Within Daniel chapter eleven, there are several lines of prophecy that all align with the last six verses of the chapter. The portion that aligns with the history of verse forty from the time of the end in 1989, until the Sunday law of verse forty-one, is the portion of the prophecy that was sealed until the last days. It is Daniel’s complement of the Revelation of Jesus Christ that is unsealed just before probation closes. Verse two introduces Trump, the last Republican president, the last President, the President that is the eighth that is of the seven, and he is the richest president that began to stir up the globalists when he announced his candidacy in 2015. Verse ten identifies 1989, and verses eleven and twelve identify the Ukrainian War that began in 2014, with Putin’s victory and following demise.
Nan Daniyèl chapit onz, gen plizyè liy pwofesi ki tout aliyen avèk dènye sis vèsè chapit la. Pati ki aliyen avèk istwa vèsè karant lan, depi tan lafen an an 1989 jouk rive nan lwa dimanch vèsè karant-e-youn nan, se pati pwofesi a ki te sele jouk dènye jou yo. Se konpleman Daniyèl la pou Revelasyon Jezi Kris la, ki devwale jis anvan tan pwobasyon an fini. Vèsè de a prezante Trump, dènye prezidan Repibliken an, dènye Prezidan an, Prezidan an ki se uityèm nan, ki soti nan sèt yo, epi se prezidan ki pi rich la, ki te kòmanse souke globalis yo lè li te anonse kandidati li an 2015. Vèsè dis la idantifye 1989, epi vèsè onz ak douz yo idantifye lagè Ikrèn nan ki te kòmanse an 2014 la, avèk viktwa Putin ak destriksyon li ki te vin apre.
Verses thirteen through fifteen, describe the third of the three battles of verse forty, beginning with the collapse of the Soviet Union in 1989, then the Ukrainian War, followed by the Battle of Panium, which represents the external struggle of apostate Protestantism in the United States against the globalists of the world.
Vèsè trèz rive kenz yo dekri twazyèm nan twa batay vèsè karant lan, ki kòmanse avèk efondreman Inyon Sovyetik la an 1989, apre sa Lagè Ikrèn nan, epi answit Batay Panium nan, ki reprezante lit ekstèn Pwotestantis apostazi Ozetazini kont globalis mondyal yo.
Apostate Protestantism prevails, and establishes the hierarchical relationship of the threefold union that is implemented at the soon coming Sunday law. The beast is Catholicism, and she is the head of the three powers, represented as Jezebel and a multitude of other symbols. She is the whore that reigns over and rides the beast.
Pwotestantis apostazi a genyen fòs, epi li tabli relasyon yerachik inyon twa fòm nan, ki pral mete ann aplikasyon nan lwa dimanch ki pral vini byento a. Bèt la se Katolikis, e se li ki tèt twa pouvwa yo, yo reprezante li kòm Jezabèl ansanm ak yon foul lòt senbòl. Se li ki pwostitye a ki renye sou bèt la e ki monte sou do li.
The false prophet is the United States, represented by her husband Ahab, who is the head of the tenfold kingdom of the dragon. The Battle of Panium in 200 BC, typifies the external struggle between globalism and apostate Protestantism. The internal struggle is represented by the revolt in 167 BC, followed by the rededication of the temple as commemorated by Hanukkah in 164 BC, that was then followed by a period from 161 BC to 158 BC, that typifies where the United States erects an image of Catholicism’s union of church and state, as represented by the “league”.
Fo pwofèt la se Etazini, ki reprezante pa mari li, Akab, ki se tèt wayòm disfwa dragon an. Batay Panium lan an 200 av. J.-K. se yon tip ki montre lit ekstèn ant mondyalis ak Pwotestantis aposta. Lit entèn nan reprezante pa revòlt la an 167 av. J.-K., apre sa pa rededikasyon tanp lan jan yo komemore l nan Hanoukka an 164 av. J.-K.; epi sa te swiv pa yon peryòd soti an 161 av. J.-K. rive 158 av. J.-K., ki se yon tip ki montre moman kote Etazini leve yon imaj inyon Legliz ak Leta Katolik la, jan “lig la” reprezante l.
In verse thirteen, Uriah Smith informs us that fourteen years after the Battle of Raphia, Ptolemy dies through “intemperance and debauchery, and was succeeded by his son, Ptolemy Epiphanes, a child then four or five years old. Antiochus, during the same time, having suppressed rebellion in his kingdom, and reduced and settled the eastern parts in their obedience, was at leisure for any enterprise when young Epiphanes came to the throne of Egypt.” After Putin’s short-lived victory is over, Trump will be ready to deal with the new infant king of Egypt. Before he does so, he will have “suppressed a rebellion” within the United States.
Nan vèsè trèz la, Uriah Smith fè nou konnen ke katòz ane apre Batay Raphia a, Ptolome mouri akoz “entemperans ak debòch, epi pitit gason li a, Ptolome Épiphane, te ranplase l, yon timoun ki te gen lè sa a kat oswa senk ane. Antiòkis, pandan menm peryòd la, apre li te fin siprime rebelyon nan wayòm li a, epi li te soumèt pati lès yo e tabli yo nan obeyisans, te gen tout latitid pou nenpòt antrepriz lè jèn Épiphane te monte sou twòn Ejip la.” Apre viktwa kout dire Putin nan fini, Trump pral pare pou l fè fas ak nouvo wa tibebe Ejip la. Anvan li fè sa, li pral fin “siprime yon rebelyon” anndan Etazini.
