We have begun our consideration of Daniel’s last vision by identifying Daniel as a symbol of God’s last day covenant people, and we have used the first verse in conjunction with the last chapter to begin to identify the prophetic characteristics of those last day people represented by Belteshazzar. God’s last day covenant people represent the Millerites of the movement of the first angel, and the one hundred and forty-four thousand of the movement of the third angel. The Millerites fulfilled the parable of the ten virgins, and that parable is repeated to the very letter in the last days.
Nou te kòmanse egzamen nou sou dènye vizyon Danyèl la lè nou idantifye Danyèl kòm yon senbòl pèp alyans Bondye a nan dènye jou yo, epi nou te sèvi ak premye vèsè a ansanm ak dènye chapit la pou nou kòmanse idantifye karakteristik pwofetik pèp dènye jou sa yo, ke Beltechaza reprezante. Pèp alyans Bondye a nan dènye jou yo reprezante Millerit yo nan mouvman premye zanj lan, ak san karannkat mil yo nan mouvman twazyèm zanj lan. Millerit yo te akonpli parabòl dis vyèj yo, epi parabòl sa a repete jouk nan dènye detay li nan dènye jou yo.
“I am often referred to the parable of the ten virgins, five of whom were wise, and five foolish. This parable has been and will be fulfilled to the very letter, for it has a special application to this time, and, like the third angel’s message, has been fulfilled and will continue to be present truth till the close of time.” Review and Herald, August 19, 1890.
“Mwen souvan jwenn yo fè referans avè m sou parabòl dis vyèj yo, senk ladan yo ki te saj, epi senk ki te sòt. Parabòl sa a te akonpli e l ap akonpli jouk nan pi piti detay li yo, paske li gen yon aplikasyon espesyal pou tan sa a, epi, menm jan ak mesaj twazyèm zanj lan, li te akonpli e li pral kontinye rete verite prezan jouk nan fen tan an.” Review and Herald, 19 out 1890.
The experience of both movements of the last days, is the experience of Adventism.
Eksperyans toude mouvman yo nan dènye jou yo se eksperyans Adventis la.
“The parable of the ten virgins of Matthew 25 also illustrates the experience of the Adventist people.” The Great Controversy, 393.
«Parabòl dis vyèj yo nan Matye 25 la tou montre eksperyans pèp Advantis la.» The Great Controversy, 393.
The Millerites represented the movement of the first angel, and their experience was also represented by the church of Philadelphia. In 1856, the Philadelphian Millerite movement transitioned to the Laodicean movement, and in the rebellion of 1863, it further transitioned into the Laodicean Seventh-day Adventist church.
Millerites yo te reprezante mouvman premye zanj lan, epi eksperyans yo te reprezante tou pa legliz Filadèlfi a. An 1856, mouvman Millerit Filadèlfi a te pase nan mouvman Lawodise a, epi nan rebelyon 1863 la, li te vin pase pi lwen toujou nan legliz Advantis Setyèm Jou Lawodise a.
The one hundred and forty-four thousand represent the movement of the third angel, and their experience was also represented by the church of Philadelphia. In 1989, the book of Daniel was unsealed to the Laodicean Seventh-day Adventist church, and on September 11, 2001, the Laodicean Adventist movement began, and in July of 2023, the transition back to the Philadelphian movement arrived.
San karannkat-kat-mil yo reprezante mouvman twazyèm zanj lan, e eksperyans yo te reprezante tou pa legliz Filadèlfi a. An 1989, liv Danyèl la te ouvri pou legliz Advantis Setyèm Jou Laodise a, epi nan 11 Septanm 2001, mouvman Advantis Laodise a te kòmanse, epi an Jiyè 2023, tranzisyon retou nan mouvman Filadèlfi a te rive.
Belteshazzar, or Daniel represents the Philadelphian movement of the last days, that repeats the Philadelphian movement of the Millerites “to the very letter.” The first verse of the last vision represents those last day people, and the last testimony of the last vision must agree with the first testimony of the last vision. The purification process of Daniel chapter twelve identifies the increase of knowledge, and the two classes that are thereby produced. Belteshazzar is the ultimate representation of the wise of the last days. In Daniel chapter twelve there are at least five prophetic truths that were anchors for the Millerite movement, which must be repeated in the movement of the third angel.
Beltechatssa, oswa Danyèl, reprezante mouvman Filadèlfyen an nan dènye jou yo, ki repete mouvman Filadèlfyen Milerit yo “jis rive nan dènye lèt la.” Premye vèsè dènye vizyon an reprezante moun sa yo nan dènye jou yo, epi dènye temwayaj dènye vizyon an dwe ann amoni ak premye temwayaj dènye vizyon an. Pwosesis pirifikasyon an nan chapit douz liv Danyèl la idantifye ogmantasyon konesans lan, ansanm ak de klas yo ki pwodui pa sa. Beltechatssa se reprezantasyon final saj yo nan dènye jou yo. Nan chapit douz liv Danyèl la genyen omwen senk verite pwofetik ki te poto mitan pou mouvman Milerit la, e ki dwe repete nan mouvman twazyèm zanj lan.
