In Daniel chapter ten, Gabriel is accomplishing the work of presenting the complete interpretation of the book of Daniel to God’s last day people. Daniel represents God’s last day people, who, in the book of Revelation, are the one hundred and forty-four thousand. As such, the one hundred and forty-four thousand awaken to recognize they have been scattered, as represented by Daniel in chapter nine. They also awaken to the understanding that the great test by which their eternal destiny is decided is the image of the beast test, which takes place before they are sealed, and before probation closes at the Sunday law in the United States. They are mourning the disappointment that confronted them on July 18, 2020, and in that condition, they are given a view of Christ in the Most Holy Place, as represented by Isaiah in chapter six.
Nan chapit dis nan liv Danyèl la, Gabriyèl ap akonpli travay pou prezante entèpretasyon konplè liv Danyèl la bay pèp Bondye a nan dènye jou yo. Danyèl reprezante pèp Bondye a nan dènye jou yo, ki, nan liv Revelasyon an, se san karannkat mil yo. Se konsa, san karannkat mil yo leve pou yo rekonèt yo te gaye, jan sa reprezante pa Danyèl nan chapit nèf la. Yo leve tou pou yo konprann gwo eprèv ki deside desten etènèl yo a se eprèv imaj bèt la, ki fèt anvan yo sele, e anvan tan gras la fini nan lwa dimanch Ozetazini an. Yo nan lapenn poutèt desepsyon ki te vin sou yo nan 18 jiyè 2020, epi, nan kondisyon sa a, yo resevwa yon vizyon Kris la nan Kote ki Trè Sen an, jan sa reprezante pa Ezayi nan chapit sis la.
That vision, as represented by both Daniel and Isaiah allows them to see their corrupted condition before the Lord of glory, and both are humbled into the dust. Isaiah then hears the question asking who God would send to His people, and Isaiah volunteers, but he is first purified.
Vizion sa a, jan Danyèl ak Ezayi prezante l, pèmèt yo wè kondisyon koripsyon pa yo devan Senyè glwa a, e toude yo imilye jouk nan pousyè a. Apre sa, Ezayi tande kesyon an k ap mande kiyès Bondye ta voye bay pèp Li a, epi Ezayi ofri tèt li; men anvan sa, yo pirifye li.
Then said I, Woe is me! for I am undone; because I am a man of unclean lips, and I dwell in the midst of a people of unclean lips: for mine eyes have seen the King, the Lord of hosts. Then flew one of the seraphims unto me, having a live coal in his hand, which he had taken with the tongs from off the altar: And he laid it upon my mouth, and said, Lo, this hath touched thy lips; and thine iniquity is taken away, and thy sin purged. Also I heard the voice of the Lord, saying, Whom shall I send, and who will go for us? Then said I, Here am I; send me. Isaiah 6:5–8.
Lè sa a, mwen di: Malè pou mwen! paske mwen pèdi; paske mwen se yon nonm ki gen lèv sal, e mwen rete nan mitan yon pèp ki gen lèv sal; paske je m yo wè Wa a, Seyè dèzame yo. Lè sa a, youn nan serafen yo vole vin jwenn mwen, li te gen nan men li yon chabon dife tou limen, li te pran l ak pens sou lotèl la. Epi li mete l sou bouch mwen, epi li di: Gade, sa a touche lèv ou yo; mechanste ou wete, epi peche ou pirifye. Mwen tande tou vwa Seyè a, ki t ap di: Kiyès m ap voye, e kiyès ki pral pou nou? Lè sa a, mwen di: Men mwen la; voye m. Ezayi 6:5–8.
Isaiah was purified with a coal from off the altar, and Daniel was purified by beholding the looking glass causative vision, that causes the beholder to change into the image he beholds. Isaiah is told to take the message to a people who hearing do not hear, and seeing do not see.
Ezayi te pirifye avèk yon chabon ki te pran sou lotèl la, epi Danyèl te pirifye lè li t ap gade vizyon kozatif ki tankou yon glas, yon vizyon ki fè moun k ap gade a chanje pou l vin nan imaj sa l ap gade a. Yo te di Ezayi pou l pote mesaj la bay yon pèp ki, pandan y ap tande, yo pa tande, epi pandan y ap wè, yo pa wè.
And he said, Go, and tell this people, Hear ye indeed, but understand not; and see ye indeed, but perceive not. Make the heart of this people fat, and make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and convert, and be healed. Isaiah 6:9, 10.
Epi li di: Ale, epi di pèp sa a: Nou va tande vre, men nou p ap konprann; nou va gade vre, men nou p ap pèsevwa. Fè kè pèp sa a vin gra, fè zòrèy yo lou, epi fèmen je yo; pou yo pa wè ak je yo, pou yo pa tande ak zòrèy yo, pou yo pa konprann ak kè yo, pou yo pa konvèti, epi pou yo pa geri. Ezayi 6:9, 10.
Isaiah wishes to know how long he must interact with the people who understand and perceive not, so he asks the question of, “how long?”
Ezayi vle konnen konbyen tan li dwe kontinye antre an relasyon ak pèp ki pa konprann ni pa pèsevwa; se poutèt sa li poze kesyon an: “Jiska ki lè?”