When Trump is elected, he will implement laws that have been typified by the Alien and Sedition Acts of 1798, along with suspending “habeas corpus,” as did the first Republican president in response to a Civil War. His actions have also been typified by the actions of president Grant when he dealt with the Ku Klux Klan, and F. D. Roosevelt when he imprisoned the Japanese and others in World War Two, and George Bush the last’s Patriot Act.
Lè Trump eli, li pral mete an aplikasyon lwa ki te deja prefigire pa Alien and Sedition Acts yo nan ane 1798 la, ansanm ak sispansyon “habeas corpus,” jan premye prezidan Repibliken an te fè an repons ak yon Lagè Sivil. Zak li yo tou te prefigire pa aksyon prezidan Grant lè li te konfwonte Ku Klux Klan an, pa F. D. Roosevelt lè li te fèmen Japonè yo ak lòt moun nan prizon pandan Dezyèm Gè Mondyal la, epi pa dènye George Bush la atravè Patriot Act li a.
He, as with Seleucus, will suppress the rebellion in the United States, and then turn his eyes toward the “child king” of Egypt. In so doing, he will form an alliance with Philip of Macedon, for Smith records, “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
Menm jan ak Seleucus, li pral kraze rebelyon an nan Etazini, epi apre sa li pral vire je l sou “wa timoun” peyi Lejip la. Lè li fè sa, li pral fòme yon alyans ak Filip Masedwàn, paske Smith ekri konsa: “At the same time, Philip, king of Macedon, entered into a league with Antiochus to divide the dominions of Ptolemy between them, each proposing to take the parts which lay nearest and most convenient to him. Here was a rising up against the king of the south sufficient to fulfil the prophecy, and the very events, beyond doubt, which the prophecy intended.”
Trump will form a firm alliance with the nations of NATO (the United Nations), to address Russia, and the complexities of resolving the fallout of the collapse of Putin. At that time, according to verse fourteen, and Smith’s commentary, “a new power is introduced.” The papacy will intercede to protect Russia and its satellites from the authority of NATO and the United States, or as Smith’s commentary cites, “Rome spoke; and Syria and Macedonia soon found a change coming over the aspect of their dream. The Romans interfered in behalf of the young king of Egypt, determined that he should be protected from the ruin devised by Antiochus and Philip. This was BC 200, and was one of the first important interferences of the Romans in the affairs of Syria and Egypt.”
Trump pral fòme yon alyans solid ak nasyon Òganizasyon Trete Nò Atlantik la (Nasyonzini), pou l adrese Larisi, ansanm ak konpleksite ki genyen nan rezoud konsekans efondreman Putin lan. Nan moman sa a, dapre vèsè katòz la, ak kòmantè Smith la, “yon nouvo pouvwa parèt.” Papote a pral entèvni pou pwoteje Larisi ak satelit li yo kont otorite Òganizasyon Trete Nò Atlantik la ak Etazini, oswa jan kòmantè Smith la site sa, “Wòm te pale; epi Siri ak Masedwàn te byento wè yon chanjman ap vini sou aspè rèv yo. Women yo te entèvni an favè jèn wa peyi Lejip la, yo te detèmine pou yo pwoteje l kont destriksyon Antiòkis ak Filip t ap prepare pou li a. Sa te fèt an 200 anvan Jezikri, e se te youn nan premye entèvansyon enpòtan Women yo nan zafè Siri ak peyi Lejip.”
Rome, the whore of Tyre, then begins to sing her songs and commit fornication with the kings of the earth, in advance of those kings coming into full obedience to her, just two verses later. At that same time, the Battle of Panium occurred. The year 200 BC identifies the whore of Tyre beginning to sing, and she does so in regard to protecting Russia, who the United States and the United Nations have just agreed to divide up for their mutual benefit. The whore prevails over them both, but the “battle” of Panium then takes place and the United States prevails over the United Nations.
Wòm, pwostitiye Tir la, kòmanse chante chante pa li yo epi lage kò li nan fònikasyon ak wa latè yo, anvan wa sa yo vin antre nèt nan obeyisans anvè li, jis de vèsè pi devan. Nan menm epòk sa a, Batay Panium nan te fèt. Ane 200 anvan Jezikri a make kòmansman pwostitiye Tir la ap chante, e li fè sa anrapò ak pwoteksyon Larisi, peyi Etazini ak Nasyonzini fèk dakò pou yo separe ant yo pou avantaj mityèl pa yo. Pwostitiye a genyen sou yo toude, men apre sa “batay” Panium nan fèt, epi peyi Etazini genyen sou Nasyonzini.
Symbolically, thirty-three years later the revolt of Modein begins in the United States. Symbolically, three years later after that, the rededication of so-called Protestantism and a Constitutional Republic is established as represented by Hanukkah. Symbolically, three years after that, the period represented by the league of the Jews with Rome begins.
Nan yon sans senbolik, trantwa ane apre, revòlt Modein nan kòmanse Ozetazini. Nan yon sans senbolik, twa ane apre sa, rededikasyon sa yo rele Pwotestanism lan ak yon Repiblik Konstitisyonèl tabli, jan Hanoukka reprezante l. Nan yon sans senbolik, twa ane apre sa, peryòd alyans Jwif yo ak Wòm nan reprezante a kòmanse.