The first is the purification process that produces two classes of worshippers, and therefore fulfills the parable of the ten virgins in both the beginning and ending movements.
Premye a se pwosesis pirifikasyon an ki pwodui de klas adoratè, epi konsa li akonpli parabòl dis vyèj yo ni nan mouvman kòmansman an ni nan mouvman fen an.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. . .. And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:4, 9, 10.
Men ou menm, Danyèl, fèmen pawòl yo, epi sele liv la, jouk lè lafen an: anpil pral ale vini toupatou, epi konesans pral ogmante.... Epi li di: Ale fè wout ou, Danyèl; paske pawòl yo fèmen epi sele jouk lè lafen an. Anpil pral pirifye, yo pral vin blan, epi yo pral pase nan eprèv; men mechan yo pral aji ak mechanste; e okenn nan mechan yo p ap konprann; men moun saj yo va konprann. Danyèl 12:4, 9, 10.
The distinction between the wise and the wicked (foolish), is based upon their understanding (mentally dividing) the increase of knowledge that is opened up at the time of the end, either in 1798 for the Millerites, or 1989 for the one hundred and forty-four thousand. God’s people are required to know that Adventism is the experience of the parable of the ten virgins, for without that understanding they will not seek to understand when the “time of the end” for the final generation arrived, or what was the message that was then unsealed. Without the understanding that the Adventist experience is a three-step testing process, based upon a progressive development of truth, which leads to a “life-or-death” outcome it is impossible to recognize the high calling of every Seventh-day Adventist. Belteshazzar represents a people who know they went through the purification process represented as being “purified, made white, and tried.” That very three-step purification process is specifically identified as the work of the Holy Spirit.
Distenksyon ki genyen ant saj yo ak mechan yo (moun san konprann yo) chita sou konpreyansyon yo genyen an (divize anndan lespri yo) sou ogmantasyon konesans ki louvri nan tan lafen an, swa an 1798 pou Millerit yo, oswa an 1989 pou san karannkat mil yo. Pèp Bondye a gen obligasyon pou yo konnen ke Adventis la se eksperyans parabòl dis vyèj yo, paske san konpreyansyon sa a yo pap chèche konprann kilè “tan lafen an” te rive pou dènye jenerasyon an, ni ki mesaj ki te dezsele lè sa a. San konpreyansyon ke eksperyans Advantis la se yon pwosesis eprèv an twa etap, ki baze sou yon devlopman pwogresif verite a, ki mennen nan yon rezilta “lavi-oswa-lanmò”, li enposib pou rekonèt gran apèl chak Advantis Setyèm Jou. Belteshazzar reprezante yon pèp ki konnen yo te pase atravè pwosesis pirifikasyon an ki reprezante kòm moun ki “pirifye, blanchi, epi pase anba eprèv.” Menm pwosesis pirifikasyon an twa etap sa a idantifye espesyalman kòm travay Sentespri a.
Nevertheless I tell you the truth; It is expedient for you that I go away: for if I go not away, the Comforter will not come unto you; but if I depart, I will send him unto you. And when he is come, he will reprove the world of sin, and of righteousness, and of judgment: Of sin, because they believe not on me; Of righteousness, because I go to my Father, and ye see me no more; Of judgment, because the prince of this world is judged. I have yet many things to say unto you, but ye cannot bear them now. Howbeit when he, the Spirit of truth, is come, he will guide you into all truth: for he shall not speak of himself; but whatsoever he shall hear, that shall he speak: and he will show you things to come. John 16:7–13.
Sepandan, m ap di nou verite a: li nesesè pou nou pou m ale; paske si m pa ale, Konsolatè a p ap vini bò kote nou; men si m pati, m ap voye li ban nou. E lè li vini, li pral konvenk lemonn konsènan peche, konsènan jistis, ak konsènan jijman: konsènan peche, paske yo pa kwè nan mwen; konsènan jistis, paske m ale bò kote Papa m, epi nou p ap wè m ankò; konsènan jijman, paske chèf lemonn sa a deja jije. Mwen gen anpil lòt bagay toujou pou m di nou, men nou pa kapab pote yo kounye a. Men lè li menm, Lespri verite a, vini, li pral gide nou nan tout verite a; paske li p ap pale selon pwòp tèt pa li; men kèlkeswa sa li tande, se sa li pral di; epi li pral fè nou konnen bagay ki gen pou vini yo. Jan 16:7–13.
