Inspiration is clear that chapter three of Daniel, represents the Sunday law in the United States. In Isaiah chapter twenty-three, the whore of Tyre, who commits fornication with the kings of the earth, is the whore of Revelation that commits fornication with the kings of the earth. In Revelation seventeen, that whore has Babylon the Great written on her forehead.
Enspirasyon an klè ke twazyèm chapit Danyèl la reprezante lwa dimanch Ozetazini. Nan Ezayi chapit venn-twa, jennès Tir la, ki fè fònikasyon ak wa latè yo, se jennès Revelasyon an ki fè fònikasyon ak wa latè yo. Nan Revelasyon disèt, jennès sa a gen Babylòn Gran an ekri sou fwon li.
And the woman was arrayed in purple and scarlet colour, and decked with gold and precious stones and pearls, having a golden cup in her hand full of abominations and filthiness of her fornication: And upon her forehead was a name written, MYSTERY, BABYLON THE GREAT, THE MOTHER OF HARLOTS AND ABOMINATIONS OF THE EARTH. Revelation 17:4, 5.
Epi fanm nan te abiye ak koulè vyolèt ak koulè wouj violèt, li te dekore ak lò, ak pyè presye, ak pèl, li te gen nan men li yon gode an lò, plen ak abominasyon ak salte fònikasyon li a. Epi sou fwon li te gen yon non ekri: MISTÈ, GRAN BABILÒN LAN, MANMAN PWOSTITYE YO AK ABOMINASYON LATÈ YO. Revelasyon 17:4, 5.
Before 1950, English dictionaries correctly identified the woman represented in these two verses, as the Roman Catholic church. The whole world knew after the Dark Ages of Catholic persecutions that were accomplished from 538 through 1798; that the Roman church was the whore who commits fornication with the kings of the earth. The Declaration of Independence was designed as a rejection of the rule of Catholicism and also the rule of the earthly kings that had formed unholy relationships with the whore. Isaiah chapter twenty-three, identifies that the whore would be forgotten. You would never find the definition of the whore of Revelation seventeen as the Catholic church in any modern search engines, for God’s Word never fails, and God’s Word states that she would be forgotten.
Anvan 1950, diksyonè anglè yo te idantifye kòrèkteman fanm ki reprezante nan de vèsè sa yo kòm Legliz Katolik Wòm nan. Tout mond lan te konnen, apre Mwayennaj yo fè nwa yo, pèsekisyon katolik yo ki te fèt soti 538 rive 1798; ke legliz Wòm nan se te pwostitiye a ki fè fònikasyon ak wa tè a. Deklarasyon Endepandans lan te fèt pou rejte dominasyon katolik la, ansanm ak dominasyon wa sou tè a ki te fòme relasyon ki pa sen ak pwostitiye a. Ezayi chapit venntwa a idantifye ke pwostitiye a t ap tonbe nan oubli. Ou pa t ap janm jwenn definisyon pwostitiye Revelasyon disèt la kòm Legliz Katolik la nan okenn motè rechèch modèn, paske Pawòl Bondye pa janm febli, epi Pawòl Bondye deklare ke yo t ap bliye li.
And it shall come to pass in that day, that Tyre shall be forgotten seventy years, according to the days of one king: after the end of seventy years shall Tyre sing as an harlot. Take an harp, go about the city, thou harlot that hast been forgotten; make sweet melody, sing many songs, that thou mayest be remembered. And it shall come to pass after the end of seventy years, that the Lord will visit Tyre, and she shall turn to her hire, and shall commit fornication with all the kingdoms of the world upon the face of the earth. And her merchandise and her hire shall be holiness to the Lord: it shall not be treasured nor laid up; for her merchandise shall be for them that dwell before the Lord, to eat sufficiently, and for durable clothing. Isaiah 23:15–18.
