Verse ten, of chapter eleven of Daniel, pulls together the internal and external message with the word “fortress.” The connection that it makes with Isaiah’s sixty-five year prophecy, identifies the “fortress” of the external prophecy as Russia, and the internal “fortress” of the temple which Christ raises during the same history. The external fortress, which is in verse thirty-one is identified as the “sanctuary of strength,” represents an earthly king or kingdom. The internal fortress, or the internal sanctuary of strength, is the temple which the Messenger of the Covenant raises in forty-six years.
Vèsè dis nan chapit onz Dànyèl la rasanble mesaj entèn ak ekstèn nan ansanm avèk mo “fòtrès” la. Koneksyon li fè ak pwofesi swasantsenk ane Ezayi a idantifye “fòtrès” pwofesi ekstèn nan kòm Larisi, epi “fòtrès” entèn tanp lan ke Kris leve pandan menm istwa a. Fòtrès ekstèn nan, ki nan vèsè trant-enn lan idantifye kòm “sanktyè fòs la,” reprezante yon wa oswa yon wayòm sou latè. Fòtrès entèn nan, oswa sanktyè entèn fòs la, se tanp Mesaje Alyans lan leve nan karannsis ane.
In the Most Holy Place of that temple (the citadel), God is seated in heavenly places.
Nan Kote ki Pi Sen an nan tanp sa a (sitadèl la), Bondye chita nan plas selès yo.
In the book of Daniel two Hebrew words are both translated as “sanctuary.” One is “miqdash,” and the other is “qodesh.” “Miqdash” can represent a pagan sanctuary, or God’s sanctuary, or even a stronghold. “Qodesh,” is only used to represent God’s sanctuary in the Bible. The “sanctuary” (miqdash) of strength (fortress), in verse thirty-one of Daniel chapter eleven, is translated as the “sanctuary of strength”, and the Hebrew word translated as sanctuary there is “miqdash” which represents the City of Rome, which is the symbol of Roman strength in the history of both pagan and papal Rome. Daniel employed the two Hebrew words in a very careful manner. In the verses which are the central pillar of Adventism, we find the word “sanctuary”.
Nan liv Danyèl la, gen de mo ebre ki toude tradui kòm “tanp lan.” Youn se “miqdash,” epi lòt la se “qodesh.” “Miqdash” ka reprezante yon tanp payen, oswa tanp Bondye a, oswa menm yon fò. “Qodesh” sèvi sèlman pou reprezante tanp Bondye a nan Bib la. “Tanp” (miqdash) fòs la (fòtrès la), nan vèsè trant-e-en nan onzyèm chapit Danyèl la, tradui kòm “tanp fòs la”; epi mo ebre ki tradui la kòm tanp lan se “miqdash,” ki reprezante Vil Wòm nan, ki se senbòl fòs women an nan istwa ni Wòm payen an ni Wòm papal la. Danyèl te sèvi ak de mo ebre sa yo avèk anpil prekosyon. Nan vèsè ki se poto mitan Advantis la, nou jwenn mo “tanp lan.”
Then I heard one saint speaking, and another saint said unto that certain saint which spake, How long shall be the vision concerning the daily sacrifice, and the transgression of desolation, to give both the sanctuary and the host to be trodden under foot? And he said unto me, Unto two thousand and three hundred days; then shall the sanctuary be cleansed. Daniel 8:13, 14.
Apre sa, mwen tande yon sen k ap pale; epi yon lòt sen di sen sa a ki t ap pale a: Jiska kilè vizyon an va dire konsènan sakrifis tout tan an ak peche dezolasyon an, pou yo lage ni Tanp lan ni lame a pou yo pilonnen yo anba pye? Epi li di m: Jiska de mil twasan jou; lè sa a, Tanp lan va pirifye. Danyèl 8:13, 14.
The Hebrew word translated as “the sanctuary,” in both verses is “qodesh,” and is only used to represent God’s sanctuary. In verse eleven, identifying pagan Rome, and specifically the Pantheon temple in the City of Rome, we find the word “sanctuary”, but in that verse it is the Hebrew word “miqdash.”
