In chapter ten Daniel is touched three times, and those three touches correspond to the three times Daniel personally experiences the “mareh,” vision. The first and last appearances were of Gabriel, the messenger of the Revelation of Jesus Christ. Gabriel is the one who takes the message from Christ, that was given Him by the Father, and delivers it to the prophet, who is to send it to the churches.
Nan chapit dis la, yo manyen Danyèl twa fwa, e twa manyen sa yo koresponn ak twa fwa Danyèl pèsonèlman fè eksperyans “mareh” la, vizyon an. Premye ak dènye aparisyon yo te aparisyon Gabriyèl, mesaje Revelasyon Jezikri a. Se Gabriyèl ki resevwa mesaj la nan men Kris la, mesaj Papa a te bay Li a, epi li delivre l bay pwofèt la, ki gen pou voye li bay legliz yo.
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 10:21.
Men m ap fè ou wè sa ki ekri nan liv verite a; e pa gen pèsonn ki kanpe avè m nan bagay sa yo, eksepte Mikayèl, chèf nou an. Danyèl 10:21.
Gabriel knows he is a created being, and this is why he straightly informed John not to worship him in the book of Revelation.
Gabriyèl konnen li se yon èt ki te kreye, e se poutèt sa li te avèti Jan san pèdi tan pou l pa adore l nan liv Revelasyon an.
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 19:10.
Epi mwen tonbe nan pye li pou m adore li. Men li di m: Gade, pa fè sa; mwen se konpayon sèvis ou, ansanm ak frè ou yo ki gen temwayaj Jezi a: adore Bondye; paske temwayaj Jezi a se lespri pwofesi a. Revelasyon 19:10.
The student of prophecy is therefore to understand that the reason Gabriel identifies that there is none above him in connection with what “is noted in the scripture of truth,” has a specific prophetic purpose. When he identifies the fact that only Christ understands the scriptures better than himself, he identifies Christ as “Michael your prince.” But Michael is not only a prince, he is the archangel.
Se poutèt sa, etidyan pwofesi a dwe konprann ke rezon ki fè Gabriyèl fè konnen pa gen pèsonn ki pi wo pase li anrapò ak sa “ki ekri nan liv verite a,” gen yon objektif pwofetik byen presi. Lè li fè konnen lefèt ke sèlman Kris la konprann Ekriti yo pi byen pase li menm, li idantifye Kris la kòm “Mikayèl, chèf nou an.” Men, Mikayèl pa sèlman yon chèf; li se arkanj la.
Yet Michael the archangel, when contending with the devil he disputed about the body of Moses, durst not bring against him a railing accusation, but said, The Lord rebuke thee. Jude 7.
Men Mikayèl, chèf zanj lan, lè li t ap plede ak dyab la, li t ap diskite sou kò Moyiz la, li pa t oze pote kont li yon akizasyon injiryè; men li te di: Se pou Senyè a blame ou. Jid 7.
All three touches are therefore angelic touches, and the three times Daniel experiences the “mareh,” vision it is angelic. The third time Daniel is touched it is to be strengthened, for previously, at the second touch he lost his strength.
Twa manyen yo, kidonk, se manyen zanj; epi chak fwa twa fwa Danyèl fè eksperyans “mareh” la, vizyon an, sa fèt pa mwayen zanj. Twazyèm fwa yo manyen Danyèl la, se pou ba li fòs, paske anvan sa, nan dezyèm manyen an, li te pèdi fòs li.
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. Daniel 10:18–20.
Apre sa, yon ki te sanble ak yon moun vini ankò, li manyen m, epi li ban m fòs. Epi li di: O nonm anpil renmen an, pa pè; lapè pou ou; pran kouraj, wi, pran kouraj. E 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 vini jwenn ou? Epi kounye a mwen pral retounen pou m goumen ak chèf peyi Pès la; epi lè mwen va soti, gade, chèf peyi Lagrès la va vini. Daniel 10:18–20.
Gabriel reminds Daniel that he had “come to make” Daniel “understand what shall befall thy people in the latter days,” when he asked Daniel if he “knowest thou wherefore I come unto thee?” In agreement with what he had taught Daniel of the latter days, Gabriel then states that he would then “return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come.” He then begins the prophetic narrative of chapter eleven, that describes what befalls the one hundred and forty-four thousand in the latter days. That prophetic narrative is placed in the context of the battle with “the prince of Persia” and “the prince of Grecia”.
