Verse forty of Daniel chapter eleven, begins at the time of the end in 1798, when the king of the north is delivered his deadly wound at the hands of the king of the south. That history was typified by the year 246 BC, when Ptolemy brought revenge upon the northern kingdom, and also by Napoleonic France taking the pope captive in 1798. After the king of the south returns to Egypt in verse nine, then verse ten identifies that the king of the north would mount a counter-attack against the king of the south.
Vèsè karant nan Danyèl chapit onz lan kòmanse nan tan lafen an, an 1798, lè wa nò a resevwa blesi mòtèl li anba men wa sid la. Istwa sa a te gen kòm tip ane 246 anvan Jezikri, lè Ptolome te tire revanj sou wayòm nò a, epi tou lè Lafrans napoleonyèn te mennen pap la an kaptivite an 1798. Apre wa sid la retounen ann Ejip nan vèsè nèf la, alò vèsè dis la idantifye ke wa nò a t ap lanse yon kontreatak kont wa sid la.
So the king of the south shall come into his kingdom, and shall return into his own land. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress. Daniel 11:9, 10.
Konsa, wa sid la va antre nan wayòm pa li a, epi li va retounen nan peyi pa li. Men, pitit gason li yo va leve kanpe, e yo va rasanble yon foul gwo lame; epi youn ladan yo va sètènman vini, e li va debòde, e li va pase toupatou; apre sa li va retounen, e li va leve ankò, jouk rive nan fòtrès li a. Danyèl 11:9, 10.
Before we consider Uriah Smith’s commentary upon the history that fulfilled verse ten, we note the expression of “overflow, and pass through.” The Hebrew phrase that is translated in this fashion, is also translated in verse forty, as “overflow and pass over.” It is the same phrase in the original Hebrew. It is only found one other place in the Scriptures.
Anvan nou konsidere kòmantè Uriah Smith sou istwa ki te akonpli vèsè dis la, nou remake ekspresyon “debòde, epi travèse.” Fraz ebre ki tradui konsa a, tradui tou nan vèsè karant lan kòm “debòde epi pase sou.” Se menm fraz la nan ebre orijinal la. Li pa parèt okenn lòt kote ankò nan Ekriti yo, eksepte yon sèl lòt fwa.
And he shall pass through Judah; he shall overflow and go over, he shall reach even to the neck; and the stretching out of his wings shall fill the breadth of thy land, O Immanuel. Isaiah 8:8.
Li pral travèse peyi Jida; l ap debòde epi l ap pase pi lwen, l ap rive jis nan kou a; epi detansyon zèl li yo pral plen tout lajè peyi pa ou a, O Emanyèl. Ezayi 8:8.
In Daniel chapter eleven, verse ten and verse forty, and then again in Isaiah chapter eight, verse eight, the identical Hebrew phrase is translated three different ways, though they represent the same meaning. The last word of the phrase, the Hebrew word “abar,” is either represented as “pass through,” in verse ten, “pass over,” in verse forty, and then as “go over,” in Isaiah. The meaning is essentially the same in each of the three references, but in Isaiah there is also another prophetic connection between the references.
Nan Danyèl chapit onz, vèsè dis ak vèsè karant, epi ankò nan Ezayi chapit uit, vèsè uit, yo tradui menm fraz ebre a twa fason diferan, byenke yo eksprime menm sans lan. Dènye mo nan fraz la, mo ebre “abar” la, swa rann kòm “pase nan” nan vèsè dis, “pase sou” nan vèsè karant, epi ansuit kòm “ale sou” nan Ezayi. Sans lan se esansyèlman menm nan chak nan twa referans yo, men nan Ezayi genyen tou yon lòt koneksyon pwofetik ant referans yo.
The verse in Isaiah, was fulfilled when the king of Assyria conquered Judah and came to Jerusalem, but never conquered the city itself. He came up “to the neck,” but he never conquered the “head.” In the very same prophecy, Isaiah sets forth a prophetic symbol of what a “head” represents, and he identifies a “head,” as the capital of the kingdom, and the king of the kingdom is also the “head.” He provides two witnesses of the prophetic truth that a head, is a king, and a kingdom, and then cryptically identifies that if the student of prophecy will not accept and understand this truth, he will not be established. The cryptic verse is part of the very same prophecy that identifies that the king of the north would overflow and go over, but only up “to the neck.”
Vèsè ki nan Ezayi a te akonpli lè wa Lasiri a te konkeri Jida epi li te rive Jerizalèm, men li pa t janm konkeri vil la menm. Li te monte “rive nan kou a,” men li pa t janm konkeri “tèt” la. Nan menm pwofesi sa a menm, Ezayi prezante yon senbòl pwofetik sou sa yon “tèt” reprezante, e li idantifye yon “tèt” kòm kapital wayòm nan, epi wa wayòm nan se tou “tèt” la. Li bay de temwen konsènan verite pwofetik la ke yon tèt se yon wa, ak yon wayòm, epi answit li idantifye yon fason enigmatik ke si etidyan pwofesi a pa aksepte epi konprann verite sa a, li pap tabli. Vèsè enigmatik la fè pati menm pwofesi a menm ki idantifye ke wa nò a t ap debòde epi pase sou, men sèlman “rive nan kou a.”
