We are beginning our consideration of Daniel’s last vision by applying the principle represented by Alpha and Omega, that identifies that He always identifies the ending with the beginning. Therefore Belteshazzar, who is Daniel in the very first verse of Daniel’s last vision would also be represented in the last portion of that very same vision. We have identified that Belteshazzar represents God’s covenant people of the last days, who understand the “chazon,” vision of prophetic history, as represented by the word “thing,” in verse one. That vision of prophetic history is the “seven times,” of Leviticus twenty-six that equates to twenty-five hundred and twenty years. Belteshazzar also understands the “vision” in verse one, which is the “mareh” vision of twenty-three hundred years, which represents the sudden appearance of Christ.
N ap kòmanse konsidere dènye vizyon Danyèl la lè nou aplike prensip Alfa ak Omega a reprezante, ki idantifye ke Li toujou idantifye fen an avèk kòmansman an. Se poutèt sa, Bèltechaça, ki se Danyèl nan premye vèsè menm dènye vizyon Danyèl la, ta dwe reprezante tou nan dènye pati menm vizyon sa a. Nou deja idantifye ke Bèltechaça reprezante pèp alyans Bondye a nan dènye jou yo, ki konprann “chazon” an, vizyon istwa pwofetik la, jan mo “thing” lan reprezante l nan vèsè youn nan. Vizyon istwa pwofetik sa a se “sèt tan” Levitik vennsis yo, ki egal a de mil senk san ventan. Bèltechaça konprann tou “vision” ki nan vèsè youn nan, sa vle di vizyon “mareh” de mil twasan ane yo, ki reprezante aparisyon toudenkou Kris la.
In chapter twelve, Daniel represents the movement of the first angel and also the movement of the third angel, for both movements fulfill the parable of the ten virgins. In chapter twelve there are at least five truths that were part of the Millerite movement, that represent truths which the movement of the third angel must also experience and understand. Both movements fulfill the parable of the ten virgins, and the wise virgins of both movements are required to understand that prophetic fact. Both movements must understand the first prophetic truth Miller was led to recognize, as represented by Leviticus twenty-six’s “seven times.” The other three parallel experiences and understandings are found in the last few verses of the chapter.
Nan chapit douz la, Danyèl reprezante mouvman premye zanj lan epi tou mouvman twazyèm zanj lan, paske toude mouvman yo akonpli parabòl dis vyèj yo. Nan chapit douz la gen omwen senk verite ki te fè pati mouvman Millerit la, ki reprezante verite mouvman twazyèm zanj lan dwe fè eksperyans epi konprann tou. Toude mouvman yo akonpli parabòl dis vyèj yo, e vyèj saj nan toude mouvman yo oblije konprann reyalite pwofetik sa a. Toude mouvman yo dwe konprann premye verite pwofetik Miller te dirije pou l rekonèt la, jan sa reprezante pa “sèt fwa” nan Levitik vennsis. Twa lòt eksperyans ak konpreyansyon paralèl yo jwenn nan dènye kèk vèsè chapit la.
And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days. Daniel 12:11–13.
Epi depi lè yo va retire sakrifis chak jou a, epi yo va mete abominasyon ki fè dezolasyon an, pral gen mil desan katrevendis jou. Benediksyon pou sila a ki tann, e ki rive nan mil twasan trannsenk jou yo. Men ou menm, ale fè chemen ou jouk nan fen an; paske ou pral repoze, epi ou pral kanpe nan pòsyon pa ou a nan fen jou yo. Danyèl 12:11–13.
The remnant people of God in the book of Revelation possess three primary prophetic characteristics. They keep God’s commandments, have the faith of Jesus and uphold the Spirit of Prophecy.
Pèp rès Bondye a nan liv Revelasyon an genyen twa karakteristik pwofetik prensipal. Yo kenbe kòmandman Bondye yo, yo gen lafwa Jezi, epi yo soutni Lespri Pwofesi a.
And he saith unto me, Write, Blessed are they which are called unto the marriage supper of the Lamb. And he saith unto me, These are the true sayings of God. And I fell at his feet to worship him. And he said unto me, See thou do it not: I am thy fellowservant, and of thy brethren that have the testimony of Jesus: worship God: for the testimony of Jesus is the spirit of prophecy. Revelation 19:9, 10.
