The last vision of Daniel consists of the last three chapters. The first of those chapters, as with the last of those three chapters identifies the experience of Daniel, and the middle chapter identifies the prophetic history that addresses the final rise and fall of the counterfeit king of the north. The first chapter is as the last, and the middle chapter represents the rebellion of the counterfeit king of the north. Daniel’s last vision, the vision of the Hiddekel River, bears the signature of Alpha and Omega, who is the Truth. As we begin to address Daniel’s last vision, we will start with verse one.
Dènye vizyon Dànyèl la gen ladan l twa dènye chapit yo. Premye nan chapit sa yo, menm jan ak dènye nan twa chapit sa yo, idantifye eksperyans Dànyèl la; epi chapit ki nan mitan an idantifye istwa pwofetik la ki pale sou dènye leve kanpe ak tonbe wa fo nò a. Premye chapit la tankou dènye a, epi chapit ki nan mitan an reprezante rebelyon wa fo nò a. Dènye vizyon Dànyèl la, vizyon larivyè Idèkèl la, pote siyati Alfa ak Omega a, li menm ki se Verite a. Pandan n ap kòmanse abòde dènye vizyon Dànyèl la, n ap kòmanse ak vèsè premye a.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Nan twazyèm ane Siris, wa peyi Pès la, yo te revele yon bagay bay Danyèl, yo te rele l Beltchaza; e bagay la te vre, men tan ki te fikse a te long; epi li te konprann bagay la, e li te gen entèlijans sou vizyon an. Danyèl 10:1.
There are several truths wrapped up in this verse. The first is Daniel’s name of “Belteshazzar”.
Gen plizyè verite ki vlope nan vèsè sa a. Premye a se non Danyèl la, “Beltechatsa”.
Unto whom the prince of the eunuchs gave names: for he gave unto Daniel the name of Belteshazzar; and to Hananiah, of Shadrach; and to Mishael, of Meshach; and to Azariah, of Abednego. Daniel 1:7.
Epi chèf nègès yo te ba yo non: li te bay Danyèl non Beltchaza; li te bay Ananya non Chadrak; li te bay Michaèl non Mechak; epi li te bay Azarya non Abèdnego. Danyèl 1:7.
Daniel was given the name “Belteshazzar” in chapter one, and he is never identified as “Belteshazzar” again until his last vision is introduced. Belteshazzar is therefore his name in his first and last testimony. The change of a name in prophecy represents a symbol of the covenant relation between God and His people. When the Lord entered into covenant with Abram and Sarai, He changed their names to Abraham and Sarah. He changed Jacob’s name to Israel, and He promises to give His last day covenant people a new name.
Yo te bay Danyèl non “Beltchaza” nan chapit youn nan, epi yo pa janm idantifye l ankò kòm “Beltchaza” jis lè yo prezante dènye vizyon li a. Se poutèt sa, Beltchaza se non li nan premye ak nan dènye temwayaj li. Chanjman yon non nan pwofesi reprezante yon senbòl relasyon alyans ant Bondye ak pèp Li a. Lè Senyè a te antre nan alyans avèk Abram ak Sarayi, Li te chanje non yo pou Abraram ak Sara. Li te chanje non Jakòb pou Izrayèl, epi Li pwomèt pou bay pèp alyans Li a nan dènye jou yo yon nouvo non.
For Zion’s sake will I not hold my peace, and for Jerusalem’s sake I will not rest, until the righteousness thereof go forth as brightness, and the salvation thereof as a lamp that burneth. And the Gentiles shall see thy righteousness, and all kings thy glory: and thou shalt be called by a new name, which the mouth of the Lord shall name. Isaiah 61:1, 2.
Pou rezon Siyon, mwen p ap rete an silans; e pou rezon Jerizalèm, mwen p ap pran repo, jouk jistis li a parèt tankou klète, e delivrans li tankou yon lanp k ap boule. E nasyon yo va wè jistis ou, e tout wa yo glwa ou; epi yo va rele ou yon nouvo non, non bouch Senyè a va bay. Ezayi 61:1, 2.