For the head of Syria is Damascus, and the head of Damascus is Rezin; and within threescore and five years shall Ephraim be broken, that it be not a people. And the head of Ephraim is Samaria, and the head of Samaria is Remaliah’s son. If ye will not believe, surely ye shall not be established. Isaiah 7:8, 9.
Paske tèt Siri se Damas, e tèt Damas se Rezin; epi nan swasantsenk ane, Efrayim va kraze, pou li pa yon pèp ankò. E tèt Efrayim se Samari, e tèt Samari se pitit gason Remalya. Si nou pa kwè, sètenman nou p ap tabli. Ezayi 7:8, 9.
The “head” of the nation of Syria was its capital city “Damascus,” and the “head” of “Damascus” (the capital city) was “Rezin,” the king of Syria. Also, the “head” of the nation of Ephraim was its capital city “Samaria,” and the “head” of “Samaria” (the capital city) was “Remaliah’s son” (Pekah), the king of Samaria. In the same prophecy, in the next chapter, in verse eight, King Sennacherib of Assyria surrounded Jerusalem, and in verse eight, it identifies his surrounding of Jerusalem as coming up to the neck.
“Tèt” nasyon Siri a se te vil kapital li a, “Damas,” epi “tèt” “Damas” (vil kapital la) se te “Rezen,” wa Siri a. Menm jan an tou, “tèt” nasyon Efrayim nan se te vil kapital li a, “Samari,” epi “tèt” “Samari” (vil kapital la) se te “pitit gason Remalya a” (Peka), wa Samari a. Nan menm pwofesi a, nan chapit ki vin apre a, nan vèsè uit, wa Senakerib, wa Lasiri a, te sènen Jerizalèm, epi nan vèsè uit la, li idantifye sènen li te sènen Jerizalèm nan kòm yon monte ki rive jis nan kou a.
Verses seven and eight, which set forth upon two witnesses, the prophetic symbol of a “head,” representing both the king and the capital of the king’s nation is the prophecy of sixty-five years that identifies the starting point of both prophecies of twenty-five hundred and twenty years against the northern and southern kingdoms of Israel. It is therefore, a very complex verse, for it connects with verse ten, and forty, of chapter eleven of Daniel, which both also identify engagements of a northern king attacking a southern king, just as Sennacherib, a king of the north, attacked Judah, a southern king in verse eight, of Isaiah chapter eight.
Vèsè sèt ak uit yo, ki mete devan nou, sou baz de temwen, senbòl pwofetik yon “tèt,” ki reprezante ni wa a ni kapital nasyon wa a, se pwofesi swasant-senk ane a ki idantifye pwen depa toude pwofesi de mil senk san venn ane yo kont wayòm nò a ak wayòm sid Izrayèl la. Se poutèt sa, sa se yon vèsè ki trè konplèks, paske li konekte ak vèsè dis ak karant nan chapit onz liv Danyèl la, ki toude idantifye angajman yon wa nò k ap atake yon wa sid, menm jan ak Senakerib, yon wa nò, ki te atake Jida, yon wa sid, nan vèsè uit chapit uit liv Ezayi a.
The key that connects these engagements of northern and southern kings together is the “head,” and the “overflowing and passing over.” When the king of the north retaliates against the king of the south in verse ten, of chapter eleven, he wins the battle, but he leaves the “head,” for he “comes, and overflows, and passes through” “to” the king of the south’s “fortress.” The history of verse ten represents the northern king’s victory over the southern king, but he does not enter into Egypt (the fortress), the capital—the “head.”
Kle ki konekte angajman sa yo ant wa nò a ak wa sid la ansanm se “tèt” la, epi “debòde a ak pase pi lwen an.” Lè wa nò a pran revanj sou wa sid la nan vèsè dis la, nan chapit onz la, li ranpòte batay la, men li kite “tèt” la, paske li “vini, li debòde, epi li pase atravè” “rive nan” “fòtrès” wa sid la. Istwa vèsè dis la reprezante viktwa wa nò a sou wa sid la, men li pa antre nan peyi Lejip (fòtrès la), kapital la—“tèt” la.
When the southern king previously defeated the northern king in verses seven and eight, he “entered into the fortress of the king of the north, and” “prevailed and” “carried captives” back to “Egypt.” In the king of the north’s retaliatory victory, he did not enter into Egypt, thus typifying that when the Soviet Union was swept away in 1989, Russia, its capital—its head was left standing. “If ye will not believe, surely ye shall not be established.” It is Russia, represented as the king of the south in verses eleven and twelve, that wins the battle of the borderland, which in antiquity was Raphia, and today is Ukraine.
Lè wa sid la te deja bat wa nò a nan vèsè sèt ak uit yo, li te “antre nan fòtrès wa nò a, epi” li te “gen laviktwa sou li, epi” li te “mennen prizonye” tounen ann “Ejip.” Nan viktwa vanjans wa nò a, li pa t antre ann Ejip; konsa sa sèvi kòm yon tip ki montre ke lè Inyon Sovyetik la te rache ale an 1989, Larisi, kapital li a—tèt li—te rete kanpe. “Si nou pa vle kwè, se sèten nou p ap etabli.” Se Larisi, ki reprezante kòm wa sid la nan vèsè onz ak douz yo, ki genyen batay fwontyè a, ki nan tan lontan te Rafa, e ki jodi a se Ikrèn.
“‘VERSE 10. But his sons shall be stirred up, and shall assemble a multitude of great forces: and one shall certainly come, and overflow, and pass through: then shall he return, and be stirred up, even to his fortress.’
