As we address the third proxy war, represented in verses thirteen through fifteen, we will remind ourselves of what has led up to these verses. In chapter ten, Daniel receives his final vision, and in doing so he is identified as understanding both the internal and external prophetic visions. The Hebrew word “dabar,” meaning “word” is translated as “thing.” In chapter nine, when Gabriel came to make Daniel understand the vision of the twenty-three hundred days, the Hebrew word “dabar” was translated as “matter.”

Pandan n ap abòde twazyèm lagè pa pwokirasyon an, ki reprezante nan vèsè trèz rive kenz yo, n ap raple tèt nou sa ki mennen rive nan vèsè sa yo. Nan chapit dis la, Danyèl resevwa dènye vizyon li a, e lè sa a yo idantifye li kòm yon moun ki konprann ni vizyon pwofetik entèn yo ni vizyon pwofetik ekstèn yo. Mo ebre “dabar” la, ki vle di “pawòl,” yo tradui li kòm “bagay.” Nan chapit nèf la, lè Gabriyèl te vini pou fè Danyèl konprann vizyon de mil twasan jou yo, mo ebre “dabar” la te tradui kòm “afè.”

Yea, whiles I was speaking in prayer, even the man Gabriel, whom I had seen in the vision at the beginning, being caused to fly swiftly, touched me about the time of the evening oblation. And he informed me, and talked with me, and said, O Daniel, I am now come forth to give thee skill and understanding. At the beginning of thy supplications the commandment came forth, and I am come to show thee; for thou art greatly beloved: therefore understand the matter, and consider the vision. Daniel 9:21–23.

Wi, pandan m t ap pale nan lapriyè, menm nonm lan, Gabriyèl, mwen te wè nan vizyon an okòmansman, yo te fè l vole byen vit, li touche m bò lè ofrann aswè a. Epi li fè m konnen, li pale avè m, li di: O Danyèl, kounye a mwen sòti pou m ba ou ladrès ak konprann. Depi nan kòmansman siplikasyon ou yo, lòd la te sòti, e mwen vini pou m fè ou wè sa; paske ou renmen anpil: se poutèt sa, konprann bagay la, epi konsidere vizyon an. Danyèl 9:21–23.

When Gabriel told Daniel to “understand the matter, and consider the vision,” the Hebrew word “biyn” was translated as both “understand” and also as “consider.” The word means to mentally separate. Gabriel informed Daniel to make a mental separation between the “dabar” translated as “matter” and the “mareh“, translated as “vision”. In order to understand the interpretation that Gabriel was providing to Daniel concerning the prophecy of twenty-three hundred years, Daniel was to recognize the distinction between the prophetic vision represented as the “matter” and the prophetic “mareh” vision. The “matter”, which is the “dabar,” meaning word, represents the external line of prophecy and the “mareh” vision represents the internal line of prophecy.

Lè Gabriyèl te di Danyèl pou l “konprann sa a, epi konsidere vizyon an,” mo ebre “biyn” lan te tradui ni kòm “konprann” ni kòm “konsidere.” Mo sa a vle di separe nan lespri. Gabriyèl te fè Danyèl konnen li dwe fè yon separasyon nan lespri ant “dabar” la, ki tradui kòm “sa a,” ak “mareh” la, ki tradui kòm “vizyon.” Pou Danyèl te kapab konprann entèpretasyon Gabriyèl t ap ba li konsènan pwofesi de mil twa san ane yo, li te dwe rekonèt distenksyon ki genyen ant vizyon pwofetik ki reprezante kòm “sa a” ak vizyon pwofetik “mareh” la. “Sa a,” ki se “dabar” la, ki vle di pawòl, reprezante liy ekstèn pwofesi a, epi vizyon “mareh” la reprezante liy entèn pwofesi a.

In Daniel chapter ten, the first truth that is revealed to the student of prophecy is that Daniel represents God’s people in the last days who understand both the internal and external lines of prophecy.

Nan Daniel chapit dis la, premye verite ki revele bay etidyan pwofesi a se ke Danyèl reprezante pèp Bondye a nan dènye jou yo, ki konprann ni liy pwofesi entèn yo ni liy pwofesi ekstèn yo.

In the third year of Cyrus king of Persia a thing was revealed unto Daniel, whose name was called Belteshazzar; and the thing was true, but the time appointed was long: and he understood the thing, and had understanding of the vision. Daniel 10:1.

Nan twazyèm ane Siris, wa Pès la, yon bagay te revele bay Danyèl, yo te rele non li Beltchaza; epi bagay la te vre, men tan ki te fikse a te long; epi li te konprann bagay la, e li te gen entèlijans sou vizyon an. Danyèl 10:1.

The “thing,” is the Hebrew word “dabar,” and the “vision,” is the “mareh” vision. As a prophet, Daniel represents God’s last day people, whose perfect fulfillment is the one hundred and forty-four thousand. The third year of Cyrus places Daniel in the reform line that began at the time of the end in 1989. In “those days,” representing the history of 1989 to the soon coming Sunday law in the United States, Daniel was mourning for three weeks. In the reform line of the one hundred and forty-four thousand, the period of mourning is marking the three and a half days that the two witnesses of Revelation chapter eleven, are dead in the street. The street of that great city of Sodom and Egypt, where also our Lord was crucified, is also Ezekiel’s valley of dead dry bones.