The work of the Holy Spirit in guiding the wise virgins into “all truth,” requires that He reproves, which means to admonish or convict, the world of sin, righteousness and judgment, which is the very same three steps that produces either a wise or foolish virgin in Daniel chapter twelve. The message that Jesus identified as the work of the Holy Spirit is the “oil,” that reveals the distinction between the wise and the wicked in Daniel twelve. God’s last day people must understand the increase of knowledge for their generation, and that knowledge includes their recognition that they are either foolish or wise virgins in the parable of Matthew chapter twenty-five.
Travay Sentespri a nan gide vyèj saj yo nan “tout verite,” mande pou Li repwoche, sa vle di avèti oswa konvenk, mond lan konsènan peche, lajistis ak jijman, ki se menm twa etap yo menm ki pwodui swa yon vyèj saj swa yon vyèj sòt nan Danyèl chapit douz. Mesaj Jezi te idantifye kòm travay Sentespri a se “lwil” la, ki revele diferans ki genyen ant saj yo ak mechan yo nan Danyèl douz. Pèp Bondye a nan dènye jou yo dwe konprann ogmantasyon konesans pou jenerasyon pa yo, e konesans sa a gen ladan l rekonesans yo ke yo se swa vyèj sòt swa vyèj saj nan parabòl Matye chapit vennsenk la.
“John was shown these things in holy vision. He saw the company represented by the five wise virgins, with their lamps trimmed and burning, and he exclaimed in rapture, ‘Here is the patience of the saints; here are they that keep the commandments of God and the faith of Jesus. And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labors; and their works do follow them.’
“Yo te montre Jan bagay sa yo nan yon vizyon sen. Li te wè gwoup ki reprezante pa senk vyèj saj yo, ak lanp yo byen pare e k ap boule, epi li te rele avèk ekstaz: ‘Men pasyans sen yo; men sila yo ki kenbe kòmandman Bondye yo ak lafwa Jezi a. E mwen tande yon vwa soti nan syèl la ki t ap di m, Ekri: Benediksyon pou mò yo ki mouri nan Seyè a depi kounye a: Wi, Lespri a di sa, pou yo ka repoze anba travay yo; epi zèv yo suiv yo.’”
“Many who heard the first and second angels’ messages thought they would live to see Christ coming in the clouds of heaven. Had all who claimed to believe the truth acted their part as wise virgins, the message would ere this have been proclaimed to every nation, kindred, tongue, and people. But five were wise and five were foolish. The truth should have been proclaimed by the ten virgins, but only five had made the provision essential to join that company who walked in the light that had come to them. The third angel’s message was needed. This proclamation was to be made. Many who went forth to meet the Bridegroom under the messages of the first and second angels, refused the third angel’s message, the last testing message to be given to the world.
“Anpil nan moun ki te tande mesaj premye ak dezyèm zanj yo te panse yo t ap viv pou yo wè Kris la ap vini sou nwaj syèl la. Si tout moun ki te deklare yo te kwè verite a te aji pati pa yo tankou vyèj saj yo, mesaj la depi lontan ta deja pwoklame bay tout nasyon, tout fanmi, tout lang, ak tout pèp. Men, senk te saj e senk te sòt. Verite a te dwe pwoklame pa dis vyèj yo, men se sèlman senk ki te fè preparasyon ki esansyèl pou yo te mete tèt yo ansanm ak gwoup sila a ki t ap mache nan limyè ki te vin jwenn yo. Mesaj twazyèm zanj lan te nesesè. Pwoklamasyon sa a te dwe fèt. Anpil nan moun ki te soti al kontre Veteren an anba mesaj premye ak dezyèm zanj yo, te refize mesaj twazyèm zanj lan, dènye mesaj eprèv ki dwe bay lemonn.”
“A similar work will be accomplished when that other angel, represented in Revelation 18, gives his message. The first, second, and third angels’ messages will need to be repeated. The call will be given to the church, ‘Come out of her, My people, that ye be not partakers of her sins.’ ‘Babylon, the great, is fallen, is fallen, and is become the habitation of devils, and the hold of every foul spirit, and a cage of every unclean and hateful bird. For all nations have drunk of the wine of the wrath of her fornication, and the kings of the earth have committed fornication with her, and the merchants of the earth are waxed rich through the abundance of her delicacies…. Come out of her, My people, that ye be not partakers of her sins, and that ye receive not of her plagues: for her sins have reached unto heaven, and God hath remembered her iniquities’ [Revelation 18:2–5].
