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. In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all, till three whole weeks were fulfilled. And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel. Daniel 10:1–4.
Nan twazyèm ane Siris, wa Pès la, yon bagay te revele 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. Nan jou sa yo, mwen menm, Danyèl, mwen te nan dèy pandan twa semèn antye. Mwen pa t manje pen ki te dous, ni vyann ni diven pa t antre nan bouch mwen, ni mwen pa t vide lwil sou tèt mwen ditou, jouk twa semèn antye yo te fin pase. E nan vennkatriyèm jou premye mwa a, antanke m te bò gran rivyè a, ki rele Idèkèl. Danyèl 10:1–4.
During the symbolic three and a half days of Revelation chapter eleven, when the two witnesses are dead in the street, a “thing” is revealed to Belteshazzar. He had previously understood the “vision” (mareh), for in chapter nine, Gabriel had already come and given him understanding of the vision.
Pandan twa jou edmi senbolik nan Revelasyon chapit onz la, lè de temwen yo mouri nan lari a, yon “bagay” revele bay Beltechaza. Li te deja konprann “vizyon” an (mareh), paske nan chapit nèf la, Gabriyèl te deja vini e li te ba li konpreyansyon sou vizyon an.
Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.
Wi, pandan m t ap pale nan lapriyè, nonm lan, Gabriyèl, mwen te wè nan vizyon an okòmansman, te vini byen vit pandan li t ap vole, e li manyen m bò lè ofrann aswè a. Epi li fè m konnen, li pale avè m, li di: O Danyèl, kounye a mwen soti pou m ba ou sajès ak konpreyansyon. Depi nan kòmansman siplikasyon ou yo, lòd la te soti, e mwen vini pou m fè ou konnen sa; paske ou renmen anpil: se poutèt sa, konprann bagay la, epi konsidere vizyon an. Danyèl 9:21–23.
The “man Gabriel, whom” Daniel “had seen in the vision at the beginning,” is referencing the “chazon,” vision of prophetic history, which was referring to Gabriel interpreting the vision of the kingdoms of Bible prophecy for Daniel in chapter eight. But the “vision,” which Daniel was then to consider in chapter nine, was the “mareh,” vision of the appearance. Gabriel then provides the historical breakdown of the twenty-three hundred year prophecy for Daniel.
“nonm Gabriel la, ke” Danyèl “te wè nan vizyon an nan kòmansman an,” ap fè referans ak “chazon” an, vizyon istwa pwofetik la, ki t ap refere a Gabriel k ap entèprete pou Danyèl vizyon wayòm pwofesi biblik yo nan chapit uit la. Men “vizyon” an, ke Danyèl te dwe konsidere lè sa a nan chapit nèf la, se te “mareh” la, vizyon aparans lan. Lè sa a, Gabriel bay Danyèl dekonpozisyon istorik pwofesi de mil twa san ane a.
Chapter nine, was fulfilled in the first year of Darius. When Belteshazzar states that he “had understanding of the vision,” in “the third year of Cyrus,” he had understood the “mareh,” vision for two years. What Belteshazzar came to understand in “those days” of mourning was the “thing,” that is the Hebrew word “dabar,” and it was long, for the time appointed was twenty-five hundred and twenty years.
Chapit nèf la te akonpli nan premye ane Dariyis. Lè Beltchaza deklare li te “gen konprann sou vizyon an,” nan “twazyèm ane Siris la,” sa vle di li te konprann vizyon “mareh” la depi de zan. Sa Beltchaza te vin konprann nan “jou sa yo” kote li t ap nan dèy la se te “bagay la,” sètadi mo ebre “dabar” la, e li te long, paske tan ki te fikse a se te de mil senk san ven ane.
Daniel had already understood some of the “thing,” for he was accomplishing the Leviticus twenty-six prayer in chapter nine, and that is the prayer of the “thing.” There was increased light upon the “seven times,” that Belteshazzar came to understand during the twenty-one days of mourning, and the increase of light on the “seven times,” during those days of mourning, typified the increased light upon the “seven times” in 1856. The Millerites also previously knew of the “seven times,” for they had proclaimed it, but there was added light that was to test them at the very point in their history when they transitioned from the Philadelphian to Laodicean movement.
Danyèl te deja konprann kèk nan “bagay” la, paske li t ap akonpli lapriyè Levitik vennsis la nan chapit nèf la, e se lapriyè “bagay” la sa ye. Te gen plis limyè sou “sèt fwa yo,” sa Beltechatsa te vin konprann pandan vennens jou dèy yo, e ogmantasyon limyè sou “sèt fwa yo” pandan jou dèy sa yo te yon tip limyè ki te vin ogmante sou “sèt fwa yo” an 1856. Millerit yo tou te deja konnen konsènan “sèt fwa yo,” paske yo te pwoklame sa, men te gen limyè anplis ki te gen pou teste yo jis nan pwen menm nan listwa yo lè yo te pase soti nan mouvman Filadèlfyen an pou antre nan mouvman Laodiseyen an.