« VÈSÈ 10. Men pitit gason li yo pral eksite, e yo pral rasanble yon foul gwo lame; epi youn va sètènman vini, li va debòde, epi li va travèse; lè sa a li va retounen, epi li pral eksite ankò, menm jouk rive nan fòtrès li. »
“The first part of this verse speaks of sons, in the plural; the last part, of one, in the singular. The sons of Seleucus Callinicus were Seleucus Ceraunus and Antiochus Magnus. These both entered with zeal upon the work of vindicating and avenging the cause of their father and their country. The elder of these, Seleucus, first took the throne. He assembled a great multitude to recover his father’s dominions; but being a weak and pusillanimous prince, both in body and estate, destitute of money, and unable to keep his army in obedience, he was poisoned by two of his generals after an inglorious reign of two or three years. His more capable brother, Antiochus Magnus, was thereupon proclaimed king, who, taking charge of the army, retook Seleucia and recovered Syria, making himself master of some places by treaty, and of others by force of arms. A truce followed, wherein both sides treated for peace, yet prepared for war; after which Antiochus returned and overcame in battle Nicolas, the Egyptian general, and had thoughts of invading Egypt itself. Here is the ‘one’ who should certainly overflow and pass through.” Uriah Smith, Daniel and the Revelation, 253.
“Premye pati vèsè sa a pale de pitit gason, nan pliryèl; dènye pati a, pale de youn, nan sengilye. Pitit gason Seleucus Callinicus yo te Seleucus Ceraunus ak Antiochus Magnus. Toule de te antre avèk anpil zèl nan travay pou defann epi vanje kòz papa yo ak peyi yo. Pi gran nan de sa yo, Seleucus, te pran twòn nan an premye. Li te rasanble yon gwo foul moun pou reprann dominasyon papa l; men, kòm li te yon prens fèb ak lach, ni nan kò ni nan mwayen, san lajan, e li pa t kapab kenbe lame li a nan obeyisans, de nan jeneral li yo te anpwazonnen l apre yon rèy san glwa ki te dire de oswa twa ane. Frè li a ki te pi kapab, Antiochus Magnus, te lè sa a pwoklame wa; li menm, lè li te pran kòmandman lame a, li reprann Seleucia epi li rekipere Siri, li fè tèt li mèt kèk kote pa trete, epi kèk lòt pa fòs zam. Apre sa te vini yon trèv, pandan ki toude bò yo te negosye pou lapè, men yo te pare pou lagè; apre sa, Antiochus te retounen, li te bat Nicolas, jeneral Ejipsyen an, nan konba, e li te gen panse pou anvayi Ejip li menm. Men ‘youn’ nan ki t ap sètènman debòde epi travèse a.” Uriah Smith, Daniel and the Revelation, 253.
The collapse of the Soviet Union in 1989, marked the “time of the end,” and the two sons in the verse, represent the two waymarks of Reagan and Bush the first. Since the “time of the end,” in 1798, which is where verse forty of Daniel eleven began, the whore of Rome has been forgotten, for she, as Jezebel, remains behind in Samaria, while her husband Ahab addresses Elijah at Mount Carmel. She was in hiding, but secretly pulling the strings, as she was in World War One and World War Two. Her husband is her proxy army against the king of the south. When she retaliated in 1989, she, as the king of the north, brought chariots, ships and horsemen.
Kraze Inyon Sovyetik la an 1989 te make “tan lafen an”, epi de pitit gason yo nan vèsè a reprezante de waymark Reagan ak Bush premye a. Depi “tan lafen an”, an 1798, ki se kote vèsè karant nan Danyèl onz te kòmanse, pwostitye Wòm nan te tonbe nan bliye, paske li menm, kòm Jezabèl, rete dèyè nan Samari, pandan mari li Akab ap pale ak Eli sou Mòn Kamèl. Li te kache, men an kachèt li t ap rale fisèl yo, menm jan li te fè sa nan Premye Gè Mondyal la ak Dezyèm Gè Mondyal la. Mari li se lame pwokirasyon li kont wa sid la. Lè li te vanje tèt li an 1989, li menm, kòm wa nò a, te vini ak cha, bato ak kavalye.
And at the time of the end shall the king of the south push at him: and the king of the north shall come against him like a whirlwind, with chariots, and with horsemen, and with many ships; and he shall enter into the countries, and shall overflow and pass over. Daniel 11:40.
Epi nan tan lafen an, wa sid la va pouse sou li; epi wa nò a va vini kont li tankou yon toubiyon, avèk cha, ak kavalye, ak anpil bato; epi li va antre nan peyi yo, epi li va anvayi yo, li va travèse yo. Danyèl 11:40.
Her proxy in the retaliation is represented by “ships,” which are economic power, and by “chariots and horsemen,” which are military might. Military might and economic power are the two prophetic attributes of the United States in the prophecies of the last days, for the United States will forbid those who will not bow to Jezebel from buying and selling, and if they still refuse Jezebel’s mark of authority, they will be put to death. It was the economic power and military strength of the United States that was employed in cooperation with the papacy that brought about the dissolution of the Soviet Union in 1989, though Russia was left standing.