The final movements will be rapid ones, so the history represented by forty-eight years in the verses is describing a series of rapid events that prophecy has specifically identified as beginning at the time of the end in 1989, followed by the second battle of verses eleven and twelve in 2014, followed by 2015, when Trump announced his candidacy for president, and thus began his prophetic work of stirring up globalism. Once Trump begins the work of suppressing the Civil War that is already under way, he will attempt an alliance with the United Nations (NATO—Philip of Macedon), and Rome will begin to sing. The attempted alliance becomes the struggle for supremacy between the two forces that is represented by the Battle of Panium.
Dènye mouvman yo pral fèt rapidman; konsa, listwa ki reprezante pa karantuit ane yo nan vèsè yo ap dekri yon seri evènman rapid ke pwofesi a te idantifye avèk presizyon kòm kòmanse nan tan lafen an an 1989, epi apre sa dezyèm batay vèsè onz ak douz yo an 2014, epi apre sa ane 2015 la, lè Trump te anonse kandidati li pou prezidan, e konsa li te kòmanse travay pwofetik li pou souke globalis la. Lè Trump kòmanse travay pou reprime Lagè Sivil la ki deja an kou, l ap chèche fè yon alyans ak Nasyonzini (Òganizasyon Trete Nò Atlantik la—Filip Masedwàn), epi Wòm ap kòmanse chante. Alyans yo t ap eseye fè a vin tounen lit pou sipremasi ant de fòs yo, lit ki reprezante pa Batay Panium nan.
Panium then is the waymark of verse thirteen, where the final rapid movements that precede the Sunday law begin. All the prophets spoke more of the end of the world, than the time in which they lived, and Jesus was of course the greatest of all prophets. Just before the cross, which typifies the Sunday law, that is represented by verse sixteen, Jesus took a trip with His disciples to Panium. His time there, and the lessons He set forth there, align with the soon coming Battle of Panium. Throughout history Panium has had several names, and at the time of Christ the name for Panium was Caesarea Philippi.
Kidonk, Panium se siy vè tèz la make nan vèsè trèz la, kote dènye mouvman rapid ki vini anvan lwa dimanch lan kòmanse. Tout pwofèt yo te pale plis sou fen mond lan pase sou tan kote yo t ap viv la, e Jezi, natirèlman, te pi gran nan tout pwofèt yo. Jis anvan kwa a, ki se yon tip lwa dimanch lan, e ki reprezante pa vèsè sèz la, Jezi te fè yon vwayaj avèk disip Li yo rive Panium. Tan Li te pase la a, ansanm ak leson Li te prezante la a, ann amoni ak Batay Panium ki pral vini talè a. Pandan tout listwa, Panium te genyen plizyè non, e nan tan Kris la, non yo te bay Panium se te Sezare Filip.
“Jesus and His disciples had now come into one of the towns about Caesarea Philippi. They were beyond the limits of Galilee, in a region where idolatry prevailed. Here the disciples were withdrawn from the controlling influence of Judaism, and brought into closer contact with the heathen worship. Around them were represented forms of superstition that existed in all parts of the world. Jesus desired that a view of these things might lead them to feel their responsibility to the heathen. During His stay in this region, He endeavored to withdraw from teaching the people, and to devote Himself more fully to His disciples.
“Jezi ak disip li yo te kounye a rive nan youn nan vil ki bò Sezare Filip yo. Yo te depase limit Galile, nan yon rejyon kote idolatri t ap domine. La a, disip yo te retire anba enfliyans kontwolan Jidayis la, epi yo te vin an kontak pi sere ak adorasyon payen an. Toutotou yo te gen fòm sipèstisyon ki te egziste nan tout pati nan lemonn. Jezi te vle pou yon vizyon bagay sa yo mennen yo santi responsablite yo anvè payen yo. Pandan li te rete nan rejyon sa a, li te chèche retire tèt li nan ansèyman pèp la, epi konsakre tèt li pi nèt bay disip li yo.”
“He was about to tell them of the suffering that awaited Him. But first He went away alone, and prayed that their hearts might be prepared to receive His words. Upon joining them, He did not at once communicate that which He desired to impart. Before doing this, He gave them an opportunity of confessing their faith in Him that they might be strengthened for the coming trial. He asked, ‘Whom do men say that I the Son of man am?’
“Li t ap pral di yo soufrans ki t ap tann Li a. Men anvan sa, Li te ale pou kont Li, epi Li te priye pou kè yo te ka prepare pou resevwa pawòl Li yo. Lè Li te vin jwenn yo ankò, Li pa t tousuit fè yo konnen sa Li te vle fè yo konprann. Anvan Li te fè sa, Li te ba yo yon okazyon pou yo konfese lafwa yo nan Li, pou yo te ka vin pi fèm pou eprèv ki t ap vini an. Li te mande yo: ‘Kilès moun yo di mwen menm, Pitit lòm nan, mwen ye?’”
“Sadly the disciples were forced to acknowledge that Israel had failed to recognize their Messiah. Some indeed, when they saw His miracles, had declared Him to be the Son of David. The multitudes that had been fed at Bethsaida had desired to proclaim Him king of Israel. Many were ready to accept Him as a prophet; but they did not believe Him to be the Messiah.
“Malerezman, bann disip la ti oblize rekonèt ki Izrayèl pa t rive rekonèt Mesi pa yo a. Genyen vre ki, lè yo te wè mirak Li yo, te deklare Li se Pitit David la. Foul moun ki te resevwa manje Betsayda yo te vle pwoklame Li wa Izrayèl. Anpil te pare pou aksepte Li kòm yon pwofèt; men yo pa t kwè Li se Mesi a.
“Jesus now put a second question, relating to the disciples themselves: ‘But whom say ye that I am?’ Peter answered, ‘Thou art the Christ, the Son of the living God.’