Belteshazzar’s days of mourning parallel the prophetic history of when the Philadelphian movement transitioned to the Laodicean movement in 1856, and then to the Laodicean Adventist church in 1863. Both Belteshazzar’s and the Millerite’s history of the increased light upon the “seven times,” aligns with the transition of the Laodicean movement of the third angel unto the Philadelphian movement of the one hundred and forty-four thousand, and in the days of mourning, which is during the tarrying time, when increased light upon the “seven times,” was to be revealed.
Jou dèy Belshazzar la t ap fè dèy yo koresponn ak listwa pwofetik lè mouvman Filadèlfi a te fè tranzisyon pou rive nan mouvman Laodise a an 1856, epi apre sa nan legliz Advantis Laodise a an 1863. Ni listwa Belshazzar la ni listwa Millerit yo konsènan limyè ogmante sou “sèt tan yo” ann amoni ak tranzisyon mouvman Laodise a, ki se twazyèm zanj lan, pou rive nan mouvman Filadèlfi a, sa yo ki san karannkat mil yo; e sa rive nan jou dèy yo, ki se pandan tan reta a, lè limyè ogmante sou “sèt tan yo” te gen pou l revele.
Belteshazzar represents both a messenger and a movement. In the days of his mourning the messenger is to understand the “thing,” which is Truth, and he is then to present the “thing” to a movement, when Michael resurrects the two witnesses in 2023.
Bèltechatsa reprezante ni yon mesaje ni yon mouvman. Nan jou dèy li yo, mesaje a dwe konprann “bagay la,” ki se Verite a, epi apre sa li dwe prezante “bagay la” bay yon mouvman, lè Mikayèl resisite de temwen yo an 2023.
The Hebrew word “mareh” (vision of Christ’s appearance), that Daniel is identified as understanding in verse one, is presented four times in Daniel’s last vision. Twice it is translated as “vision,” and twice as “appearance.” The first time Daniel employs the word in verse one, he is identifying that he understood the “vision,” but the other three references identify Daniel experiencing the vision. In verse six, Christ’s face was “as the ‘appearance’ of lightning.”
Mo ebre “mareh” (vizyon aparans Kris la), ke yo idantifye Dànyèl kòm yon moun ki konprann nan vèsè premye a, parèt kat fwa nan dènye vizyon Dànyèl la. De fwa yo tradui li kòm “vizyon,” epi de fwa kòm “aparans.” Premye fwa Dànyèl sèvi ak mo a nan vèsè premye a, li ap idantifye ke li te konprann “vizyon” an; men twa lòt referans yo montre Dànyèl k ap fè eksperyans vizyon an. Nan vèsè sis, figi Kris la te “tankou ‘aparans’ zèklè.”
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. Daniel 10:4–8.
Epi, nan vennkatriyèm jou premye mwa a, pandan m te bò gwo larivyè a, ki rele Hiddekel, mwen leve je m, mwen gade, epi men yon nonm ki te abiye ak twal len, ren li te mare ak lò rafine ki soti Oufaz. Kò li te tankou beril, figi li te tankou aparans zèklè, je li tankou lanp dife, bra li ak pye li tankou bri kwiv poli, epi vwa pawòl li tankou vwa yon foul moun. Se mwen menm, Danyèl, sèl ki te wè vizyon an; paske mesye ki te avèk mwen yo pa t wè vizyon an; men yon gwo tranbleman te tonbe sou yo, konsa yo kouri al kache. Se poutèt sa, mwen te rete pou kont mwen, e mwen te wè gwo vizyon sa a, epi pa t rete okenn fòs nan mwen; paske bèlte figi m te tounen nan mwen an pouriti, epi mwen pa t kenbe okenn fòs. Danyèl 10:4–8.
There is another Hebrew word translated as “vision,” that we will address after we set forth some characteristics of the Hebrew word “mareh.” In the previous verses it is the word “appearance,” that is the Hebrew word “mareh.” The same word is translated as “vision” in verse sixteen. In verse sixteen, the vision of Christ has made Daniel sorrowful.
Gen yon lòt mo ebre yo tradui kòm “vizyon,” ke nou pral egzamine apre nou fin prezante kèk karakteristik mo ebre “mareh” la. Nan vèsè anvan yo, se mo “aparans” lan ki reprezante mo ebre “mareh” la. Menm mo sa a tradui kòm “vizyon” nan vèsè sèz la. Nan vèsè sèz la, vizyon Kris la fè Danyèl vin gen lapenn.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Epi, gade, yon ki te sanble ak yon pitit lèzòm manyen bouch mwen; lè sa a mwen louvri bouch mwen, mwen pale, epi mwen di sila a ki te kanpe devan mwen an: O mèt mwen, pa mwayen vizyon an doulè mwen yo tonbe sou mwen, e mwen pa t kenbe okenn fòs. Daniel 10:16.
The Hebrew word translated as “sorrows,” means a hinge, and the “vision” of Christ’s appearance that Daniel saw in the verse turned a hinge. A “hinge” in prophecy represents a turning point.
Mo ebre yo tradui kòm “doulè yo” vle di yon gon, epi “vizyon” aparisyon Kris la ke Danyèl te wè nan vèsè a te vire sou yon gon. Yon “gon” nan pwofesi reprezante yon pwen kote bagay yo pran yon lòt direksyon.