“Yon travay menm jan an pral akonpli lè lòt zanj sa a, ki reprezante nan Revelasyon 18, bay mesaj li a. Mesaj premye a, dezyèm nan, ak twazyèm zanj lan yo pral bezwen repete. Apèl la pral bay legliz la: ‘Soti ladan l, pèp Mwen an, pou nou pa patisipe nan peche li yo.’ ‘Gran Babilòn nan tonbe, li tonbe, e li vin tounen kay demon yo, ak fò tout move lespri sal, ak kaj tout zwazo sal ak rayisab. Paske tout nasyon yo bwè nan diven kòlè fònikasyon li a, e wa latè yo fè fònikasyon avè l, e machann latè yo vin rich grasa abondans delis li yo…. Soti ladan l, pèp Mwen an, pou nou pa patisipe nan peche li yo, e pou nou pa resevwa nan flewo li yo; paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo’ [Revelasyon 18:2–5].”
“Take each verse of this chapter, and read it carefully, especially the last two: ‘And the light of a candle shall shine no more at all in thee; and the voice of the bridegroom and of the bride shall be heard no more at all in thee: for thy merchants were the great men of the earth; for by thy sorceries were all nations deceived. And in her was found the blood of prophets, and of saints, and of all that were slain upon the earth.’
“Pran chak vèsè nan chapit sa a, epi li li avèk anpil atansyon, espesyalman de dènye yo: ‘Epi limyè yon chandèl p ap klere ankò ditou nan ou; epi vwa marye gason an ak marye fi a p ap tande ankò ditou nan ou: paske machann ou yo te gran mesye latè yo; paske se pa maji ou tout nasyon yo te twonpe. Epi nan li yo te jwenn san pwofèt yo, ak sen yo, ak tout moun yo te touye sou latè a.’”
“The parable of the ten virgins was given by Christ Himself, and every specification should be carefully studied. A time will come when the door will be shut. We are represented either by the wise or the foolish virgins. We cannot now distinguish, nor have we authority to say, who are wise and who foolish. There are those who hold the truth in unrighteousness, and these appear outwardly like the wise.” Manuscript Releases, volume 16, 270.
«Parabòl dis vyèj yo te bay pa Kris la Li menm, epi chak detay ladan l dwe etidye avèk anpil swen. Yon tan ap vini lè pòt la pral fèmen. Nou reprezante swa pa vyèj saj yo, swa pa vyèj sòt yo. Nou pa kapab kounye a fè diferans lan, ni nou pa gen otorite pou di kiyès ki saj ak kiyès ki sòt. Gen moun ki kenbe verite a nan enjistis, epi sa yo parèt deyò tankou saj yo.» Manuscript Releases, volim 16, 270.
As Adventists who are to call men and women out of Babylon at the soon-coming Sunday law, we “are represented either by the wise or the foolish virgins.” The company that John saw “represented by the five wise virgins, with their lamps trimmed and burning,” who John further identified as those who possess “the patience of the saints,” and who “keep the commandments of God and the faith of Jesus” are the one hundred and forty-four thousand who are required to keep God’s commandments, exercise the faith of Jesus, and know they are the virgins in the parable of Matthew twenty-five. Not only do they need to understand that they are either wise or foolish virgins, but they must repeat the experience represented by Daniel as being “purified, made white and tried.”
Kòm Advantis ki dwe rele gason ak fanm yo sòti Babilòn lè lwa dimanch la pral vini byento, nou “reprezante swa pa vyèj saj yo, swa pa vyèj sòt yo.” Gwoup Jan te wè a, “ki reprezante pa senk vyèj saj yo, ak lanp yo ranje byen e k ap boule,” epi Jan te idantifye pi lwen kòm sila yo ki gen “pasyans sen yo,” epi ki “kenbe kòmandman Bondye yo ak lafwa Jezi,” se san karannkat mil yo ki gen obligasyon pou yo kenbe kòmandman Bondye yo, egzèse lafwa Jezi, epi konnen se yo menm ki vyèj yo nan parabòl Matye vennsenk la. Non sèlman yo bezwen konprann ke yo swa vyèj saj, swa vyèj sòt, men yo dwe repete eksperyans Danyèl te reprezante a kòm moun ki “pirifye, blanchi, epi pase anba eprèv.”
And they sung as it were a new song before the throne, and before the four beasts, and the elders: and no man could learn that song but the hundred and forty and four thousand, which were redeemed from the earth. These are they which were not defiled with women; for they are virgins. These are they which follow the Lamb whithersoever he goeth. These were redeemed from among men, being the firstfruits unto God and to the Lamb. And in their mouth was found no guile: for they are without fault before the throne of God. Revelation 14:3–5.
Epi yo t ap chante tankou yon chan nèf devan twòn nan, devan kat bèt vivan yo ak ansyen yo; e pèsonn pa t kapab aprann chan sa a, eksepte san karannkatmil yo, sa yo ki te rachte soti sou tè a. Se moun sa yo ki pa t souye ak fanm; paske yo se vyèj. Se moun sa yo ki swiv Ti Mouton an nenpòt kote li ale. Se yo menm ki te rachte pami lèzòm, kòm premye fwi pou Bondye ak pou Ti Mouton an. E nan bouch yo pa t jwenn okenn twonpri; paske yo san fot devan twòn Bondye a. Revelasyon 14:3–5.