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. Isaiah 6:11, 12.
Lè sa a, mwen di: Seyè, jouk kilè? E li reponn: Jiskaske vil yo vin kraze nèt san okenn moun ladan yo, kay yo san moun, epi peyi a vin tounen yon dezolasyon nèt ale; jouk lè Seyè a fin wete moun yo byen lwen, e gen yon gwo abandònman nan mitan peyi a. Ezayi 6:11, 12.
The land that is the subject of Bible prophecy in the last days is the United States, who is “utterly desolated,” when national ruin is brought about by the national apostasy of the Sunday law. Verse forty-one of Daniel eleven, has been typified by verse sixteen of the same chapter. In verse forty-one the “great forsaking in the midst of the land” is identified as “many” being overthrown. Isaiah’s message, which was referred to by Jesus, when He addressed the quibbling Jews in His history among men, identifies that when a former covenant people are being passed by, they then have ears and eyes that do not understand or perceive. Isaiah’s message represents the final call to Laodicean Adventism, which ends at the Sunday law, where Laodicean Adventism is spewed out of the mouth of the Lord.
Peyi ki se sijè pwofesi biblik nan dènye jou yo se Etazini, ki vin “nèt ale dezole,” lè destriksyon nasyonal la rive akòz apostazi nasyonal lalwa dimanch lan. Vèsè karant-e-en nan Danyèl onz lan te prefigire pa vèsè sèz nan menm chapit la. Nan vèsè karant-e-en an, “gwo abandònman an nan mitan peyi a” idantifye kòm lefèt ke “anpil” ap ranvèse. Mesaj Ezayi a, Jezi te fè referans avè l lè Li t ap pale ak Jwif kap chèche kontredi yo pandan istwa Li pami lèzòm, idantifye ke lè y ap pase sou yon pèp ki te anba alyans anvan an, lè sa a yo gen zòrèy ak je ki pa konprann ni pa wè. Mesaj Ezayi a reprezante dènye apèl la pou Advantis Laodiseyen an, ki fini nan lalwa dimanch lan, kote Advantis Laodiseyen an vomi sòti nan bouch Senyè a.
He shall enter also into the glorious land, and many countries shall be overthrown: but these shall escape out of his hand, even Edom, and Moab, and the chief of the children of Ammon. Daniel 11:41.
L ap antre tou nan peyi ki gen glwa a, e anpil peyi pral chavire; men sila yo va chape anba men li, menm Edòm, Moab, ak chèf nan pitit Amon yo. Danyèl 11:41.
Isaiah and Daniel are given the responsibility to present the final call to Laodicea, and at Daniel’s third touch in chapter ten he is strengthened for the task.
Ezayi ak Dànyèl yo resevwa responsablite pou prezante dènye apèl la bay Laodise; epi, nan twazyèm manyen Dànyèl resevwa nan chapit dis la, li vin jwenn fòs pou travay sa a.
Then there came again and touched me one like the appearance of a man, and he strengthened me, And said, O man greatly beloved, fear not: peace be unto thee, be strong, yea, be strong. And when he had spoken unto me, I was strengthened, and said, Let my lord speak; for thou hast strengthened me. Daniel 10:18, 19.
Apre sa a, yon moun ki te sanble ak yon nonm vini ankò, li manyen m, epi li ban m fòs. Li di m konsa: O nonm ki gen anpil favè, ou pa bezwen pè; lapè pou ou; pran kouraj, wi, pran kouraj. Epi lè li te fin pale avè m, mwen te reprann fòs, epi mwen di: Se pou mèt mwen pale, paske ou ban m fòs. Danyèl 10:18, 19.
Daniel was strengthened to give the message that he came to understand when Michael descended in chapter ten. Isaiah was informed that he would need to give the message until the Sunday law. At the Sunday law a remnant would be established.
Danyèl te resevwa fòs pou l bay mesaj li te vin konprann nan lè Mikayèl te desann nan chapit dis la. Yo te fè Ezayi konnen li t ap bezwen bay mesaj la jouk rive nan lwa dimanch la. Nan lwa dimanch la, yon rès t ap etabli.
Then said I, Lord, how long? And he answered, Until the cities be wasted without inhabitant, and the houses without man, and the land be utterly desolate, And the Lord have removed men far away, and there be a great forsaking in the midst of the land. But yet in it shall be a tenth, and it shall return, and shall be eaten: as a teil tree, and as an oak, whose substance is in them, when they cast their leaves: so the holy seed shall be the substance thereof. Isaiah 6:11–13.
Lè sa a, mwen di: Seyè, jouk kilè? Epi li reponn: Jouk lè vil yo va devaste san okenn abitan, kay yo san moun, epi peyi a va vin nèt ale tounen yon dezè; epi Seyè a va depòte moun byen lwen, e va gen yon gwo abandonman nan mitan peyi a. Men, toujou va rete ladan l yon dizyèm pati; li va retounen, epi li va sibi destriksyon ankò: tankou pyebwa tèbentèn ak tankou pye bwadchenn, ki toujou kenbe souch yo lè fèy yo tonbe; konsa semans sen an va souch li. Ezayi 6:11–13.