“Jezi poze kounye a yon dezyèm kesyon, ki te konsène disip yo menm: ‘Men nou menm, ki moun nou di mwen ye?’ Pyè reponn: ‘Ou se Kris la, Pitit Bondye vivan an.’”
“From the first, Peter had believed Jesus to be the Messiah. Many others who had been convicted by the preaching of John the Baptist, and had accepted Christ, began to doubt as to John’s mission when he was imprisoned and put to death; and they now doubted that Jesus was the Messiah, for whom they had looked so long. Many of the disciples who had ardently expected Jesus to take His place on David’s throne left Him when they perceived that He had no such intention. But Peter and his companions turned not from their allegiance. The vacillating course of those who praised yesterday and condemned today did not destroy the faith of the true follower of the Saviour. Peter declared, ‘Thou art the Christ, the Son of the living God.’ He waited not for kingly honors to crown his Lord, but accepted Him in His humiliation.
“Depi nan kòmansman, Pyè te kwè Jezi se te Mesi a. Anpil lòt moun ki te vin anba konviksyon grasa predikasyon Jan Batis la, e ki te aksepte Kris la, te kòmanse doute konsènan misyon Jan lè yo te mete l nan prizon epi yo te fè l mouri; e kounye a yo te doute tou si Jezi se te Mesi a, sila yo t ap tann depi lontan an. Anpil nan disip yo, ki te avèk anpil chalè espere Jezi t ap pran plas li sou twòn David la, te kite li lè yo te wè li pa t gen okenn entansyon fè sa. Men, Pyè ak konpayon li yo pa t vire do bay fidelite yo. Konduit ezitan moun sa yo ki te fè lwanj yè epi ki te kondane jodi a pa t detwi lafwa vrè disip Sovè a. Pyè te deklare: ‘Ou se Kris la, Pitit Bondye vivan an.’ Li pa t tann onè wayal pou kouwone Seyè li a, men li te aksepte li nan imilyasyon li.”
“Peter had expressed the faith of the twelve. Yet the disciples were still far from understanding Christ’s mission. The opposition and misrepresentation of the priests and rulers, while it could not turn them away from Christ, still caused them great perplexity. They did not see their way clearly. The influence of their early training, the teaching of the rabbis, the power of tradition, still intercepted their view of truth. From time to time precious rays of light from Jesus shone upon them, yet often they were like men groping among shadows. But on this day, before they were brought face to face with the great trial of their faith, the Holy Spirit rested upon them in power. For a little time their eyes were turned away from ‘the things which are seen,’ to behold ‘the things which are not seen.’ 2 Corinthians 4:18. Beneath the guise of humanity they discerned the glory of the Son of God.
“Pyè te eksprime lafwa douz yo. Men disip yo te toujou byen lwen pou yo konprann misyon Kris la. Opozisyon ak move prezantasyon prèt yo ak chèf yo, byenke sa pa t ka detounen yo lwen Kris la, te toujou lakòz yo gwo tètchaje. Yo pa t wè chemen yo aklè. Enfliyans fòmasyon yo te resevwa depi byen bonè, ansèyman raben yo, pouvwa tradisyon an, te toujou anpeche yo wè verite a. Detanzantan, reyon presye limyè ki soti nan Jezi te klere sou yo, men souvan yo te tankou moun k ap tatonnen nan mitan lonbraj. Men, nan jou sa a, anvan yo te vin fasafas ak gwo eprèv lafwa yo, Sentespri a te poze sou yo avèk puisans. Pandan yon ti tan, je yo te detounen de ‘bagay ki vizib yo,’ pou yo te kontanple ‘bagay ki pa vizib yo.’ 2 Corinthians 4:18. Anba aparans limanite a yo te disène glwa Pitit Bondye a.”
“Jesus answered Peter, saying, ‘Blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee, but My Father which is in heaven.’
Jezikri reponn Pyè, li di: “Benediksyon pou ou, Simon, pitit Jonas; paske se pa chè ak san ki devwale sa ba ou, men se Papa Mwen ki nan syèl la.”
“The truth which Peter had confessed is the foundation of the believer’s faith. It is that which Christ Himself has declared to be eternal life. But the possession of this knowledge was no ground for self-glorification. Through no wisdom or goodness of his own had it been revealed to Peter. Never can humanity, of itself, attain to a knowledge of the divine. ‘It is as high as heaven; what canst thou do? deeper than hell; what canst thou know?’ Job 11:8. Only the spirit of adoption can reveal to us the deep things of God, which ‘eye hath not seen, nor ear heard, neither have entered into the heart of man.’ ‘God hath revealed them unto us by His Spirit: for the Spirit searcheth all things, yea, the deep things of God.’ 1 Corinthians 2:9, 10. ‘The secret of the Lord is with them that fear Him;’ and the fact that Peter discerned the glory of Christ was an evidence that he had been ‘taught of God.’ Psalm 25:14; John 6:45. Ah, indeed, ‘blessed art thou, Simon Bar-jona: for flesh and blood hath not revealed it unto thee.’