“Bagay” la, se mo ebre “dabar” la, epi “vizyon” an, se vizyon “mareh” la. Antanke pwofèt, Danyèl reprezante pèp Bondye a nan dènye jou yo, e akonplisman pafè yo se san karannkat mil yo. Twazyèm ane Siris la mete Danyèl sou liy refòm ki te kòmanse nan tan lafen an an 1989. Nan “jou sa yo,” ki reprezante istwa soti 1989 rive jouk lwa dimanch ki pral vini talè a Ozetazini, Danyèl t ap nan dèy pandan twa semèn. Sou liy refòm san karannkat mil yo, peryòd dèy la make twa jou edmi kote de temwen yo nan Revelasyon chapit onz la mouri nan lari a. Lari gran vil sa a, Sodòm ak Ejip la, kote Seyè nou an te kloure sou kwa a tou, se tou vale zo chèch mò Ezekyèl la.

In chapter ten, Daniel is transformed into the image of Christ, and touched three times in advance of Gabriel interpreting the vision which Daniel saw. The vision produced a separation of two classes of worshippers. The everlasting gospel always produces two classes of worshippers. Daniel represented the class of worshippers represented as the one hundred and forty-four thousand, in contrast with the class that fled in fear from the vision.

Nan chapit dis la, Danyèl transfòme dapre imaj Kris la, epi yo touche l twa fwa davans anvan Gabriyèl entèprete vizyon Danyèl te wè a. Vizyon an te pwodui yon separasyon ant de klas adoratè. Levanjil etènèl la toujou pwodui de klas adoratè. Danyèl te reprezante klas adoratè yo prezante kòm san karannkat mil yo, an kontras ak klas sila a ki te kouri chape anba vizyon an ak laperèz.

Prior to chapter ten Gabriel came three times to Daniel to interpret a vision. He interpreted the visions of chapters seven and eight, which illustrated the kingdoms of Bible prophecy in both their political manifestation (chapter seven), and their religious manifestation (chapter eight). Then in chapter nine Gabriel interpreted the twenty-three-hundred-year prophecy. Gabriel arrives in chapter ten to finish the interpretation that was left incomplete in chapter nine, and to provide Daniel with the interpretation of the vision which produced the two classes of worshippers. Gabriel first provides Daniel with a general overview of the vision in verse fourteen.

Anvan chapit dis la, Gabriyèl te vin jwenn Danyèl twa fwa pou entèprete yon vizyon. Li te entèprete vizyon chapit sèt ak uit yo, ki te montre wayòm pwofesi biblik yo ni nan manifestasyon politik yo (chapit sèt), ni nan manifestasyon relijye yo (chapit uit). Apre sa, nan chapit nèf, Gabriyèl te entèprete pwofesi de mil twasan ane a. Gabriyèl rive nan chapit dis pou fini entèpretasyon ki te rete enkonplè nan chapit nèf la, epi pou bay Danyèl entèpretasyon vizyon an ki te pwodui de kategori adoratè yo. Dabò, Gabriyèl bay Danyèl yon apèsi jeneral sou vizyon an nan vèsè katòz la.

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 poko pou kounye a, men li la pou anpil jou ankò. Daniel 10:14.

The vision of Christ, which produced two classes of worshippers, represents what shall befall God’s people in the last days. The interpretation of chapters seven and eight was an interpretation of the history represented by the rise and fall of the kingdoms of Bible prophecy, as illustrated by beasts of prey and sanctuary animals respectively. The interpretation of chapter nine, was a detailed breakdown of the different prophetic periods represented within the prophecy of twenty-three hundred years. Somehow the vision of the glorified Christ in chapter ten represented what shall befall God’s people in the last days. Before Gabriel begins with the detailed outline of history, which is the interpretation of the vision of the glorified Christ, he reminds Daniel that he has already told Daniel what the interpretation represents.

Vizyon Kris la, ki te pwodui de kategori adoratè, reprezante sa k pral rive pèp Bondye a nan dènye jou yo. Entèpretasyon chapit sèt ak uit yo se te entèpretasyon listwa ki te reprezante pa monte ak tonbe wayòm pwofesi Bib la, jan sa te ilistre respektivman pa bèt sovaj ak bèt tanp lan. Entèpretasyon chapit nèf la, se te yon dekonpozisyon detaye sou diferan peryòd pwofetik ki te reprezante andedan pwofesi de mil twasan ane yo. Yon jan kanmenm, vizyon Kris glorifye a nan chapit dis la te reprezante sa k pral rive pèp Bondye a nan dènye jou yo. Anvan Gabriyèl kòmanse ak deskripsyon detaye listwa a, ki se entèpretasyon vizyon Kris glorifye a, li raple Dànyèl ke li te deja di Dànyèl sa entèpretasyon an reprezante.