Gabriyèl fè Danyèl sonje li te “vini pou fè” Danyèl “konnen sa k pral rive pèp ou a nan dènye jou yo,” lè li te mande Danyèl si li “konnen poukisa mwen vin jwenn ou.” An akò ak sa li te anseye Danyèl konsènan dènye jou yo, Gabriyèl deklare apre sa ke li t ap “retounen pou goumen ak chèf peyi Pès la; epi lè m fin ale, gade, chèf peyi Lagrès la va vini.” Apre sa, li kòmanse narasyon pwofetik chapit onz la, ki dekri sa k rive san karannkat mil yo nan dènye jou yo. Narasyon pwofetik sa a plase nan kontèks batay la ak “chèf peyi Pès la” ak “chèf peyi Lagrès la”.
The actual history between Cyrus the Great and Alexander the Great was over two hundred years. But in the great earthquake of Revelation chapter eleven, the final movements are rapid ones, and as soon as the sixth kingdom is conquered by the counterfeit king of the north, the seventh kingdom, the ten kings, represented by Greece, immediately agree to give their kingdom unto the beast.
Vrè istwa ki te pase ant Siris Legran ak Aleksann Legran te depase desan ane. Men, nan gwo tranblemanntè ki nan Revelasyon chapit onz la, dènye mouvman yo fèt avèk vitès, e depi sizyèm wayòm nan fin konkeri pa fo wa nò a, setyèm wayòm nan, dis wa yo, ki reprezante pa Lagrès, imedyatman dakò pou yo bay wayòm pa yo a bay bèt la.
At one level the “mareh” vision is employed seven times in Daniel chapter ten. We have considered four of those seven times, and identified that the first reference is Daniel identifying that before the third year of Cyrus Daniel understood the vision. In the next three references the three touches at each vision identify the experience of Daniel as he awakens from the mourning of the twenty-one days. His awakening of revival is structured upon the three-step process of the everlasting gospel, and the three steps are represented by angel’s, though step number two is Michael the archangel, who is He who raised Moses out of death, and translated him into heaven.
Nan yon nivo, vizyon “mareh” la itilize sèt fwa nan chapit dis liv Danyèl la. Nou te konsidere kat nan sèt fwa sa yo, epi nou te idantifye ke premye referans lan se lè Danyèl fè konnen ke, anvan twazyèm ane Siris la, Danyèl te konprann vizyon an. Nan twa referans ki vin apre yo, twa manyen yo nan chak vizyon idantifye eksperyans Danyèl pandan li leve soti nan dèy venteyen jou yo. Leve li a, kòm yon renesans espirityèl, konstwi sou pwosesis twa etap levanjil etènèl la, epi twa etap yo reprezante pa zanj yo, byenke dezyèm etap la se Mikayèl, arkanj lan, sila a ki te leve Moyiz soti nan lanmò, epi ki te transfere li nan syèl la.
The other three times the word “vision” is located in chapter ten, is not the “mareh,” it is the “marah.” “Marah” is the feminine of “mareh.” It means a vision, and causatively a “mirror” or “looking-glass”. The key to its definition is that it is “causative.” It is the vision of “the appearance”, but it is different in its gender, thus identifying a different prophetic message. As its definition the “mirror” implies that those who see the vision, see some type of reflection. This is the element of the word that is “causative.” The definition of a causative word in the context of “marah,” is profound.
Twa lòt fwa mo « vizyon » an parèt nan chapit dis la, se pa « mareh » li ye; se « marah » li ye. « Marah » se fòm feminen « mareh » la. Li vle di yon vizyon, epi nan sans kozatif, yon « glas » oswa yon « miwa ». Kle definisyon li se lefèt ke li se « kozatif ». Se vizyon « aparans » la, men li diferan nan jan li, konsa li idantifye yon mesaj pwofetik diferan. Jan definisyon li a montre sa, « glas » la vle di ke moun ki wè vizyon an, wè yon kalite refleksyon. Sa a se eleman mo a ki « kozatif ». Definisyon yon mo kozatif nan kontèks « marah », se yon bagay pwofon.
The term “causative” relates to the concept of causation or the action of causing something to happen. In linguistics, specifically in verb morphology, the causative form is a grammatical construction that indicates that the subject of a verb is causing another person or thing to perform the action described by the verb. For example, in English, the verb “to read” becomes causative when we say “to make someone read.” Here, the subject is causing another person to perform the action of reading.
Tèm “causative” la gen rapò ak konsèp kozalite a oswa ak aksyon ki fè yon bagay rive. Nan lengwistik, espesyalman nan mòfoloji vèbal, fòm kozatè a se yon konstriksyon gramatikal ki endike ke sijè yon vèb ap fè yon lòt moun oswa yon lòt bagay akonpli aksyon vèb la dekri. Pa egzanp, an anglè, vèb “to read” la vin kozatè lè nou di “to make someone read.” Isit la, sijè a ap fè yon lòt moun akonpli aksyon lekti a.