“Verite Pyè te konfese a se fondasyon lafwa moun ki kwè a. Se sa menm Kris la te deklare ki lavi etènèl. Men, lefètke li te posede konesans sa a pa t bay okenn rezon pou l glorifye tèt li. Se pa t grasa okenn sajès ni okenn bonte pa l menm li te revele bay Pyè. Limanite pa janm ka, pa pwòp tèt pa li, rive jwenn konesans bagay diven yo. ‘Li wo tankou syèl la; kisa ou ka fè? li pi fon pase lanfè; kisa ou ka konnen?’ Jòb 11:8. Se sèlman Lespri adopsyon an ki ka revele nou bagay pwofon Bondye yo, bagay ‘je pa t wè, zòrèy pa t tande, ni ki pa t janm antre nan kè moun.’ ‘Men Bondye revele yo ban nou pa mwayen Lespri Li; paske Lespri a sonde tout bagay, wi, menm bagay pwofon Bondye yo.’ 1 Korentyen 2:9, 10. ‘Sekrè Senyè a se pou moun ki gen lakrentif pou Li;’ epi lefètke Pyè te disène glwa Kris la te yon prèv ke li te ‘resevwa ansèyman Bondye.’ Sòm 25:14; Jan 6:45. Ah, anverite, ‘beni ou ye, Simon Bà-Jona; paske se pa chè ak san ki revele sa ba ou.’”
“Jesus continued: ‘I say also unto thee, That thou art Peter, and upon this rock I will build My church; and the gates of hell shall not prevail against it.’ The word Peter signifies a stone,—a rolling stone. Peter was not the rock upon which the church was founded. The gates of hell did prevail against him when he denied his Lord with cursing and swearing. The church was built upon One against whom the gates of hell could not prevail.
“Jezi te kontinye: ‘Mwen di ou tou, ke ou se Pyè, e sou wòch sa a M ap bati legliz Mwen an; e pòt lanfè yo p ap kapab genyen batay la kont li.’ Mo Pyè a vle di yon wòch,—yon wòch k ap woule. Pyè pa t wòch sou ki legliz la te fonde a. Pòt lanfè yo te genyen batay la kont li lè li te nye Seyè li a avèk madichon ak sèman. Legliz la te bati sou Youn pòt lanfè yo pa t kapab genyen batay la kont li.”
“Centuries before the Saviour’s advent Moses had pointed to the Rock of Israel’s salvation. The psalmist had sung of ‘the Rock of my strength.’ Isaiah had written, ‘Thus saith the Lord God, Behold, I lay in Zion for a foundation a stone, a tried stone, a precious cornerstone, a sure foundation.’ Deuteronomy 32:4; Psalm 62:7; Isaiah 28:16. Peter himself, writing by inspiration, applies this prophecy to Jesus. He says, ‘If ye have tasted that the Lord is gracious: unto whom coming, a living stone, rejected indeed of men, but with God elect, precious, ye also, as living stones, are built up a spiritual house.’ 1 Peter 2:3–5, R. V.
“Plizyè syèk anvan avenman Sovè a, Moyiz te deja montre Wòch delivrans Izrayèl la. Salmis la te chante konsènan ‘Wòch fòs mwen an.’ Ezayi te ekri: ‘Men sa Senyè Jewova di: Gade, mwen mete nan Siyon yon wòch kòm fondasyon, yon wòch éprouve, yon pyè ang kwen ki gen anpil valè, yon fondasyon ki sèten.’ Detewonòm 32:4; Sòm 62:7; Ezayi 28:16. Pyè li menm, pandan li t ap ekri anba enspirasyon, aplike pwofesi sa a a Jezi. Li di: ‘Si nou te goute jan Senyè a bon: se bò kote li n ap vini, li menm ki yon wòch vivan, moun yo te rejte vre, men Bondye chwazi li, li presye; nou menm tou, tankou wòch vivan, y ap bati nou pou nou vin yon kay espirityèl.’ 1 Pyè 2:3–5, R. V.”
“‘Other foundation can no man lay than that is laid, which is Jesus Christ.’ 1 Corinthians 3:11. ‘Upon this rock,’ said Jesus, ‘I will build My church.’ In the presence of God, and all the heavenly intelligences, in the presence of the unseen army of hell, Christ founded His church upon the living Rock. That Rock is Himself,—His own body, for us broken and bruised. Against the church built upon this foundation, the gates of hell shall not prevail.
“‘Pa gen okenn lòt fondasyon pèsonn pa ka poze, pase sa ki deja poze a, ki se Jezikri.’ 1 Corinthians 3:11. ‘Sou wòch sa a,’ Jezi te di, ‘M ap bati legliz Mwen an.’ Nan prezans Bondye ak tout entèlijans selès yo, nan prezans lame envizib lanfè a, Kris te fonde legliz Li a sou Wòch vivan an. Wòch sa a se Li menm,—pwòp kò pa Li a, ki te kase e kraze pou nou. Kont legliz ki bati sou fondasyon sa a, pòtay lanfè yo p ap genyen batay la.”
“How feeble the church appeared when Christ spoke these words! There was only a handful of believers, against whom all the power of demons and evil men would be directed; yet the followers of Christ were not to fear. Built upon the Rock of their strength, they could not be overthrown.
“Ki jan legliz la te sanble fèb lè Kris te pwononse pawòl sa yo! Te gen sèlman yon ti ponyen kwayan, kont yo tout pouvwa demon yo ak mechan yo t ap dirije; sepandan, disip Kris yo pa t dwe pè. Yo te bati sou Wòch fòs yo, e yo pa t ka chavire.
“For six thousand years, faith has builded upon Christ. For six thousand years the floods and tempests of satanic wrath have beaten upon the Rock of our salvation; but it stands unmoved.
“Pandan sis mil an, lafwa te bati sou Kris. Pandan sis mil an, inondasyon ak tanpèt kòlè satanik yo te frape sou Wòch delivrans nou an; men li rete san brannen.