Epi li di m, Ekri: Benediksyon pou moun ki envite nan soupe maryaj Ti Mouton an. Epi li di m ankò: Pawòl sa yo se veritab pawòl Bondye. Lè sa a, mwen tonbe nan pye li pou m adore li. Men li di m: Gade, pa fè sa! Mwen se yon konpayon nan sèvis avèk ou, ansanm ak frè ou yo ki gen temwayaj Jezi a. Adore Bondye; paske temwayaj Jezi a se lespri pwofesi a. Revelasyon 19:9, 10.
The Millerites correctly understood that “the daily,” in the book of Daniel represented paganism, and that the “time that the daily” was “taken away,” was the year 508. To reject that truth is to reject the authority of “the testimony of Jesus,” which “is the Spirit of Prophecy,” for the Spirit of Prophecy clearly identifies that the Millerites were correct in their understanding of “the daily.”
Millerites yo te konprann kòrèkteman ke “sakrifis tout tan an,” nan liv Dànyèl la, te reprezante payenis, e ke “tan kote yo te wete sakrifis tout tan an,” se te ane 508. Rejte verite sa a, se rejte otorite “temwayaj Jezi a,” ki “se Lespri Pwofesi a,” paske Lespri Pwofesi a idantifye aklè ke Millerites yo te gen rezon nan konpreyansyon yo sou “sakrifis tout tan an.”
“Then I saw in relation to the ‘Daily,’ that the word ‘sacrifice’ was supplied by man’s wisdom, and does not belong to the text; and that the Lord gave the correct view of it to those who gave the judgment hour cry. When union existed, before 1844, nearly all were united on the correct view of the ‘Daily;’ but since 1844, in the confusion, other views have been embraced, and darkness and confusion has followed.” Review and Herald, November 1, 1850.
“Lè sa a, mwen te wè konsènan ‘Kontinyèl la,’ ke mo ‘sakrifis’ la se sajès lèzòm ki te mete l la, e li pa fè pati tèks la; epi ke Seyè a te bay bon konpreyansyon sou sa a bay sila yo ki te bay kri lè jijman an rive. Lè inyon te egziste, anvan 1844, prèske tout moun te ini sou bon konpreyansyon ‘Kontinyèl la;’ men depi 1844, nan konfizyon an, yo te adopte lòt opinyon, e fènwa ak konfizyon te vin swiv.” Review and Herald, 1ye novanm 1850.
The Millerites understood that the resistance of paganism against the rise of the papacy to power in 538, was removed in the year 508. The Millerites were correct, but their understanding was limited. God’s last day people, who are represented by Belteshazzar in verse one, will see that from the year 508 to 538 represents a prophetic period that was typified by the thirty years of preparation in the history of Christ that preceded His empowerment at His baptism. They will see that the prophetic period also represents the prophetic period from 1776 unto 1798, and that all three of those periods represent the sealing time of the one hundred and forty-four thousand that began on September 11, 2001, and concludes at the soon-coming Sunday law.
Millerit yo te konprann ke rezistans paganis la kont leve papote a sou pouvwa an 538, te retire nan ane 508 la. Millerit yo te gen rezon, men konpreyansyon yo te limite. Pèp Bondye a nan dènye jou yo, ki reprezante pa Beltechaza nan vèsè premye a, pral wè ke depi ane 508 rive 538 reprezante yon peryòd pwofetik ki te jwenn tip li nan trant ane preparasyon yo nan istwa Kris la ki te vini anvan li te resevwa puisans li lè batèm li. Yo pral wè ke peryòd pwofetik la reprezante tou peryòd pwofetik ki soti 1776 rive 1798, e ke tout twa peryòd sa yo reprezante tan sele san karannkat mil yo, ki te kòmanse 11 septanm 2001, epi ki fini nan lwa dimanch k ap vini talè a.
In chapter twelve, Daniel represents the Millerites and the five important truths and experiences that are to be repeated in those represented by Belteshazzar. The third truth and experience of the Millerites is “the correct view of the ‘daily,’ … the Lord gave … to those who gave the judgment hour cry.” To reject that truth is to reject the writings of Ellen White, which is the Spirit of Prophecy. The fourth truth and experience of the Millerites, and the messengers of the third angel, is the prophecy of the thirteen hundred and thirty-five years, which began in the year “the daily,” was taken away, in 508.
