The word “hour” that is only found in the Old Testament in the book of Daniel, is always associated with some type of judgment. In chapter three it represents the Sunday law, with the emphasis upon the ensign represented by Shadrach, Meshach and Abednego.
Mo “hour” ki jwenn sèlman nan Ansyen Testaman an nan liv Danyèl la, toujou gen rapò ak yon kalite jijman. Nan chapit twa a, li reprezante lwa dimanch lan, avèk anfaz la sou banyè a ki reprezante pa Chadrach, Mechak ak Abèdnego.
In chapter four it represents the arrival of the warning of the first angel’s message in 1798. When used the second time in chapter four, it represented the opening of the investigative judgment on October 22, 1844. In chapter four, the two usages of the word “hour” represent the history of the first and second angels’ messages from 1798 until 1844. That history is the history of the seven thunders of Revelation ten. The seven thunders are represented by the two times the word “hour” is employed in chapter four, and therefore also represents the history of the third angel from 1989, until the soon-coming Sunday law.
Nan chapit kat la, sa reprezante arive avètisman mesaj premye zanj lan an 1798. Lè yo itilize li pou dezyèm fwa nan chapit kat la, sa te reprezante ouvèti jijman ankèt la nan 22 oktòb 1844. Nan chapit kat la, de itilizasyon mo “èdtan” an reprezante istwa mesaj premye ak dezyèm zanj yo depi 1798 jouk 1844. Istwa sa a se istwa sèt loraj yo nan Revelasyon dis. Sèt loraj yo reprezante pa de fwa yo sèvi ak mo “èdtan” an nan chapit kat la, e poutèt sa, li reprezante tou istwa twazyèm zanj lan depi 1989, jouk lwa dimanch ki pral vini byento.
In chapter five, the word “hour” also represents the Sunday law, but the emphasis there is upon the end of the sixth kingdom of Bible prophecy, the United States, as typified by the end of the first kingdom of Bible prophecy, Babylon. In chapter three, the emphasis was upon the ensign in the furnace, but in chapter five the emphasis is on the fate of Belshazzar and his particular judgment, although Daniel does ultimately arrive into the story typifying the ensign.
Nan chapit senk la, mo “lè” a reprezante lwa dimanch lan tou, men anfaz la la a se sou fen sizyèm wayòm pwofesi biblik la, Etazini, jan sa te prefigire pa fen premye wayòm pwofesi biblik la, Babilòn. Nan chapit twa a, anfaz la te sou drapo a nan fou a, men nan chapit senk la, anfaz la se sou sò Bèlchaza ak jijman patikilye pa li a, byenke Danyèl finalman antre nan istwa a kòm yon tip drapo a.
At the Sunday law, the “hour” of Nebuchadnezzar’s dedication and the death of Belshazzar are represented. The “hour” represented as the opening of the judgment in chapter four identifies the opening of the investigative judgment on October 22, 1844, and it also identifies the opening of the executive judgment at the Sunday law. Whether the opening of the books of judgment in the heavenly sanctuary on October 22, 1844, or the beginning of the judgment of God brought upon those who have rejected salvation, at the beginning of the executive judgment at the Sunday law the warning for either approaching judgment is represented in Daniel chapter four by the first use of the word “hour,” and the actual beginning of either of the two types of judgment is represented by the second time the word “hour” is used in chapter four.
Nan lwa dimanch lan, yo reprezante “lè” dedikasyon Neboukadnetsa a ak lanmò Belchaza a. “Lè” ki parèt kòm ouvèti jijman an nan chapit kat la idantifye ouvèti jijman ankèt la nan 22 oktòb 1844, epi li idantifye tou ouvèti jijman egzekitif la nan lwa dimanch lan. Kit se ouvèti liv jijman yo nan sanktyè selès la nan 22 oktòb 1844, kit se kòmansman jijman Bondye pote sou moun ki te rejte delivrans lan, nan kòmansman jijman egzekitif la nan lwa dimanch lan, avètisman an pou youn oswa lòt jijman k ap pwoche yo reprezante nan Danyèl chapit kat pa premye itilizasyon mo “lè” a, epi kòmansman reyèl youn oswa lòt nan de kalite jijman yo reprezante pa dezyèm fwa mo “lè” a itilize nan chapit kat la.
The grammatical term for the word “hour” as it is employed by Daniel is that it is a “polysemy”. A polysemy is a word that has various definitions that can all be grouped together under the same heading. The five times Daniel uses the word “hour,” all refer to judgment, but they each address different aspects of either God’s retributive judgment, which is called His executive judgment, or God’s investigative judgment where He is determining who will or will not be saved. Whether it is the investigative judgment that began on October 22, 1844, or the executive judgment that begins at the soon-coming Sunday law, both judgments are progressive in nature. God’s retributive, or executive judgment begins at the Sunday law and progressively escalates, ultimately reaching the close of human probation and the seven last plagues.