When there would be “a great forsaking in the midst of the land” (at the Sunday law), there would be manifested a “tenth,” whose “substance” is “the holy seed.” The root of the Hebrew word translated as “tenth,” is “tithe.” The Lord will have a “tithe” that have “returned,” at the Sunday law.
Lè ta gen “yon gwo abandonnman nan mitan peyi a” (lè lwa dimanch lan ta vini), ta gen yon “dizyèm” ki ta parèt, epi “substans” li se “semans sen an.” Rasin mo ebre ki tradui kòm “dizyèm” nan se “ladim.” Senyè a pral gen yon “ladim” ki “retounen,” lè lwa dimanch lan.
And all the tithe of the land, whether of the seed of the land, or of the fruit of the tree, is the Lord’s: it is holy unto the Lord. And if a man will at all redeem ought of his tithes, he shall add thereto the fifth part thereof. And concerning the tithe of the herd, or of the flock, even of whatsoever passeth under the rod, the tenth shall be holy unto the Lord. Leviticus 27:30–32.
Epi tout dim tè a, kit se nan grenn tè a, kit se nan fwi pyebwa a, se pou SENYÈ a li ye: li sen pou SENYÈ a. E si yon moun vle delivre nenpòt pati nan dim li yo, li va ajoute yon senkyèm pati sou sa. Konsènan dim bèt yo, kit se nan twoupo bèf la, kit se nan twoupo mouton an, tout sa ki pase anba baton an, dizyèm nan va sen pou SENYÈ a. Levitik 27:30–32.
The “tenth” that “returns” are holy unto the Lord, and they are the Lord’s portion.
“Disyèm” ki “retounen” yo sen pou Senyè a, e yo se pòsyon Senyè a.
For the Lord’s portion is his people; Jacob is the lot of his inheritance. Deuteronomy 32:9.
Paske pòsyon Senyè a se pèp li a; Jakòb se pati nan eritaj li. Detewonòm 32:9.
Those who have returned before the Sunday law, are those represented by Jeremiah who have suffered the first disappointment, to whom the Lord had promised that if they would return, they would be the Lord’s mouth, or His spokesmen.
Moun ki retounen anvan lwa dimanch lan, se yo menm Jeremi te reprezante, sila yo ki te sibi premye desepsyon an, moun Seyè a te pwomèt yo ke si yo ta retounen, yo t ap bouch Seyè a, oswa pòtpawòl Li.
Thy words were found, and I did eat them; and thy word was unto me the joy and rejoicing of mine heart: for I am called by thy name, O Lord God of hosts. I sat not in the assembly of the mockers, nor rejoiced; I sat alone because of thy hand: for thou hast filled me with indignation. Why is my pain perpetual, and my wound incurable, which refuseth to be healed? wilt thou be altogether unto me as a liar, and as waters that fail? Therefore thus saith the Lord, If thou return, then will I bring thee again, and thou shalt stand before me: and if thou take forth the precious from the vile, thou shalt be as my mouth: let them return unto thee; but return not thou unto them. And I will make thee unto this people a fenced brazen wall: and they shall fight against thee, but they shall not prevail against thee: for I am with thee to save thee and to deliver thee, saith the Lord. And I will deliver thee out of the hand of the wicked, and I will redeem thee out of the hand of the terrible. Jeremiah 15:16–21.
Pawòl ou yo te jwenn mwen, epi mwen te manje yo; e pawòl ou te vin pou mwen kè kontan ak lajwa nan kè mwen; paske yo rele mwen pa non ou, O SENYÈ, Bondye lame yo. Mwen pa t chita nan mitan asanble moun k ap pase nan betiz yo, ni mwen pa t rejwi; mwen te chita pou kont mwen akoz men ou; paske ou te ranpli mwen ak endiyasyon. Poukisa doulè mwen an san rete, e blesi mwen an pa ka geri, li pa vle geri? Èske ou va nèt ale pou mwen tankou yon moun k ap bay manti, tankou dlo ki manke? Se poutèt sa konsa SENYÈ a di: Si ou tounen, lè sa a m ap fè ou retounen ankò, epi ou va kanpe devan mwen; e si ou separe sa ki presye a ak sa ki pa vo anyen an, ou va tankou bouch mwen; se pou yo tounen vin jwenn ou; men pa tounen al jwenn yo ou menm. E m ap fè ou tounen pou pèp sa a yon miray an bwonz ki byen fòtifye; epi yo va goumen kont ou, men yo p ap genyen batay la sou ou; paske mwen avèk ou pou sove ou e pou delivre ou, se sa SENYÈ a di. E m ap delivre ou anba men mechan yo, e m ap rachte ou anba men moun terib yo. Jeremi 15:16–21.
The remnant or tenth that returns in Isaiah’s testimony were to be eaten, for they were given God’s message, and His Word was to be eaten. They were those who would be God’s mouth, and in so doing they would present God’s Word that was to be eaten by those seeking salvation. Jeremiah did not sit in the “assembly of mockers,” for, as with Daniel, when he saw the vision the “assembly of mockers” fled. Jeremiah had thought God lied to him, for God’s hand had allowed the first disappointment of April 19, 1844 in Millerite history, and July 18, 2020 in the last days. The promise for Jeremiah was that if he would “return,” and in Isaiah’s passage, the “tenth” “returns.”