Epi sa rive nan jou sa a, Tir pral tonbe nan bliye pandan swasanndizan, selon jou yon sèl wa; apre swasanndizan yo fini, Tir pral chante tankou yon jennès. Pran yon gita, mache toupatou nan vil la, ou menm jennès yo te bliye a; fè bèl melodi, chante anpil chante, pou yo ka sonje ou. Epi sa rive apre swasanndizan yo fini, Seyè a pral vizite Tir, epi li pral tounen pran salè li, li pral fè fònikasyon ak tout wayòm latè yo sou tout sifas tè a. Epi machandiz li ak salè li pral yon bagay ki sen pou Seyè a: yo p ap sere yo ni mete yo an depo; paske machandiz li pral pou moun ki rete devan Seyè a, pou yo manje ase, epi pou yo gen rad ki dire lontan. Ezayi 23:15–18.
God’s Word never fails, and since 1798, the whore has been forgotten, but in the last days she will be remembered. She is remembered when God’s seventh-day Sabbath is attacked, and it is the one commandment of the Ten Commandments, that was always to be remembered. She is remembered when she takes her harp, travels around the city and makes sweet melodies and many songs. She sings her songs at the end of seventy years, that are the days of one king. A king, according to Daniel chapter two, is a kingdom.
Pawòl Bondye pa janm febli, e depi ane 1798, yo te bliye fanm jennès la; men nan dènye jou yo, y ap sonje li ankò. Yo sonje li lè yo atake jou repo setyèm jou Bondye a, e se sèl kòmandman nan Dis Kòmandman yo ki te toujou dwe sonje. Yo sonje li lè li pran gita li, li fè wonn vil la epi li fè dous melodi ak anpil chante. Li chante chante li yo nan fen swasanndizan yo, ki se jou yon sèl wa. Yon wa, dapre Danyèl chapit de, se yon wayòm.
And wheresoever the children of men dwell, the beasts of the field and the fowls of the heaven hath he given into thine hand, and hath made thee ruler over them all. Thou art this head of gold. Daniel 2:38.
Kote pitit lèzòm yo rete toupatou, bèt nan jaden yo ak zwazo nan syèl la, li lage yo nan men ou, e li fè ou chèf sou yo tout. Se ou menm ki tèt lò sa a. Dànyèl 2:38.
A “head,” or a “king” are both symbols of a kingdom. The kingdom that is represented by the “days of one king,” is the United States. The United States began its prophetic rule as the earth beast when the deadly wound was delivered to the whore of Babylon in 1798. It continues as the sixth kingdom of Bible prophecy until the Sunday law. The literal kingdom of Bible prophecy that actually ruled for seventy years was Babylon.
Yon “tèt,” oswa yon “wa,” se toude senbòl yon wayòm. Wayòm ki reprezante pa “jou yon sèl wa” yo, se Etazini. Etazini te kòmanse dominasyon pwofetik li kòm bèt ki soti sou tè a lè yo te bay pwostitye Babilòn nan blesi mòtèl la an 1798. Li kontinye kòm sizyèm wayòm pwofesi biblik la jouk rive lwa dimanch la. Wayòm literal pwofesi biblik la ki te vrèman gouvène pandan swasanndizan, se te Babilòn.
Behold, I will send and take all the families of the north, saith the Lord, and Nebuchadnezzar the king of Babylon, my servant, and will bring them against this land, and against the inhabitants thereof, and against all these nations round about, and will utterly destroy them, and make them an astonishment, and an hissing, and perpetual desolations. Moreover I will take from them the voice of mirth, and the voice of gladness, the voice of the bridegroom, and the voice of the bride, the sound of the millstones, and the light of the candle. And this whole land shall be a desolation, and an astonishment; and these nations shall serve the king of Babylon seventy years. And it shall come to pass, when seventy years are accomplished, that I will punish the king of Babylon, and that nation, saith the Lord, for their iniquity, and the land of the Chaldeans, and will make it perpetual desolations. Jeremiah 25:9–12.