Mo ebre yo tradui kòm “tanp lan”, nan toude vèsè yo, se “qodesh”, e yo sèvi avè l sèlman pou reprezante tanp Bondye a. Nan vèsè onz la, ki idantifye Wòm payen an, epi espesyalman tanp Pantheon an nan Vil Wòm nan, nou jwenn mo “tanp lan”, men nan vèsè sa a se mo ebre “miqdash” la.
Yea, he magnified himself even to the prince of the host, and by him the daily sacrifice was taken away, and the place of his sanctuary was cast down. Daniel 8:11.
Wi, li te leve tèt li jouk rive sou prens lame a menm, e se pa li menm yo te wete sakrifis kontinyèl la, e yo te jete atè plas tanp li a. Danyèl 8:11.
The “sanctuary of strength” in verse thirty-one of Daniel eleven is the Hebrew word “miqdash,” and it appears in connection with the Hebrew word that is translated as “fortress” in verses seven and ten in chapter eleven. In verse seven the king of the south went right into the city of Rome and took the king of the north captive, for he entered into his fortress, but in verse ten, the king of the north only goes up “to” the “fortress,” for he stopped at the borderline of his kingdom and Egypt. It is at the borderline of Raphia that the next verse was to address. The “sanctuary of strength” in verse thirty-one is the “miqdash,” of the “fortress”.
“Tanp fòs la” nan vèsè trantèn-yon nan Danyèl onz la se mo ebre “miqdash” la, epi li parèt an relasyon ak mo ebre ki tradui kòm “fòtrès” nan vèsè sèt ak dis nan chapit onz la. Nan vèsè sèt la, wa sid la te antre dirèkteman nan vil Wòm nan e li te pran wa nò a an kaptivite, paske li te antre nan fòtrès li; men nan vèsè dis la, wa nò a sèlman monte “jouk” nan “fòtrès” la, paske li te rete sou fwontyè wayòm li ak Lejip. Se sou fwontyè Rafya a pwochen vèsè a te gen pou l pale. “Tanp fòs la” nan vèsè trantèn-yon an se “miqdash” “fòtrès” la.
The battle of the borderline in Raphia typifies the battle of the borderline in the Ukraine. That prophetic history is recognized by understanding that the “head” is the kingdom or the king, it is the fortress of his strength, but the prophecy is addressing an internal and an external truth. The “sanctuary of strength” for the external line is represented by the “miqdash” sanctuary, and the sanctuary of strength for the internal line is represented by the “qodesh” sanctuary.
Batay fwontyè a nan Raphia a prefigire batay fwontyè a nan Ikrèn. Istwa pwofetik sa a rekonèt lè yo konprann ke “tèt la” se wayòm nan oswa wa a; li se fòtrès fòs li. Men, pwofesi a ap adrese yon verite entèn ak yon verite ekstèn. “Tanp fòs la” pou liy ekstèn nan reprezante pa tanp “miqdash” la, epi tanp fòs la pou liy entèn nan reprezante pa tanp “qodesh” la.
1844 to 1863 represents a line of prophetic history which illustrates the sealing of the one hundred and forty-four thousand. The twenty-five hundred and twenty years of scattering against the northern kingdom ended in 1798, and the same twenty-five hundred and twenty year line against the southern kingdom ended in 1844. Those two lines represent the lower nature of mankind and the higher nature of mankind. The lower nature, which is represented by the northern kingdom, is the body, and the higher nature is the head. The head is the capital of the kingdom, and it is the king. For this illustration Christ chose Judah, the southern kingdom, to place His name, and the capital city is Jerusalem. Jerusalem is where the true sanctuary of strength is located, and in that sanctuary there is a throne room for the king, who is the head.
Soti nan 1844 rive 1863 reprezante yon liy istwa pwofetik ki ilistre sele san karannkat mil yo. De mil senk san ven ane dispèsyon kont wayòm nò a te fini an 1798, epi menm liy de mil senk san ven ane a kont wayòm sid la te fini an 1844. De liy sa yo reprezante nati ki pi ba nan limanite ak nati ki pi wo nan limanite. Nati ki pi ba a, ki reprezante pa wayòm nò a, se kò a, epi nati ki pi wo a se tèt la. Tèt la se kapital wayòm nan, epi li se wa a. Pou ilistrasyon sa a, Kris te chwazi Jida, wayòm sid la, pou mete non Li, epi lavil kapital la se Jerizalèm. Jerizalèm se kote vrè sanktyè fòs la ye, epi nan sanktyè sa a gen yon sal twòn pou wa a, ki se tèt la.