To the Philadelphians, who are the one hundred and forty-four thousand of the last days, He also makes this promise.
Bay Filadèlfi yo, ki se san karannkat mil moun nan dènye jou yo, Li fè pwomès sa a tou.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Moun ki va genyen batay la, m a fè l tounen yon poto nan tanp Bondye mwen an, epi li p ap soti ankò deyò; epi m a ekri sou li non Bondye mwen an, ak non vil Bondye mwen an, ki se Nouvo Jerizalèm nan, ki desann soti nan syèl la bò kote Bondye mwen an; epi m a ekri sou li nouvo non pa m nan. Moun ki gen zòrèy, se pou l tande sa Lespri a di legliz yo. Revelasyon 3:12, 13.
The prophets illustrate God’s people of the last days, and unlike Abraham, Sarah and Israel the precise meaning of Belteshazzar is unknown. The name God gives to His last day people to represent His covenant relationship is an unknown name until the time when He gives them the name. The name Belteshazzar is identifying Daniel as God’s covenant people of Philadelphia in the last days, but the actual name is hidden until the sealing, for the name is written upon their foreheads, which is also where the seal is written.
Pwofèt yo ilistre pèp Bondye a nan dènye jou yo, epi kontrèman ak Abraram, Sara ak Izrayèl, sans presi non Beltchaza a pa konnen. Non Bondye bay pèp Li a nan dènye jou yo pou reprezante relasyon alyans Li avèk yo se yon non yo pa konnen jouk lè Li ba yo non an. Non Beltchaza a ap idantifye Danyèl kòm pèp alyans Bondye a, Filadèlfi, nan dènye jou yo, men vrè non an rete kache jouk lè sele a fèt, paske non an ekri sou fwon yo, ki se menm kote sele a ekri.
And I looked, and, lo, a Lamb stood on the mount Sion, and with him an hundred forty and four thousand, having his Father’s name written in their foreheads. Revelation 14:1.
Apre sa mwen gade, epi gade, te gen yon Ti Mouton ki te kanpe sou mòn Siyon, e avèk li te gen san karannkat mil moun, ki te gen non Papa li ekri sou fwon yo. Revelasyon 14:1.
Daniel is called Belteshazzar in chapter one and then in chapter ten, thus identifying himself as a symbol of the movement of the first angel, and the movement of the third angel, for chapter one, represents the first angel’s message, as previously identified in detail in earlier articles. Chapter ten therefore represents the movement of the third angel, and the covenant people of the last days. The verse then identifies Belteshazzar as a symbol of those who understand the increase of knowledge that was unsealed in the reform movement that began in 1989. This is represented by the emphasis upon what Daniel (Belteshazzar) knew.
Nan chapit premye a, yo rele Danyèl Belteshatsà, epi ankò nan chapit dis la; konsa li idantifye tèt li kòm yon senbòl mouvman premye zanj lan ak mouvman twazyèm zanj lan, paske chapit premye a reprezante mesaj premye zanj lan, jan sa te deja idantifye an detay nan atik ki te pibliye anvan yo. Se poutèt sa, chapit dis la reprezante mouvman twazyèm zanj lan ak pèp alyans lan nan dènye jou yo. Vèsè a, alò, idantifye Belteshatsà kòm yon senbòl moun ki konprann ogmantasyon konesans ki te dezsele nan mouvman refòm ki te kòmanse an 1989. Sa a parèt nan anfaz ki mete sou sa Danyèl (Belteshatsà) te konnen.
Daniel is identified as knowing the “thing” which “was revealed unto Daniel,” “and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision.” Daniel understood the “thing,” and also “the vision.” The Hebrew word “dabar,” is translated as “thing” in the verse, and it means “word.” Prophetically the “word” represents both the vision of the “seven times,” but also it represents Christ, who is the Word. Both the “seven times,” and Christ are the Rock which the builders rejected, and Daniel represents a people who understand both elements of the symbolism of the Word.
