Daniel was touched three times in chapter ten, the first and last time by Gabriel and the middle touch was by Christ. It was the middle touch where Daniel most keenly felt his corruption, for the middle waymark of truth represents rebellion. It was Michael who touched Daniel the second time, for He had descended at the end of twenty-one days.
Yo te touche Danyèl twa fwa nan chapit dis la; premye ak dènye fwa yo se Gabriyèl ki te touche l, epi manyen ki te fèt nan mitan an se te pa Kris la. Se nan manyen ki te fèt nan mitan an Danyèl te santi koripsyon pa li a pi fò, paske waymark verite ki nan mitan an reprezante rebelyon. Se Mikaèl ki te touche Danyèl dezyèm fwa a, paske Li te desann nan fen venneyen jou yo.
At the end of three and a half symbolic days, in which the two witnesses of Revelation chapter eleven lie dead in the street, a voice resurrects the two witnesses. It is the voice of the archangel that resurrects. The descent of Michael in Daniel chapter ten, at the twenty-second day aligns with the resurrection of the two witnesses in 2023. While the two witnesses were dead in the street, Ezekiel was shown their scattered bones and asked if he thought those dead dry bones in the valley could be resurrected, and all Ezekiel would answer is, “Lord thou knowest.”
Nan fen twazan edmi jou senbolik yo, pandan de temwen yo nan Revelasyon chapit onz kouche mouri nan lari a, yon vwa resisite de temwen yo. Se vwa akanj lan ki resisite yo. Desandan Mikayèl nan Danyèl chapit dis, nan venn-dezyèm jou a, aliyen ak rezirèksyon de temwen yo an 2023. Pandan de temwen yo te mouri nan lari a, yo te montre Ezekyèl zo yo ki te gaye, epi yo te mande l si li te panse zo sèch sa yo ki te mouri nan vale a te ka resisite; epi tout sa Ezekyèl te reponn se: “Seyè, se ou ki konnen.”
Ezekiel was then told to prophesy to the bones, which he did, and when he did, they were formed together, but were still not alive. Ezekiel’s first prophecy was gathering the bones together, but it would require a second prophecy to resurrect the bones as an army. The second prophecy of Ezekiel was the prophecy of the third woe, as represented by the four winds that brought the bones to life. The first Adam was created perfect, but afterwards sinned and passed death on to all his posterity. The resurrection of Ezekiel’s dead bones parallels the creation of Adam in his perfection, for Adam was first formed, and then the Lord breathed into him the breath of life.
Lè sa a, yo te di Ezekyèl pou l pwofetize sou zo yo; li fè sa, e lè li fè sa, yo reyini ansanm, men yo pa t ankò vivan. Premye pwofesi Ezekyèl la se te rasanbleman zo yo ansanm, men li t ap mande yon dezyèm pwofesi pou resisite zo yo kòm yon lame. Dezyèm pwofesi Ezekyèl la se te pwofesi twazyèm malè a, jan sa reprezante pa kat van yo ki te fè zo yo pran lavi. Premye Adan an te kreye pafè, men apre sa li te peche e li te transmèt lanmò bay tout desandan li yo. Rezireksyon zo mò Ezekyèl yo mache an paralèl ak kreyasyon Adan nan pèfeksyon li, paske Adan te dabor fòme, epi apre sa Senyè a te soufle nan li souf lavi a.
This is not to say that the two witnesses receive glorified bodies when they are brought back to life, for that doesn’t occur until the second coming, but their resurrection parallel’s Daniel’s vision of the causative “marah” vision, when they are changed into the image they then behold. Line upon line, the process of the sealing is very carefully laid out by the prophetic testimony.
Sa pa vle di de temwen yo resevwa kò glorifye lè yo tounen vin viv ankò, paske sa pa rive anvan dezyèm vini an; men rezirèksyon yo fè paralèl ak vizyon Danyèl la konsènan vizyon kozatif “marah” la, lè yo chanje pou vin nan imaj sa yo menm y ap gade a. Liy sou liy, pwosesis sele a prezante avèk anpil presizyon pa temwayaj pwofetik la.
In Revelation chapter eleven, “after three days and an half the Spirit of life from God entered” into the two witnesses, “and they” then “stood upon their feet; and great fear fell upon them which saw them,” and there was then “a great voice from heaven saying unto them, Come up hither. And they ascended up to heaven in a cloud; and their enemies beheld them.”
Nan Revelasyon chapit onz, “apre twa jou edmi, Lespri lavi ki soti nan Bondye antre” nan de temwen yo, “epi yo” lè sa a “kanpe sou pye yo; epi yon gwo laperèz tonbe sou moun ki te wè yo,” epi lè sa a te gen “yon gwo vwa soti nan syèl la ki t ap di yo, Monte isit la. Epi yo moute nan syèl la nan yon nwaj; epi ènmi yo te gade yo.”
First, the Spirit entered into them, then they stood upon their feet, and when they stood, fear fell upon their enemies who had previously rejoiced over their deaths. Then a voice calls them up, and their enemies witness the event. With Ezekiel, they are first identified as scattered and dead in the valley, then a prophecy is proclaimed that gathers them together, then the second prophecy causes them to stand up as a mighty army. With Daniel, he first sees the great vision that produces a separation of two classes, and he is then touched three times.
