Daniel is identified in chapter ten, as being resurrected from the days of mourning by the three-step process of the everlasting gospel. Gabriel then provides Daniel with the prophetic history of chapter eleven, thus identifying the history of the light of the great River Hiddekel.
Nan chapit dis la, yo idantifye Danyèl kòm yon moun yo resisite soti nan jou dèy yo atravè pwosesis twa etap levanjil etènèl la. Apre sa, Gabriyèl bay Danyèl istwa pwofetik chapit onz la, konsa li idantifye istwa limyè gwo larivyè Lefrat Idèkèl 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 the apostles have written under the inspiration of the 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 the Lord God of heaven and His law are to be exalted.
“Gen yon nesesite pou yon etid pi pwofon ankò 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 pou nou di nan kèk domèn konsènan pouvwa women an ak papote a, men nou dwe atire atansyon sou sa pwofèt yo ak apot yo te ekri anba enspirasyon Lespri Bondye a. Sentespri a te òganize bagay yo konsa, ni nan don pwofesi a ni nan evènman yo dekri yo, pou anseye ke ajan imen an dwe rete deyò je moun, kache nan Kris la, epi Senyè Bondye syèl la ansanm ak lwa Li a dwe leve byen wo.”
“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. God alone is represented as great. In the vision of the prophet He is seen casting down one mighty ruler and setting up another. He is revealed as the monarch of the universe, about to set up His everlasting kingdom—the Ancient of days, the living God, the Source of all wisdom, the Ruler of the present, the Revealer of the future. Read and understand how poor, how frail, how short-lived, how erring, how guilty, is man in lifting up his soul unto vanity.
“Li liv Dànyèl la. Fè vini nan memwa w, pwen pa pwen, istwa wayòm yo ki reprezante ladan l yo. Gade moun Leta yo, konsèy yo, lame pisan yo, epi wè kijan Bondye te aji pou l rabese ògèy lèzòm, epi lage glwa imen nan pousyè a. Se Bondye sèl ki prezante kòm gran. Nan vizyon pwofèt la, yo wè Li ap fè yon chèf pisan tonbe epi Li ap leve yon lòt. Li revele kòm Monak linivè a, ki prèt pou l etabli wayòm etènèl Li a—Ansyen Jou yo, Bondye vivan an, Sous tout sajès, Souvren tan prezan an, Sila a ki revele sa ki gen pou vini. Li epi konprann kijan moun pòv, kijan li fèb, kijan lavi li kout, kijan li erè, kijan li koupab, lè li leve nanm li bay vanite.”
“The Holy Spirit through Isaiah points us to God, the living God, as the chief object of attention—to God as revealed in Christ. ‘Unto us a child is born, unto us a son is given: and the government shall be upon His shoulder: and His name shall be called Wonderful, Counsellor, The mighty God, The everlasting Father, The Prince of Peace’ [Isaiah 9:6].
“Lespri Sen an atravè Ezayi ap dirije atansyon nou sou Bondye, Bondye vivan an, kòm prensipal sijè atansyon an—sou Bondye jan Li revele nan Kris la. ‘Paske yon Timoun fèt pou nou, yo ban nou yon Pitit Gason; gouvènman an pral sou zepòl Li; epi yo pral rele non Li Bèl Mèvèy, Konseye, Bondye vanyan an, Papa etènèl la, Prens Lapè a’ [Ezayi 9:6].”
“The light that Daniel received direct 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 have come to pass.” Manuscript Releases, volume 16, 333, 334.
“Limyè Dànyèl te resevwa dirèkteman nan men Bondye a te bay espesyalman pou dènye jou sa yo. Vizyon li te wè bò rivyè Ulay ak Hiddèkel yo, gwo rivyè Chinea yo, kounye a yo nan pwosesis akonplisman, e tout evènman yo te predi yo pral byento rive.” Manuscript Releases, volume 16, 333, 334.
The Holy Spirit “so shaped matters” in the giving of the prophecy “and events” of Daniel’s last vision that the first chapter (ten), represents the experience of God’s people in the latter days, as does the last chapter (twelve). The shaping of those three chapters that make up the light of the Hiddekel River, that “was given especially for these last days,” was designed to bear the three-step definition of “truth.” In the first agreeing with the last, and the middle representing rebellion, we have not only the structure of the Hebrew word “truth,” which was created by the first, thirteenth and last letter of the Hebrew alphabet, but we also see the signature of Alpha and Omega.
Sentespri a te “fòme bagay yo konsa” nan don pwofesi a “ak evènman yo” nan dènye vizyon Danyèl la, yon fason pou premye chapit la (dis) reprezante eksperyans pèp Bondye a nan dènye jou yo, menm jan ak dènye chapit la (douz). Fason twa chapit sa yo, ki fòme limyè Rivyè Hiddekel la, “ki te bay espesyalman pou dènye jou sa yo,” te aranje, te fèt pou pote definisyon “verite” an twa etap. Lè premye a dakò ak dènye a, epi mitan an reprezante rebelyon, nou genyen non sèlman estrikti mo ebre ki vle di “verite” a, ki te fòme pa premye, trèzyèm, ak dènye lèt alfabè ebre a, men nou wè tou siyati Alfa ak Omega.