Tèm gramè pou mo “lè” jan Danyèl sèvi avè l la se ke li se yon “polisemi”. Yon polisemi se yon mo ki gen plizyè definisyon ki tout ka gwoupe ansanm anba menm tit la. Senk fwa Danyèl sèvi ak mo “lè” a, yo tout fè referans ak jijman, men chak ladan yo pale de diferan aspè swa jijman vanjans Bondye a, ki rele jijman egzekitif Li a, swa jijman ankèt Bondye a kote Li ap detèmine kiyès k ap sove oswa kiyès ki pap sove. Kit se jijman ankèt la ki te kòmanse 22 oktòb 1844, oswa jijman egzekitif la ki kòmanse nan lwa dimanch ki pral vini byento a, toude jijman yo gen yon nati pwogresif. Jijman vanjans Bondye a, oswa jijman egzekitif Li a, kòmanse nan lwa dimanch la epi li ogmante pwogresivman, pou finalman rive nan fèmti tan gras limanite a ak sèt dènye flewo yo.
Daniel chapter five uses the word “hour,” to illustrate God’s executive judgment as represented by the death of Belshazzar, and the end of the nation he ruled.
Nan chapit senk liv Danyèl la, yo sèvi ak mo “lè” a pou ilistre jijman egzekitif Bondye, jan sa reprezante nan lanmò Bèlchaza ak nan fen nasyon li t ap gouvène a.
In the same hour came forth fingers of a man’s hand, and wrote over against the candlestick upon the plaster of the wall of the king’s palace: and the king saw the part of the hand that wrote. Daniel 5:5.
Nan menm lè a, dwèt yon men moun parèt, epi yo ekri anfas gwo lanp lan sou lacho miray palè wa a; epi wa a wè pati men an ki t ap ekri a. Danyèl 5:5.
The executive judgment begins at the Sunday law, which is also represented by Nebuchadnezzar’s dedication of the golden image, but that “hour” is more about the deliverance of God’s people in the crisis that is brought about at the Sunday law. The executive judgment of the whore of Tyre, and also of the United States begins at the Sunday law, which is the “hour” that is a symbol of judgment in the book of Daniel.
Jijman egzekitif la kòmanse nan lwa dimanch lan, ki reprezante tou pa seremoni Nebikadneza te fè pou konsakre imaj an lò a; men “lè” sa a gen plis rapò ak delivrans pèp Bondye a nan kriz ki pwovoke nan lwa dimanch lan. Jijman egzekitif sou pwostitiye Tir la, epi tou sou Etazini yo, kòmanse nan lwa dimanch lan, ki se “lè” a ki se yon senbòl jijman nan liv Danyèl la.
And I heard another voice from heaven, saying, Come out of her, my people, that ye be not partakers of her sins, and that ye receive not of her plagues. For her sins have reached unto heaven, and God hath remembered her iniquities. Reward her even as she rewarded you, and double unto her double according to her works: in the cup which she hath filled fill to her double. How much she hath glorified herself, and lived deliciously, so much torment and sorrow give her: for she saith in her heart, I sit a queen, and am no widow, and shall see no sorrow. Therefore shall her plagues come in one day, death, and mourning, and famine; and she shall be utterly burned with fire: for strong is the Lord God who judgeth her. And the kings of the earth, who have committed fornication and lived deliciously with her, shall bewail her, and lament for her, when they shall see the smoke of her burning, Standing afar off for the fear of her torment, saying, Alas, alas that great city Babylon, that mighty city! for in one hour is thy judgment come. Revelation 18:4–10.
Epi mwen tande yon lòt vwa ki soti nan syèl la, ki t ap di: Sòti nan mitan li, pèp mwen an, pou nou pa patisipe nan peche li yo, epi pou nou pa resevwa nan kalamite li yo. Paske peche li yo rive jouk nan syèl la, e Bondye sonje inikite li yo. Rann li menm jan li te rann nou an, epi double pou li doub dapre zèv li yo: nan tas li te plen an, plen pou li doub. Tout kantite li te fè lwanj tèt li, epi li te viv nan delis, se tout kantite sa a bay li touman ak lapenn; paske li di nan kè li: Mwen chita kòm yon rèn, mwen pa vèv, e mwen p ap janm wè lapenn. Se poutèt sa kalamite li yo pral vini nan yon sèl jou: lanmò, dèy, ak grangou; epi li pral nèt boule nan dife; paske fò se Senyè Bondye ki jije li a. E wa latè yo, ki te komèt fònikasyon e ki te viv nan delis avèk li, pral kriye sou li, epi yo pral plenn pou li, lè yo va wè lafimen boule li a, yo kanpe byen lwen poutèt krent touman li, yo di: Malè! malè pou gwo vil Babilòn sa a, vil pisan sa a! paske nan yon sèl èdtan jijman ou an vini. Revelasyon 18:4–10.