The causative form indicates that the subject is responsible for bringing about the action described by the verb. “Causative” refers to the manner in which an action or event is caused to occur. The three times Daniel uses the Hebrew word “marah,” the vision that is looked upon causes the beholder to be changed into the image he is beholding.
Fòm kòzatif la endike ke sijè a responsab pou fè aksyon vèb la dekri a rive. “Kòzatif” la refere a fason yon aksyon oswa yon evènman fèt pou li rive. Twa fwa Danyèl sèvi ak mo ebre “marah” la, vizyon yo ap gade a lakòz moun k ap gade a transfòme dapre imaj li menm li ap gade a.
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 (mareh) 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 (marah): for the men that were with me saw not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore I was left alone, and saw this great vision (marah), and there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength. 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. Daniel 10:4–9.
Epi nan vennkatriyèm jou premye mwa a, pandan mwen te bò gwo larivyè a, ki rele Idèkèl, mwen leve je m, mwen gade, epi men yon sèten nonm ki te abiye ak twal len; ren li te mare ak lò fen ki soti Oufaz. Kò li tou te tankou beryl, figi li tankou aparans (mareh) zèklè, je li tankou lanp dife, bra li ak pye li tankou koulè kwiv poli, epi vwa pawòl li tankou bri yon foul moun. Se mwen menm, Danyèl, sèl ki te wè vizyon an (marah); paske mesye ki te avè m yo pa t wè vizyon an (marah); 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 (marah), epi pa t rete okenn fòs nan mwen; paske bèl aparans mwen te chanje an dekonpozisyon anndan mwen, e mwen pa t kenbe okenn fòs. Men, mwen te tande vwa pawòl li yo; epi lè mwen te tande vwa pawòl li yo, mwen te tonbe nan yon gwo dòmi sou figi m, figi m toune atè. Danyèl 10:4–9.
At the end of the twenty-one days of mourning, which in the last days align with the three and a half days the two witnesses are dead in the street, Daniel was suddenly caused to see the appearance of Christ, and His appearance is “as the appearance (mareh) of lightning.” That event, at the end of the three and a half days of Revelation chapter eleven, produces a separation, for “the men that were with” Daniel were caused to “[see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves. Therefore” Daniel “was left alone,” but “the men that were with me [were caused to see] not the vision (marah); but a great quaking fell upon them, so that they fled to hide themselves”.
Nan fen vennsenk jou dèy yo, ki nan dènye jou yo koresponn ak twa jou edmi kote de temwen yo mouri nan lari a, Danyèl te vin wè aparans Kris la toudenkou, e aparans li se “tankou aparans (mareh) zeklè.” Evènman sa a, nan fen twa jou edmi yo nan Revelasyon chapit onz la, pwodui yon separasyon, paske “mesye ki te avè” Danyèl yo pa t “wè vizyon an (marah); men yon gwo tranbleman tonbe sou yo, konsa yo kouri al kache. Se poutèt sa” Danyèl “te rete pou kont li,” men “mesye ki te avè m yo pa t [rive wè] vizyon an (marah); men yon gwo tranbleman tonbe sou yo, konsa yo kouri al kache”.
The vision that Daniel saw while he was alone was the feminine, causative vision that transformed Daniel into the image of the vision. The transformation was accomplished by Daniel’s human strength being removed, and his comeliness being turned into corruption.
Vizyon Danyèl te wè pandan li te pou kont li a se te vizyon kozatif, feminen an, ki te transfòme Danyèl nan imaj vizyon an. Transfòmasyon an te akonpli lè yo te retire fòs imen Danyèl, epi bèlte li te tounen pouriti.
“The very flesh in which the soul tabernacles and through which it works is the Lord’s. We have no right to neglect any part of the living machinery. Every portion of the living organism is the Lord’s. The knowledge of our own physical organism should teach us that every member is to do God’s service, as an instrument of righteousness.
Chak menm chè kote nanm nan fè tant li e atravè li li travay, se pou Senyè a. Nou pa gen dwa neglije okenn pati nan mekanis vivan an. Chak pati nan òganis vivan an se pou Senyè a. Konesans nou genyen sou pwòp òganis fizik nou ta dwe anseye nou ke chak manm dwe rann sèvis Bondye, kòm yon enstriman jistis.