Daniel chapter ten identifies the one hundred and forty-four thousand who understand both the “chazon” vision of the twenty-five hundred and twenty years, and the “mareh” vision of the twenty-three hundred years. Not only do they understand those two visions, but they possess the experience of justification by faith that is produced by the feminine and causative “marah” vision of “the appearance”.
Danyèl chapit dis idantifye san karannkat mil yo, ki konprann ni vizyon « chazon » an sou de mil senksan ventan yo, ni vizyon « mareh » la sou de mil twasan ane yo. Non sèlman yo konprann de vizyon sa yo, men yo posede eksperyans jistifikasyon pa lafwa a, ki pwodui pa vizyon « marah » la, ki se fòm feminen ak kozatè « aparans » lan.
“For the mind and the soul, as well as for the body, it is God’s law that strength is acquired by effort. It is exercise that develops. In harmony with this law, God has provided in His word the means for mental and spiritual development.
“Pou lespri ak nanm nan, menm jan tou pou kò a, se lalwa Bondye ki di fòs vin jwenn pa efò. Se egzèsis ki devlope. An amoni ak lalwa sa a, Bondye bay nan Pawòl li mwayen pou devlopman mantal ak espirityèl. ”
“The Bible contains all the principles that men need to understand in order to be fitted either for this life or for the life to come. And these principles may be understood by all. No one with a spirit to appreciate its teaching can read a single passage from the Bible without gaining from it some helpful thought. But the most valuable teaching of the Bible is not to be gained by occasional or disconnected study. Its great system of truth is not so presented as to be discerned by the hasty or careless reader. Many of its treasures lie far beneath the surface, and can be obtained only by diligent research and continuous effort. The truths that go to make up the great whole must be searched out and gathered up, ‘here a little, and there a little.’ Isaiah 28:10.
Labib la gen tout prensip lèzòm bezwen konprann pou yo ka vin pare swa pou lavi sa a, swa pou lavi k ap vini an. Epi tout moun kapab konprann prensip sa yo. Pèsonn ki gen yon lespri ki kapab apresye ansèyman li pa ka li yon sèl pasaj nan Labib la san li pa tire nan li kèk panse ki itil. Men ansèyman ki gen plis valè nan Labib la pa jwenn nan yon etid okazyonèl oswa dekousi. Gwo sistèm verite li a pa prezante yon fason pou lektè prese oswa neglijan an ka disène li. Anpil nan trezò li yo chita byen fon anba sifas la, e se sèlman pa rechèch dilijan ak efò kontinyèl yo ka jwenn yo. Verite ki antre nan fòmasyon gran antye a dwe chèche epi ranmase, “yon ti kras isit la, yon ti kras lòtbò a.” Ezayi 28:10.
“When thus searched out and brought together, they will be found to be perfectly fitted to one another. Each Gospel is a supplement to the others, every prophecy an explanation of another, every truth a development of some other truth. The types of the Jewish economy are made plain by the gospel. Every principle in the word of God has its place, every fact its bearing. And the complete structure, in design and execution, bears testimony to its Author. Such a structure no mind but that of the Infinite could conceive or fashion.
“Lè yo fin egzaminen yo konsa epi rasanble yo ansanm, y ap jwenn yo adapte youn ak lòt yon fason ki pafè. Chak Levanjil se yon konpleman pou lòt yo, chak pwofesi se yon eksplikasyon pou yon lòt, chak verite se yon devlopman yon lòt verite. Kalite sèvis seremoni sistèm jwif la vin klè grasa levanjil la. Chak prensip nan pawòl Bondye a gen plas pa li, chak reyalite gen siyifikasyon pa li. Epi estrikti konplè a, nan plan li ak nan egzekisyon li, rann temwayaj konsènan Otè li. Yon estrikti konsa, pa gen okenn lespri eksepte Lespri Enfini an ki te kapab ni konsevwa li ni fòme li.”
“In searching out the various parts and studying their relationship, the highest faculties of the human mind are called into intense activity. No one can engage in such study without developing mental power.
“Lè y ap egzamine divès pati yo epi etidye relasyon yo youn ak lòt, pi wo kapasite lespri imen an rele pou antre nan yon aktivite entans. Pèsonn pa ka angaje l nan yon etid konsa san li pa devlope fòs mantal.”
“And not alone in searching out truth and bringing it together does the mental value of Bible study consist. It consists also in the effort required to grasp the themes presented. The mind occupied with commonplace matters only, becomes dwarfed and enfeebled. If never tasked to comprehend grand and far-reaching truths, it after a time loses the power of growth. As a safeguard against this degeneracy, and a stimulus to development, nothing else can equal the study of God’s word. As a means of intellectual training, the Bible is more effective than any other book, or all other books combined. The greatness of its themes, the dignified simplicity of its utterances, the beauty of its imagery, quicken and uplift the thoughts as nothing else can. No other study can impart such mental power as does the effort to grasp the stupendous truths of revelation. The mind thus brought in contact with the thoughts of the Infinite cannot but expand and strengthen.