Then said he, Knowest thou wherefore I come unto thee? and now will I return to fight with the prince of Persia: and when I am gone forth, lo, the prince of Grecia shall come. Daniel 10:20.

Lè sa a, li di m: Èske ou konnen poukisa mwen vin jwenn ou? Koulye a, mwen pral retounen pou m goumen ak chèf Pès la; epi lè m fin pati, gade, chèf Lagrès la pral vini. Daniel 10:20.

Gabriel reminds Daniel that he had told Daniel in verse fourteen, that he had come to make Daniel understand what shall befall God’s people in the last days, and he expected Daniel to place the following presentation of prophetic history in that context. Daniel had been seeking a specific understanding from the first day in which he began to mourn.

Gabriyèl fè Danyèl sonje ke li te di Danyèl nan vèsè katòz la, li te vini pou fè Danyèl konprann sa k pral rive pèp Bondye a nan dènye jou yo, e li te atann Danyèl ta mete prezantasyon sa a ki vin apre sou istwa pwofetik la nan kontèks sa a. Danyèl t ap chèche yon konpreyansyon presi depi premye jou li te kòmanse nan lapenn.

Then said he unto me, Fear not, Daniel: for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words. But the prince of the kingdom of Persia withstood me one and twenty days: but, lo, Michael, one of the chief princes, came to help me; and I remained there with the kings of Persia. Daniel 10:12, 13.

Lè sa a li di m: Ou pa bezwen pè, Danyèl; paske depi premye jou ou te mete kè ou pou konprann, epi pou imilye tèt ou devan Bondye ou a, pawòl ou yo te tande, e mwen vini poutèt pawòl ou yo. Men, chèf wayòm Pès la te kanpe kont mwen pandan venteyen jou; men gade, Mikayèl, youn nan chèf prensipal yo, te vini pou ede mwen; epi mwen te rete la avèk wa Pès yo. Danyèl 10:12, 13.

After Daniel’s three weeks of mourning, he saw the vision of Christ, that prophetically aligned with the vision of Christ that John in Patmos had witnessed.

Apre twa semèn dèy Danyèl yo, li te wè vizyon Kris la, ki te ann amoni pwofetikman ak vizyon Kris Jan te temwaye a nan Patmos.

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.

“Se pa t yon pèsonaj mwens pase Pitit Bondye a ki te parèt devan Danyèl. Deskripsyon sa a sanble ak sa Jan te bay lè Kris te revele tèt li ba li sou zile Patmos la. Kounye a, Senyè nou an vini ak yon lòt mesaje selès pou anseye Danyèl sa ki t ap rive nan dènye jou yo. Yo te bay Danyèl konesans sa a, epi li te ekri li anba enspirasyon pou nou menm sou ki finisman mond lan rive.”

“The great truths revealed by the world’s Redeemer are for those who search for truth as for hid treasures. Daniel was an aged man. His life had been passed amid the fascinations of a heathen court, his mind cumbered with the affairs of a great empire; yet he turns aside from all these to afflict his soul before God, and seek a knowledge of the purposes of the Most High. And in response to his supplications, light from the heavenly courts was communicated for those who should live in the latter days. With what earnestness, then, should we seek God, that he may open our understanding to comprehend the truths brought to us from Heaven.

“Gwo verite Redanmtè mond lan te revele yo se pou moun k ap chèche laverite tankou pou trezò ki kache. Danyèl te yon granmoun aje. Lavi li te pase nan mitan atirans yon lakou wa payen, lespri li te chaje ak zafè yon gwo anpi; men li vire do bay tout bagay sa yo pou l imilye nanm li devan Bondye, epi chèche konnen plan Trèwo a. Epi, an repons a siplikasyon li yo, limyè ki soti nan lakou syèl la te kominike pou moun ki t ap viv nan dènye jou yo. Ala ak ki anpil seryozite, donk, nou dwe chèche Bondye, pou l ka louvri konprann nou pou nou ka konprann verite yo pote ban nou soti nan Syèl la.”

“‘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…. And there remained no strength in me; for my comeliness was turned in me into corruption, and I retained no strength.’ Such will be the experience of every one who is truly sanctified. The clearer their views of the greatness, glory, and perfection of Christ, the more vividly will they see their own weakness and imperfection. They will have no disposition to claim a sinless character; that which has appeared right and comely in themselves will, in contrast with Christ’s purity and glory, appear only as unworthy and corruptible. It is when men are separated from God, when they have very indistinct views of Christ, that they say, ‘I am sinless; I am sanctified.’

«Mwen menm Danyèl, se mwen menm sèl ki te wè vizyon an; paske mesye ki te avè m yo pa t wè vizyon an; men yon gwo tranbleman te tonbe sou yo, konsa yo te kouri al kache tèt yo…. E pa t rete okenn fòs nan mwen; paske bèl aparans mwen te vin chanje an pouriti nan mwen, e mwen pa t kenbe okenn fòs.» Se konsa eksperyans tout moun ki vrèman sanktifye ap ye. Plis konpreyansyon yo sou grandè, laglwa, ak pèfeksyon Kris la vin klè, se plis yo va wè ak plis vivasite pwòp feblès pa yo ak enpèfeksyon pa yo. Yo p ap gen okenn tandans pou reklame yon karaktè san peche; sa ki te parèt dwat ak bèl nan yo menm ap parèt, an konparezon ak pite ak laglwa Kris la, tankou yon bagay ki pa diy e ki koripsib sèlman. Se lè lèzòm separe ak Bondye, lè yo gen vizyon ki twoub anpil sou Kris la, yo di: «Mwen san peche; mwen sanktifye.»