“None but God can subdue the pride of man’s heart. We cannot save ourselves. We cannot regenerate ourselves. In the heavenly courts there will be no song sung, To me that loved myself, and washed myself, redeemed myself, unto me be glory and honor, blessing and praise. But this is the keynote of the song that is sung by many here in this world. They do not know what it means to be meek and lowly in heart; and they do not mean to know this, if they can avoid it. The whole gospel is comprised in learning of Christ, His meekness and lowliness.
“Pèsonn, eksepte Bondye, pa ka soumèt lògèy ki nan kè moun. Nou pa ka sove tèt nou. Nou pa ka rejènere tèt nou. Nan tribinal selès yo, p ap gen okenn chan ki chante konsa: Pou mwen menm ki te renmen tèt mwen, ki te lave tèt mwen, ki te rachte tèt mwen, a mwen menm laglwa ak onè, benediksyon ak louwanj. Men sa a se nòt dominan nan chan anpil moun ap chante isit la nan mond sa a. Yo pa konnen sa sa vle di pou yo dou ak enb nan kè; epi yo pa gen entansyon konnen sa, si yo ka evite sa. Tout levanjil la antye chita nan aprann Kris, dousè li ak imilite li.”
“What is justification by faith? It is the work of God in laying the glory of man in the dust, and doing for man that which it is not in his power to do for himself.” Testimonies to Ministers, 456.
“Kisa jistifikasyon pa lafwa ye? Se travay Bondye ki lage glwa lèzòm nan pousyè a, epi ki fè pou lèzòm sa li pa gen pouvwa fè pou tèt li.” Testimonies to Ministers, 456.
The experience of justification by faith is the work of God in laying the glory of man in the dust. The vision the men that were with Daniel were caused to flee from was the “causative” feminine vision of Christ’s appearance, and immediately after Daniel’s self-righteousness was laid in the dust, the three angelic touches were applied that ultimately empowered Daniel to carry the message.
Eksperyans jistifikasyon pa lafwa a se travay Bondye k ap mete glwa lèzòm nan pousyè a. Vizyon ki te fè mesye ki te ansanm ak Danyèl yo kouri a, se te vizyon fenminen “kozatif” aparisyon Kris la; epi tousuit apre pwòp jistis Danyèl la te vin kouche nan pousyè a, yo te aplike twa manyen zanj yo ki, anfen, te bay Danyèl fòs pou pote mesaj la.
In 1888, the mighty angel descended with the message of justification by faith, as presented by Elders Jones and Waggoner. That very same angel again descended on September 11, 2001, with the very same message of justification by faith. That marked the beginning of the sealing of the one hundred and forty-four thousand. At the ending of the sealing of the one hundred and forty-four thousand, the message at the beginning is repeated, for Jesus always illustrates the end of a thing, with the beginning of a thing.
An 1888, zanj puisan an te desann avèk mesaj jistifikasyon pa lafwa a, jan Ansyen Jones ak Waggoner te prezante li a. Menm zanj sa a te desann ankò 11 septanm 2001, avèk menm mesaj jistifikasyon pa lafwa sa a. Sa te make kòmansman sele san karannkat mil yo. Nan fen sele san karannkat mil yo, mesaj ki te nan kòmansman an repete, paske Jezi toujou montre fen yon bagay avèk kòmansman yon bagay.
On August 11, 1840 that very same angel descended and began the three-steps that were accomplished from 1840 to 1844. Those three steps began with the empowerment of the first angel on August 11, 1840, the arrival of the second angel on April 19, 1844, and the arrival of the third angel on October 22, 1844. That history prefigured the descent of the first of three angels on September 11, 2001, which was followed by the second angel at the disappointment of July 18, 2020, and that concludes with the arrival of the third angel at the soon coming Sunday law.
Sou 11 out 1840, menm zanj sa a te desann epi li te kòmanse twa etap yo ki te akonpli soti 1840 rive 1844. Twa etap sa yo te kòmanse avèk abilman premye zanj lan sou 11 out 1840, rive dezyèm zanj lan sou 19 avril 1844, epi rive twazyèm zanj lan sou 22 oktòb 1844. Istwa sa a te prefigire desandan premye nan twa zanj yo sou 11 septanm 2001, ki te swiv pa dezyèm zanj lan nan desepsyon 18 jiyè 2020, epi sa a fini avèk rive twazyèm zanj lan nan lwa dimanch ki pral vini talè a.