“There are lessons to be learned from the history of the past; and attention is called to these, that all may understand that God works on the same lines now that He ever has done. His hand is seen in His work and among the nations now, just the same as it has been ever since the gospel was first proclaimed to Adam in Eden.
“Gen leson pou nou aprann nan istwa tan pase yo; epi yo rele atansyon sou bagay sa yo, pou tout moun ka konprann ke Bondye ap travay sou menm prensip li te toujou travay yo. Yo wè men li nan travay li ak nan mitan nasyon yo kounye a, menm jan sa te toujou ye depi lè levanjil la te premye pwoklame bay Adan nan Jaden Edenn nan.
“There are periods which are turning points in the history of nations and of the church. In the providence of God, when these different crises arrive, the light for that time is given. If it is received, there is spiritual progress; if it is rejected, spiritual declension and shipwreck follow. The Lord in His word has opened up the aggressive work of the gospel as it has been carried on in the past, and will be in the future, even to the closing conflict, when Satanic agencies will make their last wonderful movement.” Bible Echo, August 26, 1895.
“Gen peryòd ki se pwen vire nan listwa nasyon yo ak Legliz la. Nan pwovidans Bondye, lè diferan kriz sa yo rive, limyè pou tan sa a bay. Si yo resevwa li, gen pwogrè espirityèl; si yo rejte li, dekadans espirityèl ak nofraj swiv. Senyè a, nan Pawòl li, devwale travay ofansif levanjil la jan li te mennen nan tan pase a, e jan li pral fèt nan lavni, menm rive jis nan konfli final la, lè ajan satanik yo pral fè dènye mouvman estrawòdinè pa yo.” Bible Echo, 26 out 1895.
Verse sixteen represents a turning point in the history that Belteshazzar is representing. It is a turning point for both the Republican horn (the nation) and the Protestant horn (the church). It represents a crisis, and it represents the point where special light for that history is given. The turning point for Daniel occurred when Daniel had been “touched,” the second time of three times. Daniel would be touched three times, and the second time he was touched, was a turning point for Daniel, and that turning point was the second of three times which Daniel saw the “mareh” vision.
Vèsè sèz la reprezante yon pwen vire nan istwa Beltechaza ap reprezante a. Li se yon pwen vire ni pou kòn Repibliken an (nasyon an) ni pou kòn Pwotestan an (legliz la). Li reprezante yon kriz, epi li reprezante pwen kote limyè espesyal pou istwa sa a bay. Pwen vire a pou Danyèl te rive lè yo te “manyen” Danyèl, dezyèm fwa sou twa fwa. Yo t ap manyen Danyèl twa fwa, epi dezyèm fwa yo te manyen li a, se te yon pwen vire pou Danyèl; epi pwen vire sa a se te dezyèm nan twa fwa kote Danyèl te wè vizyon “mareh” la.
And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. Daniel 10:16.
Epi gade, youn ki te tankou aparans pitit lèzòm yo manyen bouch mwen; lè sa a, mwen louvri bouch mwen, mwen pale, epi mwen di sila a ki te kanpe devan mwen an: O monseyè, akòz vizyon an, doulè mwen yo tounen sou mwen, e pa rete okenn fòs nan mwen. Daniel 10:16.
We will address the three touches shortly. The first of the four times the word “mareh” is employed by Daniel, was his testimony that he understood the vision, and the final three references identify his experience when he actually saw the appearance. The third time he identifies the vision of the appearance is verse eighteen, where he is touched for the third time.
Nou pral pale sou twa manyen yo talè. Premye nan kat fwa Danyèl sèvi ak mo “mareh” la, se te temwayaj li ke li te konprann vizyon an; epi dènye twa referans yo idantifye eksperyans li lè li te wè aparans la toutbon. Twazyèm fwa li idantifye vizyon aparans la se nan vèsè dizwit, kote yo manyen li pou twazyèm fwa.
Then there came again and touched me one like the appearance of a man, and he strengthened me. Daniel 10:18.
Lè sa a, yon moun ki te sanble ak yon nonm vini ankò, li manyen m, epi li ban m fòs. Danyèl 10:18.
At the second touch, in verse sixteen, which is the second reference to the “marah” vision, his strength is gone, but at the third touch, his strength is restored. In verses ten, sixteen and eighteen Daniel is touched. In verse six, Daniel sees the appearance of Christ, and then Gabriel, and in verse ten, Gabriel touches Daniel for the first time.
Nan dezyèm manyen an, nan vèsè sèz, ki se dezyèm referans lan ak vizyon “marah” la, fòs li disparèt; men nan twazyèm manyen an, fòs li retabli. Nan vèsè dis, sèz ak dizwit, yo manyen Danyèl. Nan vèsè sis, Danyèl wè aparans Kris la, epi apre sa Gabriyèl; epi nan vèsè dis, Gabriyèl manyen Danyèl pou premye fwa.
Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision, and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength.