Rès la oswa dizyèm nan ki retounen an nan temwayaj Ezayi a te dwe manje, paske yo te resevwa mesaj Bondye a, e Pawòl Li a te dwe manje. Se yo menm ki t ap bouch Bondye, e lè yo t ap fè sa, yo t ap prezante Pawòl Bondye a ki te dwe manje pa moun k ap chèche delivrans. Jeremi pa t chita nan “asanble moun k ap pase moun nan betiz la,” paske, menm jan ak Danyèl, lè li te wè vizyon an, “asanble moun k ap pase moun nan betiz la” te kouri. Jeremi te panse Bondye te bay li manti, paske men Bondye te pèmèt premye desepsyon 19 Avril 1844 la nan istwa Millerit la, ak 18 Jiyè 2020 nan dènye jou yo. Pwomès la pou Jeremi se te ke si li ta “retounen,” epi nan pasaj Ezayi a, “dizyèm nan” “retounen.”
If Jeremiah “returns,” he is part of Isaiah’s “tenth,” which is holy, and is the Lord’s portion, whose “substance,” is in them. The Hebrew word “substance” means a pillar, and to be made into a “pillar,” is the promise given to the Philadelphians.
Si Jérémie « revient », il fait partie du « dixième » d’Ésaïe, qui est saint, et qui est la part du Seigneur, dont la « substance » est en eux. Le mot hébreu rendu par « substance » signifie un pilier, et être fait « pilier » est la promesse faite aux Philadelphiens.
Him that overcometh will I make a pillar in the temple of my God, and he shall go no more out: and I will write upon him the name of my God, and the name of the city of my God, which is new Jerusalem, which cometh down out of heaven from my God: and I will write upon him my new name. He that hath an ear, let him hear what the Spirit saith unto the churches. Revelation 3:12, 13.
Moun ki va genyen batay la, m ap fè l tounen yon poto nan tanp Bondye pa m nan, e li p ap soti ankò. M ap ekri sou li non Bondye pa m nan, ak non vil Bondye pa m nan, ki se nouvo Jerizalèm nan, ki desann soti nan syèl la, bò kote Bondye pa m nan; epi m ap ekri sou li nouvo non pa m nan. Moun ki gen zòrèy, se pou l tande sa Lespri a di legliz yo. Revelasyon 3:12, 13.
The “pillar,” that is their “substance,” represents the combination of Divinity and humanity, for Christ is the “pillar” that supports the temple.
“Poto a,” sa vle di “substance” yo a, reprezante inyon divinite ak limanite, paske Kris la se “poto a” ki soutni tanp lan.
“While in this state of despondency I had a dream that made a deep impression upon my mind. I dreamed of seeing a temple, to which many persons were flocking. Only those who took refuge in that temple would be saved when time should close. All who remained outside would be forever lost. The multitudes without who were going about their various ways, derided and ridiculed those who were entering the temple, and told them that this plan of safety was a cunning deception, that in fact there was no danger whatever to avoid. They even laid hold of some to prevent them from hastening within the walls.
“Pandan m te nan eta dekourajman sa a, mwen te fè yon rèv ki te fè yon gwo enpresyon sou lespri mwen. Mwen te reve mwen wè yon tanp, kote anpil moun t ap kouri vini. Se sèlman moun ki te pran refij nan tanp sa a ki t ap sove lè tan an ta fèmen. Tout moun ki te rete deyò yo t ap pèdi pou toutan. Foul moun ki te deyò yo, pandan yo t ap suiv divès chemen pa yo, t ap pase moun ki t ap antre nan tanp lan nan rizib, t ap meprize yo, epi yo t ap di yo ke plan sekirite sa a se te yon twonpri malen, e an reyalite pa t gen okenn danje ditou pou evite. Yo menm te mete men sou kèk ladan yo pou anpeche yo prese antre anndan miray yo.
“Fearing to be ridiculed, I thought best to wait until the multitude dispersed, or until I could enter unobserved by them. But the numbers increased instead of diminishing, and fearful of being too late, I hastily left my home and pressed through the crowd. In my anxiety to reach the temple I did not notice or care for the throng that surrounded me. On entering the building, I saw that the vast temple was supported by one immense pillar, and to this was tied a lamb all mangled and bleeding. We who were present seemed to know that this lamb had been torn and bruised on our account. All who entered the temple must come before it and confess their sins.
“Krent pou yo pa t pase m nan betiz, mwen te panse li pi bon pou m tann jouk foul la gaye, oswa jouk mwen ta ka antre san yo pa remake m. Men, olye yo te diminye, kantite moun yo te ogmante; epi, paske m te pè pou m pa rive twò ta, mwen kite lakay mwen preseprese epi mwen fann foul la pou m pase. Nan kè sote m pou m rive nan tanp lan, mwen pa t remake ni pran ka foul moun ki t ap antoure m nan. Lè m te antre nan bilding lan, mwen wè gwo tanp lan te soutni pa yon sèl poto imans, e sou li te mare yon ti mouton tout dechire e k ap senyen. Nou menm ki te la yo te sanble konnen ti mouton sa a te chire e blese poutèt nou. Tout moun ki te antre nan tanp lan te dwe vini devan li epi konfese peche yo.