Nan chapit douz la, Dànyèl reprezante Milerit yo ansanm ak senk verite ak eksperyans enpòtan ki dwe repete lakay moun sa yo ki reprezante pa Beltchaza. Twazyèm verite ak eksperyans Milerit yo se “bon konpreyansyon sou ‘sakrifis tout tan an,’ … Senyè a te bay … a sila yo ki te bay rèl lè jijman an rive.” Rejte verite sa a, se rejte ekriti Ellen White yo, ki se Lespri Pwofesi a. Katriyèm verite ak eksperyans Milerit yo, ansanm ak mesaje twazyèm zanj lan, se pwofesi mil twasan trannsenk ane yo, ki te kòmanse nan ane “sakrifis tout tan an” te retire a, an 508.
Beginning in 508, thirteen hundred and thirty-five years takes you to 1843, but not simply 1843, for the prophecy actually pinpoints the very last day of 1843, for it states, “Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days.” The Hebrew word translated as “cometh,” is “naga,” and it means “to touch”, or “lay hands on”. The prophecy therefore means, “blessed is he that waiteth, and” touches or lays hands upon 1843.
Apati lane 508, mil twasan twasan tri handred mo tri-faev yia i tekem yu i go long 1843, be i no 1843 nomo, from profisi ia i soemaot stret las dei nomo blong 1843, from hem i talem se, “Blesing i stap long man we i wet, mo i kam long wan taosen tri handred mo faev mo tri dei.” Hibru tok we oli tanem i kam olsem “i kam,” hemia “naga,” mo mining blong hem se “tajem,” no “putum han long.” Taswe profisi ia i minim se, “blesing i stap long man we i wet, mo” i tajem no i putum han long 1843.
The blessing of waiting in Millerite history was for those wise virgins who experienced the first disappointment, but waited for the vision that tarried. As the Millerites waited for the “vision that tarried” in fulfillment of the parable of the ten virgins, and Habakkuk chapter two, they were blessed. In that tarrying time they then saw they were fulfilling the parable, and that at the end the vision would “speak”. Their tarrying time and disappointment was based upon the incorrect identification that the twenty-three hundred years would terminate in 1843, but the vision was really for 1844. Their disappointment was based upon their experience that had been produced when the year 1843, ended with no return of Christ. Their disappointment, and the blessing pronounced upon those who thereafter chose to wait, was all based upon the very last day of the year 1843, which “touches” or “cometh to” 1844.
Benediksyon tann nan istwa Milerit la te pou vyèj saj sa yo ki te fè premye desepsyon an, men ki te tann vizyon an ki te pran reta. Pandan Milerit yo t ap tann “vizyon an ki te pran reta” nan akonplisman parabòl dis vyèj yo, ak chapit de Abakik la, yo te beni. Nan tan reta sa a, yo te wè lè sa a yo t ap akonpli parabòl la, e ke nan fen an vizyon an t ap “pale”. Tan reta yo ak desepsyon yo te baze sou idantifikasyon ki pa t kòrèk la, selon sa de mil twa san ane yo t ap fini an 1843, men vizyon an te vrèman pou 1844. Desepsyon yo te baze sou eksperyans yo ki te pwodwi lè ane 1843 la te fini san retou Kris la. Desepsyon yo, ak benediksyon ki te pwononse sou moun ki apre sa te chwazi tann yo, te tout baze sou dènye jou menm ane 1843 la, ki “manyen” oswa “rive nan” 1844.
The experience of the first disappointment, as a fulfillment of the parable of the ten virgins, is understood and repeated in those represented by Belteshazzar. The fifth truth and experience that will be recognized by those represented by Belteshazzar is that at “the end of the days”, Daniel would “stand in his lot”.
Eksperyans premye desepsyon an, kòm yon akonplisman parabòl dis vyèj yo, konprann epi repete nan sa yo ki reprezante pa Beltchaza. Senkyèm verite ak eksperyans sa yo ki reprezante pa Beltchaza pral rekonèt, se ke nan “fen jou yo”, Danyèl t ap “kanpe nan pòsyon pa li”.