Pwoksi li nan vanjans lan reprezante pa “batiman,” ki se pouvwa ekonomik, ak pa “cha ak kavalye,” ki se fòs militè. Fòs militè ak pouvwa ekonomik se de atribi pwofetik Etazini nan pwofesi sou dènye jou yo, paske Etazini pral entèdi moun ki pap bese devan Jezabèl yo achte ak vann, epi si yo toujou refize mak otorite Jezabèl la, y ap mete yo a lanmò. Se te pouvwa ekonomik ak fòs militè Etazini, ki te itilize an kolaborasyon avèk papote a, ki te mennen nan disolisyon Inyon Sovyetik la an 1989, byenke Larisi te rete kanpe.
The history which fulfilled verse ten of Daniel chapter eleven is repeated in the history of the second part of verse forty which identifies the time of the end in 1989. The history of verses six through nine represent the history that led to the time of the end, which is identified in the first part of verse forty. Verses five through ten of Daniel chapter eleven perfectly illustrate the history of verse forty of Daniel eleven, for as Sister White recorded, “much of the history that has been fulfilled in the eleventh of Daniel will be repeated.”
Istwa ki te akonpli vèsè diz nan Danyèl chapit onz la repete nan istwa dezyèm pati vèsè karant lan, ki idantifye tan lafen an an 1989. Istwa vèsè sis rive nèf yo reprezante istwa ki te mennen nan tan lafen an, ki idantifye nan premye pati vèsè karant lan. Vèsè senk rive diz nan Danyèl chapit onz la ilistre pafètman istwa vèsè karant lan nan Danyèl onz, paske, jan Sè White te ekri sa, “anpil nan istwa ki te akonpli nan onzyèm chapit Danyèl la pral repete.”
Verses one through four of Daniel eleven identify Cyrus, the second king of the two-horn nation at the time of the end in the last days. The “time of the end” in the last days was 1989, and the second president, represented by Cyrus, establishes a prophetic sequence that allows a student of prophecy to count to the sixth president after 1989, who would be the richest president, and who would stir up (awaken), the globalist dragon powers whether they be the globalists of the world, or those in the United States. That prophetic history then jumps to the seventh kingdom of Bible prophecy, the ten kings of the United Nations, and identifies its primary and first king, as represented by Alexander the Great (meaning “The Warrior of Men”), and the ultimate dissolution of his kingdom when the four winds of Islam are fully released at the close of human probation.
Vèsè youn rive kat nan Danyèl onz idantifye Siris kòm dezyèm wa nasyon ki gen de kòn nan nan tan lafen an, nan dènye jou yo. “Tan lafen an” nan dènye jou yo te ane 1989, epi dezyèm prezidan an, ki reprezante pa Siris, tabli yon sekans pwofetik ki pèmèt yon etidyan pwofesi konte rive sou sizyèm prezidan apre 1989 la, ki t ap prezidan ki pi rich la, epi ki t ap souke (reveye) pouvwa dragon globalis yo, kit se globalis lemonn yo, oswa sila yo ki Ozetazini. Lè sa a, istwa pwofetik sa a sote rive sou setyèm wayòm pwofesi biblik la, dis wa Nasyonzini yo, epi li idantifye wa prensipal li a ak premye wa li a, jan Aleksann Legran reprezante l (sa vle di “Gerye Lèzòm”), ansanm ak disolisyon final wayòm li an lè kat van Islam yo fin lage nèt nan fen tan gras pou limanite.
Then verses five through nine illustrate the history represented by the period that preceded the establishment of the papacy upon the throne in 538, for first the power who is to become the king of the north must overcome three geographical obstacles, as did Seleucus, who then was established as the king of the north. Thereafter for three and a half years, as represented by thirty-five actual years, the king of the north ruled, until the king of the south entered into his fortress and took him captive, where he later died in Egypt from falling off a horse. Thus, the verses identify the history that concluded at the time of the end in 1798.
Apre sa, vèsè senk rive nèf yo montre istwa peryòd ki te vini anvan etablisman papote a sou twòn nan an 538, paske an premye, pouvwa ki dwe vin wa nò a dwe simonte twa obstak jeyografik, menm jan Seleikis te fè sa, e apre sa li te etabli kòm wa nò a. Apre sa, pandan twa ane edmi, jan trannsenk ane reyèl yo reprezante sa, wa nò a te gouvène, jouk lè wa sid la te antre nan fòtrès li a epi li te pran l prizonye, kote pita li te mouri ann Ejip apre li te tonbe sot sou yon chwal. Konsa, vèsè yo idantifye istwa ki te fini nan tan lafen an an 1798.
Verse ten identifies the history of the time of the end in 1989, and together with verses five through nine, they represent the history of verse forty, as does the history of verses thirty to thirty-six. Therefore, from verse one to verse ten, line upon line, there are two prophetic lines. The first addresses the leaders of the sixth and seventh kingdoms, though there is an empty space between the sixth and richest president of the sixth kingdom and the seventh kingdom.
Vèsè dis idantifye istwa tan lafen an an 1989, epi ansanm ak vèsè senk rive nèf yo, yo reprezante istwa vèsè karant lan, menm jan ak istwa vèsè trant rive trant-sis yo. Se poutèt sa, depi nan vèsè youn rive nan vèsè dis, liy sou liy, gen de liy pwofetik. Premye a konsène dirijan sizyèm ak setyèm wayòm yo, byenke gen yon espas vid ant sizyèm nan ak prezidan ki te pi rich nan sizyèm wayòm nan ak setyèm wayòm nan.