There are at least five truths represented in Daniel chapter twelve, which are truths associated with the Millerite movement of the first angel, that will be repeated and understood more fully by the movement of the one hundred and forty-four thousand. One of those truths is the three-step purification process associated with the parable of the ten virgins. The first truth William Miller understood in terms of prophetic time, was the “seven times,” of Leviticus twenty-six, and that truth is identified in Daniel twelve, and it is the first truth of Millerite history that is there mentioned.
Gen omwen senk verite ki prezante nan Danyèl chapit douz, verite sa yo ki asosye avèk mouvman Milerit premye zanj lan, e ki pral repete epi konprann pi nèt pa mouvman san karannkat mil yo. Youn nan verite sa yo se pwosesis pirifikasyon an an twa etap ki asosye avèk parabòl dis vyèj yo. Premye verite William Miller te konprann an tèm de tan pwofetik se te “sèt fwa” Levitik vennsis la; verite sa a idantifye nan Danyèl douz, e se premye verite nan istwa Milerit la yo mansyone la a.
But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased. Then I Daniel looked, and, behold, there stood other two, the one on this side of the bank of the river, and the other on that side of the bank of the river. And one said to the man clothed in linen, which was upon the waters of the river, How long shall it be to the end of these wonders? And I heard the man clothed in linen, which was upon the waters of the river, when he held up his right hand and his left hand unto heaven, and sware by him that liveth for ever that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished. And I heard, but I understood not: then said I, O my Lord, what shall be the end of these things? And he said, Go thy way, Daniel: for the words are closed up and sealed till the time of the end. 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 12:4–10.
Men ou menm, Danyèl, fèmen pawòl sa yo, epi sele liv la, jouk nan tan lafen an: anpil pral kouri ale vini, e konesans pral ogmante. Lè sa a, mwen menm Danyèl gade, epi gade, te gen de lòt ki te kanpe la, youn sou bò sa a bò rivaj larivyè a, e lòt la sou bò pa l lòt rivaj larivyè a. E youn di nonm ki te abiye an twal fin blan an, ki te anlè dlo larivyè a: Konbyen tan ankò pou lafen mèvèy sa yo? E mwen tande nonm ki te abiye an twal fin blan an, ki te anlè dlo larivyè a, lè li leve men dwat li ak men goch li anlè nan syèl la, epi li sèmante pa sila a ki viv pou tout tan, sa pral dire yon tan, de tan, ak mwatye yon tan; epi lè li va fin kraze fòs pèp sen an, tout bagay sa yo va rive nan bout yo. E mwen tande, men mwen pa t konprann: lè sa a mwen di, O Seyè mwen, ki sa ki pral lafen bagay sa yo? E li di: Ale fè wout ou, Danyèl; paske pawòl yo fèmen epi sele jouk nan tan lafen an. Anpil pral pirifye, yo pral blanchi, epi yo pral pase nan eprèv; men mechan yo pral aji avèk mechanste; e pèsonn nan mechan yo p ap konprann; men saj yo pral konprann. Danyèl 12:4–10.
This passage begins with the book of Daniel being sealed up until the time of the end, and the passage concludes with the book of Daniel being sealed up to the time of the end. Between the first and last sealings of Daniel’s words, the sworn testimony of “Him, that liveth forever,” was “that it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Pase sa a kòmanse avèk liv Danyèl la ki sele jouk nan tan lafen an, epi pasaj la fini avèk liv Danyèl la ki sele jouk nan tan lafen an. Ant premye ak dènye fwa pawòl Danyèl yo te sele yo, temwayaj sèman “Li menm, ki viv pou tout tan,” an te di “sa pral dire pou yon tan, de tan, ak yon demi tan; epi lè li va fin akonpli gaye pouvwa pèp sen an, tout bagay sa yo va fini.”
The One who provided this sworn testimony was the One who was upon the waters, clothed in linen. Daniel saw an angel on one bank of the Hiddekel River and another angel on the other bank, and one of those angel’s asked a question, which the One upon the waters answered. The question was, “How long?” This is the same first two words of the question asked in verse thirteen of Daniel chapter eight.
Sila ki te bay temwayaj sou sèman sa a, se te Sila ki te sou dlo yo, abiye an len. Danyèl te wè yon zanj sou yon bò larivyè Idèkèl la, epi yon lòt zanj sou lòt bò a; epi youn nan zanj sa yo te poze yon kesyon, kesyon Sila ki te sou dlo yo te reponn. Kesyon an te: “Jiska kilè?” Sa yo se menm de premye mo kesyon yo poze nan vèsè trèz nan chapit uit liv Danyèl la.