“Daniel has been standing in his lot since the seal was removed and the light of truth has been shining upon his visions. He stands in his lot, bearing the testimony which was to be understood at the end of the days.” Sermons and Talks, volume 1, 225, 226.
“Danyèl te kanpe nan pòsyon pa l depi lè sele a te retire epi limyè verite a te kòmanse klere sou vizyon li yo. Li kanpe nan pòsyon pa l, ap pote temwayaj ki te dwe konprann nan fen jou yo.” Sermons and Talks, volim 1, 225, 226.
The Millerites experienced the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1798. Those represented by Belteshazzar will experience the purification process accomplished by the increase of knowledge that came from the book of Daniel when it was unsealed in 1989. They will also understand that the book of Daniel has a special purpose in the sealing of the one hundred and forty-four thousand.
Millerites yo te fè eksperyans pwosesis pirifikasyon an ki te reyalize pa ogmantasyon konesans ki te soti nan liv Danyèl la lè li te ouvri an 1798. Moun sa yo Beltechaza reprezante yo pral fè eksperyans pwosesis pirifikasyon an ki pral reyalize pa ogmantasyon konesans ki te soti nan liv Danyèl la lè li te ouvri an 1989. Yo pral konprann tou ke liv Danyèl la gen yon objektif espesyal nan sele san karannkat mil yo.
“When God gives a man a special work to do, he is to stand in his lot and place as did Daniel, ready to answer the call of God, ready to fulfill His purpose.” Manuscript Releases, volume 6, 108.
“Lè Bondye bay yon moun yon travay espesyal pou l fè, li dwe kanpe nan pòsyon pa l ak nan plas pa l, jan Danyèl te fè a, pare pou reponn apèl Bondye a, pare pou akonpli objektif Li.” Manuscript Releases, volim 6, 108.
As former Laodiceans, those represented by Belteshazzar will recognize that it is through the books of Daniel and Revelation, which are the same book, that the final revival is accomplished.
Antanke ansyen Lawodiseyen, sila yo ki reprezante pa Bèltechaza pral rekonèt se atravè liv Dànyèl ak Revelasyon yo, ki se menm liv la, dènye reveye a akonpli.
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. . . One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.” The Faith I Live By, 345.
« Lè yo va konprann pi byen liv Danyèl ak Revelasyon an, moun ki kwè yo va fè yon eksperyans relijye ki nètale diferan... Yon bagay yo va sètènman konprann nan etid Revelasyon an, se ke lyen ki genyen ant Bondye ak pèp li a pwòch e byen klè deside. » The Faith I Live By, 345.
As former Laodiceans, they will have recognized their Laodicean condition, and recognized that they were spiritually as dead as a valley of dry bones, and in response to the straight testimony concerning their dead and lost condition they will recognize their need to be alive as the first priority.
Kòm ansyen Laodiseyen, yo pral rekonèt kondisyon Laodiseyen pa yo a, epi yo pral rekonèt ke yo te espirityèlman mouri menm jan ak yon vale plen zo sèch; epi, an repons ak temwayaj dirèk konsènan kondisyon mò ak pèdi yo a, yo pral rekonèt nesesite pou yo vivan kòm premye priyorite a.
“A revival of true godliness among us is the greatest and most urgent of all our needs. To seek this should be our first work.” Selected Messages, book 1, 121.
«Yon renesans vrè pyete nan mitan nou se pi gwo bezwen nou, e se sa ki pi ijan pase tout lòt yo. Chèche sa a ta dwe premye travay nou.» Selected Messages, liv 1, 121.
The Bible promise is that whoever seeks, will find, and the Holy Spirit will then lead them to understand that it is the books of Daniel and Revelation that produces the necessary revival.
Pwomès Bib la se ke nenpòt moun ki chèche, ap jwenn, epi Lè sa a, Sentespri a ap mennen yo pou yo konprann se liv Dànyèl ak Revelasyon ki pwodui renesans nesesè a.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
«Lè nou menm kòm yon pèp nou konprann sa liv sa a vle di pou nou, y ap wè nan mitan nou yon gwo revèy.» Testimonies to Ministers, 113.