The Sunday law in the United States, which is the beginning of the executive judgment, which is also progressive, begins in the “hour” that God’s children who are still in Babylon are called out by the ensign. It is the “hour” that the judgment comes upon “that Great city, Babylon”. Her judgment, represented by the word “hour,” covers the period when God’s other flock are called out of Babylon.
Lwa dimanch nan Etazini an, ki se kòmansman jijman egzekitif la, ki li menm tou pwogresif, kòmanse nan “lè” kote timoun Bondye yo ki toujou nan Babilòn yo rele soti pa drapo a. Se “lè” kote jijman an vini sou “gwo vil sa a, Babilòn”. Jijman li a, jan mo “lè” a reprezante l, kouvri peryòd kote lòt twoupo Bondye yo rele soti Babilòn.
And in that day there shall be a root of Jesse, which shall stand for an ensign of the people; to it shall the Gentiles seek: and his rest shall be glorious. And it shall come to pass in that day, that the Lord shall set his hand again the second time to recover the remnant of his people, which shall be left, from Assyria, and from Egypt, and from Pathros, and from Cush, and from Elam, and from Shinar, and from Hamath, and from the islands of the sea. And he shall set up an ensign for the nations, and shall assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth. Isaiah 11:10–12.
Epi nan jou sa a, pral gen yon rasin Izayi, ki va kanpe kòm yon drapo pou pèp yo; se li menm nasyon yo va chèche; epi repo li va plen glwa. Epi, nan jou sa a, sa va rive, Senyè a va lonje men li ankò pou dezyèm fwa pou reprann rès pèp li a ki va rete, depi Lasiri, depi Lejip, depi Patwòs, depi Kouch, depi Elam, depi Chinea, depi Amat, ak depi zile lanmè yo. Epi li va leve yon drapo pou nasyon yo, li va rasanble moun Izrayèl yo ki te depòte yo, epi li va reyini moun Jida yo ki te gaye yo soti nan kat kwen latè a. Ezayi 11:10–12.
The Lord called people out of Babylon in the movement of the first angel in 1844, and the second angel of that history is to be repeated in the last days, when “the Lord shall set his hand again the second time to recover the remnant of his people.” The remnant of the people He is “again” calling out, is not the ensign, for the ensign are the “root of Jesse,” which stand up as the “ensign” whom the “Gentiles seek”. For a second time, God will call the nations out of Babylon.
Seyè a te rele moun soti Babilòn nan mouvman premye zanj lan an 1844, e dezyèm zanj nan istwa sa a dwe repete nan dènye jou yo, lè “Seyè a pral lonje men li ankò, pou dezyèm fwa, pou rekipere rès pèp li a.” Rès pèp la Li ap rele soti “ankò” a, se pa drapo a, paske drapo a se “rasin Izayi a”, ki kanpe kòm “drapo” moun “nasyon yo ap chèche” a. Pou yon dezyèm fwa, Bondye pral rele nasyon yo soti Babilòn.
He will do so by first assembling “the outcasts of Israel,” who are “the dispersed of Judah,” and who come “from the four corners of the earth,” when they are gathered together at the end of three and a half days of laying dead in the street of Revelation chapter eleven, that runs through Ezekiel’s valley of dead and dry bones.
L ap fè sa lè l rasanble an premye “moun Izrayèl yo te mete deyò,” ki se “moun Jida yo ki te gaye,” epi ki soti “nan kat kwen latè,” lè yo reyini ansanm nan fen twa jou edmi kote yo te kouche mouri nan lari Revelasyon chapit onz la, ki travèse vale zo mò ak sèch Ezekyèl la.
The “hour” when the executive judgment begins for “Babylon” that “mighty city,” is the same “hour” of the “great earthquake” of Revelation eleven. God’s executive judgment begins at that “hour,” for in Revelation chapter eleven, there are seven thousand that are slain in the “hour” of the earthquake. Those seven thousand were represented by the “most mighty men” of Nebuchadnezzar, who died throwing Shadrach, Meshach and Abednego into the furnace that had been heated “seven times” above normal. In the French Revolution the “seven thousand” represented the royalty of France, or its mighty men. Not only was Belshazzar slain in chapter five, but his army was destroyed. The “hour” of the Sunday law begins the persecution represented by God’s people being thrown into the furnace, but it also marks the beginning of God’s executive judgment upon the great city Babylon.