The “seven times” of Leviticus twenty-six was the final sealing truth in 1856, that was intended to empower an ensign to finish the work. From 1844 to 1863, Christ intended to combine His Divinity with humanity for eternity, but humanity rebelled.
“sèt tan” Levitik vennsizan an te verite final sele a an 1856, ki te gen entansyon bay yon drapo fòs pou fini travay la. Soti nan 1844 rive 1863, Kris te gen entansyon ini Divinite li ak limanite pou letènite, men limanite te leve nan rebelyon.
He was unable to transform man’s lower nature at that time, for that takes place at His second coming. He will then transform man’s higher nature into His image, by combining mankind’s head, with Divinity’s head. The head was the capital of the kingdom. The head was the king, and when Christ performs the transformation of Divinity uniting with humanity, He combines the head of both humanity and Divinity in the sanctuary at Jerusalem in the Most Holy Place, where Christ is seated with His Father.
Li pa t kapab transfòme nati enferyè lèzòm nan nan moman sa a, paske sa fèt nan dezyèm vini Li. Lè sa a, Li pral transfòme nati siperyè lèzòm nan selon imaj pa Li, lè Li ini tèt limanite a ak tèt Divinite a. Tèt la te kapital wayòm nan. Tèt la te wa a; e lè Kris la akonpli transfòmasyon kote Divinite ini ak limanite, Li ini tèt ni limanite ni Divinite a nan tanp lan Jerizalèm, nan Kote ki Trè Sen an, kote Kris la chita ak Papa Li.
To him that overcometh will I grant to sit with me in my throne, even as I also overcame, and am set down with my Father in his throne. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:21, 22.
A celui qui vaincra, je lui donnerai de s’asseoir avec moi sur mon trône, comme moi aussi j’ai vaincu et me suis assis avec mon Père sur son trône. Que celui qui a des oreilles entende ce que l’Esprit dit aux Églises. Apocalypse 3:21, 22.
Christ promises that those (Laodiceans), who overcome as He overcame (and become Philadelphians), will be seated with Him, in the heavenly places.
Kris pwomèt ke moun sa yo (Lawodiseyen yo), ki va genyen menm jan Li te genyen an (epi ki vin Filadèlfiyen), va chita avè L nan kote ki nan syèl yo.
Which he wrought in Christ, when he raised him from the dead, and set him at his own right hand in the heavenly places, … And hath raised us up together, and made us sit together in heavenly places in Christ Jesus. Ephesians 1:20, 2:6.
Li te opere nan Kris la, lè li te leve l soti vivan nan lanmò, epi li te fè l chita adwat li nan kote ki nan syèl la, … Epi li leve nou ansanm avèk li, e li fè nou chita ansanm nan kote ki nan syèl la nan Kris Jezi. Efezyen 1:20, 2:6.
The joining of Ezekiel’s two sticks (humanity with Divinity) is accomplished in God’s sanctuary of strength (qodesh), at the very time that the fortress of strength (miqdash) is identified as the prophetic key that connects both the internal and external lines of the prophecy which Gabriel came to make Daniel understand concerning what was to befall God’s people during the sealing time of the one hundred and forty-four thousand. Christ desired to accomplish this work in the Millerite history, but the work was thwarted by the rebellion of 1863, but the history of 1844 to 1863 still remains as a line which illustrates that attempted work.
Inyon de baton Ezèkiel yo (limanite avèk Divinite a) reyalize nan sanktyè fòs Bondye a (qodesh), nan menm moman an menm kote fòtrès fòs la (miqdash) idantifye kòm kle pwofetik ki konekte toude liy entèn ak ekstèn pwofesi a ke Gabriyèl te vin fè Danyèl konprann konsènan sa ki t apral rive pèp Bondye a pandan tan sele san karannkat mil yo. Kris te vle akonpli travay sa a nan istwa Millerit la, men rebelyon 1863 la te anpeche travay la; sepandan, istwa 1844 rive 1863 la toujou rete kòm yon liy ki ilistre travay sa a yo te eseye fè a.