“E se pa sèlman nan chèche dekouvri laverite ak rasanble l ansanm valè entelektyèl etid Bib la chita. Li chita tou nan efò ki nesesè pou konprann sijè yo prezante yo. Lespri ki okipe sèlman ak bagay òdinè, vin ratresi epi vin fèb. Si yo pa janm mete l travay pou l konprann gran verite ki ale byen lwen, apre yon tan li pèdi kapasite pou l devlope. Kòm yon pwoteksyon kont dejenere sa a, epi kòm yon ankourajman pou devlopman, pa gen anyen ki ka egal etid Pawòl Bondye a. Kòm yon mwayen fòmasyon entelektyèl, Bib la pi efikas pase nenpòt lòt liv, oswa menm tout lòt liv mete ansanm. Grandè tèm li yo, senp diyite pawòl li yo, bote imaj li yo, anime epi elve panse yo yon fason anyen lòt pa kapab. Pa gen okenn lòt etid ki ka bay lespri a yon pouvwa konsa tankou efò pou konprann verite mayifik revelasyon an. Lespri ki konsa vin an kontak ak panse Moun Enfini an, pa ka pa elaji epi vin pi fò.”
“And even greater is the power of the Bible in the development of the spiritual nature. Man, created for fellowship with God, can only in such fellowship find his real life and development. Created to find in God his highest joy, he can find in nothing else that which can quiet the cravings of the heart, can satisfy the hunger and thirst of the soul. He who with sincere and teachable spirit studies God’s word, seeking to comprehend its truths, will be brought in touch with its Author; and, except by his own choice, there is no limit to the possibilities of his development.
“E menm pi gran toujou se pouvwa Bib la nan devlopman nati espirityèl la. Lòm, ki te kreye pou kominote ak Bondye, se sèlman nan yon tèl kominote li ka jwenn vrè lavi li ak devlopman li. Kreyati pou l jwenn nan Bondye pi gwo jwa li, li pa ka jwenn nan okenn lòt bagay sa ki ka kalme dezi kè a, sa ki ka satisfè grangou ak swaf nanm nan. Moun ki, avèk yon lespri sensè e ki dispoze aprann, etidye pawòl Bondye a pandan l ap chèche konprann verite li yo, pral vin an kontak ak Otè li a; epi, eksepte pa pwòp chwa pa li, pa gen okenn limit pou posiblite devlopman li.”
“In its wide range of style and subjects the Bible has something to interest every mind and appeal to every heart. In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic. Immeasurably superior in value to the productions of any human author are the Bible writings, even when thus considered; but of infinitely wider scope, of infinitely greater value, are they when viewed in their relation to the grand central thought. Viewed in the light of this thought, every topic has a new significance. In the most simply stated truths are involved principles that are as high as heaven and that compass eternity.
“Nan gran divèsite estil li yo ak sijè li yo, Bib la gen yon bagay ki kapab enterese tout lespri epi touche tout kè. Nan paj li yo nou jwenn istwa ki pi ansyen an; biyografi ki pi fidèl ak lavi a; prensip gouvènman pou dirije Leta a, pou regle fanmi an—prensip sajès lèzòm pa janm rive egalize. Li gen ladan l filozofi ki pi pwofon an, pwezi ki pi dous la ak pi siprèm nan, ki pi chaje ak pasyon e ki pi plen pitye. Menm lè yo konsidere ekriti Bib la sèlman sou baz sa a, yo depase san mezi an valè pwodiksyon nenpòt otè imen; men yo gen yon sijè ki pi laj anpil, yo gen yon valè ki pi gran anpil toujou, lè yo wè yo nan relasyon yo ak gwo panse santral la. Lè yo konsidere yo nan limyè panse sa a, chak sijè pran yon nouvo siyifikasyon. Nan verite ki eksprime nan fason ki pi senp yo, gen ladan yo prensip ki wo tankou syèl la epi ki anbrase letènite.”
“The central theme of the Bible, the theme about which every other in the whole book clusters, is the redemption plan, the restoration in the human soul of the image of God. From the first intimation of hope in the sentence pronounced in Eden to that last glorious promise of the Revelation, ‘They shall see His face; and His name shall be in their foreheads’ (Revelation 22:4), the burden of every book and every passage of the Bible is the unfolding of this wondrous theme,—man’s uplifting,—the power of God, ‘which giveth us the victory through our Lord Jesus Christ.’ 1 Corinthians 15:57.” Education, 123–125.
“Tèm santral Bib la, tèm kote tout lòt yo nan tout liv la rasanble, se plan redanmsyon an, retablisman imaj Bondye a nan nanm imen an. Depi premye endikasyon espwa a nan jijman ki te pwononse nan Edenn nan jouk rive nan dènye pwomès gloriye Apokalips la, ‘Y ap wè figi Li; e non Li va ekri sou fwon yo’ (Revelation 22:4), sijè chak liv ak chak pasaj nan Bib la se devlopman tèm mèvèye sa a,—elevasyon lòm,—pisans Bondye a, ‘ki ban nou viktwa a pa mwayen Seyè nou Jezikris.’ 1 Corinthians 15:57.” Education, 123–125.