“Lè” kote jijman egzekitif la kòmanse pou “Babilòn”, “gwo vil” sa a, se menm “lè” ak “gwo tranblemanntè” Revelasyon onz la. Jijman egzekitif Bondye a kòmanse nan menm “lè” sa a, paske nan Revelasyon chapit onz, gen sèt mil moun ki mouri nan “lè” tranblemanntè a. Sèt mil sa yo te reprezante pa “pi vanyan sòlda” Nebikadneza yo, ki te mouri pandan yo t ap lage Chadrak, Mechak ak Abèdnego nan fou a ki te chofe “sèt fwa” pi plis pase nòmal. Nan Revolisyon fransè a, “sèt mil” yo te reprezante wayote Lafrans, oswa vanyan gason li yo. Se pa sèlman Bèlchaza ki te mouri nan chapit senk, men lame li a te detwi tou. “Lè” lwa dimanch la kòmanse, li make pèsekisyon ki reprezante pa lè yo lage pèp Bondye a nan fou a, men li make tou kòmansman jijman egzekitif Bondye sou gwo vil Babilòn nan.
It is also the “hour” of the great earthquake in Revelation chapter eleven’s great earthquake, when the formerly dead bones that were slain in the street by the beast from the bottomless pit are lifted up into heaven as an ensign. There it is also the same “hour” that the third Woe, which is also the seventh trumpet is sounded. The seventh trumpet is the third Woe, and the purpose of that final Woe trumpet is not only to bring judgment upon those that enforce Sunday worship, but also to anger the nations. The third Woe, the seventh trumpet, and the angering of the nations, are all symbols that address the prophetic role of Islam, and they are all placed in the “hour” of the great earthquake.
Se tou “lè” gwo tranblemanntè a nan Revelasyon chapit onz la tou, lè zo ki te deja mouri yo, ke bèt ki soti nan twou san fon an te touye nan lari a, yo leve monte nan syèl la kòm yon drapo. Se la tou menm “lè” a ke twazyèm Malè a, ki se tou setyèm twonpèt la, sonnen. Setyèm twonpèt la se twazyèm Malè a, e objektif dènye twonpèt Malè sa a se pa sèlman pou pote jijman sou sila yo ki fè respekte adorasyon dimanch lan, men tou pou fache nasyon yo. Twazyèm Malè a, setyèm twonpèt la, ak facheman nasyon yo, se tout senbòl ki pale sou wòl pwofetik Islam nan, e yo tout plase nan “lè” gwo tranblemanntè a.
And they heard 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. And the same hour was there a great earthquake, and the tenth part of the city fell, and in the earthquake were slain of men seven thousand: and the remnant were affrighted, and gave glory to the God of heaven. The second woe is past; and, behold, the third woe cometh quickly. And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of this world are become the kingdoms of our Lord, and of his Christ; and he shall reign for ever and ever. And the four and twenty elders, which sat before God on their seats, fell upon their faces, and worshipped God, Saying, We give thee thanks, O Lord God Almighty, which art, and wast, and art to come; because thou hast taken to thee thy great power, and hast reigned. And the nations were angry, and thy wrath is come, and the time of the dead, that they should be judged, and that thou shouldest give reward unto thy servants the prophets, and to the saints, and them that fear thy name, small and great; and shouldest destroy them which destroy the earth. Revelation 11:12–18.
Epi yo tande yon gwo vwa soti nan syèl la, ki t ap di yo: Monte isit la. Epi yo moute nan syèl la nan yon nwaj; e lènmi yo te wè yo. Nan menm lè a, te gen yon gwo tranblemanntè; yon dizyèm pati nan vil la tonbe, e nan tranblemanntè a yo te touye sèt mil moun; rès la te vin sezi anpil, e yo bay Bondye syèl la glwa. Dezyèm malè a pase; epi men, twazyèm malè a ap vini vit. Epi setyèm zanj lan kònen twonpèt la; e te gen gwo vwa nan syèl la, ki t ap di: Wayòm mond sa a yo vin tounen wayòm Seyè nou an, ak Kris li a; e li va gouvènen pou tout tan ak tout tan. Epi vennkat ansyen yo, ki te chita devan Bondye sou twòn pa yo, tonbe fas atè, e yo adore Bondye, Yo t ap di: Nou rann ou gras, O Seyè Bondye Toupisan, ou menm ki la, ki te la, e ki gen pou vini an; paske ou pran gwo pouvwa pa w la, e ou kòmanse gouvènen. E nasyon yo te fache, e kòlè ou vini, ansanm ak tan pou mò yo, pou yo jije yo, e pou ou bay rekonpans a sèvitè ou yo, pwofèt yo, ak sen yo, ak tout moun ki gen krentif pou non ou, piti kou gran; e pou ou detwi moun sa yo ki ap detwi tè a. Revelasyon 11:12–18.