“Gabriel then appeared to the prophet, and thus addressed him; ‘O Daniel, a man greatly beloved, understand the words that I speak unto thee, and stand upright; for unto thee am I now sent. And when he had spoken this word unto me, I stood trembling. Then said he unto me, Fear not, Daniel; for from the first day that thou didst set thine heart to understand, and to chasten thyself before thy God, thy words were heard, and I am come for thy words.’

“Gabriyèl lè sa a parèt devan pwofèt la, epi li pale avè l konsa: ‘O Danyèl, ou menm nonm ki anpil renmen, konprann pawòl m ap di ou yo, epi kanpe dwat; paske se kote ou menm mwen voye kounye a.’ E lè li te fin di m pawòl sa a, mwen te kanpe ap tranble. Lè sa a li di m: ‘Ou pa bezwen pè, Danyèl; paske depi premye jou ou te mete kè ou pou konprann, epi pou imilye tèt ou devan Bondye ou a, pawòl ou yo te tande, e mwen vini poutèt pawòl ou yo.’”

“What great honor was shown to Daniel by the Majesty of Heaven! He comforts his trembling servant, and assures him that his prayer was heard in Heaven, and that in answer to that fervent petition, the angel Gabriel was sent to affect the heart of the Persian king. The monarch had resisted the impressions of the Spirit of God during the three weeks while Daniel was fasting and praying, but Heaven’s Prince, the archangel, Michael, was sent to turn the heart of the stubborn king to take some decided action to answer the prayer of Daniel.

“Ki gran onè Majeste Syèl la te fè Danyèl! Li konsole sèvitè li a ki t ap tranble, epi li asire l ke lapriyè li te tande nan Syèl la, e ke, an repons a siplikasyon cho sa a, zanj Gabriyèl te voye pou enfliyanse kè wa Pès la. Pandan twa semèn Danyèl t ap fè jèn epi lapriyè, monak la te reziste enpresyon Lespri Bondye a; men Prens Syèl la, akanj lan, Mikal, te voye pou vire kè wa tèt di a, pou l pran yon mezi desizif pou reponn lapriyè Danyèl la.

“‘And when he had spoken such words unto me, I set my face toward the ground, and I became dumb. And behold, one like the similitude of the sons of men touched my lips…. And said, O man greatly beloved, fear not: peace be unto thee; be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me.’ So great was the divine glory revealed to Daniel that he could not endure the sight. Then the messenger of Heaven veiled the brightness of his presence and appeared to the prophet as ‘one like the similitude of the sons of men.’ By his divine power he strengthened this man of integrity and of faith, to hear the message sent to him from God.

«Epi lè li te pale m avè m konsa, mwen bese figi m atè, epi mwen vin bèbè. Epi gade, yon moun ki te sanble ak pitit lèzòm yo manyen bouch mwen…. Epi li di: O nonm ou menm ki gen anpil valè nan renmen, ou pa bezwen pè: lapè pou ou; pran kouraj, wi, pran kouraj. Epi lè li te pale avè m, mwen te vin gen fòs, epi mwen di: Se pou mèt mwen pale; paske ou ban m fòs.» Glwa diven ki te revele bay Danyèl la te tèlman gran, li pa t kapab sipòte wè l. Lè sa a, mesaje Syèl la te kouvri ekla prezans li epi li te parèt devan pwofèt la tankou «yon moun ki te sanble ak pitit lèzòm yo.» Pa pouvwa diven li, li te bay nonm sa a, nonm entegrite ak lafwa a, fòs pou l tande mesaj Bondye te voye ba li a.

“Daniel was a devoted servant of the Most High. His long life was filled up with noble deeds of service for his Master. His purity of character, and unwavering fidelity, are equaled only by his humility of heart and his contrition before God. We repeat, The life of Daniel is an inspired illustration of true sanctification.” Review and Herald, February 8, 1881.

“Dànyèl te yon sèvitè devwe Bondye ki anwo nan syèl la. Long lavi li te ranpli ak aksyon sèvis nòb pou Mèt li. Pite karaktè li, ak fidelite li ki pa t janm brannen, pa gen parèy eksepte nan imilite kè li ak kontrisyon li devan Bondye. Nou repete, Lavi Dànyèl se yon ilistrasyon enspire sou vrè sanktifikasyon.” Review and Herald, 8 fevriye 1881.

Daniel’s experience in chapter ten, represents God’s people in the last days, who as Daniel and John, understand the Revelation of Jesus Christ. The key to placing Daniel into the prophetic history where his experience is located is based upon the fact that he was in mourning, and that Michael was sent at the conclusion of the twenty-one days. In the first verse, Daniel records that he had understanding of both the internal and external visions of prophecy. Prior to the twenty-one days Daniel had an incomplete understanding of the two visions, but with the interpretation of Gabriel, Daniel fully grasps the “thing” and the “vision” as different revelations.