“Peter had expressed the truth which is the foundation of the church’s faith, and Jesus now honored him as the representative of the whole body of believers. He said, ‘I will give unto thee the keys of the kingdom of heaven: and whatsoever thou shalt bind on earth shall be bound in heaven: and whatsoever thou shalt loose on earth shall be loosed in heaven.’
“Pyè te eksprime verite ki se fondasyon lafwa legliz la, e Jezi kounye a te onore li kòm reprezantan tout kò moun ki kwè yo. Li te di: ‘M ap ba ou kle wayòm syèl la; e tou sa ou va mare sou latè va mare nan syèl la; e tou sa ou va demare sou latè va demare nan syèl la.’”
“‘The keys of the kingdom of heaven’ are the words of Christ. All the words of Holy Scripture are His, and are here included. These words have power to open and to shut heaven. They declare the conditions upon which men are received or rejected. Thus the work of those who preach God’s word is a savor of life unto life or of death unto death. Theirs is a mission weighted with eternal results.
“‘Kle wayòm syèl la’ se pawòl Kris la. Tout pawòl Ekriti Sen an se pou li, epi yo enkli isit la. Pawòl sa yo gen pouvwa pou louvri epi fèmen syèl la. Yo deklare kondisyon dapre ki moun yo resevwa oswa yo rejte. Konsa, travay sila yo ki preche pawòl Bondye a se yon bon sant lavi pou lavi oswa lanmò pou lanmò. Misyon pa yo a chaje ak konsekans etènèl.
“The Saviour did not commit the work of the gospel to Peter individually. At a later time, repeating the words that were spoken to Peter, He applied them directly to the church. And the same in substance was spoken also to the twelve as representatives of the body of believers. If Jesus had delegated any special authority to one of the disciples above the others, we should not find them so often contending as to who should be the greatest. They would have submitted to the wish of their Master, and honored the one whom He had chosen.
“Sovè a pa t konfye travay levanjil la bay Pyè kòm yon moun apa. Pi ta, pandan Li t ap repete pawòl ki te di ak Pyè yo, Li te aplike yo dirèkteman ak legliz la. E menm bagay la, nan sans li, te di tou ak douz yo kòm reprezantan kò tout kwayan yo. Si Jezi te bay youn nan disip yo yon otorite espesyal pi wo pase lòt yo, nou pa ta jwenn yo souvan ap diskite kilès ki ta pi gran an. Yo ta soumèt devan volonte Mèt yo, e yo ta onore sila a Li te chwazi a.”
“Instead of appointing one to be their head, Christ said to the disciples, ‘Be not ye called Rabbi;’ ‘neither be ye called masters: for one is your Master, even Christ.’ Matthew 23:8, 10.
“Olye pou yo nonmen yon moun pou dirije yo, Kris te di disip yo: ‘Pa fè yo rele nou Rabi;’ ‘ni pa fè yo rele nou mèt: paske yon sèl se Mèt nou, se Kris la menm.’ Matye 23:8, 10.”
“‘The head of every man is Christ.’ God, who put all things under the Saviour’s feet, ‘gave Him to be the head over all things to the church, which is His body, the fullness of Him that filleth all in all.’ 1 Corinthians 11:3; Ephesians 1:22, 23. The church is built upon Christ as its foundation; it is to obey Christ as its head. It is not to depend upon man, or be controlled by man. Many claim that a position of trust in the church gives them authority to dictate what other men shall believe and what they shall do. This claim God does not sanction. The Saviour declares, ‘All ye are brethren.’ All are exposed to temptation, and are liable to error. Upon no finite being can we depend for guidance. The Rock of faith is the living presence of Christ in the church. Upon this the weakest may depend, and those who think themselves the strongest will prove to be the weakest, unless they make Christ their efficiency. ‘Cursed be the man that trusteth in man, and maketh flesh his arm.’ The Lord ‘is the Rock, His work is perfect.’ ‘Blessed are all they that put their trust in Him.’ Jeremiah 17:5; Deuteronomy 32:4; Psalm 2:12.
«Tèt tout gason se Kris la.» Bondye, ki te mete tout bagay anba pye Sovè a, «te bay li pou l vin tèt sou tout bagay pou legliz la, ki se kò li, plenitid sila a ki ranpli tout bagay nan tout bagay.» 1 Corinthiens 11:3; Éphésiens 1:22, 23. Legliz la bati sou Kris la kòm fondasyon li; li dwe obeyi Kris la kòm tèt li. Li pa dwe depann sou moun, ni kite moun dirije li. Anpil moun pretann ke yon pozisyon konfyans nan legliz la ba yo otorite pou dikte sa lòt moun dwe kwè ak sa yo dwe fè. Bondye pa bay apwobasyon li pou reklamasyon sa a. Sovè a deklare: «Nou tout se frè.» Tout moun ekspoze a tantasyon, e yo kapab tonbe nan erè. Nou pa dwe depann sou okenn èt fini pou direksyon. Wòch lafwa a se prezans vivan Kris la nan legliz la. Se sou sa menm moun ki pi fèb yo ka konte, e sila yo ki panse yo pi fò yo ap pwouve yo se pi fèb yo, si yo pa fè Kris la tounen fòs yo. «Madichon pou moun ki mete konfyans li nan moun, e ki fè chè tounen bra li.» Senyè a «se Wòch la, travay li pafè.» «Benediksyon pou tout moun ki mete konfyans yo nan li.» Jérémie 17:5; Deutéronome 32:4; Psaume 2:12.