Lè sa a, mwen leve je m, mwen gade, epi gade, te gen yon sèten nonm abiye ak twal len, ki te gen ren li mare ak bon lò Oufaz. Kò li tou te tankou beryl, figi li tankou aparans zeklè, je li tankou lanp dife, bra li ak pye li tankou koulè kwiv poli, epi vwa pawòl li tankou bri yon foul moun. E mwen menm, Danyèl, se mwen sèl ki te wè vizyon an; paske mesye ki te avè m yo pa t wè vizyon an; men yon gwo tranbleman te tonbe sou yo, konsa yo kouri al kache tèt yo. Se poutèt sa, mwen te rete pou kont mwen, epi mwen te wè gwo vizyon sa a, epi pa t rete okenn fòs nan mwen; paske bèl aparans mwen te vin tounen nan mwen an koripsyon, epi mwen pa t kenbe okenn fòs.
Yet heard I the voice of his words: and when I heard the voice of his words, then was I in a deep sleep on my face, and my face toward the ground. And, behold, an hand touched me, which set me upon my knees and upon the palms of my hands. And he said unto me, O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright: for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:5–14.
Men, mwen te tande vwa pawòl li yo; e lè mwen te tande vwa pawòl li yo, mwen te tonbe nan yon gwo dòmi sou figi m, ak figi m atè. Epi, gade, yon men manyen m, ki mete m sou jenou m ak sou pla men m. Epi li di m: O Danyèl, nonm ki anpil renmen anpil, konprann pawòl m ap di w yo, epi kanpe dwat; paske se kot ou menm mwen voye kounye a. E lè li te fin pale pawòl sa a avè m, mwen te kanpe ap tranble. Lè sa a li di m: Ou pa bezwen pè, Danyèl; paske depi premye jou ou te mete kè w pou konprann, epi pou imilye tèt ou devan Bondye ou a, pawòl ou yo te tande, e mwen vini poutèt pawòl ou yo. Men, chèf wayòm Pès la te kenbe tèt avè m pandan vennendeyen jou; men, gade, Mikaèl, youn nan chèf prensipal yo, te vini pou ede m; e mwen te rete la avèk wa Pès yo. Kounye a mwen vini pou fè w konprann sa ki pral rive pèp ou a nan dènye jou yo; paske vizyon an toujou la pou anpil jou ankò. Danyèl 10:5–14.
Then in verse sixteen, Daniel is touched a second time, when he sees the vision of Christ.
Apre sa, nan vèsè sèz la, Danyèl resevwa yon dezyèm manyen lè li wè vizyon Kris la.
And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And, behold, one like the similitude of the sons of men touched my lips: then I opened my mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me. Daniel 10:15–17.
Lè li te fin pale pawòl sa yo avè m, mwen bese figi m atè, epi mwen vin bèbè. Epi gade, youn ki te sanble ak pitit lèzòm yo manyen bouch mwen; lè sa a mwen louvri bouch mwen, mwen pale, epi mwen di sila a ki te kanpe devan mwen an: O monseyè mwen, pa mwayen vizyon an, doulè mwen yo tounen sou mwen, e mwen pa kenbe okenn fòs. Paske kijan sèvitè monseyè sa a ka pale ak monseyè sa a? Paske pou mwen menm, touswit pa t rete okenn fòs nan mwen, ni pa t rete souf nan mwen. Daniel 10:15–17.
Then Daniel is touched for the third time, at the appearance of Gabriel, not Christ.
Apre sa a, Danyèl resevwa yon twazyèm manyen, lè Gabriyèl parèt, pa Kris.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. But I will show thee that which is noted in the scripture of truth: and there is none that holdeth with me in these things, but Michael your prince. Daniel 10:18–21.
Lè sa a, yon lòt ankò, ki te sanble ak yon moun, vin manyen m, epi li ban m fòs. Li di m: O nonm ki renmen anpil, pa pè; kè poze pou ou; pran fòs, wi, pran fòs. Epi lè li te fin pale avè m, mwen te vin gen fòs, epi mwen di: Se pou mèt mwen pale; paske ou ban m fòs. Lè sa a li di: Èske ou konnen poukisa mwen vin jwenn ou? Kounye a m pral retounen al goumen ak chèf Pès la; epi lè m ale, gade, chèf Lagrès la ap vini. Men, m pral fè ou wè sa ki ekri nan Liv verite a; e pa gen pesonn ki kenbe fèm avè m nan bagay sa yo, eksepte Mikaèl, chèf nou an. Danyèl 10:18–21.
Daniel is touched three times, and the first and third time he is touched by the angel Gabriel. The second time he is touched, it is by Christ. Daniel employed the same Hebrew word four times, but the first of the four times, in verse one, he was stating that he understood the “vision.” Understanding a truth is important, but it is not the same as experiencing the truth, as he did the other three times.
Yo te manyen Danyèl twa fwa, e premye ak twazyèm fwa a, se zanj Gabriyèl ki manyen li. Dezyèm fwa yo manyen li, se Kris la. Danyèl te itilize menm mo ebre a kat fwa, men premye nan kat fwa sa yo, nan vèsè youn, li t ap deklare li te konprann “vizyon an.” Konprann yon verite enpòtan, men sa pa menm bagay ak fè eksperyans verite a, jan li te fè sa nan twa lòt fwa yo.