Eksperyans Danyèl nan chapit dis la reprezante pèp Bondye a nan dènye jou yo, ki, menm jan ak Danyèl ak Jan, konprann Revelasyon Jezikri a. Kle pou plase Danyèl nan istwa pwofetik kote eksperyans li a sitiye a chita sou lefèt ke li te nan dèy, e ke Mikayèl te voye nan fen vennen jou yo. Nan premye vèsè a, Danyèl fè konnen li te gen konpreyansyon ni sou vizyon entèn yo ni sou vizyon ekstèn pwofesi a. Anvan vennen jou yo, Danyèl te gen yon konpreyansyon ki pa t konplè sou de vizyon yo, men avèk entèpretasyon Gabriyèl la, Danyèl vin byen konprann nèt “bagay la” ak “vizyon an” kòm revelasyon diferan.

“As the time approached for the close of the seventy years’ captivity, Daniel’s mind became greatly exercised upon the prophecies of Jeremiah. He saw that the time was at hand when God would give his chosen people another trial; and with fasting, humiliation, and prayer, he importuned the God of Heaven in behalf of Israel, in these words: ‘O Lord, the great and dreadful God, keeping the covenant and mercy to them that love him, and to them that keep his commandments’; we have sinned, and have committed iniquity, and have done wickedly, and have rebelled, even by departing from thy precepts and from thy judgments; neither have we hearkened unto thy servants the prophets, which spake in thy name to our kings, our princes, and our fathers, and to all the people of the land.’

“Kòm tan an t ap pwoche pou fen kaptivite swasanndis ane yo, lespri Danyèl te vin anpilman konsène konsènan pwofesi Jeremi yo. Li te wè lè a te rive lè Bondye t ap bay pèp li te chwazi a yon lòt eprèv; epi avèk jèn, imilyasyon, ak lapriyè, li te sipliye Bondye Syèl la an favè Izrayèl, ak pawòl sa yo: ‘O Senyè, Bondye gran e terib la, ki kenbe alyans lan ak mizèrikòd pou moun ki renmen li, e pou moun ki kenbe kòmandman li yo’; nou peche, nou fè inikite, nou aji mechanman, nou revòlte, menm lè nou vire do bay prensip ou yo ak jijman ou yo; nou pa koute sèvitè ou yo, pwofèt yo, ki te pale nan non ou ak wa nou yo, chèf nou yo, zansèt nou yo, ak tout pèp peyi a.”

“Notice these words. Daniel does not proclaim his own fidelity before the Lord. Instead of claiming to be pure and holy, he identifies himself with the really sinful of Israel. The wisdom which God imparted to him was as far superior to the wisdom of the wise men of the world as the light of the sun shining in the heavens at noonday is brighter than the feeblest star. Yet ponder the prayer from the lips of this man so highly favored of Heaven. With deep humiliation, with tears, and with rending of heart, he pleads for himself and for his people. He lays his soul open before God, confessing his own vileness, and acknowledging the Lord’s greatness and majesty.

“Remake pawòl sa yo. Dànyèl pa pwoklame pwòp fidelite pa li devan Seyè a. Olye pou l ta pretann li pi ak sen, li idantifye tèt li ak moun Izrayèl yo ki vrèman pechè. Sajès Bondye te ba li a te tèlman depase sajès saj yo nan lemonn, menm jan limyè solèy la k ap klere nan syèl la a midi pi briyan pase etwal ki pi fèb la. Men, reflechi sou priyè ki soti sou bouch nonm sa a ki te tèlman favorize pa Syèl la. Avèk yon imilyasyon pwofon, ak dlo nan je, ak dechireman kè, li sipliye pou tèt li ak pou pèp li a. Li louvri nanm li devan Bondye, li konfese pwòp vilte pa li, epi li rekonèt grandè ak majeste Seyè a.”

“What earnestness and fervor characterize his supplications! He is coming nearer and nearer to God. The hand of faith is reached upward to grasp the never-failing promises of the Most High. His soul is wrestling in agony. And he has the evidence that his prayer is heard. He feels that victory is his. If we as a people would pray as Daniel prayed, and wrestle as he wrestled, humbling our souls before God, we should realize as marked answers to our petitions as were granted to Daniel. Hear how he presses his case at the court of Heaven:

“Ala jan lapriyè li yo make pa tout senserite ak tout chalè! Li ap pwoche pi pre toujou bò kote Bondye. Men lafwa a lonje anlè pou l sezi pwomès Sila ki anwo nèt la, pwomès ki pa janm fè fay. Nanm li ap goumen nan agoni. Epi li gen prèv ke lapriyè li a tande. Li santi viktwa a se pou li. Si nou menm kòm yon pèp nou ta lapriyè jan Danyèl te lapriyè, epi goumen jan li te goumen an, pandan n ap imilye nanm nou devan Bondye, nou ta wè repons ki klè konsa pou demann nou yo, menm jan sa te akòde Danyèl. Tande kijan li plede kòz li devan tribinal Syèl la:”

“‘O my God, incline thine ear, and hear; open thine eyes, and behold our desolations, and the city which is called by thy name; for we do not present our supplications before thee for our righteousnesses, but for thy great mercies. O Lord, hear; O Lord, forgive; O Lord, hearken and do; defer not, for thine own sake, O my God; for thy city and thy people are called by thy name. And whilst I was speaking and praying, and confessing my sin and the sin of my people, … 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.’