At the end of that history, when Michael descends to resurrect Moses and Elijah after the three and a half days of death in the streets, as represented in Revelation chapter eleven, and as also represented by Daniel’s twenty-one days of mourning, Christ again descends. He first presents the vision of His glory, the vision which lays the glory of man in the dust, and produces a separation. Once Daniel is in the dust, and after Daniel has become changed by beholding the “causative” feminine vision, he is touched by Gabriel the first time, and placed upon his trembling feet.
Nan fen listwa sa a, lè Mikaèl desann pou resisite Moyiz ak Eli apre twa jou edmi lanmò nan lari yo, jan sa reprezante nan Revelasyon chapit onz la, e jan sa reprezante tou pa vennsenkan jou dèy Danyèl yo, Kris la desann ankò. Premyèman, Li prezante vizyon laglwa Li a, vizyon ki mete laglwa lòm nan pousyè a, e ki pwodui yon separasyon. Yon fwa Danyèl nan pousyè a, e apre Danyèl fin chanje lè li gade vizyon feminen “kozatif” la, Gabriyèl manyen li premye fwa a, epi li mete l kanpe sou pye l k ap tranble yo.
Then Michael the archangel descends to “resurrect Moses” and touches Daniel the second time, leaving him powerless for being overwhelmed with the reality that he was actually speaking to his Lord. Then Gabriel comes and touches him the third time, and strengthens him for the work of being the ensign in the soon-coming Sunday law. The three touches are symbols of the three angels of Revelation fourteen, though they occur in a single day.
Lè sa a, Mikayèl, arkanj lan, desann pou “resisite Moyiz” epi li manyen Danyèl yon dezyèm fwa, sa ki kite l san fòs, paske li te akable anba reyalite a ke se te ak Seyè li menm li t ap pale. Lè sa a, Gabriyèl vini epi li manyen l yon twazyèm fwa, epi li ba li fòs pou travay kòm drapo a nan lwa dimanch ki pral vini talè a. Twa manyen yo se senbòl twa zanj yo nan Revelasyon katòz, byenke yo rive nan yon sèl jou.
The experience of the first angel includes the appearance of Christ as lightning, the “causative” vision that separates, and the first touch that raises Daniel out of the dust of his human glory. The first angel possesses all three steps included in the first, for it represents the first message. It is not an accident that the first touch is recorded in verses NINE to ELEVEN.
Eksperyans premye zanj lan gen ladan l aparisyon Kris la tankou zeklè, vizyon “kozatif” la ki fè separasyon an, ak premye manyen an ki leve Danyèl soti nan pousyè laglwa imen li. Premye zanj lan genyen tout twa etap ki enkli nan premye a, paske li reprezante premye mesaj la. Se pa yon aksidan si premye manyen an ekri nan vèsè NÈF rive ONZ.
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. Daniel 10:9–11.
Men mwen te tande vwa pawòl li yo; e lè mwen te tande vwa pawòl li yo, mwen tonbe nan yon gwo dòmi ak figi m atè, figi m toune bò tè a. Epi, gade, yon men manyen m, ki fè m leve sou jenou m ak sou pla men m. Epi li di m: O Danyèl, nonm ki anpil renmen anpil, konprann pawòl mwen pale avè w yo, epi kanpe dwat: paske se ba ou mwen voye kounye a. E lè li te fin di m pawòl sa a, mwen te kanpe ap tranble. Danyèl 10:9–11.
The experience of the second touch, which was administered by Christ Himself, changes Daniel from being unable to speak, to being able to speak with his Lord. In the second touch, Daniel has no breath, so he is here represented at the point of Ezekiel’s first message in chapter thirty-seven.
Eksperyans dezyèm manyen an, ki te administre pa Kris la menm, transfòme Danyèl soti nan pa kapab pale pou rive kapab pale ak Seyè li. Nan dezyèm manyen an, Danyèl pa gen souf; konsa, isit la li reprezante nan pwen premye mesaj Ezekyèl la nan chapit trant-sèt 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.
Epi lè li te pale pawòl sa yo avè m, mwen bese figi m atè, epi mwen vin san pale. Epi gade, yon moun 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 m, pa mwayen vizyon an, doulè m yo tonbe sou mwen, e mwen pa t rete ak 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.
In the second message of Ezekiel, a message from the four winds is to be breathed upon the bones, that they might live and stand up as a mighty army. The empowerment of that army is represented by the third touch.
Nan dezyèm mesaj Ezekyèl la, yo dwe soufle yon mesaj ki soti nan kat van yo sou zo yo, pou yo ka viv epi kanpe sou pye yo tankou yon gwo lame. Ranfòsman lame sa a reprezante pa twazyèm manyen an.