Yo idantifye Danyèl kòm moun ki te konnen “bagay la” ki “te revele bay Danyèl,” e “bagay la te verite, men tan ki te fikse a te long; epi li te konprann bagay la, e li te gen entèlijans sou vizyon an.” Danyèl te konprann “bagay la,” epi tou “vizyon an.” Mo ebre “dabar” la tradui kòm “bagay” nan vèsè a, e li vle di “pawòl.” Nan sans pwofetik, “pawòl” la reprezante ni vizyon “sèt tan yo,” men li reprezante tou Kris la, ki se Pawòl la. Ni “sèt tan yo,” ni Kris la se Wòch ke bòs mason yo te rejte a, e Danyèl reprezante yon pèp ki konprann toude eleman senbolis Pawòl la.
In Daniel chapter nine, verse twenty-three we find one of the most important verses connected with the time prophecies of the twenty-three hundred years and twenty-five hundred and twenty years, which are represented by the question of Daniel chapter eight, verse thirteen, and the answer in verse fourteen. The question asks, “How long shall be the “chazon” vision identifying the trampling down of the sanctuary and host that was accomplished by paganism and then papalism?” The trampling down took twenty-five hundred and twenty years, in fulfillment of Leviticus twenty-six’s “seven times.”
Nan Danyèl chapit nèf, vèsè venntrwa, nou jwenn youn nan vèsè ki pi enpòtan ki gen rapò ak pwofesi sou tan yo, sètadi de mil twasan ane yo ak de mil senksan ven ane yo, ki reprezante pa kestyon ki nan Danyèl chapit uit, vèsè trèz, ak repons lan nan vèsè katòz. Kestyon an mande: “Jiska kilè vizyon ‘chazon’ an ap dire, vizyon ki idantifye pilonnen Tanp lan ak lame a, sa ki te akonpli pa payanis epi apre sa pa papalis?” Pilonnen sa a te dire de mil senksan ven ane, nan akonplisman “sèt fwa” Levitik ventsis la.
The answer to verse thirteen’s question was unto twenty-three hundred years, then shall the sanctuary that has been trampled down, be cleansed, and the “mareh” vision of twenty-three hundred years ties the two time prophecies together, and in verse twenty-three of Daniel nine, Gabriel is leading Daniel to understand the relation of the two visions.
Repons kesyon vèsè trèz la te rive jis nan de mil twa san ane; apre sa, tanp lan ki te fin pilonnen anba pye a pral netwaye, epi vizyon “mareh” de mil twa san ane a mare de pwofesi tan yo ansanm. Epi nan vèsè venntwa nan Danyèl nèf, Gabriyèl ap mennen Danyèl pou l konprann relasyon ki genyen ant de vizyon yo.
At the beginning of thy supplications the commandment came forth, and I am come to shew thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:23.
Nan kòmansman siplikasyon ou yo, lòd la te soti, epi mwen vini pou m fè ou konnen li; paske ou se yon moun yo renmen anpil; se poutèt sa, konprann bagay la, epi konsidere vizyon an. Danyèl 9:23.
The word translated both as “understand,” “consider” in the verse is the Hebrew word “biyn,” and it means “to mentally separate”. Gabriel informs Daniel to make a mental separation between “the matter” and “the vision.” The “vision” in the verse is the Hebrew word “mareh,” and it is the vision of the twenty-three hundred years that concluded on October 22, 1844. The Hebrew word translated as “matter,” is the same word translated as “thing,” in verse one of chapter ten. It is the Hebrew word “dabar,” and it represents the vision of the twenty-five hundred and twenty years that also concluded on October 22, 1844.
Mo ki tradui ni kòm “konprann”, “konsidere” nan vèsè a se mo ebre “biyn” lan, e li vle di “separe mantalman”. Gabriyèl fè Danyèl konnen pou l fè yon separasyon mantal ant “zafè a” ak “vizyon an”. “Vizyon” an nan vèsè a se mo ebre “mareh” la, e se vizyon de mil twasan ane yo ki te rive nan bout li le 22 oktòb 1844. Mo ebre ki tradui kòm “zafè a” se menm mo ki tradui kòm “bagay” nan vèsè premye chapit dis la. Se mo ebre “dabar” la, e li reprezante vizyon de mil senk san ven ane yo ki te rive nan bout li tou le 22 oktòb 1844.