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Lè sa a, mwen tande yon sen t ap pale; epi yon lòt sen di sen sa a ki t ap pale a: Jiska kilè vizyon an va dire konsènan sakrifis perpetyèl la, ak transgresyon dezolasyon an, pou yo lage ni Tanp lan ni lame a pou yo pilonnen anba pye? Epi li di m: Jiska de mil twa san jou; apre sa, Tanp lan va pirifye. Danyèl 8:13, 14.
The same prophetic structure is found in both conversations, except that in chapter eight, Daniel is by the Ulai River, and not the Hiddekel River. In chapter eight an angel (saint) “said unto that certain saint which spake, how long.” The Hebrew word translated as “that certain saint,” is the Hebrew word “Palmoni,” meaning the Wonderful Numberer, or the Numberer of Secrets. In chapter eight Jesus (the Wonderful Numberer) was speaking, and another saint asked Jesus (that certain saint), “how long.”
Menm estrikti pwofetik la jwenn nan toude konvèsasyon yo, eksepte ke nan chapit uit, Danyèl te bò larivyè Oulayi a, e non pa bò larivyè Iddekel la. Nan chapit uit, yon zanj (sen) “di sen sa a ki t ap pale a: Jiska kilè.” Mo ebre yo tradui kòm “sen sa a,” se mo ebre “Palmoni” a, ki vle di Mèvèye Moun ki Konte a, oswa Moun ki Konte Sekrè yo. Nan chapit uit, Jezi (Mèvèye Moun ki Konte a) t ap pale, epi yon lòt sen te mande Jezi (sen sa a): “Jiska kilè.”
In chapter twelve, the One who is standing on the water is asked by an angel who was on one of the banks of the Hiddekel River, “how long.” These two passages must be considered together, line upon line. The first question of chapter eight is “how long is the vision concerning the trampling down of the sanctuary and host, that is accomplished first by paganism, and then by papalism?” The question of chapter twelve is, “how long shall it be to the end of these wonders.” The sworn answer is then given by Palmoni, the Wonderful Numberer who was clothed in linen and standing upon the waters, “it shall be for a time, times, and an half; and when he shall have accomplished to scatter the power of the holy people, all these things shall be finished.”
Nan chapit douz la, Sila a ki te kanpe sou dlo a, yon zanj ki te sou youn nan bò larivyè Hiddèkel la mande l: “konbyen tan?” De pasaj sa yo dwe konsidere ansanm, liy sou liy. Premye kestyon nan chapit uit la se: “konbyen tan vizyon an konsènan pilonnen Tanp lan ak lame a ap dire, bagay ki te akonpli dabò pa payennis, epi apre sa pa papalis?” Kestyon ki nan chapit douz la se: “konbyen tan sa va pran jouk nan fen mèvèy sa yo?” Lè sa a, Palmoni, Bèl Moun ki Konte a, ki te abiye an twal fin blan e ki te kanpe sou dlo yo, bay repons li anba sèman: “sa va dire yon tan, de tan, ak mwatye yon tan; epi lè li va fin akonpli gaye pouvwa pèp sen an, tout bagay sa yo va fini.”
The questions of the Ulai and Hiddekel Rivers are “how long shall be the vision of the scattering of God’s people that is accomplished by paganism and then papalism as they trample down the sanctuary and host?” The answer is the trampling down ends in 1798, when the work of Palmoni in raising up the Millerite temple begins, and then ends forty-six years later in 1844 when the sanctuary was to be cleansed.
Kesyon rivyè Ulai ak Hiddekel yo se: “Konbyen tan vizyon gaye pèp Bondye a, ki akonpli pa payenis epi apre sa pa papis pandan y ap pilonnen tanp lan ak lame a, ap dire?” Repons lan se ke pilonnen an fini an 1798, lè travay Palmoni a nan leve tanp Millerit la kòmanse, epi apre sa li fini karant-sis ane pita, an 1844, lè tanp lan te dwe pirifye.
In chapter twelve Daniel heard the conversation, “but I understood not.” Daniel expressed a desire to understand, as represented by him asking Christ. “O my Lord, what shall be the end of these things?” His expression of desire to understand represented the desire of the wise virgins to understand, for the entire dialogue was placed between the two references of the book of Daniel being sealed to the time of the end. Daniel represented the desire placed upon William Miller to understand the truth which was unsealed in 1798, and the first truth he was led to recognize was the trampling down of the sanctuary and host, first by paganism and then papalism during the period when the power of the holy people was scattered in fulfillment of the “seven times,” of Leviticus twenty-six.