“After Peter’s confession, Jesus charged the disciples to tell no man that He was the Christ. This charge was given because of the determined opposition of the scribes and Pharisees. More than this, the people, and even the disciples, had so false a conception of the Messiah that a public announcement of Him would give them no true idea of His character or His work. But day by day He was revealing Himself to them as the Saviour, and thus He desired to give them a true conception of Him as the Messiah.
“Apre konfesyon Pyè a, Jezi te bay disip yo lòd pou yo pa di pèsonn ke Li te Kris la. Lòd sa a te bay poutèt opozisyon fèm dirijan lalwa yo ak Farizyen yo t ap manifeste. Anplis de sa, pèp la, e menm disip yo, te gen yon konsèpsyon tèlman fo sou Mesi a, ke yon anons piblik konsènan Li pa t ap bay yo okenn vrè lide sou karaktè Li oswa sou travay Li. Men, chak jou Li t ap revele tèt Li a yo kòm Sovè a, e konsa Li te vle bay yo yon vrè konsèpsyon sou Li kòm Mesi a.
“The disciples still expected Christ to reign as a temporal prince. Although He had so long concealed His design, they believed that He would not always remain in poverty and obscurity; the time was near when He would establish His kingdom. That the hatred of the priests and rabbis would never be overcome, that Christ would be rejected by His own nation, condemned as a deceiver, and crucified as a malefactor,—such a thought the disciples had never entertained. But the hour of the power of darkness was drawing on, and Jesus must open to His disciples the conflict before them. He was sad as He anticipated the trial.” The Desire of Ages, 411-415.
“Disip yo te toujou espere Kris la t ap gouvènen kòm yon prens tanporèl. Byenke Li te kache plan Li pandan lontan konsa, yo te kwè Li pa t ap toujou rete nan povrete ak nan fènwa; lè a te prè kote Li t apral tabli wayòm Li a. Ke rayisman prèt yo ak raben yo pa t ap janm ka venki, ke pwòp nasyon pa Li t ap rejte Kris la, kondane Li kòm yon twonpè, epi kloure Li sou kwa kòm yon malfektè,—yon panse konsa disip yo pa t janm menm anvizaje. Men lè pouvwa tenèb yo t ap rive, e Jezi te dwe louvri devan disip Li yo konfli ki te devan yo. Li te tris pandan Li t ap antisipe eprèv la.” The Desire of Ages, 411-415.
Verse sixteen of Daniel eleven, represents the soon coming Sunday law in the United States. Just before the hour of that “earthquake” the candidates who are seeking to be among the one hundred and forty-four thousand are awakened from their sleep. What awakens them is a prophetic message. At that point two classes are manifested, and as illustrated in the parable of the ten virgins, one class has oil in the vessels, the other class does not. Verses thirteen through fifteen of Daniel eleven, not only represent the prophetic history that precedes the Sunday law, they represent the “message”, which, in the context of the parable of the ten virgins, is the “oil,” that the wise will have in order to receive the seal of God and be lifted up as an ensign at the hour of the great earthquake. These articles have now reached the climax of all the articles, for the message that is represented within these verses, is the golden oil that is poured down through the two golden pipes.
Vèsè sèz nan Danyèl onz la reprezante lwa dimanch k ap vini byento Ozetazini. Menm anvan lè “tranblemanntè” sa a, kandida k ap chèche pou yo pami san karannkat mil yo leve soti nan dòmi yo. Sa ki reveye yo se yon mesaj pwofetik. Nan pwen sa a, de klas manifeste, e jan sa ilistre nan parabòl dis vyèj yo, yon klas gen lwil nan vesèl yo, lòt klas la pa genyen. Vèsè trèz rive kenz nan Danyèl onz la pa sèlman reprezante istwa pwofetik ki vini anvan lwa dimanch la, yo reprezante tou “mesaj” la, ki, nan kontèks parabòl dis vyèj yo, se “lwil” la, ke saj yo pral genyen pou yo resevwa sele Bondye a epi pou yo leve kòm yon drapo nan lè gwo tranblemanntè a. Atik sa yo rive kounye a nan klimaks tout atik yo, paske mesaj ki reprezante andedan vèsè sa yo se lwil an lò a ki vide desann atravè de tiyo an lò yo.
We will continue this study in the next article.
Nou pral kontinye etid sa a nan pwochen atik la.
“Just as long as those who profess the truth are serving Satan, his hellish shadow will cut off their views of God and heaven. They will be as those who have lost their first love. They cannot view eternal realities. That which God has prepared for us is represented in Zechariah, chapters 3 and 4, and 4:12–14: ‘And I answered again, and said unto him, What be these two olive branches which through the two golden pipes empty the golden oil out of themselves? And he answered me and said, Knowest thou not what these be? And I said, No, my Lord. Then said he, These are the two anointed ones, that stand by the Lord of the whole earth.’
“Toujou osi lontan sa bann ki fer profesyon laverite pe servi Satan, son lombre lanfer pou anpes zot vwar Bondye ek lesyel. Zot pou krwar kouma bann ki’n perdi zot premye lanmour. Zot pa kapab kontemple bann realite eternel. Sa ki Bondye in prepare pour nou i reprezante dan Zakari, sapit 3 ek 4, e 4:12–14: ‘E mon ti reponn ankor, e mon ti dir li, Ki sa de brans zoliv la i ete ki, atraver sa de tiyo an-or, devers sa delwil an-or sorti dan zot prop lekor? E i ti reponn mwan e i ti dir, Eski ou pa konnen ki sa bann keksoz i ete? E mon ti dir, Non, mon Senyer. Alor i ti dir, Sa se sa de bann wen ki debout kot Senyer Lasanble later antye.’”