In verse one of chapter ten, God’s covenant people of the last days are represented by Belteshazzar, and they have understood the increase of knowledge that arrived at the time of the end in 1989, that allowed them to understand the connection of the two visions, which the Millerites of the movement of the first angel only partially understood. In the verse, the vision represented as the “thing” is identified as the longest of the two prophecies, because coupled in between the two references in the verse to the “thing,” Daniel identifies the time appointed to the “thing” (the dabar) was “long”, in relation to the vision (mareh).
Nan vèsè premye nan chapit dis la, pèp alyans Bondye a nan dènye jou yo reprezante pa Bèltechaça, e yo te konprann ogmantasyon konesans ki te rive nan tan lafen an an 1989, ki te pèmèt yo konprann koneksyon ki genyen ant de vizyon yo, sa Milerit yo nan mouvman premye zanj lan te sèlman konprann an pati. Nan vèsè a, vizyon ki reprezante kòm “bagay la” idantifye kòm pi long nan de pwofesi yo, paske ant de referans ki nan vèsè a konsènan “bagay la,” Danyèl fè konnen tan ki te fikse pou “bagay la” (dabar) te “long”, an rapò ak vizyon an (mareh).
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Nan twazyèm ane Siris, wa Pès la, yon mesaj te revele bay Danyèl, yo te rele Bèltechaza; epi mesaj la te verite, men tan ki te fikse a te long; epi li te konprann mesaj la, e li te gen entèlijans sou vizyon an. Danyèl 10:1.
The subtle truth that the “seven times,” is the longest time prophecy which the Millerites proclaimed, is denied by Laodicean Adventism, based upon a passage that they wrest to their own destruction. By rejecting the “seven times,” in the rebellion of 1863, they do not see the relation of the two prophecies, and can only, or will only, see the next passage as identifying the twenty-three hundred years.
Verite sibtil la ki fè konnen “sèt tan yo” se pwofesi tan ki pi long Milerit yo te pwoklame a, se Advantis Lawodise a ki demanti l, sou baz yon pasaj yo tòde pou pwòp destriksyon pa yo. Lè yo te rejte “sèt tan yo” nan rebelyon 1863 la, yo pa wè relasyon ki genyen ant de pwofesi yo, e yo ka sèlman, oswa yo vle sèlman, wè pasaj ki vin apre a kòm idantifye de mil twasan ane yo.
“The experience of the disciples who preached the ‘gospel of the kingdom’ at the first advent of Christ, had its counterpart in the experience of those who proclaimed the message of His second advent. As the disciples went out preaching, ‘The time is fulfilled, the kingdom of God is at hand,’ so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire, that the judgment was at hand, and the everlasting kingdom was to be ushered in. The preaching of the disciples in regard to time was based on the seventy weeks of Daniel 9. The message given by Miller and his associates announced the termination of the 2300 days of Daniel 8:14, of which the seventy weeks form a part. The preaching of each was based upon the fulfillment of a different portion of the same great prophetic period.” The Great Controversy, 351.
“Eksperyans disip yo ki t ap preche ‘levanjil wayòm nan’ nan premye vini Kris la, te gen parèy li nan eksperyans sila yo ki te pwoklame mesaj dezyèm vini Li a. Menm jan disip yo te ale ap preche, ‘Tan an rive nèt, wayòm Bondye a toupre,’ konsa Miller ak asosye li yo te pwoklame ke pi long e dènye peryòd pwofetik yo montre nan Bib la te prèt pou l fini, ke jijman an te toupre, e ke wayòm etènèl la t ap antre. Predikasyon disip yo konsènan tan an te chita sou swasanndis semèn Danyèl 9 yo. Mesaj Miller ak asosye li yo te bay la te anonse fen 2300 jou Danyèl 8:14 yo, kote swasanndis semèn yo fè pati ladan yo. Predikasyon chak gwoup te chita sou akonplisman yon pati diferan nan menm gran peryòd pwofetik la.” The Great Controversy, 351.