Gade, mwen pral voye chèche tout fanmi ki soti nan nò yo, se Senyè a ki di sa, ansanm ak Nebikadneza, wa Babilòn nan, sèvitè mwen an; mwen pral fè yo vini sou peyi sa a, sou moun ki rete ladan l yo, epi sou tout nasyon sa yo ki toutotou yo; mwen pral detwi yo nèt ale, epi m ap fè yo tounen yon bagay ki fè moun sezi, yon bagay moun sifle sou li, ak dezolasyon pou tout tan. Anplis, mwen pral wete nan mitan yo vwa lajwa, vwa kè kontan, vwa nèg marye a ak vwa lamarye a, bri moulen yo, ak limyè lanp lan. Tout peyi sa a pral tounen yon dezolasyon ak yon bagay ki fè moun sezi; epi nasyon sa yo pral sèvi wa Babilòn nan pandan swasanndis ane. Epi lè swasanndis ane yo va fin pase, m ap pini wa Babilòn nan ak nasyon sa a, se Senyè a ki di sa, poutèt mechanste yo, ansanm ak peyi Kaldeyen yo; epi m ap fè l tounen dezolasyon pou tout tan. Jeremi 25:9–12.
Literal Babylon ruled for seventy years, typifying the kingdom in the last days which will reign for seventy symbolic years. Nebuchadnezzar, the king of Babylon, attacked Judah three times. The first attack was against Jehoiakim, and the seventy years of Jeremiah’s prophecy then began. It ended with the death of Belshazzar, when God punished “the king of Babylon,” as he had punished king Jehoiakim in the beginning of the seventy years. The prophetic kingdom that is represented as “days of one king” (one kingdom) as “seventy years” was Babylon, and the kingdom of Bible prophecy that rules for the seventy symbolic years during the time when the whore of Tyre is forgotten, is the earth beast of Revelation thirteen. The transition from the fifth to sixth kingdom of Bible prophecy in 1798, is part of the truth that John is illustrating in Revelation chapter thirteen.
Babilòn literal te gouvène pandan swasanndizan, e sa te yon tip wayòm nan dènye jou yo ki pral gouvène pandan swasanndizan senbolik. Nebikadneza, wa Babilòn nan, te atake Jida twa fwa. Premye atak la te fèt kont Jojakim, e se lè sa a swasanndizan pwofesi Jeremi an te kòmanse. Sa te fini ak lanmò Bèlchaza, lè Bondye te pini “wa Babilòn nan,” menm jan li te pini wa Jojakim nan kòmansman swasanndizan yo. Wayòm pwofetik ki reprezante kòm “jou yon wa” (yon wayòm) kòm “swasanndizan” an se te Babilòn, e wayòm pwofesi biblik la ki gouvène pandan swasanndizan senbolik yo nan tan kote jennès Tir la bliye, se bèt ki soti sou tè a nan Revelasyon trèz. Tranzisyon soti nan senkyèm rive nan sizyèm wayòm pwofesi biblik la an 1798, se yon pati nan verite Jan ap ilistre nan Revelasyon chapit trèz.
And I stood upon the sand of the sea, and saw a beast rise up out of the sea, having seven heads and ten horns, and upon his horns ten crowns, and upon his heads the name of blasphemy. . . . And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:1, 11.
Epi mwen te kanpe sou sab lanmè a, epi mwen wè yon bèt monte sòti nan lanmè a, li te gen sèt tèt ak dis kòn, epi sou kòn li yo te gen dis kouwòn, epi sou tèt li yo te gen non blasfèm nan.... Epi mwen te wè yon lòt bèt k ap monte sòti nan tè a; li te gen de kòn tankou yon ti mouton, epi li te pale tankou yon dragon. Revelasyon 13:1, 11.
The seashore which John stood upon in Revelation chapter thirteen, represents 1798.
Rivaj lanmè kote Jan te kanpe a nan Revelasyon chapit trèz la reprezante ane 1798.
“At the time when the Papacy, robbed of its strength, was forced to desist from persecution, John beheld a new power coming up to echo the dragon’s voice, and carry forward the same cruel and blasphemous work. This power, the last that is to wage war against the church and the law of God, is represented by a beast with lamblike horns. The beasts preceding it had risen from the sea; but this came up out of the earth, representing the peaceful rise of the nation which it symbolized—the United States.” Signs of the Times, February 8, 1910.