The end of Daniel’s last vision, as represented in chapter twelve, identifies the experience that produces God’s last day covenant people, as represented by Belteshazzar, in the first verse, of the last vision. There Daniel, represented as Belteshazzar, understands both the internal vision of the twenty-three hundred years and the external vision of the twenty-five hundred and twenty years. He understands the “thing,” and “the vision.” He understands the chazon vision and the mareh vision. He understands the trampling down of the sanctuary and host, and the restoration of the sanctuary and host. He understands both the Ulai and Hiddekel River visions.
Fin dènye vizyon Dànyèl la, jan sa parèt nan chapit douz la, idantifye eksperyans ki pwodui pèp alyans Bondye a nan dènye jou yo, jan sa reprezante pa Bèltechaza, nan premye vèsè dènye vizyon an. La a, Dànyèl, ki reprezante kòm Bèltechaza, konprann ni vizyon entèn de mil twasan jou yo ni vizyon ekstèn de mil senk san ven ane yo. Li konprann “bagay la” ak “vizyon an.” Li konprann vizyon chazon an ak vizyon mareh la. Li konprann pilonnen tanp lan ak lame a, ansanm ak restorasyon tanp lan ak lame a. Li konprann ni vizyon Larivyè Ulayi a ni vizyon Larivyè Idèkèl la.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“There is need of a much closer study of the word of God; especially should Daniel and the Revelation have attention as never before in the history of our work. We may have less to say in some lines, in regard to the Roman power and the papacy; but we should call attention to what the prophets and apostles have written under the inspiration of the Holy Spirit of God. The Holy Spirit has so shaped matters, both in the giving of the prophecy and in the events portrayed, as to teach that the human agent is to be kept out of sight, hid in Christ, and that the Lord God of heaven and His law are to be exalted. Read the book of Daniel. Call up, point by point, the history of the kingdoms there represented. Behold statesmen, councils, powerful armies, and see how God wrought to abase the pride of men, and lay human glory in the dust….
“Gen bezwen pou gen yon etid ki pi pwòch anpil sou pawòl Bondye a; espesyalman, Danyèl ak Revelasyon an ta dwe resevwa yon atansyon tankou pa janm anvan nan istwa travay nou an. Nou ka gen mwens bagay pou nou di sou kèk aspè konsènan pouvwa Women an ak papote a; men nou dwe atire atansyon sou sa pwofèt yo ak apot yo te ekri anba enspirasyon Sentespri Bondye a. Sentespri a te òdone bagay yo konsa, ni nan bay pwofesi a ni nan evènman ki dekri yo, pou anseye ke ajan imen an dwe rete deyò je moun, kache nan Kris la, e ke Senyè Bondye syèl la ansanm ak lalwa Li dwe leve anwo. Li liv Danyèl la. Rale soti, pwen pa pwen, istwa wayòm yo ki reprezante ladan l yo. Gade gason deta yo, konsèy yo, lame pisan yo, epi wè kijan Bondye te aji pou Li imilye ògèy lèzòm, epi jete glwa imen an nan pousyè a….”
“The light that Daniel received from God was given especially for these last days. The visions he saw by the banks of the Ulai and the Hiddekel, the great rivers of Shinar, are now in process of fulfillment, and all the events foretold will soon come to pass.
“Limyè Bondye te bay Danyèl la te bay espesyalman pou dènye jou sa yo. Vizyon li te wè bò rivyè Ulayi ak Hiddèkèl, gwo rivyè Chinea yo, yo kounye a nan pwosesis akonplisman, e tout evènman yo te predi yo pral rive byento.
“Consider the circumstances of the Jewish nation when the prophecies of Daniel were given.
“Konsidere sikonstans nasyon jwif la lè pwofesi Dànyèl yo te bay.
“Let us give more time to the study of the Bible. We do not understand the word as we should. The book of Revelation opens with an injunction to us to understand the instruction that it contains. ‘Blessed is he that readeth, and they that hear the words of this prophecy,’ God declares, ‘and keep those things which are written therein: for the time is at hand.’ When we as a people understand what this book means to us, there will be seen among us a great revival. We do not understand fully the lessons that it teaches, notwithstanding the injunction given us to search and study it.