When Daniel’s days of mourning concluded he was given an experience of the vision, which he had an understanding of before the days of his mourning concluded. The experience is made up of three steps, represented by three touches. The first and the last touches were accomplished by Gabriel, and the middle touch was by Christ. The first and the last touches, were the first and last letters of the Hebrew alphabet. In that second step, Daniel recognizes his condition as a rebellious sinner in relation to his Lord, and thus the middle touch represents rebellion, as represented by the thirteenth letter of the Hebrew alphabet.
Lè jou dèy Danyèl yo te rive nan bout yo, yo te ba li yon eksperyans vizyon an, yon vizyon li te deja genyen konpreyansyon sou li anvan jou dèy li yo te fini. Eksperyans sa a konpoze de twa etap, ke twa manyen reprezante. Premye manyen an ak dènye manyen an te fèt pa Gabriyèl, epi manyen ki nan mitan an te fèt pa Kris la. Premye manyen an ak dènye manyen an te premye ak dènye lèt alfabè ebre a. Nan dezyèm etap sa a, Danyèl rekonèt kondisyon li kòm yon pechè rebèl an rapò ak Seyè li a; konsa, manyen ki nan mitan an reprezante rebelyon, jan trèzyèm lèt alfabè ebre a reprezante l.
“But Peter was unmindful now of boats or lading. This miracle, above any other he had ever witnessed, was to him a manifestation of divine power. In Jesus he saw One who held all nature under His control. The presence of divinity revealed his own unholiness. Love for his Master, shame for his own unbelief, gratitude for the condescension of Christ, above all, the sense of his uncleanness in the presence of infinite purity, overwhelmed him. While his companions were securing the contents of the net, Peter fell at the Saviour’s feet, exclaiming, ‘Depart from me; for I am a sinful man, O Lord.’
“Men, Pyè pa t ap panse ankò ni ak kannòt ni ak chaj la. Mirak sa a, plis pase nenpòt lòt li te janm temwen, te pou li yon manifestasyon pouvwa diven. Nan Jezi li te wè Yon ki te kenbe tout lanati anba kontwòl Li. Prezans divinite a te revele pwòp enfimite li devan Bondye. Lanmou pou Mèt li, wont pou pwòp enkredilite li, rekonesans pou desandan Kris la, e sitou sans enpirte pa li nan prezans pite enfini, te anvayi li nèt. Pandan konpayon li yo t ap ranje sa ki te nan filè a, Pyè tonbe nan pye Sovè a, li t ap di: ‘Wete kò ou sou mwen; paske mwen se yon nonm pechè, O Seyè.’”
“It was the same presence of divine holiness that had caused the prophet Daniel to fall as one dead before the angel of God. He said, ‘My comeliness was turned in me into corruption, and I retained no strength.’ So when Isaiah beheld the glory of the Lord, he exclaimed, ‘Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Daniel 10:8; Isaiah 6:5. Humanity, with its weakness and sin, was brought in contrast with the perfection of divinity, and he felt altogether deficient and unholy. Thus it has been with all who have been granted a view of God’s greatness and majesty.
“Se te menm prezans sentete diven sa a ki te fè pwofèt Danyèl tonbe tankou yon moun mouri devan zanj Bondye a. Li te di: ‘Bote mwen te tounen anndan mwen an pouriti, e pa t rete okenn fòs nan mwen.’ Konsa tou, lè Ezayi te wè laglwa Senyè a, li te rele byen fò: ‘Malè pou mwen! paske mwen fini; paske mwen se yon moun ki gen bouch sal, e mwen rete nan mitan yon pèp ki gen bouch sal; paske je mwen yo wè Wa a, Senyè ki gen tout lame yo.’ Daniel 10:8; Isaiah 6:5. Limanite, avèk feblès li ak peche li, te vin mete an kontrast ak pèfeksyon divinite a, e li te santi li nèt ale manke sa ki nesesè epi li pa sen. Se konsa sa te ye pou tout moun ki te jwenn favè pou yo te gen yon vizyon grandè ak majeste Bondye.”
“Peter exclaimed, ‘Depart from me; for I am a sinful man;’ yet he clung to the feet of Jesus, feeling that he could not be parted from Him. The Saviour answered, ‘Fear not; from henceforth thou shalt catch men.’ It was after Isaiah had beheld the holiness of God and his own unworthiness that he was entrusted with the divine message. It was after Peter had been led to self-renunciation and dependence upon divine power that he received the call to his work for Christ.” The Desire of Ages, 246.
“Pyè te rele byen fò: ‘Wete kò ou sou mwen; paske mwen se yon nonm pechè;’ sepandan li te kole nan pye Jezi, li te santi li pa t kapab separe ak Li. Sovè a te reponn: ‘Nou pa bezwen pè; depi kounye a w ap pran moun.’ Se apre Ezayi te fin wè sentete Bondye ak pwòp endiyite pa li yo te konfye li mesaj diven an. Se apre yo te fin mennen Pyè nan renonsyasyon pwòp tèt li ak nan depandans sou pouvwa diven an li te resevwa apèl pou travay li pou Kris la.” The Desire of Ages, 246.