Premyeman, Lespri a antre nan yo, apre sa yo kanpe sou pye yo; e lè yo te kanpe, laperèz tonbe sou ènmi yo ki te deja rejwi poutèt lanmò yo. Apre sa, yon vwa rele yo pou yo monte, epi ènmi yo temwen evènman an. Nan ka Ezekyèl, yo idantifye yo an premye kòm moun gaye e mouri nan vale a; apre sa, yo pwoklame yon pwofesi ki rasanble yo ansanm; epi dezyèm pwofesi a fè yo leve kanpe kòm yon gwo lame vanyan. Nan ka Danyèl, li premye wè gran vizyon an ki pwodui yon separasyon ant de kategori, epi apre sa yo touche l twa fwa.
The first time he was touched he had no strength, he was in a deep sleep, and his face was towards the ground. Sleep represents death. Yet he heard the words spoken.
Premye fwa li te touche a, li pa t gen okenn fòs; li te nan yon gwo dòmi, e figi li te vire atè. Dòmi reprezante lanmò. Men, li te tande pawòl yo te pale yo.
Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice. John 5:28.
Pa sezi wè sa; paske lè a ap vini, kote tout moun ki nan tonm yo va tande vwa li. Jan 5:28.
Gabriel then brought Daniel to his hands and knees, and then commanded him to stand, which he did, though he was trembling. He then heard the words of Gabriel, but he was left dumb. Ezekiel had also seen the vision of Christ and it produced a similar sequence of events.
Lè sa a, Gabriyèl fè Danyèl tonbe sou men l ak sou jenou l; epi li kòmande l pou l leve kanpe, e li fè sa, byenke li t ap tranble. Apre sa, li tande pawòl Gabriyèl yo, men li te rete bèbè. Ezechièl te wè vizyon Kris la tou, e sa te pwodui yon menm seri evènman.
And above the firmament that was over their heads was the likeness of a throne, as the appearance of a sapphire stone: and upon the likeness of the throne was the likeness as the appearance of a man above upon it. And I saw as the colour of amber, as the appearance of fire round about within it, from the appearance of his loins even upward, and from the appearance of his loins even downward, I saw as it were the appearance of fire, and it had brightness round about. As the appearance of the bow that is in the cloud in the day of rain, so was the appearance of the brightness round about. This was the appearance of the likeness of the glory of the Lord. And when I saw it, I fell upon my face, and I heard a voice of one that spake. And he said unto me, Son of man, stand upon thy feet, and I will speak unto thee. And the spirit entered into me when he spake unto me, and set me upon my feet, that I heard him that spake unto me. Ezekiel 1:26–2:2.
Epi anlè voutman ki te anwo tèt yo a te gen yon resanblans yon twòn, tankou aparans yon wòch safi; epi sou resanblans twòn nan te gen yon resanblans tankou aparans yon nonm anwo sou li. Epi mwen te wè tankou koulè anb, tankou aparans dife toutotou anndan li, depi nan aparans ranch li monte anwo; epi depi nan aparans ranch li desann anba, mwen te wè tankou aparans dife, e li te gen yon klate toutotou. Menm jan ak aparans lakansyèl ki nan nwaj la nan jou lapli a, konsa tou te aparans klate a toutotou. Se te aparans resanblans laglwa Seyè a. Epi lè mwen te wè sa, mwen tonbe fas atè, epi mwen tande vwa yon moun k ap pale. Epi li di m: Pitit lòm, kanpe sou pye ou, e m ap pale avè w. Epi Lespri a antre nan mwen lè li te pale avè m, li mete m sou pye mwen, pou m te tande moun ki t ap pale avè m nan. Ezekyèl 1:26–2:2.
The vision caused both Ezekiel and Daniel to be humbled into dust, where they were prostrated upon the ground. In that condition they both still heard the word of the Lord, and they were both brought to a standing condition to hear the words that were spoken to them, and when they heard the words “the Spirit entered into” them. The combination of divinity is accomplished by the reception of the Word of God that is conveyed by the Holy Spirit. The “Word” is what transmits divinity into humanity. This truth must be recognized in order to understand the seriousness and significance of the prophetic history which Gabriel provides Daniel with in chapter eleven. The prophetic history represented in chapter eleven, is the conduit by which holy oil is conveyed to the wise virgins.
Vizyon an te lakòz ni Ezekyèl ni Danyèl yo vin imilye jis rive nan pousyè, kote yo te kouche fas atè sou tè a. Nan kondisyon sa a, yo toulède te toujou tande pawòl Senyè a, epi yo toulède te leve kanpe pou tande pawòl ki t ap di yo; e lè yo te tande pawòl yo, “Lespri a te antre nan” yo. Konbinezon divinite a reyalize pa resepsyon Pawòl Bondye a, ke Sentespri a transmèt. “Pawòl la” se sa ki transmèt divinite nan limanite. Verite sa a dwe rekonèt pou yo kapab konprann gravite ak siyifikasyon istwa pwofetik Gabriyèl bay Danyèl nan chapit onz la. Istwa pwofetik ki prezante nan chapit onz la se kanal pa kote lwil sen an transmèt bay vyèj saj yo.