The second line covers the history of the removal of the three obstacles, the period the king of the north reigned, and who was then removed in 1798, and up to 1989, and the second president, represented in the previous line by Cyrus.
Dezyèm liy lan kouvri istwa retire twa obstak yo, peryòd wa nò a te gouvène a, ansanm ak kiyès yo te retire lè sa a an 1798, epi rive jis nan 1989, ak dezyèm prezidan an, ki te reprezante nan liy anvan an pa Siris.
Verses eleven and twelve represent a third line of history that occurs after the rich president of verse two, but sometime after the collapse of the Soviet Union at the time of the end in 1989, and somewhere before the Sunday law in the United States as represented in verse sixteen.
Vèsè onz ak douz yo reprezante yon twazyèm liy istwa ki rive apre prezidan rich ki nan vèsè de a, men nan yon moman apre efondreman Inyon Sovyetik la nan tan lafen an an 1989, epi yon kote anvan lwa dimanch Ozetazini jan sa reprezante nan vèsè sèz la.
The history after the time of the end in 1989, is taken to the sixth and richest president who stirs up the globalists beginning in 2016, in the first line. The prophetic history is taken to 1989, in the second line. The Battle of Raphia (“The Borderline”) in verses eleven and twelve, precedes verse thirteen, where the recently defeated king of the north restores his army and then defeats the king of the south, just before the Sunday law of verse sixteen. The king of the north’s proxy power in verse thirteen, is the last of the eight presidents that reign from 1989 to the Sunday law. Verse thirteen must therefore take place at or after the election of the eighth president, who is of the seven. Verses eleven and twelve begin just before the sixth, richest president, and likely ends just before the election of that very same president, who becomes the eighth that is of the seven, and is victorious in the third battle of the proxy war, in verses thirteen to fifteen.
Istwa apre tan lafen an an 1989 mennen rive sou sizyèm prezidan an, ki se pi rich la, e ki leve globalis yo kòmanse an 2016, nan premye liy lan. Istwa pwofetik la mennen rive sou 1989, nan dezyèm liy lan. Batay Raphia a (“Fwontyè a”) nan vèsè onz ak douz yo, vini anvan vèsè trèz, kote wa nò a, ki te fèk sibi yon defèt, re-etabli lame li a epi answit li bat wa sid la, jis anvan lwa dimanch lan nan vèsè sèz. Pouvwa pwokirasyon wa nò a nan vèsè trèz la, se dènye nan uit prezidan yo ki renye depi 1989 rive jouk lwa dimanch lan. Se poutèt sa, vèsè trèz dwe pran plas li nan oswa apre eleksyon uityèm prezidan an, ki se youn nan sèt yo. Vèsè onz ak douz yo kòmanse jis anvan sizyèm prezidan an, ki pi rich la, e li sanble yo fini jis anvan eleksyon menm prezidan sa a, ki vin tounen uityèm lan ki soti nan sèt yo, e ki genyen laviktwa nan twazyèm batay lagè pa pwokirasyon an, nan vèsè trèz rive kenz yo.
The retaliation of the king of the south in verses eleven and twelve, is in response to the defeat the king of the south suffered in verse ten. Verse ten identifies the victory of the king of the north in 1989, which was brought about by the secret alliance of the United States and the Vatican. The victory for the northern army was the first battle of the proxy war. The literal hot war that was fulfilled in antiquity typified a proxy war in the last days, and the victory of verse eleven and twelve will therefore be a victory for the southern king, in the second battle of the proxy wars.
Vanjans wa sid la nan vèsè onz ak douz yo, se yon repons a defèt wa sid la te sibi nan vèsè dis la. Vèsè dis la idantifye viktwa wa nò a an 1989, ki te vin posib grasa alyans sekrè ant Etazini ak Vatikan an. Viktwa lame nò a te premye batay lagè pa pwokirasyon an. Lagè cho literal la ki te akonpli nan tan lontan an te prefigire yon lagè pa pwokirasyon nan dènye jou yo; kidonk, viktwa vèsè onz ak douz yo pral yon viktwa pou wa sid la, nan dezyèm batay lagè pa pwokirasyon yo.
There are three battles in verses ten through fifteen, and they were all fulfilled in antiquity by literal hot wars, but they represent three battles in the proxy wars in the last days. The first battle was won by the secret alliance of the beast and false prophet, against the dragon in 1989. The second battle of the proxy wars will be won by the atheistic dragon power of the king of the south, against the alliance of the pope and his proxy army. The third battle of the proxy wars will be won by the proxy army of the king of the north, as represented in verses thirteen through fifteen.
Gen twa batay nan vèsè dis rive kenz, e yo tout te akonpli nan tan lontan pa lagè cho literal, men yo reprezante twa batay nan lagè pa pwokirasyon nan dènye jou yo. Premye batay la te genyen pa alyans sekrè bèt la ak fo pwofèt la, kont dragon an an 1989. Dezyèm batay lagè pa pwokirasyon yo pral genyen pa pouvwa dragon ateyis wa sid la, kont alyans pap la ak lame pa pwokirasyon li a. Twazyèm batay lagè pa pwokirasyon yo pral genyen pa lame pa pwokirasyon wa nò a, jan sa reprezante nan vèsè trèz rive kenz.