“Annou bay plis tan pou etid Bib la. Nou pa konprann Pawòl la jan nou ta dwe konprann li. Liv Revelasyon an louvri ak yon enjonksyon pou nou konprann ansèyman li genyen ladan l. ‘Benediksyon pou moun ki li a, ak pou moun ki tande pawòl pwofesi sa a,’ Bondye deklare, ‘epi ki kenbe bagay ki ekri ladan li yo: paske tan an pre.’ Lè nou menm kòm yon pèp va konprann sa liv sa a vle di pou nou, n ap wè nan mitan nou yon gwo revèy. Nou pa konprann nèt leson li anseye yo, malgre enjonksyon yo ban nou pou nou fouye ladan l epi etidye l.”
“In the past teachers have declared Daniel and the Revelation to be sealed books, and the people have turned from them. The veil whose apparent mystery has kept many from lifting it, God’s own hand has withdrawn from these portions of His word. The very name ‘Revelation’ contradicts the statement that it is a sealed book. ‘Revelation’ means that something of importance is revealed. The truths of this book are addressed to those living in these last days. We are standing with the veil removed in the holy place of sacred things. We are not to stand without. We are to enter, not with careless, irreverent thoughts, not with impetuous footsteps, but with reverence and godly fear. We are nearing the time when the prophecies of the book of Revelation are to be fulfilled….
“Nan tan pase yo, anseyan yo te deklare ke Danyèl ak Revelasyon se liv sele, e pèp la te vire do bay yo. Vwal la, ki pa mistè li te sanble genyen an te fè anpil moun pa leve l, se pwòp men Bondye ki retire l sou pati sa yo nan Pawòl Li. Menm non an, ‘Revelasyon’, kontredi deklarasyon ki di se yon liv sele. ‘Revelasyon’ vle di ke yon bagay enpòtan revele. Verite ki nan liv sa a adrese a moun k ap viv nan dènye jou sa yo. Nou kanpe avèk vwal la retire nan kote ki sen an nan bagay sakre yo. Nou pa dwe rete deyò. Nou dwe antre, pa ak panse neglijan, san reverans, ni ak pa prese ak san reflechi, men avèk reverans ak krentif Bondye. Nou ap pwoche bò tan kote pwofesi ki nan liv Revelasyon an gen pou akonpli….”
“We have the commandments of God and the testimony of Jesus Christ, which is the spirit of prophecy. Priceless gems are to be found in the word of God. Those who search this word should keep the mind clear. Never should they indulge perverted appetite in eating or drinking.
“Nou genyen kòmandman Bondye yo ak temwayaj Jezikri a, ki se lespri pwofesi a. Yo jwenn pyè presye ki pa gen pri nan Pawòl Bondye a. Moun ki fouye Pawòl sa a dwe kenbe lespri yo klè. Yo pa dwe janm lage kò yo nan apeti pèvèti lè y ap manje oswa lè y ap bwè.
“If they do this, the brain will be confused; they will be unable to bear the strain of digging deep to find out the meaning of those things which relate to the closing scenes of this earth’s history.
“Si yo fè sa, sèvo a pral vin konfonn; yo p ap kapab sipòte efò ki mande pou fouye byen fon pou dekouvri siyifikasyon bagay sa yo ki gen rapò ak dènye sèn yo nan istwa tè sa a k ap fini.”
“When the books of Daniel and Revelation are better understood, believers will have an entirely different religious experience. They will be given such glimpses of the open gates of heaven that heart and mind will be impressed with the character that all must develop in order to realize the blessedness which is to be the reward of the pure in heart.
“Lè yo va konprann liv Danyèl ak Revelasyon pi byen, kwayan yo va fè yon eksperyans relijye ki nèt ale diferan. Yo va resevwa kèk vizyon sou pòt syèl la ki louvri, konsa kè ak lespri yo va enpresyone ak karaktè tout moun dwe devlope pou yo kapab reyalize benediksyon sa a ki gen pou l rekonpans pou moun ki gen kè pwòp yo.
“The Lord will bless all who will seek humbly and meekly to understand that which is revealed in the Revelation. This book contains so much that is large with immortality and full of glory that all who read and search it earnestly receive the blessing to those ‘that hear the words of this prophecy, and keep those things which are written therein.’
“Senyè a va beni tout moun ki va chèche avèk imilite ak dousè pou yo konprann sa ki revele nan Revelasyon an. Liv sa a genyen anpil bagay ki chaje ak imòtalite e ki plen ak laglwa, konsa tout moun ki li li epi fouye ladan l avèk tout kè yo resevwa benediksyon pou sila yo ‘ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo.’”