In the passage just cited it is identified that the Bible, when considered from any avenue of literature, is by far superior to any human production. Sister White stated, “In its pages are found history the most ancient; biography the truest to life; principles of government for the control of the state, for the regulation of the household—principles that human wisdom has never equaled. It contains philosophy the most profound, poetry the sweetest and the most sublime, the most impassioned and the most pathetic,” and that “such a structure no mind but that of the Infinite could conceive or fashion.”
Nan pasaj ki fèk site a, yo idantifye ke Bib la, lè yo konsidere l anba nenpòt aspè literati, depase byen lwen nenpòt pwodiksyon imen. Sè White te deklare: “Nan paj li yo nou jwenn istwa ki pi ansyen; biyografi ki pi fidèl ak lavi; prensip gouvènman pou dirije leta, pou regle kay la—prensip sajès imen pa janm rive egalize. Li genyen filozofi ki pi pwofon, pwezi ki pi dous e ki pi siblim, ki pi chaje ak pasyon e ki pi touchan,” epi ke “yon estrikti konsa, okenn lespri apa de Lespri Enfini an pa t kapab ni vin ansent li ni fòme li.”
All the recognized rules of humanity that identify the rules that provide the structure of literature are surpassed by the Bible. The principles that are presented in universities of humanity, which identify the difference between average or lesser literature, all the way to the masterpieces of human literature, are all surpassed by the Bible. With that in mind, it is worth recognizing that the climax, the grand conclusion of the prophetic testimony of the entire Bible, is represented in Daniel’s last vision. It is the capstone of the prophetic testimony, and there is no climax in human literature that comes close to the testimony of Daniel chapter eleven, beginning in verse one and continuing on through chapter twelve verse four.
Tout règ règ limanite rekonèt ki idantifye règ ki bay literati estrikti yo depase pa Bib la. Prensip yo prezante nan inivèsite limanite yo, ki fè diferans ant literati òdinè oswa enferyè rive jouk nan chèfdèv literati lèzòm, yo tout depase pa Bib la. Avèk sa nan lespri, li vo rekonèt ke pik la, gran konklizyon temwayaj pwofetik tout Bib la, reprezante nan dènye vizyon Dànyèl la. Se li menm ki pyè tèt kwen temwayaj pwofetik la, epi pa gen okenn pik nan literati lèzòm ki pwoche bò temwayaj Dànyèl chapit onz la, kòmanse nan vèsè youn epi kontinye rive nan chapit douz vèsè kat.
In the book of Revelation, all the books of the Bible meet and end, and in the revelation the same lines of prophecy are taken up as in the book of Daniel, but in relation to one-another the book of Daniel is the first mention, and Revelation the last. Everything exists in the first mention, and everything exists in the book of Daniel, and the climax to the book is the vision given by the Hiddekel River. The climax to the events represented in that vision begin in verse forty, and continue until the book is sealed in verse four of chapter twelve. Those verses represent the grand finale of every prophetic truth ever uttered or recorded by the holy men of old, including Sister White.
Nan liv Revelasyon an, tout liv Labib yo rankontre epi yo rive nan fen yo, epi nan revelasyon an menm liy pwofesi yo reprann menm jan yo te nan liv Danyèl la; men, an rapò youn ak lòt, liv Danyèl la se premye mansyon an, epi Revelasyon se dènye a. Tout bagay egziste nan premye mansyon an, epi tout bagay egziste nan liv Danyèl la, epi pwen ki pi wo nan liv la se vizyon yo te bay bò Rivyè Idèkèl la. Pwen ki pi wo nan evènman yo reprezante nan vizyon sa a kòmanse nan vèsè karant lan, epi yo kontinye jiskaske liv la sele nan vèsè kat nan chapit douz la. Vèsè sa yo reprezante gran final tout verite pwofetik ki te janm pwononse oswa ekri pa mesye sen yo nan tan lontan, ansanm ak Sè White.
What leads up to that conclusion in chapter eleven are histories within the chapter that provide witnesses to the correct understanding of the last six verses of chapter eleven, where the threefold enemies of the dragon, the beast and the false prophet are now leading the world to the close of human probation. Sister White directly identifies this internal principle.
Sa ki mennen nan konklizyon sa a nan chapit onz se istwa ki nan chapit la menm, ki bay temwayaj pou bon konpreyansyon sis dènye vèsè chapit onz yo, kote twa advèsè dragon an, bèt la ak fo pwofèt la, kounye a ap mennen lemonn nan rive nan fen tan gras lèzòm. Sè White idantifye dirèkteman prensip entèn sa a.