Prophetically there are three hot world wars, three proxy wars, consisting of three battles, and the warfare of the three woes of Islam. There is also a Civil War and a Revolutionary war. The second battle of the proxy wars is now under way in the Ukraine, “The Borderline”, as represented by Raphia, which was the borderline between the king of the south and the king of the north, when verses eleven and twelve were first fulfilled in history.
Nan sans pwofesi, gen twa gwo lagè mondyal cho, twa lagè pa pwokirasyon, ki fòme ak twa batay, ansanm ak lagè twa malè Islam lan. Genyen tou yon Lagè Sivil ak yon Lagè Revolisyonè. Dezyèm batay lagè pa pwokirasyon yo ap dewoule kounye a nan Ikrèn, “Fwontyè a”, jan Rafya reprezante l, ki te fwontyè ant wa sid la ak wa nò a, lè vèsè onz ak douz yo te premye akonpli nan listwa.
At the very same time that the second battle of the proxy wars in the Ukraine is being carried out, the second of three attacks of Islam against the glorious land is also occurring. The first attack of the third woe arrived on September 11, 2001, and the sealing of the one hundred and forty-four thousand began. The sealing time ends at the soon coming Sunday law in the United States, when Islam of the third woe will once again strike the United States. The first and last strikes are the same, and they both mark a voice of the angel of Revelation eighteen, which is also the voice of the third angel, which is also the sounding of the seventh trumpet, which is also the third woe.
Nan menm moman egzak kote dezyèm batay lagè pa pwokirasyon yo nan Ikrèn lan ap dewoule, dezyèm nan twa atak Islam yo kont peyi bèl pouvwa a ap rive tou. Premye atak twazyèm malè a te rive 11 septanm 2001, epi sele san karant-kat mil yo te kòmanse. Tan sele a fini nan lwa dimanch k ap vini byento nan Etazini, lè Islam twazyèm malè a pral frape Etazini yon lòt fwa ankò. Premye ak dènye frap yo se menm bagay la, epi yo toude make yon vwa zanj Revelasyon dizwit la, ki se tou vwa twazyèm zanj lan, ki se tou sonnen setyèm twonpèt la, ki se tou twazyèm malè a.
In the middle of those two attacks, which are two voices, which are the sound of the seventh trumpet, Islam of the third woe attacked, not the modern spiritual glorious land, but the ancient literal glorious land on October 7, 2023.
Nan mitan de atak sa yo, ki se de vwa, ki se son setyèm twonpèt la, Islam twazyèm malè a te atake, non pa tè gloriye espirityèl modèn nan, men ansyen tè gloriye literal la, nan dat 7 oktòb 2023.
The warfare that then began, is now taking place in the exact area where the Battle of Raphia occurred as described in verses eleven and twelve. The Gaza strip is the borderline between the southern kingdom of Judah and Egypt. October 7, 2023, is a wheel within the other wheels that marks the rebellion, or thirteenth letter in the Hebrew alphabet that together with the first and the last letters creates the word “truth.”
Lagè ki te kòmanse lè sa a, ap fèt kounye a nan menm zòn egzak kote Batay Raphia a te fèt, jan sa dekri nan vèsè onz ak douz yo. Bann Gaza a se liy fwontyè ant wayòm sid Jida a ak Ejip. 7 oktòb 2023 se yon wou anndan lòt wou yo ki make rebelyon an, oswa trèzyèm lèt nan alfabè ebre a, ki ansanm ak premye ak dènye lèt yo fòme mo “verite.”
The second attack against the glorious land by Islam of the third woe, took place on October 7, 2023, and it took place in the exact area that the ancient Battle of Raphia occurred in fulfillment of verses eleven and twelve. The second attack upon the glorious land, is through prophetic geographic symbolism, connected to the second battle of the proxy wars, as represented by the war in Ukraine.
Dezyèm atak Islam twazyèm malè a kont peyi gloriye a te fèt 7 Oktòb 2023, e li te fèt egzakteman nan zòn kote ansyen Batay Rafya a te dewoule, an akonplisman vèsè onz ak douz yo. Dezyèm atak kont peyi gloriye a, atravè senbolis pwofetik jewografik, lye ak dezyèm batay lagè pa pwokirasyon yo, jan lagè ann Ikrèn nan reprezante li.
Line upon line, the second battle of the proxy wars that is now under way in the Ukraine (The Borderland), includes the second note of the trumpet of the third woe (October 7, 2023), that is accomplished in the final period of the sealing of the one hundred and forty-four thousand. That sealing experience is illustrated by Daniel in chapter ten, when he sees the “marah” vision after the twenty-one day period of mourning, which is the three and a half days that the two prophets were dead in the street. The vision was interpreted as the explanation of “what was to befall God’s people in the last days.”
Liy apre liy, dezyèm batay lagè pa mwayen lòt yo ki kounye a ap dewoule nan Ikrèn (Tè Fontyè a), gen ladan l dezyèm nòt twonpèt twazyèm malè a (7 Oktòb 2023), ki akonpli nan dènye peryòd sele san karant-kat mil yo. Eksperyans sele sa a se Daniel ki ilistre li nan chapit dis, lè li wè vizyon “marah” la apre peryòd venneyen jou lapenn nan, ki se twa jou edmi de pwofèt yo te mouri nan lari a. Yo te entèprete vizyon an kòm eksplikasyon “sou sa ki te gen pou rive pèp Bondye a nan dènye jou yo.”