With Ezekiel, he is immediately instructed that he is to present a message to Laodicean Adventism, though Ezekiel is informed from the outset that Laodicean Adventism will not hear his words, for they are a rebellious house. Ezekiel’s experience is Isaiah’s experience in chapter six, and therefore upon two witnesses when God awakens Daniel from sleep, which is a symbol of death, Daniel is given a message for the rebellious house of Laodicean Adventism, but they will not hear.
Avèk Ezekyèl, yo ba li enstriksyon tousuit pou l prezante yon mesaj bay Adventis Lawodise a, byenke depi nan kòmansman an yo fè Ezekyèl konnen Adventis Lawodise a p ap koute pawòl li yo, paske yo se yon kay rebèl. Eksperyans Ezekyèl la se eksperyans Ezayi a nan chapit sis la; kidonk, sou temwayaj de temwen, lè Bondye reveye Danyèl soti nan dòmi, ki se yon senbòl lanmò, yo bay Danyèl yon mesaj pou kay rebèl Adventis Lawodise a, men yo p ap koute.
Daniel is then touched a second time, by Christ Himself, who touches Daniel’s lips, just as he had touched Isaiah’s lips with a coal from the altar. Then Daniel could speak, but he was still without strength, and still had no breath. According to Ezekiel the breath comes with the message of the “four winds”, which was Ezekiel’s second prophecy. Ezekiel’s prophecy of the four winds aligns with Daniel’s third touch, for it is then that breath comes into the bones and they stand as a mighty army. It is in Daniel’s third touch that he is strengthened.
Apre sa a, Danyèl resevwa yon dezyèm manyen, pa Kris la Li menm, ki manyen bouch Danyèl, menm jan li te manyen bouch Ezayi ak yon chabon ki soti sou lotèl la. Lè sa a, Danyèl te kapab pale, men li te toujou san fòs, e li pa t toujou gen souf. Dapre Ezekyèl, souf la vini avèk mesaj “kat van yo”, ki te dezyèm pwofesi Ezekyèl la. Pwofesi Ezekyèl sou kat van yo koresponn ak twazyèm manyen Danyèl la, paske se lè sa a souf antre nan zo yo epi yo kanpe kòm yon lame vanyan sòlda. Se nan twazyèm manyen Danyèl la li resevwa fòs.
On July 18, 2020, God’s last-day people were scattered and entered into the tarrying time of the parable. The history of the sealing was illustrated in the history of October 22, 1844, unto the rebellion of 1863. The line of history there represented overlays with September 11, 2001, unto the Sunday law, but it also overlays with the history of July 18, 2020, unto the Sunday law. This prophetic phenomenon is based upon the fact that symbols have more than one meaning, and the meaning is to be determined by the context where they are applied.
Nan dat 18 jiyè 2020, pèp Bondye nan dènye jou yo te gaye, e yo te antre nan tan reta parabòl la. Istwa sele a te ilistre nan istwa 22 oktòb 1844 la, rive jouk rebelyon 1863 la. Liy istwa ki te reprezante la a sipèpoze ak 11 septanm 2001 rive jouk lwa dimanch la, men li sipèpoze tou ak istwa 18 jiyè 2020 rive jouk lwa dimanch la. Fenomèn pwofetik sa a baze sou lefèt ke senbòl yo gen plis pase yon sèl siyifikasyon, e se kontèks kote yo aplike yo ki dwe detèmine siyifikasyon an.
When we consider the arrival and work of any of the three angels they are governed by the same sequence of events. They arrive at the point when the prediction associated with them is unsealed. That prediction is structured upon three steps. Its arrival, its empowerment and the closed door at its end. There are other waymarks within the history, but the three testing waymarks of the arrival of any of the three angels is the first waymark where a prophecy is unsealed. The message that is unsealed is empowered through a confirmation, and that confirmation and empowerment then tests the men and women of that history. The conclusion of the history produces a litmus test which demonstrates whether those standing at the third test are wise or foolish.
Lè nou konsidere rive ak travay nenpòt nan twa zanj yo, yo tout soumèt anba menm sekans evènman yo. Yo rive nan moman kote prediksyon ki asosye avèk yo a vin debloke. Prediksyon sa a estriktire sou twa etap: rive li, bay li pouvwa, epi pòt fèmen an nan fen li. Gen lòt waymark nan istwa a, men twa waymark tès yo nan rive nenpòt nan twa zanj yo se premye waymark kote yon pwofesi vin debloke. Mesaj ki debloke a resevwa pouvwa atravè yon konfimasyon, epi konfimasyon sa a ansanm ak pouvwa sa a vin mete gason ak fanm nan istwa sa a anba tès. Konklizyon istwa a pwodui yon tès desizif ki demontre si moun ki kanpe nan twazyèm tès la saj oswa sòt.
Within the history of September 11, 2001 unto the Sunday law you can identify three angels. The first arrived on September 11, 2001, the second arrived on July 18, 2020, and the third arrives at the soon coming Sunday law (the litmus test). October 22, 1844 aligns with September 11, 2001, and 1856 aligns with July 18, 2020, and 1863 aligns with the Sunday law. That being said, October 22, 1844 to 1863 also aligns with July 18, 2020, unto the Sunday law, for July 18 was the arrival of the second angel of the history of the sealing. The following history is still correctly identified as simply the waymarks of any angel.