The “mareh” vision is the vision of Christ’s appearance, but the angel Gabriel is represented by the second and fourth time Daniel employed the word. The first time was a statement that Belteshazzar understood the vision, but the last three represent Daniel experiencing the vision. The three times Daniel experiences the vision, he is also touched.
Vizyon “mareh” la se vizyon aparans Kris la, men zanj Gabriyèl la reprezante pa dezyèm ak katriyèm fwa Danyèl te itilize mo a. Premye fwa a se te yon deklarasyon ki di Beltchaza te konprann vizyon an, men twa dènye fwa yo reprezante Danyèl k ap fè eksperyans vizyon an. Twa fwa Danyèl fè eksperyans vizyon an, li resevwa manyen tou.
The first time he was touched by Gabriel was after he had seen the appearance of the glorified Christ, and the experience left him in “a deep sleep on my face, and my face toward the ground.” The vision had produced a separation, for those who had been with him “saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves.” In the first disappointment, Jeremiah “sat alone, because of God’s hand,” and in Belteshazzar “there remained no strength” “for” his “comeliness was turned in me into corruption, and” he “retained no strength.”
Premye fwa Gabriyèl te manyen li, se te apre li te fin wè aparans Kris la ki te glorifye a, e eksperyans sa a te kite l “nan yon gwo dòmi pwofon sou figi m, ak figi m toune atè.” Vizyon an te pwodui yon separasyon, paske sila yo ki te avèk li yo “pa t wè vizyon an; men yon gwo tranbleman tonbe sou yo, konsa yo kouri al kache.” Nan premye dezapwentman an, Jeremi “te chita pou kont li, poutèt men Bondye,” e lakay Beltechaza “pa t rete okenn fòs” “paske” “bèlte” li “te tounen nan li an pouriti, e” li “pa t konsève okenn fòs.”
Once Gabriel touched him for the first time, Gabriel then sat Daniel upon his knees and the palms of his hands. He then commanded Daniel to understand the words he spoke and stand up, which he did, though he was trembling. Gabriel then provides Daniel a breakdown of what has occurred during the twenty-one days of Daniel’s mourning. He identified that after struggling with the kings of Persia for the twenty-one days, that Michael came down out of heaven to engage in the battle, and then Gabriel came to answer Daniel’s prayers and explain to Daniel “what shall befall thy people in the latter days.” When Michael came down out of heaven Gabriel was sent to explain the last days to Daniel.
Yon fwa Gabriyèl te touche li pou premye fwa, apre sa Gabriyèl te mete Danyèl sou jenou li ak sou pla men li. Lè sa a, li te bay Danyèl lòd pou l konprann pawòl li t ap di yo epi pou l leve kanpe, sa li te fè, byenke li t ap tranble. Apre sa, Gabriyèl bay Danyèl yon eksplikasyon detaye sou sa ki te rive pandan venteyen jou dèy Danyèl la. Li fè konnen ke, apre li te fin lite ak wa Pès yo pandan venteyen jou yo, Mikaèl te desann soti nan syèl la pou l antre nan batay la; epi apre sa Gabriyèl te vini pou reponn lapriyè Danyèl yo epi pou l eksplike Danyèl “sa k pral rive pèp ou a nan dènye jou yo.” Lè Mikaèl te desann soti nan syèl la, Gabriyèl te voye pou l eksplike Danyèl dènye jou yo.
Gabriel’s explanation was given to Daniel at the end of the twenty-one days of mourning, which, in the line upon line application of Revelation chapter eleven, represents when Ezekiel in chapter thirty-seven is twice commanded to prophesy to the dead bones, in order to raise the two prophets out of their graves. It occurs when Michael comes down out of heaven and resurrects the body of Moses, while refusing to interact with Satan in the book of Jude. Daniel is still going to be touched twice more after Gabriel had given him the overview of the days of mourning.
Eksplikasyon Gabriyèl la te bay Danyèl nan fen venneyen jou dèy yo, ki, nan aplikasyon liy sou liy Revelasyon chapit onz la, reprezante lè Ezekyèl, nan chapit trannsèt la, resevwa lòd de fwa pou l pwofetize bay zo mò yo, afin pou leve de pwofèt yo soti nan tonm yo. Sa rive lè Mikayèl desann soti nan syèl la epi resisite kò Moyiz la, pandan li refize antre an dyalòg ak Satan nan liv Jid la. Danyèl pral toujou touche ankò de fwa apre Gabriyèl te fin ba li apèsi jeneral la sou jou dèy yo.
After Gabriel finished, Daniel, “set his face toward the ground, and he became dumb”, and then Christ Himself “touched” Daniel’s “lips,” and then Daniel “opened” his “mouth, and spake, and said unto him that stood before me, O my lord, by the vision my sorrows are turned upon me, and I have retained no strength. For how can the servant of this my lord talk with this my lord? for as for me, straightway there remained no strength in me, neither is there breath left in me.”