“Nan tan kote Papote a, depi yo te retire fòs li, te oblije sispann pèsekisyon an, Jan te wè yon nouvo pouvwa k ap leve pou repete vwa dragon an, epi pou kontinye menm zèv mechan ak blasfèm nan. Pouvwa sa a, dènye a ki gen pou fè lagè kont legliz la ak lalwa Bondye a, reprezante pa yon bèt ki gen kòn tankou ti mouton. Bèt ki te vini anvan li yo te sòti nan lanmè; men sa a te leve soti nan tè a, sa ki reprezante leve trankil nasyon li te senbolize a—Etazini.” Signs of the Times, 8 fevriye 1910.
The beast from the sea was divided by the sand of the sea from the beast of the earth. The fifth kingdom of Bible prophecy in 1798 (the seashore), represented past history, and the sixth kingdom was future history. The Millerites did not see this truth. William Miller was given insight into the dragon power of paganism and its relationship with the following kingdom represented as the beast of Catholicism. Revelation thirteen, opens up the story of the false prophet, that is the third of the three powers which lead the world to Armageddon. The story begins on the seashore of 1798.
Bèt ki soti nan lanmè a te separe pa sab lanmè a avèk bèt ki soti sou tè a. Senkyèm wayòm pwofesi biblik la an 1798 (bò lanmè a) te reprezante istwa pase, epi sizyèm wayòm nan te istwa k ap vini. Millerit yo pa t wè verite sa a. Yo te bay William Miller limyè sou pouvwa dragon an nan paganism nan ak relasyon li avèk wayòm ki te vini apre a, ki reprezante kòm bèt Katolik la. Revelasyon trèz ouvri istwa fo pwofèt la, sètadi twazyèm nan twa pouvwa yo ki mennen mond lan nan Amagedon. Istwa a kòmanse bò lanmè a an 1798.
The United States begins its history with the symbolism of the lamb, but ends its history speaking as a dragon. The history of the symbolic seventy years of the reign of the earth beast is represented in one verse, in chapter thirteen of Revelation, for the verse identifies both the beginning and ending of the earth beast in the same sentence.
Etazini kòmanse istwa li avèk senbolis ti mouton an, men li fini istwa li ap pale tankou yon dragon. Istwa swasanndis ane senbolik rèy bèt ki soti sou tè a reprezante nan yon sèl vèsè, nan chapit trèz liv Revelasyon an, paske vèsè a idantifye ni kòmansman ni fen bèt ki soti sou tè a nan menm fraz la.
And I beheld another beast coming up out of the earth; and he had two horns like a lamb, and he spake as a dragon. Revelation 13:11.
Epi mwen wè yon lòt bèt k ap monte soti nan tè a; li te gen de kòn tankou yon ti mouton, epi li te pale tankou yon dragon. Revelasyon 13:11.
When the United States speaks as a dragon, it passes the Sunday law. Before it accomplishes the enforcement of Sunday worship the apostate churches of Protestantism will come together and take political control of the apostate government, as they form the image of the beast. When inspiration identifies (and it does so repeatedly), that Nebuchadnezzar’s dedication service of the golden image represents the Sunday law, it is marking the end of the seventy symbolic years of the earth beast. Daniel chapters one through three, represent the three angels’ messages of Revelation chapter fourteen. The third angel becomes a living truth at the Sunday law.
Lè Etazini pale tankou yon dragon, li adopte lwa dimanch lan. Anvan li reyalize aplikasyon fòse adorasyon dimanch lan, legliz aposta Pwotestantis yo pral reyini ansanm epi pran kontwòl politik sou gouvènman aposta a, pandan y ap fòme imaj bèt la. Lè enspirasyon an idantifye (epi li fè sa plizyè fwa) sèvis dedikasyon Nebikadneza a pou imaj an lò a kòm reprezantan lwa dimanch lan, li make fen swasanndis ane senbolik bèt tè a. Daniel chapit youn rive twa reprezante mesaj twa zanj yo nan Revelasyon chapit katòz. Twazyèm zanj lan vin tounen yon verite vivan nan lwa dimanch lan.