“Just before the lamb were elevated seats, upon which sat a company looking very happy. The light of heaven seemed to shine upon their faces, and they praised God and sang songs of glad thanksgiving that seemed like the music of the angels. These were they who had come before the lamb, confessed their sins, received pardon, and were now waiting in glad expectation of some joyful event.
“Menm devan Ti Mouton an te gen chèz ki te wo, e sou yo te chita yon gwoup ki te parèt trè kontan. Limyè syèl la te sanble klere sou figi yo, epi yo t ap fè lwanj Bondye, yo t ap chante kantik remèsiman ak lajwa ki te sanble ak mizik zanj yo. Se te moun sa yo ki te vini devan Ti Mouton an, ki te konfese peche yo, ki te resevwa padon, e ki kounye a t ap tann avèk yon espwa plen lajwa yon evènman ki gen anpil kè kontan.”
“Even after I had entered the building, a fear came over me, and a sense of shame that I must humble myself before these people. But I seemed compelled to move forward, and was slowly making my way around the pillar in order to face the lamb, when a trumpet sounded, the temple shook, shouts of triumph arose from the assembled saints, an awful brightness illuminated the building, then all was intense darkness. The happy people had all disappeared with the brightness, and I was left alone in the silent horror of night. I awoke in agony of mind and could hardly convince myself that I had been dreaming. It seemed to me that my doom was fixed, that the Spirit of the Lord had left me, never to return.” Testimonies, volume 1, 27.
“Menm apre mwen te fin antre nan batiman an, yon laperèz anvayi m, ansanm ak yon santiman wont dèske mwen te dwe imilye tèt mwen devan moun sa yo. Men, mwen te sanble oblije avanse, e mwen t ap fè wout mwen dousman alantou poto a pou m te ka fè fas ak ti mouton an, lè yon twonpèt sonnen, tanp lan tranble, rèl viktwa leve nan mitan sen yo ki te reyini yo, yon klète terib limen batiman an, apre sa tout bagay vin tounen yon fènwa pwofon. Tout moun ere yo te disparèt ansanm ak klète a, e mwen te rete pou kont mwen nan laterè silansye lannuit la. Mwen te leve ak yon agoni nan lespri mwen, e mwen te prèske pa t kapab konvenk tèt mwen ke mwen te ap reve. Sa te sanble avè m ke sò mwen te fikse, ke Lespri Senyè a te kite m, pou l pa janm retounen ankò.” Testimonies, volume 1, 27.
The “substance,” that is within the tenth that returns is the “pillar” who supports the temple. Daniel saw the causative vision of the Lamb that was hung upon the pillar, and the Lamb was the “pillar”. When Daniel saw that great vision, he was changed into the image of the pillar, and Isaiah’s tenth, likewise have the “substance” (the pillar), within them, and that substance is to be “eaten”, by all who would enter the temple. Those who enter the temple, and eat the substance, are God’s other flock who respond to the message of the ensign that is lifted up at the Sunday law, when there is a great forsaking in the land. The “holy seed,” that is Isaiah’s substance, is the Lamb that was slain from the foundation of the world.
«Sibstans» ki nan dizyèm pati a ki retounen an, se «poto a» ki soutni tanp lan. Danyèl te wè vizyon kòzatif Ti Mouton an ki te pann sou poto a, e Ti Mouton an te «poto a». Lè Danyèl te wè gwo vizyon sa a, li te chanje pou l vin nan imaj poto a; epi dizyèm pati Ezayi a, menm jan an tou, gen «sibstans» lan (poto a) andedan yo, e se pou tout moun ki ta antre nan tanp lan «manje» sibstans sa a. Moun ki antre nan tanp lan, epi ki manje sibstans lan, se lòt bann mouton Bondye yo ki reponn a mesaj drapo a ki leve anlè nan moman lwa dimanch lan, lè gen yon gwo abandònman nan peyi a. «Semans sen an», ki se sibstans Ezayi a, se Ti Mouton an ki te touye depi nan fondasyon mond lan.
The tenth who return will be delivered out of the hand of the wicked, when at the Sunday law the separation of Philadelphia and Laodicea is fixed for eternity, and many are then overthrown. Those overthrown are identified as the wicked who do not understand. They will also be delivered out of the hand of the terrible, for they will not receive the mark of the beast.
Dizyèm nan ki retounen yo pral delivre anba men mechan yo, lè, nan lwa dimanch lan, separasyon ant Filadèlfi ak Lawodise fikse pou letènite, epi anpil ladan yo tonbe lè sa a. Moun ki tonbe yo idantifye kòm mechan yo ki pa konprann. Yo pral delivre tou anba men moun terib la, paske yo p ap resevwa mak bèt la.
Thus saith the Lord God; I will also make the multitude of Egypt to cease by the hand of Nebuchadrezzar king of Babylon. He and his people with him, the terrible of the nations, shall be brought to destroy the land: and they shall draw their swords against Egypt, and fill the land with the slain. And I will make the rivers dry, and sell the land into the hand of the wicked: and I will make the land waste, and all that is therein, by the hand of strangers: I the Lord have spoken it. Isaiah 30:10–12.