Nan istwa 11 Septanm 2001 rive jouk lwa dimanch lan, ou ka idantifye twa zanj. Premye a te rive 11 Septanm 2001, dezyèm nan te rive 18 Jiyè 2020, epi twazyèm nan rive nan lwa dimanch ki prèt pou vini an (tès desizif la). 22 Oktòb 1844 aliyen ak 11 Septanm 2001, epi 1856 aliyen ak 18 Jiyè 2020, epi 1863 aliyen ak lwa dimanch lan. Sa fin di, 22 Oktòb 1844 rive 1863 aliyen tou ak 18 Jiyè 2020 rive jouk lwa dimanch lan, paske 18 Jiyè te rive dezyèm zanj nan istwa seleman an. Istwa ki vin apre a toujou byen idantifye kòm senpleman pwen repè nenpòt zanj.
On July 18, 2020, there was a truth unsealed that was to test that generation. The second step in that history is when the two witnesses are resurrected. They are then tested as to whether they will accept the light then revealed, which is going on now. Then at the Sunday law (the litmus test), it will be revealed who is and who isn’t a wise virgin. When we consider the history as simply the structure of a singular angel and then lay October 22, 1844, through to the rebellion of 1863, over the history of July 18, 2020 unto the Sunday law, we find that in 1849, Sister White identified that the Lord had stretched forth His hand again to gather the remnant of His people.
Nan dat 18 jiyè 2020, te gen yon verite ki te desegele pou teste jenerasyon sa a. Dezyèm etap nan istwa sa a se lè de temwen yo resisite. Lè sa a, yo sibi tès pou wè si yo va aksepte limyè ki te revele alò a, sa k ap fèt kounye a. Apre sa, nan lwa dimanch lan (tès desizif la), y ap revele kiyès ki se yon vyèj saj e kiyès ki pa sa. Lè nou konsidere istwa a senpleman kòm estrikti yon sèl zanj, epi nou poze 22 oktòb 1844 rive jouk rebelyon 1863 la sou istwa 18 jiyè 2020 rive nan lwa dimanch lan, nou jwenn ke an 1849, Sè White te idantifye ke Seyè a te lonje men Li yon dezyèm fwa pou rasanble rès pèp Li a.
From October 22, 1844 to 1849, God’s people had been scattered. In 1850 they produced the second of the two tables of Habakkuk. In January of 1851 they were advertising the new chart in the Review. God’s people were scattered, and the third angel arrived with light. Then God began to gather them again, and He then provided a visual representation of the message they were to proclaim, as He had done in 1842. The light that arrived on October 22, 1844 was an increase of knowledge and it continued, under His direction to develop, and in 1856 the capstone of that light was introduced. That light was upon the “seven times,” which was the first light recognized by William Miller, and which was represented as one of the prophecies that was fulfilled on October 22, 1844.
Depi 22 oktòb 1844 rive 1849, pèp Bondye a te gaye. An 1850 yo te pwodui dezyèm nan de tablo Abakik yo. Nan mwa janvye 1851 yo t ap fè piblisite pou nouvo tablo a nan Review la. Pèp Bondye a te gaye, epi twazyèm zanj lan te rive avèk limyè. Lè sa a, Bondye te kòmanse rasanble yo ankò, epi Li te bay yon reprezantasyon vizyèl mesaj yo te dwe pwoklame a, menm jan Li te fè an 1842. Limyè ki te rive 22 oktòb 1844 la se te yon ogmantasyon konesans, epi li te kontinye, anba direksyon Li, devlope; epi an 1856 yo te prezante pyè tèt limyè sa a. Limyè sa a te sou “sèt fwa yo,” ki te premye limyè William Miller te rekonèt, epi ki te reprezante kòm youn nan pwofesi ki te akonpli 22 oktòb 1844.
The light of the “seven times,” in 1856, was both the ending of the increase of knowledge given to Miller, the messenger of the first angel, but it was also the ending light of the third angel that was given on October 22, 1844. The rejection of the light in 1856, was both a rejection of the increase of knowledge that was unsealed in 1798, but also the increase of knowledge that was unsealed on October 22, 1844, and it was rejected by those who then and there transitioned from the experience of Philadelphia unto the experience of Laodicea. The rebellion of 1863, was the third, and litmus test, which was demonstrated by a counterfeit chart that removed the light of the “seven times.”
Limyè “sèt fwa” yo, an 1856, te ansanm fen ogmantasyon konesans ki te bay Miller, mesaje premye zanj lan, men li te tou limyè final twazyèm zanj lan ki te bay nan 22 oktòb 1844. Rejè limyè a an 1856 te ansanm yon rejè ogmantasyon konesans ki te dezsele an 1798, men tou ogmantasyon konesans ki te dezsele nan 22 oktòb 1844 la, e li te rejte pa sila yo ki, la menm e nan moman sa a, te pase soti nan eksperyans Filadèlfi pou rive nan eksperyans Laodise. Rebelyon 1863 la te twazyèm e dènye tès la, tès litmis la, ki te demontre pa yon tablo fo ki te retire limyè “sèt fwa” yo.