Prophetically, chapters one through three in the book of Daniel, represent the seventy symbolic years of the earth beast of Revelation thirteen. The dietary test represented in chapter one, and the symbolism of Jehoiakim, identify that chapter one, prophetically begins at the empowerment of the first angel, either on August 11, 1840, or on September 11, 2001, in the history of the third angel.
Pwofetikman, chapit youn rive twa nan liv Dànyèl la reprezante swasanndis ane senbolik bèt tè a nan Revelasyon trèz la. Tès alimantè ki prezante nan chapit youn nan, ansanm ak senbolis Jojakim nan, montre ke chapit youn nan, pwofetikman, kòmanse nan moman premye zanj lan resevwa pouvwa a, swa nan dat 11 out 1840, oswa nan dat 11 septanm 2001, nan listwa twazyèm zanj lan.
Babylon is the nation that ruled for seventy years, and those years, represents the history of the United States. Babylon’s seventy years did not conclude until well after Nebuchadnezzar’s dedication of the golden image, but prophetically the seventy symbolic years that Isaiah employs in chapter twenty-three, ends in chapter three of Daniel. When Nebuchadnezzar’s orchestra plays the music for the dedication ceremony, the mark of the beast is enforced, and at that time the whore of Tyre and of Babylon begins to sing her songs to the kings of the earth, while apostate Israel bows and dances.
Babilòn se nasyon ki te dirije pandan swasanndis ane, e ane sa yo reprezante listwa Etazini. Swasanndis ane Babilòn yo pa t fini jouk byen apre Nebikadneza te dedye estati an lò a, men pwofetikman, swasanndis ane senbolik Ezayi itilize nan chapit venntwa a fini nan chapit twa liv Danyèl la. Lè òkès Nebikadneza a jwe mizik la pou seremoni dedikasyon an, mak bèt la vin aplike, e nan moman sa a pwostitye Tir la ak Babilòn nan kòmanse chante chan li yo pou wa latè yo, pandan Izrayèl aposta a bese tèt li epi li danse.
Nebuchadnezzar the king made an image of gold, whose height was threescore cubits, and the breadth thereof six cubits: he set it up in the plain of Dura, in the province of Babylon. Then Nebuchadnezzar the king sent to gather together the princes, the governors, and the captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, to come to the dedication of the image which Nebuchadnezzar the king had set up. Then the princes, the governors, and captains, the judges, the treasurers, the counsellors, the sheriffs, and all the rulers of the provinces, were gathered together unto the dedication of the image that Nebuchadnezzar the king had set up; and they stood before the image that Nebuchadnezzar had set up. Then an herald cried aloud, To you it is commanded, O people, nations, and languages, That at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, dulcimer, and all kinds of musick, ye fall down and worship the golden image that Nebuchadnezzar the king hath set up: And whoso falleth not down and worshippeth shall the same hour be cast into the midst of a burning fiery furnace. Therefore at that time, when all the people heard the sound of the cornet, flute, harp, sackbut, psaltery, and all kinds of musick, all the people, the nations, and the languages, fell down and worshipped the golden image that Nebuchadnezzar the king had set up. Daniel 3:1–7.