Verse ten of Daniel chapter eleven, contains the key to understanding the internal and external message of verses eleven through fifteen, which arrived into our prophetic history in 2014. Verse ten identifies 1989, which is the time of the end in the reform movement of the one hundred and forty-four thousand, but it also contains the key that allows 2014 to be recognized as a waymark in the history of the sealing.
Vèsè diz nan Danyèl chapit onz la genyen kle pou konprann mesaj entèn ak ekstèn vèsè onz rive kenz yo, ki te rive nan istwa pwofetik nou an an 2014. Vèsè diz la idantifye 1989, ki se tan lafen an nan mouvman refòm san karant-kat mil yo, men li genyen tou kle ki pèmèt nou rekonèt 2014 kòm yon repè nan istwa sele a.
On October 22, 1844, the Messenger of the Covenant suddenly came to the temple He had erected. That waymark typifies September 11, 2001 when the third angel arrived again, and the seventh trumpet again began to sound. Then the history of 1840 to 1844 was also to be repeated, because the angel that descended on August 11, 1840 was no less a personage than Jesus Christ, and His work was to lighten the earth with His glory.
Le 22 octobre 1844, le Messager de l’Alliance entra soudainement dans le temple qu’Il avait érigé. Ce jalon prophétique préfigure le 11 septembre 2001, lorsque le troisième ange revint de nouveau, et que la septième trompette se remit de nouveau à retentir. Alors l’histoire de 1840 à 1844 devait elle aussi être répétée, car l’ange qui descendit le 11 août 1840 n’était rien de moins que Jésus-Christ, et son œuvre était d’éclairer la terre de sa gloire.
1840 to 1844 also represents from September 11, 2001 to the soon coming Sunday law, as does 1844 to 1863, represents September 11, 2001 to the soon coming Sunday law. Sister White aligns the history of 1844 with the history of the cross, and the cross represents a division of two histories of three and a half years, which both align with one another. The cross establishes that the preceding history beginning in 1840 and ending in 1844, and the following history unto 1863 are two parallel histories, which both represent the sealing period.
1840 pou rive 1844 la reprezante tou peryòd ki soti 11 septanm 2001 rive jouk lwa dimanch ki pral vini talè a; menm jan an tou, 1844 pou rive 1863 reprezante 11 septanm 2001 rive jouk lwa dimanch ki pral vini talè a. Sè White aliyen istwa 1844 la ak istwa kwa a, epi kwa a reprezante yon separasyon ant de istwa twa zan edmi, ki toude aliyen youn ak lòt. Kwa a tabli ke istwa ki vin anvan an, ki kòmanse an 1840 epi ki fini an 1844, ansanm ak istwa ki vin apre a jouk rive 1863, se de istwa paralèl, ki toude reprezante peryòd sele a.
The first line from 1840 to 1844 represents the victory of Philadelphian Adventists, the other line from 1844 to 1863 represents the failure of Laodicean Adventists. Both classes are represented in Daniel chapter ten, for Daniel, representing the victorious wise virgins during the sealing time of the one hundred and forty-four thousand, saw the vision, but those who were with him fled from the vision.
Premye liy ki soti 1840 rive 1844 la reprezante viktwa Advantis Filadèlf yo; lòt liy ki soti 1844 rive 1863 la reprezante echèk Advantis Lawodiseyen yo. Toude kategori sa yo reprezante nan Danyèl chapit dis, paske Danyèl, ki reprezante vyèj saj ki gen viktwa yo pandan tan sele a pou san karannkat mil yo, te wè vizyon an; men sila yo ki te avèk li yo te kouri pou vizyon an.
And in the four and twentieth day of the first month, as I was by the side of the great river, which is Hiddekel; Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen, whose loins were girded with fine gold of Uphaz: His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in colour to polished brass, and the voice of his words like the voice of a multitude. And I Daniel alone saw the vision: for the men that were with me saw not the vision; but a great quaking fell upon them, so that they fled to hide themselves. Daniel 10:4–7.