Apre Gabriyèl te fini, Danyèl “vire figi l atè, epi li vin bèbè”, epi apre sa Kris Li menm “manyen” “bouch” Danyèl, epi lè sa a Danyèl “louvri” “bouch” li, “li pale, epi li di moun ki te kanpe devan m nan: O monseyè mwen, pa vizyon an doulè m yo tounen sou mwen, epi mwen pa kenbe okenn fòs. Paske kijan sèvitè monseyè sa a ka pale ak monseyè sa a? paske pou mwen menm, tousuit pa t rete okenn fòs nan mwen ankò, ni pa gen souf ki rete nan mwen.”
The experience of seeing and speaking with Christ humbles Daniel into the dust. He was dumb, and would have remained so if Christ had not touched his lips, as Isaiah’s lips had been touched by the coal from the altar.
Eksperyans wè Kris la epi pale avè l la fè Danyèl bese tèt li jouk atè nan pousyè. Li te bèbè, e li t ap rete konsa si Kris la pa t touche bouch li, menm jan bouch Ezayi te touche ak chabon ki te soti sou lotèl la.
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.
“As Isaiah beheld this revelation of the glory and majesty of his Lord, he was overwhelmed with a sense of the purity and holiness of God. How sharp the contrast between the matchless perfection of his Creator, and the sinful course of those who, with himself, had long been numbered among the chosen people of Israel and Judah! ‘Woe is me!’ he cried; ‘for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts.’ Verse 5. Standing, as it were, in the full light of the divine presence within the inner sanctuary, he realized that if left to his own imperfection and inefficiency, he would be utterly unable to accomplish the mission to which he had been called. But a seraph was sent to relieve him of his distress and to fit him for his great mission. A living coal from the altar was laid upon his lips, with the words, ‘Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged.’ Then the voice of God was heard saying, ‘Whom shall I send, and who will go for Us?’ and Isaiah responded, ‘Here am I; send me.’ Verses 7, 8.
“Pandan Ezayi t ap gade revelasyon sa a sou glwa ak majeste Seyè li a, li te anvayi nèt ak yon sans pwofon sou pite ak sentete Bondye. Ala kontrast la te sevè ant pèfeksyon san parèy Kreyatè li a ak chemen peche moun sa yo ki, ansanm avè l, depi lontan te konte pami pèp chwazi Izrayèl ak Jida a! ‘Malè pou mwen!’ li rele; ‘paske mwen pèdi; paske mwen se yon nonm ki gen bouch sal, e mwen rete nan mitan yon pèp ki gen bouch sal; paske je mwen wè Wa a, Seyè dèzame yo.’ Vèsè 5. Kòm li te kanpe, tankou si se te nan tout limyè prezans diven an anndan sanktyè enteryè a, li te vin rann li kont ke si yo te kite l ak pwòp enpèfeksyon ak enkapasite pa li, li t ap totalman pa kapab akonpli misyon yo te rele l la. Men, yo te voye yon serafen pou soulaje l nan detrès li epi pou prepare l pou gran misyon li a. Yo te mete yon chabon dife vivan ki soti sou lotèl la sou bouch li, avèk pawòl sa yo: ‘Gade, sa a manyen bouch ou; mechanste ou wete, e peche ou pirifye.’ Lè sa a, yo te tande vwa Bondye a k ap di: ‘Kilès mwen va voye, e kilès ki va ale pou Nou?’ epi Ezayi reponn: ‘Men mwen; voye m.’ Vèsè 7, 8.”
“The heavenly visitant bade the waiting messenger, ‘Go, and tell this people, Hear ye indeed, but understand not; And see ye indeed, but perceive not. Make the heart of this people fat, And make their ears heavy, and shut their eyes; Lest they see with their eyes, and hear with their ears, And understand with their heart, And convert, and be healed.” Verses 9, 10.
“Vizitè selès la te bay mesaje ki t ap tann lan lòd sa a: ‘Ale, epi di pèp sa a: Tande wi, men nou pa konprann; Gade wi, men nou pa pèsevwa. Fè kè pèp sa a vin lou, fè zòrèy yo vin pezan, epi fèmen je yo; pou yo pa wè ak je yo, ni tande ak zòrèy yo, ni konprann ak kè yo, ni konvèti, epi pou yo pa geri.’ Vèsè 9, 10.
“The prophet’s duty was plain; he was to lift his voice in protest against the prevailing evils. But he dreaded to undertake the work without some assurance of hope. ‘Lord, how long?’ he inquired. Verse 11. Are none of Thy chosen people ever to understand and repent and be healed?
“Devwa pwofèt la te klè; li te dwe leve vwa li pou pwoteste kont mechanste ki t ap domine yo. Men li te pè antreprann travay la san kèk asirans espwa. ‘Seyè, jouk ki lè?’ li te mande. Vèsè 11. Èske okenn nan pèp ou chwazi a p ap janm rive konprann, repanti, epi geri?”