“O Bondye mwen, panche zòrèy ou, epi tande; louvri je ou, epi gade dezolasyon nou yo, ak vil la ki rele pa non ou; paske se pa poutèt jistis pa nou nou prezante siplikasyon nou yo devan ou, men poutèt gran mizèrikòd ou yo. O Senyè, tande; O Senyè, padonnen; O Senyè, koute epi aji; pa pran reta, poutèt tèt pa ou, O Bondye mwen; paske vil ou a ak pèp ou a rele pa non ou. E pandan mwen t ap pale, epi priye, epi konfese peche pa m ak peche pèp mwen an, … menm nonm lan, Gabriyèl, mwen te wè nan vizyon an nan kòmansman an, yo te fè l vole byen vit, li manyen m bò tan ofrann aswè a.”

“As Daniel’s prayer is going forth, the angel Gabriel comes sweeping down from the heavenly courts, to tell him that his petitions are heard and answered. This mighty angel has been commissioned to give him skill and understanding,—to open before him the mysteries of future ages. Thus, while earnestly seeking to know and understand the truth, Daniel was brought into communion with Heaven’s delegated messenger.

“Pandan priyè Danyèl la ap monte, zanj Gabriyèl la desann avèk vitès soti nan tribinal syèl yo, pou fè l konnen yo tande e yo reponn siplikasyon li yo. Zanj pisan sa a te resevwa misyon pou ba li ladrès ak konpreyansyon, —pou louvri devan li mistè syèk k ap vini yo. Konsa, pandan li t ap chèche avèk anpil senserite pou konnen epi konprann verite a, Danyèl te mennen antre nan kominyon avèk mesaje syèl la te delege a.

“The man of God was praying, not for a flight of happy feeling, but for a knowledge of the divine will. And he desired this knowledge, not merely for himself, but for his people. His great burden was for Israel, who were not, in the strictest sense, keeping the law of God. He acknowledges that all their misfortunes have come upon them in consequence of their transgressions of that holy law. He says, ‘We have sinned, we have done wickedly…. Because for our sins and for the iniquities of our fathers, Jerusalem and thy people are become a reproach to all that are about us.’ They had lost their peculiar, holy character as God’s chosen people. ‘Now therefore, O our God, hear the prayer of thy servant, and his supplications, and cause thy face to shine upon thy sanctuary that is desolate.’ Daniel’s heart turns with intense longing to the desolate sanctuary of God. He knows that its prosperity can be restored only as Israel shall repent of their transgressions of God’s law, and become humble, and faithful, and obedient.

“Moun Bondye a t ap lapriyè, non pa pou yon elan santiman kè kontan, men pou yon konesans sou volonte diven an. E li te anvi konesans sa a, non sèlman pou tèt pa li, men pou pèp li a. Gwo chay ki te sou kè li a se te pou Izrayèl, ki pa t, nan sans ki pi strik la, ap obsève lalwa Bondye a. Li rekonèt tout malè ki rive sou yo yo vini sou yo kòm konsekans vyolasyon yo fè kont lalwa sen sa a. Li di: ‘Nou peche, nou fè mechanste…. Paske poutèt peche nou yo ak poutèt inikite zansèt nou yo, Jerizalèm ak pèp ou a vin tounen yon wont pou tout moun ki bò kote nou yo.’ Yo te pèdi karaktè apa pou Bondye, karaktè sen pa yo kòm pèp Bondye te chwazi a. ‘Koulye a, donk, O Bondye nou an, tande lapriyè sèvitè ou a ansanm ak siplikasyon li yo, epi fè figi ou klere sou Tanp ou a ki fin tounen dezolasyon.’ Kè Danyèl vire ak yon dezi ki pisan anpil anvè Tanp Bondye a ki te vin dezole a. Li konnen pwosperite li pa ka retabli, sof si Izrayèl repanti pou transgresyon yo fè kont lalwa Bondye a, epi yo vin gen imilite, fidèl, ak obeyisan.”

“In answer to his petition, Daniel received not only the light and truth which he and his people most needed, but a view of the great events of the future, even to the advent of the world’s Redeemer. Those who claim to be sanctified, while they have no desire to search the Scriptures, or to wrestle with God in prayer for a clearer understanding of Bible truth, know not what true sanctification is.