Epi nan vennkatriyèm jou premye mwa a, pandan m te bò gwo larivyè a, ki rele Hiddékèl, mwen leve je m, mwen gade, epi gade, te gen yon nonm abiye ak twal fen blan, ren li te mare ak lò rafine ki soti Oufaz. Kò li tou te tankou beril, figi li te tankou aparans zèklè, je li tankou lanp dife, bra li ak pye li te tankou kwiv poli, epi vwa pawòl li yo te tankou bri yon foul moun. Se mwen menm, Danyèl, sèl ki te wè vizyon an; paske mesye ki te avèk mwen yo pa t wè vizyon an; men yon gwo tranbleman te tonbe sou yo, konsa yo kouri al kache kò yo. Danyèl 10:4–7.
In Daniel chapter seven, after Daniel had seen the vision of the beasts of prey, Gabriel came to explain the vision.
Nan chapit sèt liv Danyèl la, apre Danyèl te fin wè vizyon bèt sovaj yo, Gabriyèl te vini pou esplike vizyon an.
I Daniel was grieved in my spirit in the midst of my body, and the visions of my head troubled me. I came near unto one of them that stood by, and asked him the truth of all this. So he told me, and made me know the interpretation of the things. Daniel 7:15, 16.
Mwen menm Dànyèl, lespri mwen te boulvèse anndan kò mwen, e vizyon ki te nan tèt mwen yo te twouble m. Mwen pwoche bò kote youn nan sila yo ki te kanpe la, epi mwen mande l verite sou tout bagay sa yo. Konsa li pale avè m, e li fè m konnen entèpretasyon bagay sa yo. Dànyèl 7:15, 16.
In Daniel chapter eight, after Daniel had seen the vision of the sanctuary beasts, Gabriel came to explain the vision.
Nan Danyèl chapit uit, apre Danyèl te fin wè vizyon bèt tanp yo, Gabriyèl te vini pou eksplike vizyon an.
And it came to pass, when I, even I Daniel, had seen the vision, and sought for the meaning, then, behold, there stood before me as the appearance of a man. And I heard a man’s voice between the banks of Ulai, which called, and said, Gabriel, make this man to understand the vision. Daniel 8:15, 16.
Epi li rive, lè mwen menm, Daniel, mwen te wè vizyon an e mwen t ap chèche konprann siyifikasyon li, men gade, te kanpe devan mwen yon moun ki te sanble ak yon nonm. E mwen tande vwa yon nonm ant de rivaj Ulayi yo, ki rele epi ki di: Gabriel, fè nonm sa a konprann vizyon an. Daniel 8:15, 16.
In Daniel chapter nine, after Daniel had understanding of the number of years identified by Jeremiah and represented in the writings of Moses as both a curse and God’s oath, Gabriel came to explain the vision.
Nan chapit nèf liv Danyèl la, apre Danyèl te vin gen konpreyansyon sou kantite ane Jeremi te idantifye yo epi ki te reprezante nan ekriti Moyiz yo kòm ni yon madichon ni sèman Bondye a, Gabriyèl vini pou eksplike vizyon an.
And whiles I was speaking, and praying, and confessing my sin and the sin of my people Israel, and presenting my supplication before the Lord my God for the holy mountain of my God; Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. Daniel 9:20–22.
Epi pandan m t ap pale, m t ap lapriyè, m t ap konfese peche pa m ak peche pèp mwen an, Izrayèl, epi m t ap prezante siplikasyon mwen devan SENYÈ a, Bondye mwen an, pou mòn sen Bondye mwen an; wi, pandan m t ap pale nan lapriyè, nonm lan, Gabriyèl, mwen te wè nan vizyon an nan kòmansman an, li menm yo te fè vole byen vit, li manyen m bò lè ofrann aswè a. Epi li fè m konprann, li pale avè m, epi li di: O Danyèl, mwen soti kounye a pou m ba ou sajès ak konpreyansyon. Danyèl 9:20–22.
Therefore, upon three witnesses, all from the book of Daniel, when Gabriel says to Daniel in chapter ten, that he is come to make Daniel understand what shall befall God’s people in the last days, Gabriel is interpreting the feminine “marah,” causative vision that Daniel saw and the other class fled from.
Se poutèt sa, sou baz twa temwen, tout soti nan liv Dànyèl la, lè Gabriyèl di Dànyèl nan chapit dis la ke li vini pou fè Dànyèl konprann sa k pral rive pèp Bondye a nan dènye jou yo, Gabriyèl ap entèprete vizyon kozatif la, “marah” nan fòm feminen an, ke Dànyèl te wè a e lòt klas la te pran kouri pou li.