Wa Nebikadneza, wa a tɛ̂ mɛ̀bɛ̀ ním, tɛ̀né tsú yé wɔ̀ ǹsɛ̀m kúù tɔ̀ɔ̀n trwɔ̀l, nɛ́ tɔ̀ɔ̀n ǹnɔ̀m; a tsí yé kɛ́ Dura, lɛ̀ wà Babilɔn gbè mɛ̀. Etsɔ̀ɔ̀, wa Nebikadneza tɔ̀m nù, bé yé ku nùm mɛ̀nɔ̀, amɛ̀hɛn, akplɔ̀wo, afihɛn mɛ̀, nùdzílawo, afɔ̀nuwɔ̀lawo, asrafonɔ̀wo, kplɛ́ gbèwo katã mɛ̀ nùm mɛ̀nɔ̀wo, bé wá ním si wa Nebikadneza ɖo tɔ̀n tɔ̀n gblɔ̃ na. Etsɔ̀ɔ̀ nùm mɛ̀nɔ̀wo, amɛ̀hɛn, akplɔ̀wo, afihɛn mɛ̀, nùdzílawo, afɔ̀nuwɔ̀lawo, asrafonɔ̀wo, kplɛ́ gbèwo katã mɛ̀ nùm mɛ̀nɔ̀wo la, wo ku ɖe ním si wa Nebikadneza ɖo tɔ̀n gblɔ̃ na ŋú; eye wo tsɔ̀ lɛ́ ɖe ním si wa Nebikadneza ɖo tɔ̀n la ŋgɔ. Etsɔ̀ɔ̀ gblɔ̀kpɔ̀la a ɖo gbe ɖáda be, “Míe, dukɔwo, trɔ̃wo, kplɛ́ gbegblɔ̃wo, wòe wowɔ̀ nà mi be, Ne mie se kpɛ́, afulɔ̀, hadzi, sakbut, psalteri, dulsima, kplɛ́ hadzidzi vovovo katã la, míaɖu anyi eye miaɖe asi na ním sika si wa Nebikadneza ɖo tɔ̀n la. Ke ame si meɖu anyi meɖe asi o la, gaƒoƒo ma ke me la, woaɖoe ɖe dzɔ dzo yíyí aƒe me.” Eya ta, gaƒoƒo ma me, esi dukɔwo katã se kpɛ́, afulɔ̀, hadzi, sakbut, psalteri, kplɛ́ hadzidzi vovovo katã la, amewo katã, dukɔwo, kplɛ́ gbegblɔ̃wo la, woɖu anyi eye woɖe asi na ním sika si wa Nebikadneza ɖo tɔ̀n la. Daniel 3:1–7.
At that “time,” or in that same “hour,” which is the Sunday law in the United States, anyone who refuses to worship the golden image will “be cast into the midst of a burning fiery furnace.” The only book in the Old Testament that contains the word translated as “hour,” is the book of Daniel. The word “hour” in chapter three, represents the arrival of the mark of the beast. The word “hour” also represents the message of the first angel in chapter four, for it there symbolizes the warning to Nebuchadnezzar of the coming “hour” of God’s judgment.
Nan “tan” sa a, oswa nan menm “lè” sa a, ki se lwa dimanch lan Ozetazini, nenpòt moun ki refize adore estati an lò a, yo pral “jete l nan mitan yon fou ki limen ak yon dife k ap boule.” Sèl liv nan Ansyen Testaman an ki genyen mo yo tradui kòm “lè” a, se liv Danyèl la. Mo “lè” a nan chapit twa a reprezante rive mak bèt la. Mo “lè” a reprezante mesaj premye zanj lan tou nan chapit kat la, paske la a li senbolize avètisman yo te bay Nebikadneza sou “lè” jijman Bondye a ki t ap vini an.
Then Daniel, whose name was Belteshazzar, was astonied for one hour, and his thoughts troubled him. The king spake, and said, Belteshazzar, let not the dream, or the interpretation thereof, trouble thee. Belteshazzar answered and said, My lord, the dream be to them that hate thee, and the interpretation thereof to thine enemies. Daniel 4:19.
Lè sa a, Danyèl, ki te rele Beltchaza, te rete sezi pandan yon èdtan, e panse li yo te twouble l. Wa a pran lapawòl, li di: Beltchaza, pa kite rèv la, ni entèpretasyon li a, boulvèse ou. Beltchaza reponn, li di: Monseyè mwen, se pou moun ki rayi ou rèv la ye, e se pou lènmi ou yo entèpretasyon li a. Danyèl 4:19.
Daniel presented the warning to Nebuchadnezzar of his coming hour of God’s judgment, that Nebuchadnezzar later rejected. The “hour” in chapter four, when used again in the chapter, then represents the “hour” that the judgment arrived. In Millerite history the first “hour” in chapter four, would represent the arrival of the first angel in 1798. That message was fulfilled when the investigative judgment began on October 22, 1844. The “hour” in chapter four, is first a symbol of a message of coming judgment and then it is employed as the symbol that the judgment has arrived. The first use of the word “hour” represents 1798, and the arrival of the first angel, and the second use represents October 22, 1844, and the arrival of the third angel.