“We have no time to lose. Troublous times are before us. The world is stirred with the spirit of war. Soon the scenes of trouble spoken of in the prophecies will take place. The prophecy in the eleventh of Daniel has nearly reached its complete fulfillment. Much of the history that has taken place in fulfillment of this prophecy will be repeated. In the thirtieth verse a power is spoken of that ‘shall be grieved, and return, and have indignation against the holy covenant: so shall he do; he shall even return, and have intelligence with them that forsake the holy covenant. And arms shall stand on his part, and they shall pollute the sanctuary of strength, and shall take away the daily sacrifice, and they shall place the abomination that maketh desolate. And such as do wickedly against the covenant shall he corrupt by flatteries: but the people that do know their God shall be strong, and do exploits. And they that understand among the people shall instruct many: yet they shall fall by the sword, and by flame, by captivity, and by spoil, many days. Now when they shall fall, they shall be holpen with a little help: but many shall cleave to them with flatteries. And some of them of understanding shall fall, to try them, and to purge, and to make them white, even to the time of the end: because it is yet for a time appointed. And the king shall do according to his will; and he shall exalt himself, and magnify himself above every god, and shall speak marvellous things against the God of gods, and shall prosper till the indignation be accomplished: for that that is determined shall be done.’ Daniel 11:30–36.
“Nou pa gen tan pou nou pèdi. Tan difisil yo devan nou. Mond lan ap boulvèse anba lespri lagè. Talè konsa, sèn twoub yo pale de yo nan pwofesi yo pral rive. Pwofesi ki nan onzyèm chapit Danyèl la prèske rive nan akonplisman li nèt. Anpil nan istwa ki te deja pase nan akonplisman pwofesi sa a pral repete. Nan vèsè trant la, yo pale de yon pouvwa ki ‘va gen lapenn, epi l va tounen, epi l va fache kont alyans sen an; konsa l va fè; wi, l va tounen, epi l va antre annantant ak moun ki vire do bay alyans sen an. Epi fòs ame yo va kanpe bò kote l, epi yo va pwofane tanp fòs la, epi yo va retire sakrifis tout tan an, epi yo va mete abominasyon ki fè dezolasyon an. Moun ki aji mechan kont alyans lan, l va kòwonp yo ak flatri; men pèp ki konnen Bondye pa yo a va fèm, epi y ap fè gwo bagay. Moun ki gen konpreyansyon nan mitan pèp la va enstwi anpil; men yo va tonbe anba nepe, anba flanm dife, nan kaptivite, ak anba depouyman, pandan anpil jou. Kounye a, lè yo va tonbe, yo va resevwa yon ti sekou; men anpil moun va vin kole ak yo ak flatri. Epi kèk nan moun ki gen konpreyansyon yo va tonbe, pou yo eseye yo, pou yo pirifye yo, epi pou yo fè yo vin blan, jouk nan tan lafen an; paske sa rete toujou pou tan ki fikse a. Epi wa a va fè dapre volonte pa li; li va egzalte tèt li, epi l va fè tèt li gran pi wo pase tout dye, epi l va pale bagay estrawòdinè kont Bondye dye yo; epi l va pwospere jouk lè endiyasyon an va akonpli; paske sa ki detèmine a dwe fèt.’ Danyèl 11:30–36.”
“Scenes similar to those described in these words will take place. We see evidence that Satan is fast obtaining the control of human minds who have not the fear of God before them. Let all read and understand the prophecies of this book, for we are now entering upon the time of trouble spoken of:
“Sèn ki sanble ak sa yo ki dekri nan pawòl sa yo pral rive. Nou wè prèv ke Satan ap byen vit pran kontwòl lespri moun ki pa gen lakrentif pou Bondye devan je yo. Se pou tout moun li epi konprann pwofesi ki nan liv sa a, paske kounye a nou ap antre nan tan tribilasyon yo te pale de li a:
“‘And at that time shall Michael stand up, the great prince which standeth for the children of thy people: and there shall be a time of trouble, such as never was since there was a nation even to that same time: and at that time thy people shall be delivered, every one that shall be found written in the book. And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt. And they that be wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever. But thou, O Daniel, shut up the words, and seal the book, even to the time of the end: many shall run to and fro, and knowledge shall be increased.’ Daniel 12:1–4.” Manuscript Releases, number 13, 394.
“‘Epi nan tan sa a, Mikal va leve kanpe, gran prens ki kanpe pou pitit pèp ou a; epi va gen yon tan detrès, janm genyen okenn depi lè te gen yon nasyon jouk rive nan menm tan sa a; epi nan tan sa a pèp ou a va delivre, chak moun ki va jwenn ekri nan liv la. E anpil nan sila yo ki dòmi nan pousyè tè a va leve, kèk pou lavi etènèl, e kèk pou wont ak mepri etènèl. E sila yo ki saj va klere tankou bèlte syèl la; e sila yo ki mennen anpil moun nan jistis va tankou zetwal yo pou tout tan ak pou tout tan. Men ou menm, o Danyèl, fèmen pawòl yo, epi sele liv la, jouk nan tan lafen an: anpil moun va kouri ale vini, e konesans va ogmante.’ Daniel 12:1–4.” Manuscript Releases, nimewo 13, 394.