“One thing will certainly be understood from the study of Revelation—that the connection between God and His people is close and decided.
“Y ap sètènman konprann yon sèl bagay nan etid Liv Revelasyon an — se ke lyen ki genyen ant Bondye ak pèp Li a sere e byen detèmine.
“A wonderful connection is seen between the universe of heaven and this world. The things revealed to Daniel were afterward complemented by the revelation made to John on the Isle of Patmos. These two books should be carefully studied. Twice Daniel inquired, How long shall it be to the end of time?
“Yon bèl koneksyon parèt ant linivè syèl la ak mond sa a. Apre sa, sa ki te revele bay Danyèl yo te konplete pa revelasyon ki te fèt bay Jan sou zile Patmos. De liv sa yo dwe etidye avèk anpil swen. De fwa Danyèl te poze kesyon an: Konbyen tan ankò jiskaske rive fen tan an? ”
“‘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. And from the time that the daily sacrifice shall be taken away, and the abomination that maketh desolate set up, there shall be a thousand two hundred and ninety days. Blessed is he that waiteth, and cometh to the thousand three hundred and five and thirty days. But go thou thy way till the end be: for thou shalt rest, and stand in thy lot at the end of the days.’
“‘Epi mwen te tande, men mwen pa t konprann; lè sa a mwen di: O Seyè mwen, ki sa ki pral fen bagay sa yo? Epi Li di: Ale chemen pa ou, Danyèl; paske pawòl yo fèmen epi sele jouk tan lafen an. Anpil pral pirifye, yo pral blanchi, epi yo pral pase anba eprèv; men mechan yo pral aji avèk mechanste; e okenn nan mechan yo p ap konprann; men moun saj yo pral konprann. E depi lè yo va retire sakrifis tout tan an, epi yo va mete abominasyon ki fè dezolasyon an, pral gen mil desan katreven-dis jou. Benediksyon pou sila a ki tann, epi ki rive nan mil twasan trannsenk jou yo. Men ale chemen pa ou jouk lafen an rive; paske ou pral repoze, epi ou pral kanpe nan pòsyon pa ou nan fen jou yo.’”
“It was the Lion of the tribe of Judah who unsealed the book and gave to John the revelation of what should be in these last days.
“Se te Lyon tribi Jida a ki te louvri liv la epi ki te bay Jan revelasyon sa ki ta dwe rive nan dènye jou sa yo.
“Daniel stood in his lot to bear his testimony which was sealed until the time of the end, when the first angel’s message should be proclaimed to our world. These matters are of infinite importance in these last days; but while ‘many shall be purified, and made white, and tried,’ ‘the wicked shall do wickedly: and none of the wicked shall understand.’ How true this is! Sin is the transgression of the law of God; and those who will not accept the light in regard to the law of God will not understand the proclamation of the first, second, and third angel’s messages. The book of Daniel is unsealed in the revelation to John, and carries us forward to the last scenes of this earth’s history.
“Daniel te kanpe nan pati pa l pou pote temwayaj li a, ki te sele jouk nan tan lafen an, lè mesaj premye zanj lan t ap dwe pwoklame bay lemonn nou an. Bagay sa yo gen yon enpòtans enfini nan dènye jou sa yo; men, pandan ‘anpil pral pirifye, blanchi, epi pase anba eprèv,’ ‘mechan yo pral kontinye fè mechanste; e okenn nan mechan yo p ap konprann.’ Ala sa vre! Peche se vyolasyon lwa Bondye a; epi sila yo ki pa vle aksepte limyè konsènan lwa Bondye a p ap konprann pwoklamasyon mesaj premye, dezyèm, ak twazyèm zanj yo. Liv Danyèl la devwale nan revelasyon Jan an, e li mennen nou pi devan rive jouk nan dènye sèn istwa tè sa a.”
“Will our brethren bear in mind that we are living amid the perils of the last days? Read Revelation in connection with Daniel. Teach these things.” Testimonies to Ministers, 112–115.
“Frè nou yo va sonje nou ap viv nan mitan danje dènye jou yo? Li Revelasyon an ansanm ak Danyèl. Anseye bagay sa yo.” Testimonies to Ministers, 112–115.