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. Also I in the first year of Darius the Mede, even I, stood to confirm and to strengthen him. And now will I show thee the truth. Behold, there shall stand up yet three kings in Persia; and the fourth shall be far richer than they all: and by his strength through his riches he shall stir up all against the realm of Grecia. Daniel 10:18–11:2.
Apre sa, yon lòt ankò ki te sanble ak yon nonm vin manyen m, epi li ban m fòs. Li di m: O nonm ki renmen anpil, nou pa bezwen pè; lapè 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? Epi kounye a, mwen pral retounen al goumen ak chèf Pès la; epi lè m fin pati, gade, chèf Grès la va vini. Men, m ap fè ou wè sa ki ekri nan liv verite a; e pa gen pèsonn ki kanpe avè m nan bagay sa yo, eksepte Mikaèl, chèf nou an. Epi mwen menm tou, nan premye ane Dariyis, Med la, se mwen menm ki te kanpe pou konfime l e pou fòtifye l. Epi kounye a m ap fè ou wè verite a. Gade, gen twa wa ankò ki pral leve nan Pès; epi katriyèm nan va pi rich anpil pase yo tout; e pa fòs li, grasa richès li yo, li pral souke tout moun kont wayòm Grès la. Danyèl 10:18–11:2.
The message that brings the two witnesses to life in Ezekiel chapter thirty-seven is the message of Islam of the third woe, but line upon line, the message that Gabriel identifies in the illustration of Michael raising Moses up and taking him up into heaven as an ensign, is the message of the final president of the United States. It is the message of the sixth president (the Republican horn) who was slain in 2020, as had been the true Protestant horn. In Daniel’s narrative the resurrection from the days of mourning for the true Protestant horn, led into the identification of the resurrection of the Republican horn.
Mesaj ki bay de temwen yo lavi nan Ezekyèl chapit trant-sèt la se mesaj Islam twazyèm malè a; men, liy sou liy, mesaj Gabriyèl idantifye nan ilistrasyon an kote Mikaèl leve Moyiz epi pran l monte nan syèl la kòm yon drapo, se mesaj dènye prezidan Etazini an. Se mesaj sizyèm prezidan an (kòn Repibliken an) ki te touye an 2020, menm jan kòn vrè Pwotestan an te ye a. Nan naratif Danyèl la, rezirèksyon soti nan jou dèy pou kòn vrè Pwotestan an te mennen nan idantifikasyon rezirèksyon kòn Repibliken an.
Seven times in Daniel chapter ten, the word “vision” or “appearance” is employed. Those seven references are identified by the same Hebrew word, with the exception that three of those times the word is in the feminine tense and the other four it is in the masculine tense. Seven being the number of perfection, and the three-four combination that equals seven is a primary characteristic of the book of Revelation where the last three of the seven churches, and the last three of the seven seals, and the last three of the seven trumpets are specifically distinguished from the first four.
Sèt fwa nan chapit dis liv Danyèl la, yo itilize mo “vizyon” oswa “aparans”. Sèt referans sa yo idantifye pa menm mo ebre a, eksepte ke twa nan fwa sa yo mo a nan fòm feminen, epi kat lòt fwa yo li nan fòm maskilen. Sèt, antanke nonm pèfeksyon an, ansanm ak konbinezon twa-kat ki bay sèt la, se yon karakteristik prensipal liv Revelasyon an, kote yo fè yon distenksyon espesyal ant twa dènye nan sèt legliz yo, ak twa dènye nan sèt so yo, epi ak twa dènye nan sèt twonpèt yo, parapò ak kat premye yo.
The books of Daniel and Revelation are the same book, and in this sense Daniel and John are the same last day symbol. The vision of Christ in chapter ten, is the vision of Christ in Revelation chapter one.
Liv Danyèl ak Liv Revelasyon se menm liv la, e nan sans sa a Danyèl ak Jan se menm senbòl dènye jou a. Vizyon Kris la nan chapit dis la, se vizyon Kris la nan Revelasyon chapit youn nan.
In Revelation chapter one, John hears a voice behind him and turns to see the one who is speaking.
Nan Revelasyon chapit youn, Jan tande yon vwa dèyè li, epi li vire pou l wè sila a k ap pale a.
I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet, Saying, I am Alpha and Omega, the first and the last: and, What thou seest, write in a book, and send it unto the seven churches which are in Asia; unto Ephesus, and unto Smyrna, and unto Pergamos, and unto Thyatira, and unto Sardis, and unto Philadelphia, and unto Laodicea. Revelation 1:10, 11.