“The Lord is full of resources. He has no lack of facilities. It is because of our lack of faith, our earthliness, our cheap talk, our unbelief, manifested in our conversation, that dark shadows gather about us. Christ is not revealed in word or character as the One altogether lovely, and the chiefest among ten thousand. When the soul is content to lift itself up unto vanity, the Spirit of the Lord can do little for it. Our shortsighted vision beholds the shadow, but cannot see the glory beyond. Angels are holding the four winds, represented as an angry horse seeking to break loose and rush over the face of the whole earth, bearing destruction and death in its path.
“Seyè a plen ak tout mwayen. Li pa manke okenn resous. Se poutèt mank lafwa nou, atachman nou ak bagay tè a, pawòl san valè nou yo, enkredilite nou, jan sa parèt nan konvèsasyon nou, ki fè tenèb rasanble sou nou. Kris la pa revele ni nan pawòl ni nan karaktè kòm Sila a ki nèt ale renmen anpil, e ki pi chèf pase dimil. Lè nanm nan kontante l pou l leve tèt li nan vanite, Lespri Seyè a kapab fè trè piti pou li. Vizyon kout nou an wè lonbraj la, men li pa kapab wè glwa ki pi lwen an. Zanj yo ap kenbe kat van yo, ki reprezante tankou yon chwal anraje k ap chèche kase kòd li pou l lage kò l sou tout sifas tè a, pote destriksyon ak lanmò sou tras li.”
“Shall we sleep on the very verge of the eternal world? Shall we be dull and cold and dead? Oh, that we might have in our churches the Spirit and breath of God breathed into His people, that they might stand upon their feet and live. We need to see that the way is narrow, and the gate strait. But as we pass through the strait gate, its wideness is without limit.” Manuscript Releases, volume 20, 217.
“Èske n ap dòmi sou menm bòdi monn etènèl la? Èske n ap tounen lou, frèt, e mouri? O, si sèlman nou te kapab genyen nan legliz nou yo Lespri ak souf Bondye soufle nan pèp Li a, pou yo ta kanpe sou pye yo epi viv. Nou bezwen wè chemen an etwat, e pòtay la sere. Men pandan n ap pase nan pòtay sere a, lajè li pa gen limit.” Manuscript Releases, volim 20, 217.
“The anointed ones standing by the Lord of the whole earth, have the position once given to Satan as covering cherub. By the holy beings surrounding his throne, the Lord keeps up a constant communication with the inhabitants of the earth. The golden oil represents the grace with which God keeps the lamps of believers supplied, that they shall not flicker and go out. Were it not that this holy oil is poured from heaven in the messages of God’s Spirit, the agencies of evil would have entire control over men.
“Moun Bondye chwazi yo k ap kanpe bò kote Seyè tout latè a, genyen pozisyon ki te yon fwa bay Satan kòm cheriben pwoteksyon an. Pa mwayen èt sen yo ki antoure twòn li an, Seyè a kenbe yon kominikasyon san rete ak moun ki rete sou tè a. Lwil an lò a reprezante favè pa mwayen li Bondye kontinye bay lanp kwayan yo, pou yo pa tranble epi etenn. Si se pa t pou lwil sen sa a k ap vide soti nan syèl la nan mesaj Lespri Bondye a, ajan mechanste yo t ap gen kontwòl total sou lèzòm.”
“God is dishonored when we do not receive the communications which he sends us. Thus we refuse the golden oil which he would pour into our souls to be communicated to those in darkness. When the call shall come, ‘Behold, the bridegroom cometh; go ye out to meet him,’ those who have not received the holy oil, who have not cherished the grace of Christ in their hearts, will find, like the foolish virgins, that they are not ready to meet their Lord. They have not, in themselves, the power to obtain the oil, and their lives are wrecked. But if God’s Holy Spirit is asked for, if we plead, as did Moses, ‘Show me thy glory,’ the love of God will be shed abroad in our hearts. Through the golden pipes, the golden oil will be communicated to us. ‘Not by might, nor by power, but by my Spirit, saith the Lord of Hosts.’ By receiving the bright beams of the Sun of Righteousness, God’s children shine as lights in the world.” Review and Herald, July 20, 1897.
“Bondye vin dezonore lè nou pa resevwa kominikasyon li voye ban nou yo. Konsa nou rejte lwil an lò a li ta vide nan nanm nou pou l ta kominike bay moun ki nan fènwa yo. Lè apèl la va rive, ‘Men Veterinè maryaj la ap vini; soti al kontre l,’ moun ki pa resevwa lwil sen an, ki pa nouri gras Kris la nan kè yo, va dekouvri, menm jan ak vyèj san konprann yo, yo pa pare pou rankontre Seyè yo. Yo pa gen, nan yo menm, pouvwa pou yo jwenn lwil la, e lavi yo fini nan dega. Men si yo mande Sentespri Bondye a, si nou sipliye, menm jan Moyiz te fè a, ‘Fè m wè laglwa ou,’ lanmou Bondye va vide nan kè nou an abondans. Atravè tiyo an lò yo, lwil an lò a va kominike ban nou. ‘Se pa avèk fòs, ni avèk pouvwa, men se avèk Lespri mwen, di Seyè ki gen tout lame yo.’ Lè yo resevwa reyon briyan Solèy Jistis la, pitit Bondye yo klere tankou limyè nan lemonn.” Review and Herald, July 20, 1897.