Nan chapit douz la, Danyèl te tande konvèsasyon an, “men mwen pa t konprann.” Danyèl te eksprime yon dezi pou l konprann, jan sa reprezante pa kestyon li te poze Kris la: “O Seyè mwen, ki sa ki pral fen bagay sa yo?” Ekspresyon dezi li te genyen pou l konprann lan te reprezante dezi vyèj saj yo genyen pou yo konprann, paske tout dyalòg la te plase ant de referans ki pale de liv Danyèl la kòm yon liv sele jouk nan tan lafen. Danyèl te reprezante dezi ki te mete sou William Miller pou l konprann verite ki te desele an 1798 la, epi premye verite li te mennen pou l rekonèt se te pilonnen sanktyè a ak lame a anba pye, dabò pa payenis, epi apre sa pa papis, pandan peryòd kote pouvwa pèp sen an te gaye, an akonplisman “sèt tan” yo, nan Levitik vennsis.
Miller’s desire to know the truth is represented by Daniel’s desire, but Miller’s understanding was incomplete. Daniel represents Miller’s desire, and Belteshazzar represents those that have a complete understanding of the thing and the vision. There are at least five important truths that were part of the experience of the Millerites in chapter twelve of Daniel, that will find a parallel counterpart in the history of the one hundred and forty-four thousand. One is that they fulfilled and understood that they were fulfilling the parable of the ten virgins, with its three-step testing process, and the other is that they understand the foundation stone of the “seven times,” of Leviticus chapter twenty-six.
Dezi Miller pou l te konnen laverite a reprezante pa dezi Danyèl la, men konpreyansyon Miller te genyen an pa t konplè. Danyèl reprezante dezi Miller la, epi Beltechaza reprezante sila yo ki gen yon konpreyansyon konplè sou bagay la ak sou vizyon an. Gen omwen senk verite enpòtan ki te fè pati eksperyans Millerit yo nan chapit douz liv Danyèl la, ki pral jwenn yon paralèl korespondan nan istwa san karannkat mil yo. Youn se ke yo te akonpli epi yo te konprann ke yo t ap akonpli parabòl dis vyèj yo, avèk pwosesis tès li a an twa etap; epi lòt la se ke yo konprann wòch fondasyon “sèt fwa” yo, nan Levitik chapit vennsis la.
We will continue this study in our next article.
N ap kontinye etid sa a nan pwochen atik nou an.
“‘Then shall the kingdom of heaven be likened unto ten virgins, which took their lamps, and went forth to meet the bridegroom. And five of them were wise, and five were foolish. They that were foolish took their lamps, and took no oil with them; but the wise took oil in their vessels with their lamps. While the bridegroom tarried, they all slumbered and slept. And at midnight there was a cry made, Behold, the bridegroom cometh; go ye out to meet him. Then all those virgins arose, and trimmed their lamps. And the foolish said unto the wise, Give us of your oil; for our lamps are gone out. But the wise answered, saying, Not so; lest there be not enough for us and you: but go ye rather to them that sell, and buy for yourselves. And while they went to buy, the bridegroom came; and they that were ready went in with him to the marriage: and the door was shut. Afterward came also the other virgins, saying, Lord, Lord, open to us. But he answered and said, Verily I say unto you, I know you not. Watch therefore; for ye know neither the day nor the hour wherein the Son of man cometh.’
“‘Lè sa a, y ap konpare wayòm syèl la ak dis vyèj ki te pran lanp pa yo, epi ki te soti al rankontre nonm marye a. Senk ladan yo te saj, e senk te sòt. Moun ki te sòt yo te pran lanp pa yo, men yo pa t pran lwil avè yo; men moun ki te saj yo te pran lwil nan veso yo ansanm ak lanp yo. Pandan nonm marye a t ap pran reta, yo tout pran dòmi epi yo dòmi. A minui, yo fè yon rèl: Men nonm marye a ap vini; soti al rankontre li. Lè sa a, tout vyèj sa yo leve, yo ranje lanp yo. E moun ki te sòt yo di moun ki te saj yo: Ban nou nan lwil nou an, paske lanp nou yo etenn. Men moun ki te saj yo reponn, yo di: Non; pou pa rive pa gen ase ni pou nou ni pou nou menm: pito ale kote moun k ap vann yo, epi achte pou tèt pa nou. Pandan yo t al achte, nonm marye a vini; e sa yo ki te pare yo antre avèk li nan nòs la; epi pòt la fèmen. Apre sa, lòt vyèj yo vini tou, yo di: Seyè, Seyè, louvri pou nou. Men li reponn, li di: Anverite, mwen di nou, mwen pa konnen nou. Veye donc; paske nou pa konnen ni jou a ni lè a lè Pitit lòm nan ap vini.’”