Now I am come to make thee understand what shall befall thy people in the latter days: for yet the vision is for many days. Daniel 10:14.
Koulye a mwen vini pou m fè ou konprann sa ki pral rive pèp ou a nan dènye jou yo; paske vizyon an toujou pou anpil jou ankò. Daniel 10:14.
The vision Daniel had seen that produced a separation of believers, was the vision of Christ’s appearance, the vision of the twenty-three hundred years, but it was the feminine expression of that vision. It was the understanding of the vision of Christ’s sudden appearance as the Messenger of the Covenant that changed Daniel (and those represented by Daniel), into the image of Christ. That which “befalls God’s people in the latter days” is represented by the history of the Millerites from 1840 to 1844, and also by the Millerites from 1844 to 1863. One class flees from the vision in rebellion, and the other class follows Christ by faith into the Most Holy Place, to be seated with Him in heavenly places.
Vizyon Danyèl te wè a, ki te pwodui yon separasyon pami kwayan yo, se te vizyon aparisyon Kris la, vizyon de mil twasan jou ane yo, men se te ekspresyon feminen vizyon sa a. Se te konpreyansyon vizyon aparisyon toudenkou Kris la kòm Mesaje Kontra a ki te chanje Danyèl (ak sila yo Danyèl reprezante yo) pou fè yo vin nan imaj Kris la. Sa ki “rive pèp Bondye a nan dènye jou yo” reprezante pa istwa Millerit yo soti 1840 rive 1844, epi tou pa Millerit yo soti 1844 rive 1863. Yon klas kouri lwen vizyon an nan rebelyon, epi lòt klas la suiv Kris pa lafwa antre nan Kote ki Trè Sen an, pou yo chita ansanm avè L nan kote selès yo.
Yet when Gabriel interprets the vision where God’s last-day people are changed into the image of Christ, he sets forth the external history of the world. Daniel’s vision of Christ was interpreted by Gabriel as the external history of the sealing time of the one hundred and forty-four thousand. When the history of September 11, 2001, in Gabriel’s interpretation, is reached, the history that is emphasized as preceding the Sunday law of verse sixteen, is only recognized with the key of understanding represented as the “fortress” in verse ten. On September 11, 2001 the effect of every vision began to unfold as wheels within wheels.
Men lè Gabriel ap entèprete vizyon kote pèp Bondye a nan dènye jou yo transfòme pou yo vin nan imaj Kris la, li prezante istwa ekstèn mond lan. Vizyon Danyèl la konsènan Kris la, Gabriel te entèprete li kòm istwa ekstèn tan seleman san karannkat mil yo. Lè yo rive nan istwa 11 septanm 2001 lan, nan entèpretasyon Gabriel la, istwa ki mete anfaz sou li kòm sa ki vini anvan lwa dimanch vèsè sèz la, se sèlman avèk kle konpreyansyon an yo rekonèt li, kle ki reprezante kòm “fòtrès” la nan vèsè dis la. Sou 11 septanm 2001, efè chak vizyon te kòmanse dewoule tankou wou anndan lòt wou.
And the word of the Lord came unto me, saying, Son of man, what is that proverb that ye have in the land of Israel, saying, The days are prolonged, and every vision faileth? Tell them therefore, Thus saith the Lord God; I will make this proverb to cease, and they shall no more use it as a proverb in Israel; but say unto them, The days are at hand, and the effect of every vision. For there shall be no more any vain vision nor flattering divination within the house of Israel. For I am the Lord: I will speak, and the word that I shall speak shall come to pass; it shall be no more prolonged: for in your days, O rebellious house, will I say the word, and will perform it, saith the Lord God. Again the word of the Lord came to me, saying, Son of man, behold, they of the house of Israel say, The vision that he seeth is for many days to come, and he prophesieth of the times that are far off. Therefore say unto them, Thus saith the Lord God; There shall none of my words be prolonged any more, but the word which I have spoken shall be done, saith the Lord God. Ezekiel 12:21–28.