The first disappointment of April 19, 1844, was brought upon the Philadelphian movement of the first angel by God holding His hand over a mistake in some of the figures on the 1843 pioneer chart. The first disappointment of July 18, 2020, was brought upon the Laodicean movement of the third angel by men disregarding that on October 22, 1844, Christ had lifted up His hand to heaven and swore that time should be no longer. On July 18, 2020, a message was unsealed that was to test this generation of virgins. As in 1850, the Lord in 2023, stretched out His hand a second time to gather together Ezekiel’s dead bones that had been dead in the street since July 18, 2020. By 1851, there was a new visual representation of the message that was a fulfillment of the prophecy of Habakkuk chapter two, thus identifying that after 2023, the Lord will have a new living ensign to lift up that is typified by Habakkuk’s two tables.
Premye desepsyon 19 avril 1844 la te vini sou mouvman Filadèlfyen premye zanj lan lè Bondye te kenbe men Li sou yon erè ki te nan kèk nan chif yo sou tablo pyonye 1843 a. Premye desepsyon 18 jiyè 2020 la te vini sou mouvman Laodiseyen twazyèm zanj lan lè lèzòm te neglije lefèt ke, 22 oktòb 1844, Kris te leve men Li anlè nan syèl la e Li te fè sèman ke tan pa t ap ankò. Sou 18 jiyè 2020, yo te deseley yon mesaj ki te dwe teste jenerasyon vyèj sa a. Menm jan an an 1850, nan 2023 Senyè a te lonje men Li yon dezyèm fwa pou rasanble ansanm zo mò Ezekyèl yo ki te kouche mouri nan lari a depi 18 jiyè 2020. Rive an 1851, te gen yon nouvo reprezantasyon vizyèl mesaj la, ki te yon akonplisman pwofesi Abakouk chapit de a, konsa sa idantifye ke apre 2023, Senyè a pral gen yon nouvo banyè vivan pou leve anlè, ki tipifye pa de tab Abakouk yo.
Habakkuk’s two tables were typified by the two tables of the Ten Commandments and also by the two wave loaves in the feast of Pentecost. The one hundred and forty-four thousand are identified as a first-fruit offering, and they are those in Malachi that represent the offering as “in days of old, as in former years.” They are lifted up as a wave offering that all the world will see.
De tab de Habakkuk yo te tipifye pa de tab Dis Kòmandman yo, epi tou pa de pen yo te balanse nan fèt Pannkòt la. San karannkat mil yo idantifye kòm yon ofrann premye fwi, e se yo menm nan Malachi ki reprezante ofrann lan “tankou nan jou lontan yo, tankou nan ane ansyen yo.” Yo leve yo kòm yon ofrann balanse pou tout mond lan kapab wè.
The awakening of the one hundred and forty-four thousand begins with the gathering together, and that gathering is accomplished by the Word of God, for Ezekiel’s dead bones are gathered by hearing the Word of God, while they are still dead. Ezekiel represents the human instrument that proclaims the message that gathers the bones, when the Lord stretches forth His hand a second time to gather His remnant. Isaiah, Jeremiah, Daniel, John and Ezekiel all identify the human element that conveys the divine message to the dead dry bones.
Reveye san karannkatrevennkat-milye karant-kat mil avek rasanbleman an, e rasanbleman sa a akonpli pa Pawòl Bondye a, paske zo mò Ezekyèl yo rasanble lè yo tande Pawòl Bondye a, pandan yo toujou mouri. Ezekyèl reprezante enstriman imen ki pwoklame mesaj ki rasanble zo yo, lè Seyè a lonje men Li yon dezyèm fwa pou rasanble rès pèp Li a. Ezayi, Jeremi, Danyèl, Jan ak Ezekyèl tout idantifye eleman imen ki transmèt mesaj diven an bay zo sèch ki mouri yo.
Once the bones are gathered the Lord reveals the increase of knowledge that is unsealed just before probation closes, and that knowledge is represented by “that portion of the prophecy of Daniel relating to the last days.” In Ezekiel’s second prophecy, the light that is unsealed is the third woe, which is the message of the east wind that breathes life into the bones and causatively causes them to stand as a mighty army. The light that is revealed to Daniel is the light represented by the king of the north in chapter eleven. Together Ezekiel and Daniel represent “that portion of the prophecy of Daniel relating to the last days,” which is the tidings of the (east) wind and king of the (north).
Yon fwa zo yo rasanble, Senyè a revele ogmantasyon konesans ki dezsele jis anvan tan gras la fèmen, epi konesans sa a reprezante pa “pati sa a nan pwofesi Danyèl la ki gen rapò ak dènye jou yo.” Nan dezyèm pwofesi Ezekyèl la, limyè ki dezsele a se twazyèm malè a, ki se mesaj van lès la ki soufle lavi nan zo yo epi ki, kòm kòz, fè yo kanpe tankou yon gwo lame pwisan. Limyè ki revele bay Danyèl la se limyè ki reprezante pa wa nò a nan chapit onz la. Ansanm, Ezekyèl ak Danyèl reprezante “pati sa a nan pwofesi Danyèl la ki gen rapò ak dènye jou yo,” ki se nouvèl van (lès) la ak wa (nò) a.
But tidings out of the east and out of the north shall trouble him: therefore he shall go forth with great fury to destroy, and utterly to make away many. Daniel 11:44.
Men nouvèl ki soti nan bò solèy leve a ak nan nò a pral boulvèse li; se poutèt sa li pral soti avèk gwo kòlè pou detwi, epi pou disparèt anpil nèt ale. Danyèl 11:44.