“We are now living in a most perilous time, and not one of us should be tardy in seeking a preparation for the coming of Christ. Let none follow the example of the foolish virgins, and think that it will be safe to wait until the crisis comes before gaining a preparation of character to stand in that time. It will be too late to seek for the righteousness of Christ when the guests are called in and examined. Now is the time to put on the righteousness of Christ,—the wedding garment that will fit you to enter into the marriage supper of the Lamb. In the parable, the foolish virgins are represented as begging for oil, and failing to receive it at their request. This is symbolic of those who have not prepared themselves by developing a character to stand in a time of crisis. It is as if they should go to their neighbors and say, Give me your character, or I shall be lost. Those that were wise could not impart their oil to the flickering lamps of the foolish virgins. Character is not transferable. It is not to be bought or sold; it is to be acquired. The Lord has given to every individual an opportunity to obtain a righteous character through the hours of probation; but he has not provided a way by which one human agent may impart to another the character which he has developed by going through hard experiences, by learning lessons from the great Teacher, so that he can manifest patience under trial, and exercise faith so that he can remove mountains of impossibility. It is impossible to impart the fragrance of love,—to give to another gentleness, tact, and perseverance. It is impossible for one human heart to pour into another the love of God and humanity.
“Nou ap viv kounye a nan yon tan ki plen anpil danje, e pa youn nan nou pa ta dwe pran reta nan chèche yon preparasyon pou vini Kris la. Pèsonn pa dwe suiv egzanp vyèj san konprann yo, ni panse li pral san danje pou tann jiskaske kriz la rive anvan li jwenn yon preparasyon karaktè pou l ka kanpe nan tan sa a. Li pral twò ta pou chèche jistis Kris la lè yo rele envite yo antre epi yo egzamine yo. Se kounye a moman an pou nou abiye nou ak jistis Kris la,—rad nòs la ki pral fè nou apwopriye pou antre nan resepsyon maryaj Ti Mouton an. Nan parabòl la, vyèj san konprann yo prezante kòm moun k ap mande lwil, men ki pa rive resevwa l lè yo mande l. Sa se yon senbòl pou moun ki pa t prepare tèt yo lè yo devlope yon karaktè ki ka kanpe nan yon tan kriz. Se tankou si yo ta ale kote vwazen yo pou di: Ban m karaktè ou, sinon mwen pral pèdi. Moun ki te saj yo pa t kapab pataje lwil yo bay lanp k ap tranble vyèj san konprann yo. Karaktè pa transfere. Li pa bagay pou achte oswa vann; se bagay pou jwenn. Senyè a bay chak moun yon opòtinite pou l jwenn yon karaktè jis pandan lè gras yo; men li pa t bay okenn mwayen kote yon moun ta ka transmèt bay yon lòt karaktè li te devlope lè li te pase atravè eksperyans di, lè li te aprann leson nan men gran Anseyan an, pou l te kapab montre pasyans anba eprèv, epi egzèse lafwa yon fason pou l te kapab deplase mòn enposiblite yo. Li enposib pou transmèt parfen lanmou a,—pou bay yon lòt dousè, tak, ak pèseverans. Li enposib pou yon kè imen vide nan yon lòt lanmou Bondye ak lanmou pou limanite.”
“But the day is coming, and it is close upon us, when every phase of character will be revealed by special temptation. Those who remain true to principle, who exercise faith to the end, will be those who have proved true under test and trial during the previous hours of their probation, and have formed characters after the likeness of Christ. It will be those who have cultivated close acquaintance with Christ, who, through his wisdom and grace, are partakers of the divine nature. But no human being can give to another, heart-devotion and noble qualities of mind, and supply his deficiencies with moral power. We can each do much for each other by giving to men a Christlike example, thus influencing them to go to Christ for the righteousness without which they cannot stand in the judgment. Men should prayerfully consider the important matter of character-building, and frame their characters after the divine model.” The Youth Instructor, January 16, 1896.
“Men, jou a ap vini, e li toupre nou, lè chak aspè nan karaktè a pral revele pa tantasyon espesyal. Moun ki rete fidèl ak prensip, ki egzèse lafwa jouk nan fen an, se yo menm ki te pwouve yo fidèl anba tès ak eprèv pandan lè anvan yo nan tan gras yo, e ki te fòme karaktè yo dapre resanblans Kris la. Se moun ki te kiltive yon relasyon sere ak Kris la, ki, pa mwayen sajès ak gras li, vin patisipe nan nati diven an. Men, okenn èt imen pa ka bay yon lòt devouman kè ak kalite lespri ki nòb, ni konble mank li yo ak fòs moral. Nou chak ka fè anpil youn pou lòt lè nou bay lèzòm yon egzanp ki sanble ak Kris la, konsa enfliyanse yo pou yo ale jwenn Kris la pou jistis san li yo pa ka kanpe nan jijman an. Lèzòm dwe avèk lespri lapriyè konsidere kestyon enpòtan fòmasyon karaktè a, epi fòme karaktè yo dapre modèl diven an.” The Youth Instructor, January 16, 1896.