Epi pawòl Senyè a vin jwenn mwen, li di: Pitit lòm, ki pwovèb sa a nou genyen nan peyi Izrayèl la, k ap di: Jou yo ap trennen, epi tout vizyon ap febli? Se poutèt sa, di yo: Men sa Senyè Bondye a di: M ap fè pwovèb sa a sispann, epi yo p ap sèvi avè l ankò tankou yon pwovèb ann Izrayèl; men di yo: Jou yo toupre, ak akonplisman chak vizyon. Paske p ap gen okenn vizyon manti ankò, ni okenn divinasyon k ap flate moun, nan mitan kay Izrayèl la. Paske mwen se Senyè a: mwen pral pale, epi pawòl mwen pral pale a va rive vre; li p ap trennen ankò; paske nan jou pa nou yo, o kay rebèl, mwen pral di pawòl la, epi mwen pral akonpli li, se sa Senyè Bondye a di. Ankò, pawòl Senyè a vin jwenn mwen, li di: Pitit lòm, gade, moun kay Izrayèl yo di: Vizyon li wè a se pou anpil jou ankò, e li pwofetize sou tan ki byen lwen. Se poutèt sa, di yo: Men sa Senyè Bondye a di: Okenn nan pawòl mwen yo p ap trennen ankò, men pawòl mwen te pale a va fèt, se sa Senyè Bondye a di. Ezekyèl 12:21–28.
Of all the prophetic wheels that are spinning within other prophetic wheels in that history, there is one wheel that inspiration has informed the students of prophecy of the last days is the wheel by which their eternal destiny will be decided. Line upon line, that wheel must also be the vision which Daniel saw that changed him into the image of Christ, for that is the vision identifying what befalls God’s people in the last days.
Pami tout wou pwofetik k ap vire anndan lòt wou pwofetik nan istwa sa a, gen yon wou enspirasyon fè elèv pwofesi yo nan dènye jou yo konnen se wou pa mwayen li sò etènèl yo pral deside. Liy sou liy, wou sa a dwe tou vizyon Danyèl te wè a ki te chanje l nan imaj Kris la, paske se vizyon sa a ki idantifye sa k ap rive pèp Bondye a nan dènye jou yo.
“The Lord has shown me clearly that the image of the beast will be formed before probation closes; for it is to be the great test for the people of God, by which their eternal destiny will be decided. Your position is such a jumble of inconsistencies that but few will be deceived.
“Seyè a montre m aklè ke imaj bèt la pral fòme anvan tan gras la fini; paske se li ki pral gwo eprèv la pou pèp Bondye a, e se pa li menm desten etènèl yo pral deside. Pozisyon ou a se yon konfizyon plen ak kontradiksyon, tèlman konsa se sèlman kèk moun ki pral twonpe.”
“In Revelation 13 this subject is plainly presented; [Revelation 13:11–17, quoted].
“Nan Revelasyon 13 sijè sa a prezante aklè; [Revelasyon 13:11–17, site].”
“This is the test that the people of God must have before they are sealed. All who proved their loyalty to God by observing His law, and refusing to accept a spurious sabbath, will rank under the banner of the Lord God Jehovah, and will receive the seal of the living God. Those who yield the truth of heavenly origin and accept the Sunday sabbath, will receive the mark of the beast.” Manuscript Releases, volume 15, 15.
“Sa a se eprèv pèp Bondye a dwe pase anvan yo sele yo. Tout moun ki te pwouve fidelite yo anvè Bondye lè yo te obsève lalwa Li, epi yo te refize aksepte yon saba fo, pral pran plas yo anba drapo Senyè a, Bondye Jewova, epi yo pral resevwa sele Bondye vivan an. Moun ki abandone verite ki soti nan syèl la epi ki aksepte saba dimanch lan, pral resevwa mak bèt la.” Manuscript Releases, volume 15, 15.
The test that is identified as the image of the beast test is twofold. It is the test that demands that the student of prophecy recognize the development of the image of the beast, which is the combination of church and state in the United States in advance of the Sunday law. It is also the test that produces either the image of the beast or the image of Christ within those represented by Daniel or those who fled. The separation is based upon whether those virgins “see this great vision,” as did Daniel, or whether they flee from the vision. The key to seeing the great vision is represented by the word “fortress.”