In 1856, the Lord purposed to finish His work of sealing his people, but they rebelled. The message He intended to employ to bring them out of their Laodicean condition was the “seven times” of Leviticus twenty-six. When the Lord began to gather His people in July, 2023, He presented them once again with the message of the “seven times,” and among other things, identified that on the antitypical Day of Atonement the Jubilee trumpet was to sound, which is also when the seventh trumpet was also to sound. The Jubilee trumpet is a symbol of the “seven times,” and the seventh trumpet is the third woe. When Michael descended in Daniel chapter ten. Daniel represented those who obtain the experience of those who pray the prayer of Leviticus twenty-six, and those who seek to understand the prophetic secret of Daniel chapter two.
An 1856, Senyè a te gen entansyon fini travay sele pèp Li a, men yo te fè rebelyon. Mesaj Li te gen entansyon itilize pou fè yo sòti nan kondisyon Lawodise yo a se te “sèt fwa” Levitik vennsis la. Lè Senyè a te kòmanse rasanble pèp Li a an Jiyè 2023, Li te prezante yo yon fwa ankò mesaj “sèt fwa” yo, epi, pami lòt bagay, Li te fè konnen ke nan Jou Ekspyasyon antitipik la, twonpèt Jibile a te dwe sonnen, ki se tou lè setyèm twonpèt la te dwe sonnen. Twonpèt Jibile a se yon senbòl “sèt fwa” yo, e setyèm twonpèt la se twazyèm malè a. Lè Mikaèl te desann nan chapit dis liv Danyèl la, Danyèl te reprezante moun ki resevwa eksperyans moun ki priye lapriyè Levitik vennsis la, ansanm ak moun k ap chèche konprann sekrè pwofetik chapit de liv Danyèl la.
Daniel represents those who have been gathered by the voice of God, and then stand upon their feet strengthened to proclaim the message of the east and the north. They proclaim that message until the soon coming Sunday law. The process of raising up that army is a very detailed subject of prophecy, and the point when Divinity begins to be combined with humanity in fulfillment with the sealing of the one hundred and forty-four thousand began in the history that is represented in verse eleven of Daniel eleven. The history represented from verse one of Daniel eleven until verse sixteen fills up the hidden history of verse forty, that is “that portion of the prophecy of Daniel relating to the last days.”
Danyèl reprezante moun sa yo Bondye rasanble pa vwa li, epi ki apre sa kanpe sou pye yo, fòtifye pou pwoklame mesaj lès la ak nò a. Yo pwoklame mesaj sa a jouk rive lwa dimanch ki pral vini talè a. Pwosesis leve lame sa a se yon sijè pwofetik ki gen anpil detay, e pwen kote Divinite kòmanse ini ak limanite a, nan akonplisman sele san karannkat mil yo, te kòmanse nan istwa ki reprezante nan vèsè onz nan Danyèl onz. Istwa ki reprezante depi vèsè youn nan Danyèl onz jouk rive vèsè sèz ranpli istwa kache vèsè karant lan, sa vle di “pati sa a nan pwofesi Danyèl la ki gen rapò ak dènye jou yo.”
As we begin to consider verses thirteen to fifteen of Daniel eleven, that was first fulfilled at the Battle of Panium in 200 BC, it is essential to understand the significance of these verses. Panium is the third of three proxy wars. The first battle concluded with victory for the papacy and its proxy army the United States in 1989. The next battle, represented by verses eleven and twelve, which was fulfilled by the Battle of Raphia, the king of the south (Russia), will defeat the king of the north and its proxy army in the Ukraine. The third battle will be as the first with the papacy (the king of the north) prevailing over Communism (the United Nations), with its proxy army (the United States). But the third proxy war which is the Battle of Panium, will also initiate World War III.
Pandan nou kòmanse egzamine vèsè trèz rive kenz nan Danyèl onz, ki te gen premye akonplisman li nan Batay Panium nan ane 200 anvan Jezikri, li esansyèl pou nou konprann enpòtans vèsè sa yo. Panium se twazyèm nan twa lagè pa pwokirasyon. Premye batay la te fini ak viktwa papote a ak lame pwokirasyon li a, Etazini, an 1989. Pwochen batay la, ki reprezante pa vèsè onz ak douz, e ki te akonpli pa Batay Rafya a, wa sid la (Larisi), pral bat wa nò a ak lame pwokirasyon li a nan Ikrèn. Twazyèm batay la pral tankou premye a, avèk papote a (wa nò a) k ap genyen sou Kominis la (Nasyonzini), avèk lame pwokirasyon li a (Etazini). Men twazyèm lagè pa pwokirasyon an, ki se Batay Panium nan, pral tou inisye Twazyèm Gè Mondyal la.
We will continue this study in the next article.
N ap kontinye etid sa a nan pwochen atik la.
“As the wheel like complications were under the guidance of the hand beneath the wings of the cherubim, so the complicated play of human events is under divine control. Amidst the strife and tumult of nations, He that sitteth above the cherubim still guides the affairs of the earth.
“Menm jan konplikasyon ki te sanble ak wou yo te anba gidans men ki te anba zèl cheriben yo, konsa tou jwèt konplike evènman lèzòm yo anba kontwòl diven. Nan mitan konfli ak dezòd nasyon yo, Sila a ki chita anwo cheriben yo kontinye gide zafè tè a.