Mwen te nan Lespri a nan jou Senyè a, epi mwen tande dèyè m yon gwo vwa, tankou son yon twonpèt, ki t ap di: Mwen se Alfa ak Omega, premye a ak dènye a; epi: Sa ou wè a, ekri li nan yon liv, epi voye li bay sèt legliz ki nan Azi yo: bay Efèz, ak Smirn, ak Pègam, ak Tiyatir, ak Sard, ak Filadèlfi, ak Lawodise. Revelasyon 1:10, 11.
Whether it is the three touches in Daniel chapter ten, or the same vision in chapter one of Revelation, or the two messages of Ezekiel in chapter thirty-seven, or Isaiah being touched with a live coal from off the altar, the experience is identifying the empowering of the final warning message, and that message begins at the resurrection of the two witnesses in July of 2023. Daniel, John, Ezekiel and Isaiah all represent a messenger that hears the “voice” from the “old paths” behind him, which asks, “whom shall I send?” When that messenger responds, “here am I, send me,” he is strengthened and raises his voice, as one who is crying in the wilderness. “He that hath an ear, let him hear what the Spirit saith unto the churches.”
Kit se swa twa manyen yo nan chapit dis liv Danyèl la, oswa menm vizyon an nan premye chapit Revelasyon an, oswa de mesaj yo nan chapit trannsèt liv Ezekyèl la, oswa Ezayi ki te touche ak yon chabon dife ki soti sou lotèl la, eksperyans sa a idantifye bay fòs mesaj dènye avètisman an, e mesaj sa a kòmanse nan rezirèksyon de temwen yo an jiyè 2023. Danyèl, Jan, Ezekyèl ak Ezayi tout reprezante yon mesaje ki tande “vwa” ki soti nan “ansyen chemen yo” dèyè li, ki mande: “ki moun m ap voye?” Lè mesaje sa a reponn: “men mwen, voye m,” li vin fòtifye epi li leve vwa li, tankou yon moun k ap rele nan dezè a. “Moun ki gen zòrèy, se pou l tande sa Lespri a di legliz yo.”
We will continue this study in our next article.
N ap kontinye etid sa a nan pwochen atik nou an.
“Upon the occasion just described, the angel Gabriel imparted to Daniel all the instruction which he was then able to receive. A few years afterward, however, the prophet desired to learn more of subjects not yet fully explained, and again set himself to seek light and wisdom from God. ‘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…. 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’ (Daniel 10:2–6).
“Nan okazyon ki sot dekri a, zanj Gabriyèl te bay Danyèl tout enstriksyon li te kapab resevwa nan moman sa a. Kèk ane apre, sepandan, pwofèt la te anvi aprann plis sou sijè ki poko t fin esplike nèt yo, e ankò li mete tèt li ap chèche limyè ak sajès nan men Bondye. ‘Nan jou sa yo, mwen menm Danyèl, mwen t ap fè dèy pandan twa semèn antye. Mwen pa t manje pen ki agreyab, ni vyann ni diven pa t antre nan bouch mwen, ni mwen pa t benyen tèt mwen ditou…. Lè sa a, mwen leve je m, mwen gade, epi men yon nonm ki te abiye an twal fen blan, ren li te mare ak lò rafine ki soti Oufaz. Kò li menm te tankou beryl, figi li te tankou aparans zèklè, je li tankou lanp dife, bra li ak pye li tankou koulè kwiv poli, e vwa pawòl li yo tankou bri yon foul moun’ (Danyèl 10:2–6).”
“This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. No less a personage than the Son of God appeared to Daniel. Our Lord comes with another heavenly messenger to teach Daniel what would take place in the latter days.
“Deskripsyon sa a sanble ak sa Jan te bay lè Kris la te revele tèt li ba li sou zile Patmos. Se pa yon pèsonaj ki pi piti pase Pitit Bondye a ki te parèt devan Danyèl. Seyè nou an vini ansanm ak yon lòt mesaje selès pou anseye Danyèl sa ki t ap fèt nan dènye jou yo.
“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire. Yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that He may open our understanding to comprehend the truths brought to us from heaven.
“Gwo verite Redanmtè mond lan te revele yo se pou moun k ap chèche verite tankou yo ta chèche trezò ki kache. Danyèl te yon granmoun aje. Lavi li te pase nan mitan sediksyon yon lakou wayal payen, lespri li te chaje ak zafè yon gwo anpi. Men, li vire do bay tout bagay sa yo pou l aflije nanm li devan Bondye, epi pou l chèche konnen objektif Trèwo a. E an repons ak siplikasyon li yo, limyè soti nan lakou syèl la te kominike pou moun ki ta viv nan dènye jou yo. Alò, avèk ki kantite chalè nou dwe chèche Bondye, pou Li ka louvri entèlijans nou pou nou konprann verite yo pote ban nou soti nan syèl la.”