The truth that is represented by the vision of the Hiddekel River, which is the sealing truth, is fulfilled in the prophetic history of verses eleven through fifteen. It is the history of verse forty that begins in 1989, and continues to verse forty-one and the soon coming Sunday law. It is the history of the sixth, richest president in verse two that is represented until the seventh kingdom of “Alexander the Great” as noted in verse three.
Verite ki reprezante pa vizyon larivyè Hiddekel la, ki se verite sele a, akonpli nan istwa pwofetik vèsè onz rive kenz yo. Se istwa vèsè karant lan ki kòmanse an 1989, epi ki kontinye rive nan vèsè karantyèm e youn ak lwa dimanch ki prèt pou vini an. Se istwa sizyèm prezidan ki pi rich la nan vèsè de a ki reprezante jouk rive nan setyèm wayòm “Alexander the Great” jan sa make nan vèsè twa a.
The history which began at the commencement of the second battle of the proxy wars in 2014, that was followed by the richest president beginning his campaign in 2015, is the empty area of verse forty, from 1989 unto the Sunday law in verse forty-one, and it is also the empty area from the sixth, richest president in verse two, unto the seventh kingdom. It is the history that began with the first voice of Revelation chapter eighteen on September 11, 2001, and ends with the second voice at the hour of the great earthquake in chapter eleven of Revelation. That history is also the period of history identified by Ezekiel in chapter twelve, where every vision is fulfilled. That period of time is the sealing time of the one hundred and forty-four thousand. The sanctification of God’s people is accomplished through His word.
Istwa ki te kòmanse nan kòmansman dezyèm batay lagè pwokirasyon yo an 2014, epi ki te swiv pa prezidan ki pi rich la lè li te kòmanse kanpay li an 2015, se zòn vid vèsè karant lan, depi 1989 jouk rive nan lwa dimanch lan nan vèsè karantyèn, epi li se tou zòn vid ki soti nan sizyèm prezidan ki pi rich la nan vèsè de a, rive jouk nan setyèm wayòm nan. Se istwa ki te kòmanse avèk premye vwa Revelasyon chapit dizwit la nan 11 septanm 2001, epi ki fini avèk dezyèm vwa a nan lè gwo tranblemanntè a nan chapit onz Revelasyon an. Istwa sa a se tou peryòd listwa Ezekyèl idantifye nan chapit douz la, kote tout vizyon rive akonpli. Peryòd tan sa a se tan seleman san karannkat mil yo. Sentifikasyon pèp Bondye a reyalize pa mwayen Pawòl Li.
Sanctify them through thy truth: thy word is truth. John 17:17.
Sanctifie-les par ta vérité : ta parole est la vérité. Jean 17:17.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“This vision was given to Ezekiel at a time when his mind was filled with gloomy forebodings. He saw the land of his fathers lying desolate. The city that was once full of people was no longer inhabited. The voice of mirth and the song of praise were no more heard within her walls. The prophet himself was a stranger in a strange land, where boundless ambition and savage cruelty reigned supreme. That which he saw and heard of human tyranny and wrong distressed his soul, and he mourned bitterly day and night. But the wonderful symbols presented before him beside the river Chebar revealed an overruling power mightier than that of earthly rulers. Above the proud and cruel monarchs of Assyria and Babylon the God of mercy and truth was enthroned.
“Vizyon sa a te bay Ezekyèl nan yon tan kote lespri li te ranpli ak presantiman tris. Li te wè peyi zansèt li yo kouche nan dezolasyon. Vil ki te yon lè plen ak moun pa t ankò rete. Vwa kè kontan ak chan louwanj pa t tande ankò nan miray li yo. Pwofèt la menm te yon etranje nan yon peyi etranj, kote anbisyon san limit ak mechanste sovaj t ap gouvène an chèf. Sa li te wè ak tande konsènan tirani ak enjistis lèzòm te boulvèse nanm li, e li te nan gwo lapenn lajounen kou lannuit. Men, senbòl mèvèye yo ki te prezante devan li bò larivyè Kebar la te revele yon pouvwa siprèm ki t ap domine, yon pouvwa ki te pi fò pase pouvwa chèf latè yo. Pi wo pase monak ògeye ak mechan peyi Lasiri ak Babilòn yo, Bondye mizèrikòd ak verite a te chita sou twòn li.”
“The wheellike complications that appeared to the prophet to be involved in such confusion were under the guidance of an infinite hand. The Spirit of God, revealed to him as moving and directing these wheels, brought harmony out of confusion; so the whole world was under His control. Myriads of glorified beings were ready at His word to overrule the power and policy of evil men, and bring good to His faithful ones.
«Konplikasyon ki te tankou wou yo, ki te parèt devan pwofèt la kòm si yo te melanje nan yon tèl konfizyon, te anba direksyon yon men enfini. Lespri Bondye a, ki te revele devan li kòm Sila a k ap fè wou sa yo deplase epi k ap dirije yo, te fè amoni soti nan mitan konfizyon an; konsa, lemonn antye te anba kontwòl Li. Milyad èt glorifye yo te pare, sou pawòl Li, pou mete pouvwa ak politik mechan yo anba kontwòl, epi pou fè byen pou moun fidèl Li yo.»