Tès yo idantifye kòm tès imaj bèt la gen de aspè. Se tès ki mande pou etidyan pwofesi a rekonèt devlopman imaj bèt la, ki se konbinezon legliz ak leta Ozetazini anvan lwa dimanch la. Se tou tès ki pwodui swa imaj bèt la, swa imaj Kris la anndan moun yo reprezante pa Danyèl oswa moun ki te kouri chape yo. Separasyon an baze sou si wi ou non vyèj sa yo “wè gran vizyon sa a,” jan Danyèl te wè l la, oswa si yo kouri pou vizyon an. Kle pou wè gran vizyon an reprezante pa mo “fòtrès.”
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.
“The mighty angel who instructed John was no less a personage than Jesus Christ. Setting His right foot on the sea, and His left upon the dry land, shows the part which He is acting in the closing scenes of the great controversy with Satan. This position denotes His supreme power and authority over the whole earth. The controversy had waxed stronger and more determined from age to age, and will continue to do so, to the concluding scenes when the masterly working of the powers of darkness shall reach their height. Satan, united with evil men, will deceive the whole world and the churches who receive not the love of the truth. But the mighty angel demands attention. He cries with a loud voice. He is to show the power and authority of His voice to those who have united with Satan to oppose the truth.
“Anj pwisan ki t ap enstwi Jan an pa t mwens pase Jezikri menm. Lefèt ke Li mete pye dwat Li sou lanmè a, epi pye goch Li sou tè sèk la, montre wòl Li ap jwe nan dènye sèn gwo konfli a ak Satan. Pozisyon sa a endike pouvwa siprèm Li ak otorite Li sou tout tè a. Konfli a te vin pi fò e pi detèmine depi laj an laj, e li pral kontinye konsa jouk nan sèn final yo, lè aksyon metrize pisans fènwa yo va rive nan pi gwo fòs yo. Satan, ini ak mechan yo, pral twonpe tout lemonn ansanm ak legliz ki pa resevwa lanmou verite a. Men, anj pwisan an mande atansyon. Li rele ak yon vwa byen fò. Li dwe montre pouvwa ak otorite vwa Li bay moun ki ini ak Satan pou opoze ak verite a.”
“After these seven thunders uttered their voices, the injunction comes to John as to Daniel in regard to the little book: ‘Seal up those things which the seven thunders uttered.’ These relate to future events which will be disclosed in their order. Daniel shall stand in his lot at the end of the days. John sees the little book unsealed. Then Daniel’s prophecies have their proper place in the first, second, and third angels’ messages to be given to the world. The unsealing of the little book was the message in relation to time.
“Apre sèt loraj sa yo te fè tande vwa yo, lòd la vini bay Jan menm jan li te vini bay Danyèl konsènan ti liv la: ‘Sele bagay sèt loraj yo te di yo.’ Sa yo gen rapò ak evènman k ap vini, ki pral devwale nan lòd pa yo. Danyèl pral kanpe nan pòsyon pa li nan fen jou yo. Jan wè ti liv la dezipe. Lè sa a, pwofesi Danyèl yo jwenn plas apwopriye yo nan mesaj premye, dezyèm, ak twazyèm zanj yo pou yo bay mond lan. Deziptaj ti liv la se te mesaj ki an rapò ak tan.”
“The books of Daniel and the Revelation are one. One is a prophecy, the other a revelation; one a book sealed, the other a book opened. John heard the mysteries which the thunders uttered, but he was commanded not to write them.
“Liv Dànyèl ak liv Revelasyon an se youn. Yonn se yon pwofesi, lòt la se yon revelasyon; yonn se yon liv sele, lòt la se yon liv ki louvri. Jan te tande mistè loraj yo te pwononse, men yo te bay li lòd pou li pa ekri yo.
“The special light given to John which was expressed in the seven thunders was a delineation of events which would transpire under the first and second angels’ messages.” The Seventh-day Adventist Bible Commentary, volume 7, 971.
« Limyè espesyal yo te bay Jan an, ki te eksprime nan sèt loraj yo, se te yon deskripsyon evènman ki t ap rive anba mesaj premye ak dezyèm zanj yo. » The Seventh-day Adventist Bible Commentary, volim 7, 971.