Men sa Seyè Bondye a di: M ap fè foul moun peyi Lejip la sispann tou, pa men Nebikadrezza, wa Babilòn lan. Li menm ansanm ak pèp li a ki avè l, sa yo ki pi terib nan nasyon yo, y ap mennen yo vini pou detwi peyi a; y ap rale nepe yo kont peyi Lejip, epi y ap plen peyi a ak moun yo touye yo. M ap fè rivyè yo seche, m ap vann peyi a nan men mechan yo; m ap fè peyi a tounen yon dezolasyon, ansanm ak tout sa ki ladan l, pa men etranje yo: mwen menm, Seyè a, mwen pale sa. Ezayi 30:10–12.
The “terrible of nations” is the proxy army of the king of the north. The ensign that is lifted up at the Sunday law are delivered out of the hand of the foolish, or wicked virgins, and are also delivered out of the hand of the terrible of nations. The issue that we are addressing here is that Isaiah, and Daniel, and Jeremiah, and Ezekiel, and John are all used to represent the resurrection and empowerment of the one hundred and forty-four thousand who return from the disappointment of July 18, 2020. In Daniel’s final vision, the vision given by the river Hiddekel, Daniel is made to understand both the internal and external visions of God’s prophetic Word, and he is strengthened to present that message.
« Moun terib pami nasyon yo » se lame pa prokurasyon wa nò a. Moun ki anba banyè yo leve nan lwa dimanch lan delivre anba men vyèj sòt yo, oubyen vyèj mechan yo, epi yo delivre tou anba men moun terib pami nasyon yo. Pwen n ap trete la a se ke Ezayi, ak Dànyèl, ak Jeremi, ak Ezekyèl, ak Jan, yo tout sèvi pou reprezante rezirèksyon ak bay fòs san karant-kat mil yo, ki retounen soti nan desepsyon 18 jiyè 2020 la. Nan dènye vizyon Dànyèl la, vizyon yo te bay bò larivyè Iddèkèl la, yo fè Dànyèl konprann ni vizyon entèn ni vizyon ekstèn Pawòl pwofetik Bondye a, epi yo fòtifye l pou l prezante mesaj sa a.
The message of the internal and external is brought together with the prophetic definition of the head, or “fortress,” in verse ten, which identifies the Ukraine war that is currently being carried out by Putin. That key of identifying the head, has an internal and external application, and the beginning of that war marks the period when both heads become a subject of prophecy. The fortress or head as Russia identifies the second proxy war, that leads to the third proxy war, which marks the beginning of World War III, as typified by the battle of Panium in verse fifteen.
Mesaj sa ki konsène entèn ak ekstèn nan rasanble ansanm ak definisyon pwofetik tèt la, oswa “fòtrès” la, nan vèsè dis la, ki idantifye lagè Ikrèn nan ke Poutin ap mennen kounye a. Kle sa a pou idantifye tèt la gen yon aplikasyon entèn ak ekstèn, e kòmansman lagè sa a make peryòd kote toude tèt yo vin tounen yon sijè pwofesi. Fòtrès la oswa tèt la, antanke Larisi, idantifye dezyèm lagè pa pwokirasyon an, ki mennen nan twazyèm lagè pa pwokirasyon an, ki make kòmansman Twazyèm Gè Mondyal la, jan sa prefigure nan batay Panyòm nan nan vèsè kenz la.
Verse sixteen is the Sunday law, and therefore from 2014, when the Ukrainian war commenced, as represented in verses eleven and twelve, until the Sunday law the final work involved with the sealing of God’s people is accomplished. Gabriel’s interpretation in Daniel chapter eleven, represents the message that sanctifies, or seals God’s people. To miss that fact is to miss everything. The prophecy that is unsealed, which in the book of Revelation is called the Revelation of Jesus Christ, and which the book of Revelation identifies as being unsealed just before the close of probation, is a specific passage from the book of Daniel.
Vèsè sèz la se lwa dimanch lan, e se poutèt sa depi 2014, lè lagè Ikrèn nan te kòmanse, jan sa reprezante nan vèsè onz ak douz yo, jouk rive nan lwa dimanch lan, dènye travay ki gen rapò ak sele pèp Bondye a ap akonpli. Entèpretasyon Gabriyèl la nan Danyèl chapit onz la reprezante mesaj ki sanktifye, oswa sele, pèp Bondye a. Rate reyalite sa a, se rate tout bagay. Pwofesi ki desegele a, ki nan liv Revelasyon an rele Revelasyon Jezikri a, e liv Revelasyon an idantifye kòm yon bagay ki desegele jis anvan fen tan gras la, se yon pasaj presi nan liv Danyèl la.
And he saith unto me, Seal not the sayings of the prophecy of this book: for the time is at hand. He that is unjust, let him be unjust still: and he which is filthy, let him be filthy still: and he that is righteous, let him be righteous still: and he that is holy, let him be holy still. Revelation 22:10, 11.
Li di m: Pa sele pawòl pwofesi ki nan liv sa a; paske tan an pre. Moun ki enjis la, se pou l rete enjis toujou; moun ki sal la, se pou l rete sal toujou; moun ki jis la, se pou l rete jis toujou; epi moun ki sen an, se pou l rete sen toujou. Revelasyon 22:10, 11.