“In like manner, when God was about to open to the beloved John the history of the church for future ages, He gave him an assurance of the Saviour’s interest and care for His people by revealing to him ‘One like unto the Son of man,’ walking among the candlesticks, which symbolized the seven churches. While John was shown the last great struggles of the church with earthly powers, he was also permitted to behold the final victory and deliverance of the faithful. He saw the church brought into deadly conflict with the beast and his image, and the worship of that beast enforced on pain of death. But looking beyond the smoke and din of the battle, he beheld a company upon Mount Zion with the Lamb, having, instead of the mark of the beast, the ‘Father’s name written in their foreheads.’ And again he saw ‘them that had gotten the victory over the beast, and over his image, and over his mark, and over the number of his name, stand on the sea of glass, having the harps of God’ and singing the song of Moses and the Lamb.
“Menm jan an tou, lè Bondye te prèt pou l louvri devan Jan byeneme a istwa legliz la pou epòk k ap vini yo, Li te ba li yon asirans sou enterè ak swen Sovè a pou pèp Li a, lè Li te revele l ‘Youn ki sanble ak Pitit lòm nan,’ k ap mache nan mitan gwo chandelye yo, ki te senbolize sèt legliz yo. Pandan yo t ap montre Jan dènye gwo lit legliz la ak pouvwa tè yo, yo te pèmèt li tou wè viktwa final la ak delivrans fidèl yo. Li te wè legliz la antre nan yon konfli mòtèl ak bèt la ansanm ak imaj li a, epi yo te fòse adorasyon bèt sa a sou menas lanmò. Men lè li te gade pi lwen pase lafimen ak bri batay la, li te wè yon gwoup sou mòn Siyon avèk Ti Mouton an, ki te genyen, olye mak bèt la, ‘non Papa a ekri sou fwon yo.’ Epi ankò li te wè ‘moun ki te genyen viktwa sou bèt la, sou imaj li a, sou mak li a, ak sou kantite non li a, kanpe sou lanmè an vè a, avèk harp Bondye yo’ epi yo t ap chante chan Moyiz la ak chan Ti Mouton an.”
“These lessons are for our benefit. We need to stay our faith upon God, for there is just before us a time that will try men’s souls. Christ, upon the Mount of Olives, rehearsed the fearful judgments that were to precede His second coming: ‘Ye shall hear of wars and rumors of wars.’ ‘Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places. All these are the beginning of sorrows.’ While these prophecies received a partial fulfillment at the destruction of Jerusalem, they have a more direct application to the last days.
“Leson sa yo se pou byen nou. Nou bezwen fikse lafwa nou sou Bondye, paske gen yon tan ki jis devan nou ki pral mete nan eprèv nanm lèzòm. Kris, sou Mòn Oliv la, te rakonte jijman terib ki t ap vini anvan dezyèm vini Li a: ‘Nou pral tande pale de lagè ak bri lagè.’ ‘Nasyon va leve kont nasyon, e wayòm kont wayòm: epi pral gen grangou, epidemi, ak tranblemanntè nan divès kote. Tout bagay sa yo se kòmansman doulè yo.’ Pandan pwofesi sa yo te resevwa yon akonplisman pasyèl nan destriksyon Jerizalèm, yo gen yon aplikasyon pi dirèk pou dènye jou yo.”
“We are standing on the threshold of great and solemn events. Prophecy is fast fulfilling. The Lord is at the door. There is soon to open before us a period of overwhelming interest to all living. The controversies of the past are to be revived; new controversies will arise. The scenes to be enacted in our world are not yet even dreamed of. Satan is at work through human agencies. Those who are making an effort to change the Constitution and secure a law enforcing Sunday observance little realize what will be the result. A crisis is just upon us.
“Nou kanpe sou papòt gwo evènman ki solanèl. Pwofesi ap akonpli rapidman. Senyè a la nan pòt la. Byento pral louvri devan nou yon peryòd ki gen yon enterè akablan pou tout moun vivan. Kontwovès tan pase yo pral resisite; nouvo kontwovès pral leve. Sèn ki pral dewoule nan monn nou an poko menm antre nan rèv moun. Satan ap travay atravè ajan imen. Moun ki ap fè efò pou chanje Konstitisyon an epi pou asire yon lwa ki fè obsèvans dimanch obligatwa, yo pa twò rann yo kont ki rezilta sa pral genyen. Yon kriz deja prèske sou nou.”
“But God’s servants are not to trust to themselves in this great emergency. In the visions given to Isaiah, to Ezekiel, and to John we see how closely heaven is connected with the events taking place upon the earth and how great is the care of God for those who are loyal to Him. The world is not without a ruler. The program of coming events is in the hands of the Lord. The Majesty of heaven has the destiny of nations, as well as the concerns of His church, in His own charge.” Testimonies, volume 5, 752, 753.
“Men, sèvitè Bondye yo pa dwe mete konfyans yo nan tèt pa yo nan gwo ijans sa a. Nan vizyon yo te bay Ezayi, Ezekyèl, ak Jan, nou wè jan syèl la mare sere ak evènman k ap fèt sou tè a, e jan swen Bondye genyen pou moun ki rete fidèl ak Li a gran. Lemonn pa san yon chèf. Pwogram evènman k ap vini yo nan men Seyè a. Majeste syèl la kenbe sò nasyon yo, ansanm ak sa ki konsène legliz Li a, anba pwòp gad pa Li.” Testimonies, volume 5, 752, 753.