Don’t miss the inherent logic of this last passage. Laodicean Adventism does not teach the world that the Millerites thought the sanctuary to be cleansed was the heavenly sanctuary, for they, and any who wish to look at the historical record, know that the Millerites believed the sanctuary to be cleansed was the earth. The passage Laodicean Adventism wrests to their own destruction is “so Miller and his associates proclaimed that the longest and last prophetic period brought to view in the Bible was about to expire”, which they insist is the twenty-three hundred years of Daniel chapter eight, verse fourteen.
Pa rate lojik ki nannan dènye pasaj sa a. Advantis Lawodise a pa anseye mond lan ke Millerit yo te panse Tanp lan ki te dwe pirifye a se te Tanp ki nan syèl la, paske yo menm, ansanm ak nenpòt moun ki vle gade dosye istorik la, konnen ke Millerit yo te kwè Tanp lan ki te dwe pirifye a se te tè a. Pasaj Advantis Lawodise a tòde pou pwòp destriksyon pa yo se: “konsa Miller ak asosye li yo te pwoklame ke peryòd pwofetik ki pi long e ki dènye a yo prezante nan Bib la te prèt pou l ekspire”, sa yo ensiste se de mil twa san ane yo nan Danyèl chapit uit, vèsè katòz la.
Adventism’s own history books identify that the three hundred Millerite preachers ALL used the 1843 pioneer chart in their presentations, and it is crystal clear on the chart, in the rest of the historical testimony, that the “seven times,” (twenty-five hundred and twenty years), was the prophecy they identified as the “longest and last prophetic period,” which was “about to expire.” Due to their rebellion of 1863, when they rejected the foundation stone of the “seven times,” they now blindly insist that Sister White is re-writing established history in the passage from The Great Controversy.
Pwòp liv istwa Advantis yo menm idantifye ke twasan predikatè Milerit yo TOUT te sèvi ak tablo pyonye 1843 a nan prezantasyon yo, e sa parèt avèk yon klète total sou tablo a, menm jan tou nan rès temwayaj istorik la, ke “sèt tan yo,” (de mil senk san ven ane), se te pwofesi yo te idantifye kòm “peryòd pwofetik ki pi long e ki dènye a,” ki “te prèt pou ekspire.” Akòz rebelyon yo an 1863, lè yo te rejte wòch fondasyon “sèt tan yo,” kounye a yo ensiste avègman ke Sè White ap re-ekri istwa ki te deja etabli nan pasaj ki soti nan The Great Controversy.
In verse one of Daniel chapter ten, Belteshazzar represents God’s people of the last days, and they understand both the question and answer of Daniel chapter eight, verses thirteen and fourteen, that Sister White identifies as the foundation and central pillar of the Advent faith. The portrayal that Daniel represents in the verse, he is marking a distinction between God’s covenant people of the last days, and Laodicean Adventism, for they are those who understand the increase of knowledge in 1989.
Nan vèsè premye Danyèl chapit dis la, Beltchatsa reprezante pèp Bondye a nan dènye jou yo, epi yo konprann ni kesyon an ni repons lan nan Danyèl chapit uit, vèsè trèz ak katòz, ke Sè White idantifye kòm fondasyon an ak poto santral lafwa Advantis la. Deskripsyon Danyèl la reprezante nan vèsè a make yon distenksyon ant pèp alyans Bondye a nan dènye jou yo ak Advantis Laodise a, paske se yo menm ki konprann ogmantasyon konesans lan an 1989.
In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.
Nan twazyèm ane Siris, wa Pès la, yon bagay te revele bay Danyèl, yo te rele non li Beltchaza; e bagay la te vre, men tan ki te fikse a te long; epi li te konprann bagay la, e li te gen entèlijans sou vizyon an. Danyèl 10:1.