“‘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…. And there remained no strength in me: for my comeliness was turned in me into corruption, and I retained no strength’ (verses 7, 8). All who are truly sanctified will have a similar experience. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’
“‘Mwen menm Danyèl sèlman mwen 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 te kouri al kache tèt yo…. E pa t rete okenn fòs nan mwen ankò; paske bèl aparans mwen te tounen nan mwen an pouriti, e mwen pa t kenbe okenn fòs’ (vèsè 7, 8). Tout moun ki vrèman sanktifye ap gen yon eksperyans ki sanble ak sa. Plis vizyon yo genyen sou grandè, laglwa, ak pèfeksyon Kris la vin klè, se plis y ap wè pwòp feblès yo ak enpèfeksyon pa yo avèk vivasite. Yo p ap gen okenn tandans pou reklame yon karaktè san peche; sa ki te parèt dwat ak bèl lakay yo menm ap, lè yo konpare l ak pite ak laglwa Kris la, parèt sèlman kòm yon bagay endiy ak koripsib. Se lè lèzòm separe ak Bondye, lè yo gen vizyon Kris la ki trè endistenk, yo di: ‘Mwen san peche; mwen sanktifye.’”
“Gabriel now appeared to the prophet, and thus addressed him: ‘Oh 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’ (verses 11, 12).
“Gabriyèl kounye a parèt devan pwofèt la, epi li pale avè l konsa: ‘O Danyèl, ou menm ki anpil renmen, konprann pawòl mwen pale avè ou yo, epi kanpe dwat: paske se bò kote ou yo voye m kounye a. E lè li te fin pale pawòl sa a avè m, mwen te kanpe ap tranble. Lè sa a li di m: Pa pè, Danyèl; paske depi premye jou ou te mete kè ou pou konprann, epi pou imilye tèt ou devan Bondye ou, yo te tande pawòl ou yo, e mwen vini poutèt pawòl ou yo’ (vèsè 11, 12).”
“What great honor is shown to Daniel by the Majesty of heaven! He comforts His trembling servant and assures him that his prayer has been heard in heaven. In answer to that fervent petition the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but heaven’s Prince, the Archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.
“Ala yon gran onè Majeste syèl la montre Danyèl! Li konsole sèvitè li k ap tranble a, epi li asire l ke lapriyè li a te tande nan syèl la. An repons a siplikasyon cho sa a, yo te voye zanj Gabriyèl pou enfliyanse kè wa Pès la. Pandan twa semèn Danyèl t ap fè jèn e lapriyè, monak la te reziste enpresyon Lespri Bondye a; men Prens syèl la, Akanj lan, Mikayèl, te voye pou vire kè wa tèt di a, pou l pran kèk mezi desizif pou reponn lapriyè Danyèl 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…. 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’ (verses 15–19). So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men’ (verse 16). By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.
«Lè li te fin pale pawòl sa yo avè m, mwen bese figi m atè, e mwen vin bèbè. Epi, gade, yon moun ki te tankou resanblans pitit lèzòm yo manyen bouch mwen.... Epi li di: O nonm ki renmen anpil, pa pè; kè poze pou ou; pran fòs, wi, pran fòs. E lè li te fin pale avè m, mwen te vin gen fòs, epi mwen di: Se pou Seyè mwen pale; paske ou ban m fòs» (vèsè 15–19). Glwa diven ki te revele bay Danyèl la te tèlman gran, li pa t kapab sipòte vizyon an. Lè sa a, mesaje syèl la te vlope klète prezans li a epi li te parèt devan pwofèt la tankou «yon moun ki te tankou resanblans pitit lèzòm yo» (vèsè 16). Pa pouvwa diven li, li te bay nonm sa a ki te gen entegrite ak lafwa fòs, pou l tande mesaj Bondye te voye ba li a.
“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character and unwavering fidelity are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Sanctified Life, 49–52.
“Danyèl te yon sèvitè devwe Bondye ki anwo nan syèl la. Long lavi li te ranpli ak zèv nòb nan sèvis pou Mèt li. Pite karaktè li ak fidelite li ki pa t janm brannen pa jwenn parèy yo eksepte nan imilite kè li ak kontrisyon li devan Bondye. Nou repete: Lavi Danyèl la se yon ilistrasyon enspire sou vrè sanktifikasyon an.” Sanctified Life, 49–52.