In the last days, there is a specific time when the final prophecy is unsealed, for the verse says “the time is at hand.” That very expression located in the final chapter of Revelation is found also in the first chapter.
Nan dènye jou yo, gen yon tan presi kote dènye pwofesi a vin devwale, paske vèsè a di: “tan an pre.” Menm ekspresyon sa a, ki nan dènye chapit Revelasyon an, yo jwenn li tou nan premye chapit la.
The Revelation of Jesus Christ, which God gave unto him, to show unto his servants things which must shortly come to pass; and he sent and signified it by his angel unto his servant John: Who bare record of the word of God, and of the testimony of Jesus Christ, and of all things that he saw. Blessed is he that readeth, and they that hear the words of this prophecy, and keep those things which are written therein: for the time is at hand. Revelation 1:1–3.
Revelasyon Jezi Kris la, Bondye te ba li, pou l montre sèvitè li yo bagay ki gen pou rive talè konsa; epi li voye fè yo konnen sa pa mwayen zanj li bay sèvitè li Jan: Li menm ki rann temwayaj konsènan pawòl Bondye a, ak temwayaj Jezi Kris la, ansanm ak tout bagay li te wè yo. Benediksyon pou moun ki li a, ak pou sa yo ki tande pawòl pwofesi sa a, epi ki kenbe bagay ki ekri ladan l yo; paske tan an pre. Revelasyon 1:1–3.
Two hundred and twenty, and therefore twenty-two, are symbols of the combination of Divinity with humanity, and the final work of the third angel, which is the sealing of the one hundred and forty-four thousand, is accomplished within the prophetic context of the parable of the ten virgins. The wise virgins of the last days suffered their first disappointment on July 18, 2020, and they were scattered as dead bones in the street of Revelation chapter eleven, until July of 2023, twenty-two years after the sealing process began in 2001. The “time was then at hand,” and the Lord then raised up a “voice in the wilderness” who had received the message from Gabriel, who had received it from Christ, who had received it from the Father.
De sanvenn e ven, e poutèt sa vennde, se senbòl konbinezon Divinite ak limanite; epi dènye travay twazyèm zanj lan, ki se sele san karannkat mil yo, akonpli nan kontèks pwofetik parabòl dis vyèj yo. Vyèj saj yo nan dènye jou yo te sibi premye desepsyon yo nan dat 18 jiyè 2020, epi yo te gaye tankou zo mò nan lari a nan Revelasyon chapit onz, jouk nan jiyè 2023, vennde ane apre pwosesis sele a te kòmanse an 2001. Lè sa a, “tan an te toupre,” epi Senyè a leve yon “vwa nan dezè a” ki te resevwa mesaj la nan men Gabriyèl, ki te resevwa li nan men Kris la, ki te resevwa li nan men Papa a.
The voice then began to send the message to the churches, and it has been sent in the electronic fashion where it can be read and or heard, currently in over sixty languages. The portion of prophecy that was unsealed, that is that message is found in the book of Daniel.
Lè sa a, vwa a te kòmanse voye mesaj la bay legliz yo, epi li te voye pa mwayen elektwonik pou yo ka li li epi/oswa tande li; kounye a, li disponib nan plis pase swasant lang. Pati pwofesi ki te desegele a, sètadi mesaj sa a, jwenn nan liv Danyèl la.
“The book that was sealed is not the Revelation, but that portion of the prophecy of Daniel relating to the last days. The angel commanded, ‘But thou, O Daniel, shut up the words, and seal the book, even to the time of the end.’ Daniel 12:4.” Acts of the Apostles, 585.
“Liv ki te sele a se pa Revelasyon an, men pati sa a nan pwofesi Danyèl la ki gen rapò ak dènye jou yo. Zanj lan te bay lòd sa a: ‘Men ou menm, O Danyèl, fèmen pawòl yo, epi sele liv la, jouk nan tan lafen an.’ Danyèl 12:4.” Travay Apot yo, 585.
The “portion of the prophecy of Daniel relating to the last days,” is verse forty. It is not simply verse forty, it is the portion of verse forty that is represented after the time of the end in 1989, and before the Sunday law of verse forty-one. The history of verse forty that has no mention within the verse itself is the portion of prophecy relating to the last days that was sealed up, and that since July, 2023 has been being unsealed for those who choose to see and hear.
“Pati nan pwofesi Danyèl la ki gen rapò ak dènye jou yo,” se vèsè karant lan. Se pa senpleman vèsè karant lan; se pati vèsè karant lan ki reprezante apre tan lafen an an 1989, epi anvan lwa dimanch vèsè karant-e-yon an. Istwa vèsè karant lan ki pa gen okenn mansyòn nan vèsè a menm, se pati pwofesi a ki gen rapò ak dènye jou yo ki te sele, e depi Jiyè 2023 li ap vin de sele pou moun ki chwazi wè ak tande.