“An repons a petisyon li a, Dànyèl te resevwa non sèlman limyè ak verite li menm ak pèp li a te plis bezwen, men tou yon vizyon sou gwo evènman k ap vini yo, rive jouk nan avènman Redanmtè mond lan. Moun ki pretann yo sanktifye, alòske yo pa gen okenn dezi pou fouye Ekriti yo, oswa pou lite ak Bondye nan lapriyè pou yo ka rive gen yon konpreyansyon pi klè sou verite Bib la, pa konnen ki sa vrè sanktifikasyon ye.

“All who believe with the heart the word of God will hunger and thirst for a knowledge of his will. God is the author of truth. He enlightens the darkened understanding, and gives to the human mind power to grasp and comprehend the truths which he has revealed.

“Tout moun ki kwè avèk kè yo nan pawòl Bondye a va grangou ak swaf pou yo gen konesans sou volonte li. Bondye se otè laverite. Li klere konpreyansyon ki te vin fènwa a, epi li bay lespri imen an pouvwa pou sezi ak konprann verite li te revele yo.

“Daniel talked with God. Heaven was opened before him. But the high honors granted him were the result of humiliation and earnest seeking. He did not think, as do many at the present day, that it is no matter what we believe, if we are only honest, and love Jesus. True love for Jesus will lead to the most close and earnest inquiry as to what is truth. Christ prayed that his disciples might be sanctified through the truth. He who is too indolent to make anxious, prayerful search for truth, will be left to receive errors which shall prove the ruin of his soul.

“Danyèl te pale ak Bondye. Syèl la te louvri devan li. Men, gwo onè yo te akòde l yo te rezilta imilyasyon ak rechèch serye. Li pa t panse, jan anpil moun fè nan tan kounye a, ke sa pa gen enpòtans sa nou kwè, si sèlman nou sensè, epi nou renmen Jezi. Vrè lanmou pou Jezi ap mennen nan yon rechèch ki pi pre e ki serye pou konnen ki sa verite a ye. Kris te priye pou disip li yo te kapab sanktifye pa verite a. Moun ki twò parese pou fè yon rechèch enkyè e avèk lapriyè pou verite a, yo pral rete pou resevwa erè ki pral lakòz destriksyon nanm li.”

“At the time of Gabriel’s visit, the prophet Daniel was unable to receive further instruction; but a few years afterward, desiring to know more of subjects not yet fully explained, he again set himself to seek light and wisdom from God. ‘In those days I Daniel was mourning three full weeks. I ate no pleasant bread, neither came flesh nor wine in my mouth, neither did I anoint myself at all…. Then I lifted up mine eyes, and looked, and behold a certain man clothed in linen whose loins were girded with fine gold of Uphaz. His body also was like the beryl, and his face as the appearance of lightning, and his eyes as lamps of fire, and his arms and his feet like in color to polished brass, and the voice of his words like the voice of a multitude.’

“Nan epòk vizit Gabriyèl la, pwofèt Danyèl pa t kapab resevwa plis enstriksyon; men kèk ane apre sa, pandan li te anvi konnen plis sou sijè ki pa t ankò fin eksplike nèt, li ankò mete tèt li pou chèche limyè ak sajès nan men Bondye. ‘Nan jou sa yo, mwen menm Danyèl, mwen te nan lapenn pandan twa semèn antye. Mwen pa t manje okenn pen délisyeu; ni vyann ni diven pa t antre nan bouch mwen; ni mwen pa t benyen tèt mwen ak lwil ditou…. Lè sa a, mwen leve je m, mwen gade, epi gade, te gen yon nonm abiye ak twal len, ren li te mare ak lò rafine Oufaz. Kò li tou te tankou krizolit, figi li te tankou aparans zeklè, je li tankou lanp dife, bra li ak pye li tankou bri kwiv poli, epi vwa pawòl li yo tankou bri yon foul moun.’”

“No less a personage than the Son of God appeared to Daniel. This description is similar to that given by John when Christ was revealed to him upon the Isle of Patmos. Our Lord now comes with another heavenly messenger to teach Daniel what would take place in the latter days. This knowledge was given to Daniel and recorded by inspiration for us upon whom the ends of the world are come.” Review and Herald, February 8, 1881.

“Pa t gen okenn lòt pèsonaj ki pi gran pase Pitit Bondye a ki te parèt devan Danyèl. Deskripsyon sa a sanble ak sa Jan te bay lè Kris te revele tèt li ba li sou zile Patmòs la. Kounye a, Seyè nou an vini avèk yon lòt mesaje selès pou anseye Danyèl sa ki t ap rive nan dènye jou yo. Konesans sa a te bay Danyèl, epi li te ekri anba enspirasyon pou nou menm sou ki bout mond lan rive.” Review and Herald, 8 fevriye 1881.

The interpretation that Gabriel, “heaven’s delegated messenger,” was bringing to Daniel was the completion of the interpretation he had begun to provide to Daniel in chapter nine. The methodology of “line upon line,” requires that we align the interpretation and associated circumstances of both chapters nine and ten, together in order to rightly divide the prophetic illustration. It is in this interpretation that the visions of the Ulai and Hiddekel rivers join.