“His burden of soul in behalf of erring Judah was not to be borne in vain. His mission was not to be wholly fruitless. Yet the evils that had been multiplying for many generations could not be removed in his day. Throughout his lifetime he must be a patient, courageous teacher—a prophet of hope as well as of doom. The divine purpose finally accomplished, the full fruitage of his efforts, and of the labors of all God’s faithful messengers, would appear. A remnant should be saved. That this might be brought about, the messages of warning and entreaty were to be delivered to the rebellious nation, the Lord declared: ‘Until the cities be wasted without inhabitant, And the houses without man, And the land be utterly desolate, And the Lord have removed men far away, And there be a great forsaking in the midst of the land.’ Verse 11, 12.
“Chaj kè li t ap pote poutèt Jida ki t ap fè erè a pa t dwe pote pou gremesi. Misyon li a pa t dwe nèt ale san rezilta. Men, move bagay ki te ap miltipliye pandan anpil jenerasyon pa t ka wete nan epòk pa l la. Pandan tout lavi li, li te dwe yon anseyan pasyan, vanyan—yon pwofèt espwa menm jan ak yon pwofèt destriksyon. Lè bi diven an ta fin akonpli, tout fwi efò li yo, ansanm ak travay tout mesaje fidèl Bondye yo, t ap parèt. Yon rès te dwe sove. Pou sa te kapab rive, mesaj avètisman ak siplikasyon yo te dwe delivre bay nasyon rebèl la, jan Senyè a te deklare: ‘Jiskaske vil yo fin tounen dezè san moun k ap viv ladan yo, E kay yo san moun, E peyi a vin nèt ale dezole, E Senyè a fin depòte moun byen lwen, E gen yon gwo abandònman nan mitan peyi a.’ Vèsè 11, 12.”
“The heavy judgments that were to befall the impenitent,—war, exile, oppression, the loss of power and prestige among the nations,—all these were to come in order that those who would recognize in them the hand of an offended God might be led to repent. The ten tribes of the northern kingdom were soon to be scattered among the nations and their cities left desolate; the destroying armies of hostile nations were to sweep over their land again and again; even Jerusalem was finally to fall, and Judah was to be carried away captive; yet the Promised Land was not to remain wholly forsaken forever. The assurance of the heavenly visitant to Isaiah was: ‘In it shall be a tenth, And it shall return, and shall be eaten: As a teil tree, and as an oak, Whose substance is in them, when they cast their leaves: So the holy seed shall be the substance thereof.’ Verse 13.
“Jijman lou yo ki te dwe tonbe sou moun ki pa t vle repanti yo,—lagè, ekzil, opresyon, pèt pouvwa ak prestij pami nasyon yo,—tout bagay sa yo te dwe vini pou moun ki t ap rekonèt nan yo men yon Bondye yo te ofanse a te ka mennen yo nan repantans. Dis tribi wayòm nò a te prèt pou gaye pami nasyon yo epi pou lavil yo rete dezole; lame destriktè nasyon lènmi yo te dwe pase sou peyi yo ankò e ankò; menm Jerizalèm te gen pou l tonbe finalman, e Jida te gen pou yo mennen l an kaptivite; men Peyi Pwomiz la pa t dwe rete nèt abandone pou tout tan. Asirans vizitè selès la te bay Ezayi a se te: ‘Men, va gen yon dizyèm pati ladan l, Epi l ap retounen, epi y ap devore l ankò: Menm jan ak yon pye terebent, ak yon pye bwadchenn, Ki toujou gen souch ladan yo, lè yo fin pèdi fèy yo: Konsa semans sen an va souch li.’ Vèsè 13.”
“This assurance of the final fulfillment of God’s purpose brought courage to the heart of Isaiah. What though earthly powers array themselves against Judah? What though the Lord’s messenger meet with opposition and resistance? Isaiah had seen the King, the Lord of hosts; he had heard the song of the seraphim, ‘The whole earth is full of His glory;’ he had the promise that the messages of Jehovah to backsliding Judah would be accompanied by the convicting power of the Holy Spirit; and the prophet was nerved for the work before him. Verse 3. Throughout his long and arduous mission he carried with him the memory of this vision. For sixty years or more he stood before the children of Judah as a prophet of hope, waxing bolder and still bolder in his predictions of the future triumph of the church.” Prophets and Kings, 307–310.
“Asirans sa a konsènan akonplisman final objektif Bondye a te pote kouraj nan kè Ezayi. E si pouvwa tè yo ta ranje tèt yo kont Jida? E si mesaje Seyè a ta rankontre opozisyon ak rezistans? Ezayi te wè Wa a, Seyè dèzame yo; li te tande chan serafen yo: ‘Tout tè a plen ak laglwa Li;’ li te gen pwomès la ke mesaj Jewova yo bay Jida ki te vire do bay Bondye a t ap akonpaye pa pouvwa konvenkan Sentespri a; epi pwofèt la te vin ranfòse pou travay ki te devan li a. Vèsè 3. Pandan tout misyon li a, ki te long e difisil, li te pote avè l memwa vizyon sa a. Pandan swasant ane oswa plis li te kanpe devan pitit Jida yo tankou yon pwofèt lespwa, vin pi odasye toujou, e toujou pi odasye, nan prediksyon li yo konsènan triyonf legliz la nan lavni.” Prophets and Kings, 307–310.