In this passage Sister White first references Daniel chapter eleven and then identifies the principle “that much of the history which has taken place in fulfillment of this prophecy will be repeated.” She then directly quotes verse thirty to thirty-six and follows with the statement that, “scenes similar to those described in these words will take place.” After identifying verse thirty to thirty-six, and saying scenes similar to those verses will take place, she then identifies the close of probation, when Michael stands up in verse one of chapter twelve. In doing so, she is isolating those seven verses, and placing them in the history which immediately precedes Michael standing up.
Nan pasaj sa a, Sè White fè referans an premye ak Danyèl chapit onz, epi answit li idantifye prensip la: “ke anpil nan istwa ki te rive an akonplisman pwofesi sa a pral repete.” Apre sa, li site dirèkteman vèsè trant rive trant-sis, epi li swiv sa ak deklarasyon sa a: “sèn ki sanble ak sa yo dekri nan pawòl sa yo pral pran plas.” Apre li fin idantifye vèsè trant rive trant-sis, epi li di sèn ki sanble ak vèsè sa yo pral pran plas, li answit idantifye fen tan gras la, lè Mikaèl leve kanpe nan vèsè youn nan chapit douz la. Lè li fè sa, li ap izole sèt vèsè sa yo, epi li ap mete yo nan istwa ki vini imedyatman anvan Mikaèl leve kanpe.
More than once we have addressed the history of verses thirty to thirty-six, and how they parallel verses forty to forty-five of Daniel eleven, and we will now begin to consider other periods of prophetic history in chapter eleven that is repeated in those final six verses. However, before we do we will once again present a brief summary of the parallel of verses thirty to thirty-six with verses forty to forty-five.
Plis pase yon fwa nou te abòde istwa vèsè trant rive trant-sis yo, ansanm ak fason yo mache an paralèl ak vèsè karant rive karant-senk nan Danyèl onz, e kounye a nou pral kòmanse konsidere lòt peryòd nan istwa pwofetik nan chapit onz la ki repete nan sis dènye vèsè sa yo. Sepandan, anvan nou fè sa, nou pral yon lòt fwa ankò prezante yon rezime kout sou paralèl ki genyen ant vèsè trant rive trant-sis yo ak vèsè karant rive karant-senk yo.
Verse thirty marks the transition from pagan Rome to papal Rome. That transitional history is addressed in a variety of prophetic passages that identify such dates as the years 330, 508, 533 and 538. There are other prophetic markers in the transition from the fourth kingdom to the fifth kingdom of Bible prophecy, but in verse thirty-one pagan Rome stands up for the papacy, as represented by Clovis in the year 496. The pagan powers initially represented by Clovis in the verse accomplish the work of removing any pagan resistance (the daily) to the rise of the papacy by the year 508. The warfare of those times brings destruction against the City of Rome during that history as represented by the “sanctuary of strength”, and by the year 538, the pagan powers place the papacy on the throne of the earth, and she then passes a Sunday law at the Council of Orleans.
Vèsè trant lan make tranzisyon an soti nan Wòm payen pou rive nan Wòm papal. Istwa tranzisyon sa a trete nan divès pasaj pwofetik ki idantifye dat tankou ane 330, 508, 533 ak 538. Gen lòt makè pwofetik nan tranzisyon ki fèt soti nan katriyèm wayòm nan pou rive nan senkyèm wayòm nan nan pwofesi biblik, men nan vèsè tranteyen, Wòm payen leve kanpe pou soutni papote a, jan sa reprezante pa Clovis nan ane 496. Pouvwa payen yo, ki okòmansman reprezante pa Clovis nan vèsè a, akonpli travay pou retire tout rezistans payen an (kontinyèl la) kont leve papote a rive nan ane 508. Lagè nan tan sa yo pote destriksyon sou Vil Wòm nan pandan peryòd istorik sa a, jan sa reprezante pa “tanp fòs la”, epi rive nan ane 538, pouvwa payen yo mete papote a sou twòn tè a, epi lè sa a li pase yon lwa dimanch nan Konsèy Orléans.
Verses thirty-two through thirty-six identify the murderous warfare the papacy then brought against God’s faithful during the twelve hundred and sixty years of the Dark Ages. Ultimately the papacy comes to her end in verse thirty-six. In verse forty, Reagan formed a secret alliance with the antichrist, marking when the resistance of Protestantism had been taken away, as represented by the year 508. Reagan’s commitment of finances and military might had been typified by the “arms” standing up for the papacy in 496. The destruction of pagan Rome’s sanctuary of strength, represented by the city of Rome, typifies the destruction of the US Constitution at the soon coming Sunday law, for the Constitution is the sanctuary of strength for the United States. At the Sunday law the papacy will once again be placed upon the throne of the earth, as represented by the year 538.