Danyèl te prezante avètisman an bay Nebikadneza konsènan lè jijman Bondye t ap vini sou li a, yon avètisman Nebikadneza te rejte pita. “Lè” ki nan chapit kat la, lè yo sèvi avè l ankò nan chapit la, vin reprezante “lè” jijman an rive. Nan istwa Millerit la, premye “lè” ki nan chapit kat la ta reprezante arive premye zanj lan an 1798. Mesaj sa a te akonpli lè jijman ankèt la te kòmanse 22 Oktòb 1844. “Lè” ki nan chapit kat la se dabò yon senbòl yon mesaj sou jijman k ap vini, epi apre sa yo sèvi avè l kòm senbòl ki montre jijman an rive. Premye itilizasyon mo “lè” a reprezante 1798 ak arive premye zanj lan, epi dezyèm itilizasyon an reprezante 22 Oktòb 1844 ak arive twazyèm zanj lan.
The same hour was the thing fulfilled upon Nebuchadnezzar: and he was driven from men, and did eat grass as oxen, and his body was wet with the dew of heaven, till his hairs were grown like eagles’ feathers, and his nails like birds’ claws. Daniel 4:33.
Menm lè sa a, bagay la te akonpli sou Neboukadnetsa; yo te chase l pami moun, epi li te manje zèb tankou bèf, epi kò li te mouye ak lawouze syèl la, jouk cheve li te grandi tankou plim èg, epi zong li tankou grif zwazo. Danyèl 4:33.
The “hour” in chapter four is therefore a symbol of both 1798 and 1844, which are the ending points for the two curses of “seven times,” against the northern (beginning in 723 BC) and southern (beginning in 677 BC) kingdoms of Israel. Those two curses, representing twenty-five hundred and twenty years of scattering and slavery, represent the execution of God’s first and last indignation against His apostate people. They both started with God’s judgment, and their respective endings represent the warning message of God’s approaching investigative judgment, or the arrival of the investigative judgment. Both of the judgments represented by the ending of the two judgments of “seven times” are represented by the word “hour,” in Daniel chapter four.
“Lè” ki nan chapit kat la se, kidonk, yon senbòl pou ni 1798 ni 1844, ki se pwen final de malediksyon “sèt fwa” yo, kont wayòm nò a (ki te kòmanse an 723 av. J.-K.) ak wayòm sid la (ki te kòmanse an 677 av. J.-K.) nan Izrayèl. De malediksyon sa yo, ki reprezante de mil senk san ven ane gaye ak esklavaj, reprezante egzekisyon premye ak dènye endiyasyon Bondye kont pèp aposta Li a. Toude te kòmanse avèk jijman Bondye, e fen pa yo chak reprezante mesaj avètisman sou jijman ankèt Bondye a k ap pwoche, oswa rive jijman ankèt la. Toude jijman yo, ki reprezante pa fen de jijman “sèt fwa” yo, reprezante pa mo “lè” a, nan chapit kat liv Danyèl la.
In Millerite history the “hour” represents the beginning of the movement at the time of the end in 1798, when the first angel arrived, and the second “hour” in chapter four represents the end of the movement, when the third angel arrived on October 22, 1844. The Millerite movement of the first angel is repeated in the movement of the third angel, so the two usages of “hour” in chapter four, also mark the time of the end in 1989, and also the soon-coming Sunday law. The Millerite movement of the first angel announced the opening of the investigative judgment, and the movement of the third angel announces the opening of God’s executive judgment, which is progressive, beginning at the Sunday law, and continuing and escalating until the Second Coming of Christ.