Entèpretasyon an ke Gabriyèl, “mesaje delege syèl la,” t ap pote bay Danyèl la, te akonplisman entèpretasyon li te kòmanse bay Danyèl nan chapit nèf la. Metòd “liy sou liy” la egzije pou nou mete an akò entèpretasyon an ansanm ak sikonstans ki mache avèk li yo nan toude chapit nèf ak dis yo, pou nou kapab byen separe ilistrasyon pwofetik la. Se nan entèpretasyon sa a vizyon rivyè Ulayi ak Idèkèl yo reyini.

Daniel had understood from the books of Jeremiah and Moses that the deliverance of God’s people was at hand. In so doing, Daniel represents God’s people of the last days that understand that the final deliverance of God’s people is at hand. Those last-day people will recognize that they have been spiritually scattered, as represented by Daniel who had been scattered into the slavery of the seventy years captivity in Babylon. They will then understand that they, as Daniel, must manifest the response to their scattered condition that agrees with the remedy represented by the “seven times,” of Leviticus chapter twenty-six.

Danyèl te konprann, dapre liv Jeremi ak Moyiz yo, ke delivrans pèp Bondye a te pwoche. Konsa, Danyèl reprezante pèp Bondye a nan dènye jou yo ki konprann ke dènye delivrans pèp Bondye a pwoche. Moun sa yo nan dènye jou yo va rekonèt ke yo te gaye espirityèlman, jan sa reprezante pa Danyèl ki te gaye nan esklavaj kaptivite swasanndizan an nan Babilòn. Lè sa a, yo va konprann ke yo menm tou, menm jan ak Danyèl, dwe manifeste repons pou kondisyon gaye yo a ki ann amoni ak remèd ki reprezante pa “sèt fwa” yo, nan Levitik chapit vennsis.

When the experience of humility represented by Daniel, that is demanded by the remedy set forth in Leviticus twenty-six, is manifested in the last days, God’s last-day people will have been mourning for a specific period of time. That period of time concludes when Michael the archangel descends.

Lè eksperyans imilite Danyèl la reprezante, ki mande pa remèd ki tabli nan Levitik vennsis la, manifeste nan dènye jou yo, pèp Bondye a nan dènye jou yo ap fin pase yon peryòd tan ap nan lapenn. Peryòd tan sa a fini lè Mikal, chèf zanj lan, desann.

We will continue this study in the next article.

Nou pral kontinye etid sa a nan pwochen atik la.

And ye shall perish among the heathen, and the land of your enemies shall eat you up. And they that are left of you shall pine away in their iniquity in your enemies’ lands; and also in the iniquities of their fathers shall they pine away with them. If they shall confess their iniquity, and the iniquity of their fathers, with their trespass which they trespassed against me, and that also they have walked contrary unto me; And that I also have walked contrary unto them, and have brought them into the land of their enemies; if then their uncircumcised hearts be humbled, and they then accept of the punishment of their iniquity: Then will I remember my covenant with Jacob, and also my covenant with Isaac, and also my covenant with Abraham will I remember; and I will remember the land. The land also shall be left of them, and shall enjoy her sabbaths, while she lieth desolate without them: and they shall accept of the punishment of their iniquity: because, even because they despised my judgments, and because their soul abhorred my statutes. And yet for all that, when they be in the land of their enemies, I will not cast them away, neither will I abhor them, to destroy them utterly, and to break my covenant with them: for I am the Lord their God. But I will for their sakes remember the covenant of their ancestors, whom I brought forth out of the land of Egypt in the sight of the heathen, that I might be their God: I am the Lord. Leviticus 26:38–45.

Epi n’a peri nan mitan nasyon yo, e peyi lènmi nou yo va vale nou. E sila yo nan nou ki va rete yo va depafini nan inikite yo, nan peyi lènmi nou yo; epi tou, nan inikite zansèt yo, yo va depafini ansanm ak yo. Si yo va konfese inikite pa yo, ansanm ak inikite zansèt yo, avèk peche yo te peche kont mwen an, e tou paske yo te mache an opozisyon avè m; e ke mwen menm tou mwen te mache an opozisyon avè yo, e mwen te mennen yo nan peyi lènmi yo; si lè sa a kè ensikonsi yo vin imilye, e yo aksepte pinisyon inikite yo: Lè sa a m’a sonje alyans mwen avèk Jakòb, e tou alyans mwen avèk Izarak, e tou alyans mwen avèk Abraram m’a sonje; e m’a sonje peyi a. Peyi a tou va rete san yo, e l’a jwi repo saba li yo, pandan li rete devaste san yo; e yo menm va aksepte pinisyon inikite yo: paske, wi, paske yo te meprize jijman mwen yo, e paske nanm yo te gen degoutans pou lwa mwen yo. Men malgre tout sa, lè yo va nan peyi lènmi yo, mwen p’ap voye yo jete, ni mwen p’ap gen yo an degoutans, pou m detwi yo nèt ale, e pou m kraze alyans mwen avèk yo; paske mwen se Seyè a, Bondye pa yo. Men, poutèt yo, m’a sonje alyans zansèt yo, moun mwen te fè soti kite peyi Lejip devan je nasyon yo, pou m te kapab Bondye pa yo: Mwen se Seyè a. Levitik 26:38–45.