Vèsè trant-de rive nan trant-sis yo idantifye lagè ansasen papote a te mennen kont fidèl Bondye yo pandan douzsan swasant ane Mwayennaj Fènwa yo. Finalman, nan vèsè trant-sis, papote a rive nan fen li. Nan vèsè karant lan, Reagan te fòme yon alyans sekrè ak antikris la, sa ki make moman rezistans Pwotestantis la te fin retire, jan ane 508 la reprezante sa. Angajman Reagan nan zafè finans ak fòs militè te deja tipifye pa “bra” ki t ap leve kanpe pou papote a an 496. Destriksyon tanp fòs Wòm payen an, ki reprezante pa vil Wòm nan, tipifye destriksyon Konstitisyon Etazini an nan lwa dimanch k ap vini byento a, paske Konstitisyon an se tanp fòs Etazini. Nan lwa dimanch lan, papote a pral yon lòt fwa ankò mete sou twòn tè a, jan ane 538 la reprezante sa.
Then will begin the final period of murderous papal persecution brought against God’s faithful as occurred in the Dark Ages from 538 unto 1798. This will lead to the close of human probation, when Michael stands up, as represented by 1798, when the papacy, who had prospered for twelve hundred and sixty years, received the indignation of the deadly wound.
Lè sa a ap kòmanse dènye peryòd pèsekisyon papal asasen yo pral mennen kont fidèl Bondye yo, jan sa te rive nan Mwayennaj Fènwa yo soti nan 538 rive 1798. Sa ap mennen nan fen tan favè lèzòm, lè Mikaèl leve kanpe, jan sa te reprezante pa ane 1798 la, lè papisite a, ki te pwospere pandan mil desan swasant ane, te resevwa kòlè blesi mòtèl la.
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.
“On one occasion, when in New York City, I was in the night season called upon to behold buildings rising story after story toward heaven. These buildings were warranted to be fireproof, and they were erected to glorify their owners and builders. Higher and still higher these buildings rose, and in them the most costly material was used. Those to whom these buildings belonged were not asking themselves: ‘How can we best glorify God?’ The Lord was not in their thoughts.
“Nan yon okazyon, pandan mwen te nan Vil New York, nan sezon lannuit yo te rele m pou m te gade bilding k ap leve etaj apre etaj anlè nan direksyon syèl la. Yo te garanti bilding sa yo kòm rezistan kont dife, epi yo te bati yo pou fè lwanj pwopriyetè yo ak moun ki te konstwi yo. Bilding sa yo te monte pi wo toujou, e yo te sèvi ak materyo ki pi chè ladan yo. Moun bilding sa yo te pou yo a pa t ap poze tèt yo kesyon sa a: ‘Ki jan nou ka pi byen bay Bondye glwa?’ Senyè a pa t nan panse yo.”
“I thought: ‘Oh, that those who are thus investing their means could see their course as God sees it! They are piling up magnificent buildings, but how foolish in the sight of the Ruler of the universe is their planning and devising. They are not studying with all the powers of heart and mind how they may glorify God. They have lost sight of this, the first duty of man.’
“Mwen te panse: ‘O, si moun sa yo k ap envesti byen yo konsa te ka wè chemen yo jan Bondye wè l la! Y ap akimile bilding mayifik, men ala moun ki fè plan ak envansyon yo san sajès devan je Chèf linivè a. Yo pa ap etidye ak tout fòs kè yo ak lespri yo kijan yo ka bay Bondye glwa. Yo pèdi sa devan je yo, sa ki se premye devwa lòm nan.’”
“As these lofty buildings went up, the owners rejoiced with ambitious pride that they had money to use in gratifying self and provoking the envy of their neighbors. Much of the money that they thus invested had been obtained through exaction, through grinding down the poor. They forgot that in heaven an account of every business transaction is kept; every unjust deal, every fraudulent act, is there recorded. The time is coming when in their fraud and insolence men will reach a point that the Lord will not permit them to pass, and they will learn that there is a limit to the forbearance of Jehovah.
“Pandan gwo batiman sa yo t ap leve, pwopriyetè yo te rejwi avèk yon ògèy anbisye dèske yo te gen lajan pou sèvi avè l pou satisfè pwòp tèt yo epi pou pwovoke jalouzi vwazen yo. Anpil nan lajan yo te envesti konsa a te jwenn pa egzijans abizif, pa peze pòv yo jouk yo kraze. Yo te bliye ke nan syèl la yo kenbe yon dosye sou chak tranzaksyon biznis; chak mache enjis, chak zak fwod, ekri la. Tan an ap vini kote, nan fwod yo ak awogans yo, lèzòm pral rive nan yon pwen Senyè a pap pèmèt yo depase, epi yo pral aprann ke gen yon limit nan pasyans Jewova a.”
“The scene that next passed before me was an alarm of fire. Men looked at the lofty and supposedly fire-proof buildings and said: ‘They are perfectly safe.’ But these buildings were consumed as if made of pitch. The fire engines could do nothing to stay the destruction. The firemen were unable to operate the engines.