Verse forty records nothing of the history that follows the collapse of the Soviet Union in 1989, until the Sunday law of verse forty-one, but it does provide the prophetic platform that other lines of prophecy are to be placed upon. Those who are unwilling to see and hear that the methodology of line upon line is the latter rain methodology do not have the ability to see the hidden history of verse forty, and that is the history that is the Revelation of Jesus Christ, which Gabriel came to interpret for John and Daniel.
Vèsè karant lan pa anrejistre anyen nan listwa ki vin apre efondreman Inyon Sovyetik la an 1989, jouk rive nan lwa dimanch vèsè karant-yon an; men, li bay platfòm pwofetik la sou ki lòt liy pwofesi yo dwe poze. Moun ki pa dispoze wè ak tande ke metodoloji liy sou liy lan se metodoloji dènye lapli a pa gen kapasite pou yo wè listwa kache vèsè karant lan, e se listwa sa a ki se Revelasyon Jezikri a, ke Gabriyèl te vin entèprete pou Jan ak Danyèl.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan atik kap vini an.
“At Berea Paul again commenced his work by going into the synagogue of the Jews to preach the gospel of Christ. He says of them, ‘These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the Scriptures daily, whether those things were so. Therefore many of them believed; also of honorable women which were Greeks, and of men, not a few.’
“Nan Bere, Pòl ankò te kòmanse travay li lè li antre nan sinagòg Jwif yo pou l preche levanjil Kris la. Li di konsènan yo: ‘Sa yo te gen plis noblès pase sa yo ki te nan Tesalonik, paske yo te resevwa pawòl la ak tout dispozisyon lespri, epi yo t ap egzamine Ekriti yo chak jou pou wè si bagay sa yo te konsa. Se poutèt sa anpil ladan yo te kwè; ansanm ak fanm onorab ki te Grèk, ak gason tou, pa t yon ti kantite.’”
“In the presentation of the truth, those who honestly desire to be right will be awakened to a diligent searching of the Scriptures. This will produce results similar to those that attended the labors of the apostles in Berea. But those who preach the truth in these days meet many who are the opposite of the Bereans. They cannot controvert the doctrine presented to them, yet they manifest the utmost reluctance to investigate the evidence offered in its favor, and assume that even if it is the truth it is a matter of little consequence whether or not they accept it as such. They think that their old faith and customs are good enough for them. But the Lord, who sent out his ambassadors with a message to the world, will hold the people responsible for the manner in which they treat the words of his servants. God will judge all according to the light which has been presented to them, whether it is plain to them or not. It is their duty to investigate as did the Bereans. The Lord says through the prophet Hosea: ‘My people are destroyed for lack of knowledge; because thou hast rejected knowledge, I will also reject thee.’
“Nan prezantasyon verite a, sila yo ki onètman vle yo gen rezon pral leve pou yo fouye Ekriti yo avèk dilijans. Sa pral pwodui rezilta ki sanble ak sa ki te akonpaye travay apot yo nan Bere. Men sila yo ki preche verite a nan jou sa yo rankontre anpil moun ki opoze ak Bereyen yo. Yo pa kapab demanti doktrin yo prezante devan yo a; men yo montre pi gwo repiyans pou egzamine prèv yo ofri an favè li, epi yo sipoze ke menm si se verite a, sa pa gen anpil enpòtans si yo aksepte l kòm sa oswa non. Yo panse ansyen lafwa yo ak koutim yo ase bon pou yo. Men Senyè a, ki te voye anbasadè li yo ak yon mesaj pou lemonn, pral rann pèp la responsab pou fason yo trete pawòl sèvitè li yo. Bondye pral jije tout moun dapre limyè ki te prezante devan yo, kit sa klè pou yo oswa non. Se devwa yo pou yo egzamine menm jan ak Bereyen yo te fè sa. Senyè a di pa mwayen pwofèt Oze: ‘Pèp mwen an ap peri poutèt li manke konesans; paske ou rejte konesans, mwen menm tou m ap rejte ou.’”
“The minds of the Bereans were not narrowed by prejudice, and they were willing to investigate and receive the truths preached by the apostles. If the people of our time would follow the example of the noble Bereans, in searching the Scriptures daily, and in comparing the messages brought to them with what is there recorded, there would be thousands loyal to God’s law where there is one today. But many who profess to love God have no desire to change from error to truth, and they cling to the pleasing fables of the last days. Error blinds the mind and leads from God; but truth gives light to the mind, and life to the soul.” Sketches from the Life of Paul, 87, 88.
“Lespri moun Bere yo pa t vin etwat akoz prejije, e yo te dispoze egzamine epi resevwa verite apot yo t ap preche yo. Si pèp tan nou an ta suiv egzanp nòb Bere yo, lè yo t ap chèche Ekriti yo chak jou, epi lè yo t ap konpare mesaj yo pote ba yo ak sa ki ekri ladan yo, ta gen dè milye moun ki fidèl ak lalwa Bondye a kote jodi a gen yon sèl. Men anpil moun ki fè pwofesyon yo renmen Bondye pa gen okenn dezi pou yo chanje soti nan erè pou vin nan verite, e yo kenbe fèm ak fab agreyab dènye jou yo. Erè avèg lespri a epi li mennen moun lwen Bondye; men verite bay limyè nan lespri a, epi lavi nan nanm nan.” Sketches from the Life of Paul, 87, 88.