Verse one is the beginning of the vision given by the Hiddekel River that ends in chapter twelve. It is there where we find the unsealing of the book of Daniel at the time of the end, so the representation of Daniel understanding both the “thing” and the “vision,” is connected with those who understand, and who are identified as the “wise,” in contrast with those who do not understand, and are identified as “wicked.” In verse ten of chapter twelve, the distinction between the two classes is represented.
Vèsè premye a se kòmansman vizyon yo te bay bò Rivyè Idèkel la, ki fini nan chapit douz la. Se la nou jwenn ouvèti liv Danyèl la nan tan lafen an; konsa, reprezantasyon Danyèl k ap konprann ni “bagay la” ni “vizyon an” konekte ak moun ki konprann yo, e yo idantifye yo kòm “saj yo,” an kontrast ak sa yo ki pa konprann yo, e yo idantifye yo kòm “mechan yo.” Nan vèsè dis nan chapit douz la, yo prezante distenksyon ki genyen ant de klas yo.
Many shall be purified, and made white, and tried; but the wicked shall do wickedly: and none of the wicked shall understand; but the wise shall understand. Daniel 12:10.
Anpil va pirifye, y ap blanchi yo, epi y ap pase yo anba eprèv; men mechan yo va kontinye fè mechanste; epi okenn nan mechan yo p ap konprann; men saj yo va konprann. Danyèl 12:10.
The “wise” understand, and the wicked don’t understand, and the word translated as “understand” is the same word we identified in verse twenty-three of chapter nine. It is the Hebrew word “biyn,” which means to mentally separate. The wicked do not understand the increase of knowledge, for they are unwilling to make the mental separation of the two visions that are the truths which Belteshazzar is identified as understanding in verse one, when he is identified as Belteshazzar instead of Daniel. In verse one he is identified as God’s last day covenant people, and he is identified as those who understand the two visions, that God’s people are to make a mental distinction between. Jesus illustrates the end of a thing with the beginning of a thing, and in chapter twelve, the wise are those who understand the prophecy of twenty-three hundred years, and its direct relationship to “the longest and last” time prophecy, which is the twenty-five hundred and twenty years.
“Wise” yo konprann, mechan yo pa konprann, epi mo yo tradui kòm “konprann” lan se menm mo nou te idantifye nan vèsè venntwa chapit nèf la. Se mo ebre “biyn” nan, ki vle di separe nan panse. Mechan yo pa konprann ogmantasyon konesans lan, paske yo pa dispoze fè separasyon mantal de vizyon de yo ki se verite Beltechaça idantifye kòm li konprann nan vèsè youn nan, lè yo idantifye li kòm Beltechaça olye de Danyèl. Nan vèsè youn nan, yo idantifye li kòm pèp alyans Bondye a nan dènye jou yo, epi yo idantifye li kòm sila yo ki konprann de vizyon yo, ke pèp Bondye a dwe fè yon distenksyon mantal ant yo. Jezi montre fen yon bagay avèk kòmansman yon bagay, epi nan chapit douz la, moun saj yo se sila yo ki konprann pwofesi de mil twa san ane yo, ak relasyon dirèk li avèk pwofesi tan “ki pi long lan e dènye a”, ki se de mil senk san ventan yo.
We will continue our study of Daniel’s last vision in the next article.
Nou pral kontinye etid nou sou dènye vizyon Danyèl la nan atik k ap vini an.
My people are destroyed for lack of knowledge: because thou hast rejected knowledge, I will also reject thee, that thou shalt be no priest to me: seeing thou hast forgotten the law of thy God, I will also forget thy children. Hosea 4:6.
Pèp mwen an ap peri akòz mank konesans; paske ou rejte konesans, mwen menm tou m ap rejte ou, pou ou pa sèvi m kòm prèt ankò; dèske ou bliye lalwa Bondye ou a, mwen menm tou m ap bliye pitit ou yo. Oze 4:6.
Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ. Wherefore also it is contained in the scripture, Behold, I lay in Sion a chief corner stone, elect, precious: and he that believeth on him shall not be confounded. Unto you therefore which believe he is precious: but unto them which be disobedient, the stone which the builders disallowed, the same is made the head of the corner, And a stone of stumbling, and a rock of offence, even to them which stumble at the word, being disobedient: whereunto also they were appointed. But ye are a chosen generation, a royal priesthood, an holy nation, a peculiar people; that ye should show forth the praises of him who hath called you out of darkness into his marvellous light: Which in time past were not a people, but are now the people of God: which had not obtained mercy, but now have obtained mercy. 1 Peter 2:5–10.
Nou menm tou, tankou wòch vivan, y ap bati nou pou nou vin yon kay espirityèl, yon prètriz sen, pou nou ofri sakrifis espirityèl ki akseptab devan Bondye pa Jezikri. Se poutèt sa tou sa ekri nan Ekriti a: Gade, mwen mete nan Siyon yon wòch kwen prensipal, chwazi, presye; epi moun ki kwè nan li p ap janm wont. Konsa, pou nou menm ki kwè, li presye; men pou sila yo ki dezobeyi, wòch ke bòs mason yo te rejte a, se li menm ki vin tounen tèt kwen an, epi yon wòch ki fè moun bite, ak yon wòch eskandal, menm pou sila yo ki bite sou pawòl la, paske yo dezobeyi; se pou sa menm yo te deziyen. Men nou menm, nou se yon ras chwazi, yon prètriz wayal, yon nasyon sen, yon pèp ki apa pou Bondye; pou nou ka fè lwanj sila a parèt byen klè, li menm ki rele nou soti nan fènwa pou antre nan limyè mèvèy li a; nou menm ki nan tan pase pa t yon pèp, men kounye a nou se pèp Bondye a; nou menm ki pa t jwenn mizèrikòd, men kounye a nou jwenn mizèrikòd. 1 Pyè 2:5–10.
And account that the longsuffering of our Lord is salvation; even as our beloved brother Paul also according to the wisdom given unto him hath written unto you; As also in all his epistles, speaking in them of these things; in which are some things hard to be understood, which they that are unlearned and unstable wrest, as they do also the other scriptures, unto their own destruction. Ye therefore, beloved, seeing ye know these things before, beware lest ye also, being led away with the error of the wicked, fall from your own stedfastness. 2 Peter 3:15–17.
Epi konsidere pasyans long Seyè nou an kòm delivrans; menm jan frè nou anpil-renmen an, Pòl, dapre sajès ki te ba li a, te ekri nou tou; menm jan tou nan tout lèt li yo, lè li pale nan yo konsènan bagay sa yo; nan lèt sa yo gen kèk bagay ki difisil pou konprann, bagay moun ki san enstriksyon ak moun ki pa fèm yo tòde, menm jan yo fè sa ak lòt Ekriti yo tou, pou pwòp destriksyon pa yo. Se poutèt sa, byenneme, paske nou konnen bagay sa yo davans, veye pou nou pa kite erè mechan yo mennen nou ale, epi pou nou pa tonbe kite pwòp fèmte nou. 2 Pyè 3:15–17.
Of these things put them in remembrance, charging them before the Lord that they strive not about words to no profit, but to the subverting of the hearers. Study to show thyself approved unto God, a workman that needeth not to be ashamed, rightly dividing the word of truth. But shun profane and vain babblings: for they will increase unto more ungodliness. 2 Timothy 2:14–16.
Fè yo sonje bagay sa yo, pandan w ap avèti yo devan Senyè a pou yo pa fè diskisyon sou mo ki pa pote okenn benefis, men ki mennen sèlman nan detwi moun k ap koute yo. Fè tout efò ou pou w parèt devan Bondye kòm yon moun li apwouve, yon travayè ki pa bezwen wont, k ap bay pawòl verite a yon bon eksplikasyon. Men, evite pale san respè ak pawòl vid; paske yo pral mennen nan plis mechanste toujou. 2 Timote 2:14–16.