“The history of nations that one after another have occupied their allotted time and place, unconsciously witnessing to the truth of which they themselves knew not the meaning, speaks to us. To every nation and to every individual of today God has assigned a place in His great plan. Today men and nations are being measured by the plummet in the hand of Him who makes no mistake. All are by their own choice deciding their destiny, and God is overruling all for the accomplishment of His purposes.
“Istwa nasyon yo ki, yonn apre lòt, te okipe tan ak plas yo ki te resevwa pou yo, pandan yo t ap rann temwayaj san yo pa t menm konnen sa verite a te vle di, ap pale ak nou. Pou chak nasyon ak pou chak moun jodi a, Bondye fikse yon plas nan gwo plan pa li a. Jodi a, yo ap mezire moun ak nasyon yo avèk filaplon ki nan men Sila a ki pa janm fè erè. Se pa pwòp chwa pa yo tout ap deside sò pa yo, epi Bondye ap dirije tout bagay anwole pou akonplisman objektif li yo.
“The history which the great I AM has marked out in His word, uniting link after link in the prophetic chain, from eternity in the past to eternity in the future, tells us where we are today in the procession of the ages, and what may be expected in the time to come. All that prophecy has foretold as coming to pass, until the present time, has been traced on the pages of history, and we may be assured that all which is yet to come will be fulfilled in its order.
“Istwa a ke Gran MWEN MENM LAN make nan Pawòl li a, pandan li mare youn apre lòt chak bag nan chenn pwofetik la, depi nan letènite ki nan tan pase a rive nan letènite ki nan tan k ap vini an, fè nou konnen kote nou ye jodi a nan pwosesyon syèk yo, ak sa nou ka atann nan tan k ap vini an. Tout sa pwofesi te predi t ap rive, jouk rive nan tan prezan an, deja trase sou paj listwa yo, epi nou ka gen asirans ke tout sa ki rete pou vini yo va akonpli nan lòd pa yo.”
“The final overthrow of all earthly dominions is plainly foretold in the word of truth. In the prophecy uttered when sentence from God was pronounced upon the last king of Israel is given the message:
“Renvèsman final tout dominasyon tè a anonse klèman nan pawòl verite a. Nan pwofesi ki te pwononse lè santans Bondye te deklare sou dènye wa Izrayèl la, mesaj la bay konsa:
“‘Thus saith the Lord God; Remove the diadem, and take off the crown: … exalt him that is low, and abase him that is high. I will overturn, overturn, overturn, it: and it shall be no more, until He come whose right it is; and I will give it Him.’ Ezekiel 21:26, 27.
«Men sa Senyè Bondye a di: Wete mityè a, epi retire kouwòn nan: … leve moun ki ba a, epi bese moun ki wo a. M ap chavire l, chavire l, chavire l: epi li p ap la ankò, jouk Lè sa a va vini, sila li ye pa dwa; e m ap ba li li.» Ezekyèl 21:26, 27.
“The crown removed from Israel passed successively to the kingdoms of Babylon, Medo-Persia, Greece, and Rome. God says, ‘It shall be no more, until He come whose right it is; and I will give it Him.’
“Kouwòn yo te wete sou pèp Izrayèl la pase youn apre lòt bay wayòm Babilòn, Medo-Pès, Grès, ak Wòm. Bondye di: ‘Li p ap la ankò, jiskaske Sila a vini ki gen dwa sou li; e m ap bay li Li.’”
“That time is at hand. Today the signs of the times declare that we are standing on the threshold of great and solemn events. Everything in our world is in agitation. Before our eyes is fulfilling the Saviour’s prophecy of the events to precede His coming: ‘Ye shall hear of wars and rumors of wars…. Nation shall rise against nation, and kingdom against kingdom: and there shall be famines, and pestilences, and earthquakes, in divers places.’ Matthew 24:6, 7.
“Tan sa a rive toupre. Jodi a, siy tan yo deklare ke nou kanpe sou papòt gwo evènman ki solanèl. Tout bagay nan mond nou an an boulvèsman. Devan je nou, pwofesi Sovè a konsènan evènman ki dwe vini anvan retou Li a ap akonpli: ‘N a tande pale de lagè ak bri lagè…. Nasyon va leve kont nasyon, ak wayòm kont wayòm; epi pral gen grangou, epidemi, ak tranblemanntè, nan divès kote.’ Matye 24:6, 7.”
“The present is a time of overwhelming interest to all living. Rulers and statesmen, men who occupy positions of trust and authority, thinking men and women of all classes, have their attention fixed upon the events taking place about us. They are watching the strained, restless relations that exist among the nations. They observe the intensity that is taking possession of every earthly element, and they recognize that something great and decisive is about to take place—that the world is on the verge of a stupendous crisis.
“Prezan an se yon tan ki gen yon enterè akablan pou tout moun ki vivan. Chèf ak gason leta, moun ki okipe pozisyon konfyans ak otorite, gason ak fanm reflechi nan tout klas, gen atansyon yo fikse sou evènman k ap dewoule bò kote nou. Yo ap obsève relasyon ki tansyon e ki san repo ki egziste nan mitan nasyon yo. Yo remake entansite k ap anvayi tout eleman latè, epi yo rekonèt gen yon bagay gran e desizif ki prèske rive fèt—ke mond lan sou bò pou antre nan yon kriz estipidman gwo.”
