of Revelation eleven. Another is the history that is the perfect fulfillment of the “seven thunders” of Revelation ten. He has brought forth truths from the sacred reform lines that speak to the disappointment of July 18, 2020. He has used the four waymarks that are in each of the sacred reform lines, that illustrate the history of the empowerment of the first message until the judgment, in a fashion that heretofore was never recognized. Daniel chapter two brings many of these concepts to perfection, though these profound truths are hidden in darkness to those who refuse to eat the methodology identified as Alpha and Omega.
Youn nan verite sa yo se de temwen yo nan Revelasyon onz. Yon lòt se istwa ki se akonplisman pafè “sèt loray” yo nan Revelasyon dis. Li te fè soti verite ki nan liy refòm sakre yo, ki pale konsènan desepsyon 18 jiyè 2020 la. Li te sèvi ak kat repè yo ki nan chak liy refòm sakre yo, ki ilistre istwa ranfòsman premye mesaj la jouk rive nan jijman an, nan yon fason ki, jiska kounye a, pa t janm rekonèt. Danyèl chapit de mennen anpil nan konsèp sa yo nan pèfeksyon, byenke verite pwofon sa yo kache nan tenèb pou moun ki refize manje metodoloji ki idantifye kòm Alfa ak Omega.
In closing out this study of Daniel chapter two, we will summarize and connect some of the truths and waymarks that are brought to perfection by Daniel chapter two. In doing so, we are identifying that the secret that was revealed to Daniel in the night vision represents these very truths.
Pou fini etid sa a sou Danyèl chapit de a, nou pral rezime epi konekte kèk nan verite ak repè yo ki mennen rive nan pèfeksyon pa Danyèl chapit de a. Lè nou fè sa, nou ap idantifye ke sekrè ki te revele a Danyèl nan vizyon lannuit la reprezante menm verite sa yo.
We will set forth the summary and conclusion in the next article.
Nou pral prezante rezime a ak konklizyon an nan pwochen atik la.
“The Lord has His appointed agencies to meet men in their errors and backslidings. His messengers are sent to bear a plain testimony to arouse them from their sleepy condition and to open the precious words of life, the Holy Scriptures, to their understanding. These men are not to be preachers merely, but ministers, light bearers, faithful watchmen, who will see the threatened danger and warn the people. They must resemble Christ in their earnest zeal, in their thoughtful tact, in their personal efforts—in short, in all their ministry. They are to have a vital connection with God, and are to become so familiar with the prophecies and the practical lessons of the Old and the New Testament that they may bring from the treasure house of God’s word things new and old.” Testimonies, volume 5, 251.
“Senyè a gen ajan Li te tabli pou rankontre moun nan erè yo ak nan retou yo fè dèyè. Mesaje Li yo voye pou pote yon temwayaj klè, pou leve yo soti nan eta dòmi yo a, epi pou ouvri pawòl presye lavi yo, ekriti sen yo, devan konpreyansyon yo. Moun sa yo pa dwe senpleman predikatè, men minis, pòtè limyè, vijilan fidèl, ki va wè danje k ap menase a epi avèti pèp la. Yo dwe sanble ak Kris nan zèl serye yo, nan tak yo ki byen reflechi, nan efò pèsonèl yo—an rezime, nan tout ministè yo. Yo dwe gen yon koneksyon vivan avèk Bondye, epi yo dwe vin tèlman familye ak pwofesi yo ak ak leson pratik Ansyen ak Nouvo Testaman an, pou yo ka tire nan trezò pawòl Bondye a bagay nouvo ak bagay ansyen.” Testimonies, volume 5, 251.