Nan istwa Milerit la, “lè a” reprezante kòmansman mouvman an nan tan lafen an an 1798, lè premye zanj lan te rive; epi dezyèm “lè a” nan chapit kat la reprezante fen mouvman an, lè twazyèm zanj lan te rive, nan dat 22 oktòb 1844. Mouvman Milerit premye zanj lan repete nan mouvman twazyèm zanj lan; konsa, de itilizasyon “lè a” nan chapit kat la make tou tan lafen an an 1989, epi tou lwa dimanch ki prèt pou vini an. Mouvman Milerit premye zanj lan te anonse ouvèti jijman ankèt la, epi mouvman twazyèm zanj lan anonse ouvèti jijman egzekitif Bondye a, ki pwogresif, ki kòmanse nan lwa dimanch lan, epi ki kontinye epi ki ogmante jiskaske Dezyèm Vini Kris la.
We will continue our study of Daniel chapter three, and conclude our consideration of the word “hour” in the next article.
N ap kontinye etid nou sou twazyèm chapit Danyèl la, epi n ap fini egzamen nou sou mo « lè » a nan pwochen atik la.
Behold, I send you forth as sheep in the midst of wolves: be ye therefore wise as serpents, and harmless as doves. But beware of men: for they will deliver you up to the councils, and they will scourge you in their synagogues; And ye shall be brought before governors and kings for my sake, for a testimony against them and the Gentiles. But when they deliver you up, take no thought how or what ye shall speak: for it shall be given you in that same hour what ye shall speak. For it is not ye that speak, but the Spirit of your Father which speaketh in you. And the brother shall deliver up the brother to death, and the father the child: and the children shall rise up against their parents, and cause them to be put to death. And ye shall be hated of all men for my name’s sake: but he that endureth to the end shall be saved. But when they persecute you in this city, flee ye into another: for verily I say unto you, Ye shall not have gone over the cities of Israel, till the Son of man be come. The disciple is not above his master, nor the servant above his lord. It is enough for the disciple that he be as his master, and the servant as his lord. If they have called the master of the house Beelzebub, how much more shall they call them of his household? Fear them not therefore: for there is nothing covered, that shall not be revealed; and hid, that shall not be known. What I tell you in darkness, that speak ye in light: and what ye hear in the ear, that preach ye upon the housetops. And fear not them which kill the body, but are not able to kill the soul: but rather fear him which is able to destroy both soul and body in hell. Matthew 10:16–28.
Gade, m ap voye nou tankou mouton nan mitan lou; se poutèt sa, se pou nou saj tankou sèpan, epi san malis tankou pijon. Men, pran prekosyon ak lèzòm; paske y ap livre nou bay konsèy yo, e y ap bat nou ak fwèt nan sinagòg pa yo; epi y ap mennen nou devan gouvènè ak wa poutèt mwen, pou yon temwayaj kont yo ansanm ak kont moun lòt nasyon yo. Men lè yo livre nou, pa enkyete nou sou kijan oswa sou sa nou va pale; paske nan menm lè sa a, y ap ba nou sa nou dwe pale. Paske se pa nou menm k ap pale, men Lespri Papa nou an ki pale nan nou. E frè pral livre frè bay lanmò, ak papa pitit li; e timoun yo pral leve kont paran yo, epi fè yo touye yo. E tout moun pral rayi nou poutèt non mwen; men moun ki va andire jouk nan fen an, se li menm k ap sove. Men lè yo pèsekite nou nan vil sa a, kouri al nan yon lòt; paske an verite mwen di nou sa, nou p ap fin pase nan vil Izrayèl yo, jiskaske Pitit lòm nan vini. Disip la pa pi wo pase mèt li, ni sèvitè a pa pi wo pase chèf li. Li sifi pou disip la vin tankou mèt li, epi pou sèvitè a vin tankou chèf li. Si yo rele mèt kay la Bèlzeboul, konbyen plis y ap rele konsa moun lakay li yo? Se poutèt sa, pa pè yo; paske pa gen anyen ki kouvri ki p ap devwale, ni ki kache ki p ap vin konnen. Sa mwen di nou nan fènwa, di li nan limyè; epi sa nou tande nan zòrèy, preche li sou tèt kay. Epi pa pè moun ki touye kò a, men ki pa kapab touye nanm nan; men pito, pè sila a ki kapab detwi ni nanm ni kò nan lanfè. Matye 10:16–28.