“Angels are now restraining the winds of strife, that they may not blow until the world shall be warned of its coming doom; but a storm is gathering, ready to burst upon the earth; and when God shall bid His angels loose the winds, there will be such a scene of strife as no pen can picture.
“Anj yo kounye a ap kenbe van kont yo, pou yo pa soufle jouk lè mond lan va resevwa avètisman sou destriksyon k ap vini sou li a; men yon tanpèt ap rasanble, pare pou l pete sou tè a; e lè Bondye va bay zanj Li yo lòd lage van yo, pral gen yon sèn kont konsa okenn plim pa ka dekri.
“The Bible, and the Bible only, gives a correct view of these things. Here are revealed the great final scenes in the history of our world, events that already are casting their shadows before, the sound of their approach causing the earth to tremble and men’s hearts to fail them for fear.
“Bib la, e Bib la sèlman, bay yon vizyon kòrèk sou bagay sa yo. Se la yo revele gwo dènye sèn yo nan istwa mond nou an, evènman ki deja ap voye lonbraj yo devan yo; bri pwòch yo ap fè tè a tranble, e kè lèzòm ap febli yo poutèt laperèz.
“‘“Behold, the Lord maketh the earth empty, and maketh it waste, and turneth it upside down, and scattereth abroad the inhabitants thereof…. They have transgressed the laws, changed the ordinance, broken the everlasting covenant. Therefore hath the curse devoured the earth, and they that dwell therein are desolate…. The mirth of tabrets ceaseth, the noise of them that rejoice endeth, the joy of the harp ceaseth.’ Isaiah 24:1–18.
«“Gade, Senyè a ap vide tè a nèt, l ap mete l an dezolasyon, l ap vire l tèt anba, epi l ap gaye moun k ap viv ladan l yo toupatou…. Yo vyole lwa yo, yo chanje lòd la, yo kraze alyans etènèl la. Se poutèt sa madichon an devore tè a, epi moun ki rete ladan l yo vin nan dezolasyon…. Kè kontan tanbouren yo sispann, bri moun k ap rejwi yo fini, lajwa gita a sispann.” Ezayi 24:1–18.
“‘“Alas for the day! for the day of the Lord is at hand, and as a destruction from the Almighty shall it come…. The seed is rotten under their clods, the garners are laid desolate, the barns are broken down; for the corn is withered. How do the beasts groan! the herds of cattle are perplexed, because they have no pasture; yea, the flocks of sheep are made desolate.’ ‘The vine is dried up, and the fig tree languisheth; the pomegranate tree, the palm tree also, and the apple tree, even all the trees of the field, are withered: because joy is withered away from the sons of men.’ Joel 1:15–18, 12.
«“Malè pou jou a! paske jou Seyè a toupre, e li pral vini tankou yon destriksyon ki soti nan men Toupisan an…. Grenn nan pouri anba ti mòt tè yo; depo yo rete vid e devaste, grenye yo kraze; paske ble a cheche. Jan bèt yo ap plenn! Twoupo bèf yo boulvèse, paske yo pa gen patiraj; wi, twoupo mouton yo tou rete devaste.” “Pye rezen an seche, pye fig frans lan ap febli; pye grenad la, pye palmis la tou, ak pye pòm lan, wi, tout pyebwa nan jaden an seche; paske lajwa a cheche lwen pitit lèzòm yo.” Joel 1:15–18, 12.
“‘I am pained at my very heart; … I cannot hold my peace, because thou hast heard, O my soul, the sound of the trumpet, the alarm of war. Destruction upon destruction is cried; for the whole land is spoiled.’
«Kè m ap soufri jouk nan fon li; … mwen pa ka kenbe bouch mwen, paske ou tande, o nanm mwen, son twonpèt la, alam lagè a. Destriksyon sou destriksyon ap rele; paske tout peyi a fin detwi.»
“‘I beheld the earth, and, lo, it was without form, and void; and the heavens, and they had no light. I beheld the mountains, and, lo, they trembled, and all the hills moved lightly. I beheld, and, lo, there was no man, and all the birds of the heavens were fled. I beheld, and, lo, the fruitful place was a wilderness, and all the cities thereof were broken down.’ Jeremiah 4:19, 20, 23–26.
«Mwen gade tè a, epi, gade, li te san fòm e vid; syèl yo tou, epi yo pa t gen limyè. Mwen gade mòn yo, epi, gade, yo t ap tranble, e tout ti mòn yo t ap souke fasil. Mwen gade, epi, gade, pa t gen okenn moun, e tout zwazo syèl yo te kouri ale. Mwen gade, epi, gade, kote ki te fètil la te tounen yon dezè, e tout lavil li yo te kraze nèt.» Jeremi 4:19, 20, 23–26.
“‘Alas! for that day is great, so that none is like it: it is even the time of Jacob’s trouble; but he shall be saved out of it.’ Jeremiah 30:7.” Education, 178–181.
“‘Malè! paske jou sa a gran, tèlman pa gen okenn ki tankou l: se menm tan detrès Jakòb la; men l ap delivre soti ladan l.’ Jeremi 30:7.” Education, 178–181.