“Pwochen sèn ki te pase devan mwen an se te yon alam dife. Moun yo te gade gwo bilding ki wo yo, yo te sipoze pa pran dife, epi yo te di: ‘Yo an sekirite nètale.’ Men, bilding sa yo te boule nèt tankou si yo te fèt ak goudwon. Ponpye yo pa t kapab fè anyen pou anpeche destriksyon an. Moun k ap etenn dife yo pa t kapab fè machin ponp yo mache.”
“I am instructed that when the Lord’s time comes, should no change have taken place in the hearts of proud, ambitious human beings, men will find that the hand that had been strong to save will be strong to destroy. No earthly power can stay the hand of God. No material can be used in the erection of buildings that will preserve them from destruction when God’s appointed time comes to send retribution on men for their disregard of His law and for their selfish ambition.
“Mwen resevwa enstriksyon ke lè tan Senyè a rive, si pa gen okenn chanjman ki fèt nan kè moun ògeye, anbisye yo, lèzòm ap jwenn ke men ki te pisan pou sove a va pisan tou pou detwi. Pa gen okenn pouvwa sou tè a ki kapab anpeche men Bondye. Pa gen okenn materyèl yo ka sèvi nan konstriksyon bilding ki va prezève yo kont destriksyon lè tan Bondye fikse a rive pou voye vanjans sou lèzòm poutèt neglijans yo anvè lwa Li a ak poutèt anbisyon egoyis yo.”
“There are not many, even among educators and statesmen, who comprehend the causes that underlie the present state of society. Those who hold the reins of government are not able to solve the problem of moral corruption, poverty, pauperism, and increasing crime. They are struggling in vain to place business operations on a more secure basis. If men would give more heed to the teaching of God’s word, they would find a solution of the problems that perplex them.
“Pa gen anpil moun, menm pami edikatè ak gason leta, ki konprann kòz ki nan rasin eta sosyete a ye kounye a. Moun ki kenbe rèn gouvènman an pa kapab rezoud pwoblèm koripsyon moral, povrete, mizè, ak krim k ap ogmante. Y ap lite anven pou mete zafè komès yo sou yon baz ki pi solid e ki pi an sekirite. Si lèzòm te bay plis atansyon ak ansèyman Pawòl Bondye a, yo ta jwenn yon solisyon pou pwoblèm k ap boulvèse yo.”
“The Scriptures describe the condition of the world just before Christ’s second coming. Of the men who by robbery and extortion are amassing great riches, it is written: ‘Ye have heaped treasure together for the last days. Behold, the hire of the laborers who have reaped down your fields, which is of you kept back by fraud, crieth: and the cries of them which have reaped are entered into the ears of the Lord of Sabaoth. Ye have lived in pleasure on the earth, and been wanton; ye have nourished your hearts, as in a day of slaughter. Ye have condemned and killed the just; and he doth not resist you.’ James 5:3–6.
«Les Écritures décrivent l’état du monde juste avant le second avènement du Christ. Au sujet des hommes qui, par le vol et l’extorsion, amassent de grandes richesses, il est écrit : “Vous avez amassé des trésors pour les derniers jours. Voici, le salaire des ouvriers qui ont moissonné vos champs, et dont vous les avez frustrés par fraude, crie ; et les cris des moissonneurs sont parvenus aux oreilles du Seigneur des armées. Vous avez vécu sur la terre dans les plaisirs et dans la mollesse ; vous avez rassasié vos cœurs comme en un jour de carnage. Vous avez condamné, vous avez mis à mort le juste ; il ne vous résiste pas.” Jacques 5:3–6.»
“But who reads the warnings given by the fast-fulfilling signs of the times? What impression is made upon worldlings? What change is seen in their attitude? No more than was seen in the attitude of the inhabitants of the Noachian world. Absorbed in worldly business and pleasure, the antediluvians ‘knew not until the Flood came, and took them all away.’ Matthew 24:39. They had heaven-sent warnings, but they refused to listen. And today the world, utterly regardless of the warning voice of God, is hurrying on to eternal ruin.
“Men, kiyès k ap li avètisman siy tan yo, k ap akonpli byen vit yo bay la? Ki enpresyon sa fè sou moun monn nan? Ki chanjman yo wè nan atitid yo? Pa plis pase sa yo te wè nan atitid abitan monn Noe a. Antouke nan zafè ak plezi mondèn, moun ki te viv anvan delij la ‘pa t konnen anyen jouk lè Delij la rive, epi li pote yo tout ale.’ Matye 24:39. Yo te resevwa avètisman ki soti nan syèl la, men yo te refize koute. E jodi a, monn nan, ki pa bay ditou avètisman Bondye a okenn konsiderasyon, ap kouri prese sou chemen destriksyon etènèl.”
“The world is stirred with the spirit of war. The prophecy of the eleventh chapter of Daniel has nearly reached its complete fulfillment. Soon the scenes of trouble spoken of in the prophecies will take place.” Testimonies, volume 9, 12–14.
“Lemonn lan ap brase anba lespri lagè a. Pwofesi ki nan onzyèm chapit Danyèl la prèske rive nan akonplisman total li. Talè konsa, sèn detrès yo pale de yo nan pwofesi yo va rive.” Testimonies, volim 9, 12–14.