Ezekiel’s dead bones ascend “up to heaven in a cloud; and their enemies” behold “them” in the “hour” when Nebuchadnezzar’s music begins to play, and the whore of Tyre begins to sing, and apostate Israel begins to dance. Apostate Israel is representing the false prophet, king Nebuchadnezzar is the dragon and the whore of Tyre is the beast. The dance is illustrated by the prophets of Baal and the prophets of the grove in the story of Elijah. It was also illustrated by the dance of Salome, the daughter of Herodias. Baal is the false male deity and Ashtaroth is the prophets of the grove which is a female deity. Together they represent the combination of church (the woman) and state (the man). Together they represent the false prophet of the United States. Salome identifies that the false prophet is the daughter of Rome, whose image is the combination of church and state in the United States.
Zo sèk Ezekyèl yo monte “nan syèl la nan yon nyaj; epi lènmi yo” wè “yo” nan “èdtan” kote mizik Nebikadneza a kòmanse jwe, epi bouzen Tir la kòmanse chante, epi Izrayèl aposta a kòmanse danse. Izrayèl aposta a reprezante fo pwofèt la, wa Nebikadneza se dragon an, epi bouzen Tir la se bèt la. Dans lan ilistre pa pwofèt Baal yo ak pwofèt Achera yo nan istwa Eli a. Li te ilistre tou pa dans Salome, pitit fi Ewodyad la. Baal se fo divinite gason an, epi Achtawòt se pwofèt Achera yo, ki se yon divinite fi. Ansanm yo reprezante konbinezon legliz la (fanm nan) ak leta a (gason an). Ansanm yo reprezante fo pwofèt Etazini an. Salome idantifye ke fo pwofèt la se pitit fi Wòm, ki gen imaj li se konbinezon legliz ak leta Ozetazini.
Wherefore at that time certain Chaldeans came near, and accused the Jews. They spake and said to the king Nebuchadnezzar, O king, live forever. Thou, O king, hast made a decree, that every man that shall hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, shall fall down and worship the golden image: And whoso falleth not down and worshippeth, that he should be cast into the midst of a burning fiery furnace. There are certain Jews whom thou hast set over the affairs of the province of Babylon, Shadrach, Meshach, and Abednego; these men, O king, have not regarded thee: they serve not thy gods, nor worship the golden image which thou hast set up. Daniel 3:8–12.
Se poutèt sa, nan menm tan sa a, kèk Kaldeyen pwoche, epi yo akize Jwif yo. Yo pran lapawòl, yo di wa Nebikadneza: O wa, viv pou tout tan. Ou menm, O wa, ou te fè yon dekrè, pou chak moun ki va tande son kòn nan, flit la, gita a, sambik la, psaltè a, ak doulsimè a, ansanm ak tout kalite mizik, li dwe lage kò l atè pou l adore estati an lò a; epi nenpòt moun ki pa lage kò l atè pou l adore, yo dwe jete l nan mitan yon fou dife k ap boule. Gen kèk Jwif ou mete sou zafè pwovens Babilòn nan, Chadrak, Mechak, ak Abèdnego; mesye sa yo, O wa, pa fè ka ou: yo pa sèvi bondye pa ou yo, ni yo pa adore estati an lò ou te drese a. Daniel 3:8–12.
In that “hour,” the enemies of Shadrach, Meshach and Abednego saw that they refused the mark of the beast, and they then petitioned the king to execute the prescribed judgment. In that “hour,” the Sunday law, which is the shaking that confronts the earth beast (the earthquake), Nebuchadnezzar’s rage and fury is manifested.
Nan “lè” sa a, lènmi Chadrak, Mechak ak Abednego yo te wè yo te refize mak bèt la, epi lè sa a yo te prezante yon demann bay wa a pou egzekite jijman ki te preskri a. Nan “lè” sa a, lwa dimanch lan, ki se soukous la ki vin konfwonte bèt tè a (tranblemanntè a), fè kòlè ak raj Nebikadneza a parèt.
Then Nebuchadnezzar in his rage and fury commanded to bring Shadrach, Meshach, and Abednego. Then they brought these men before the king. Daniel 3:13.
Lè sa a, Nebikadneza, nan gwo kòlè ak raj li, bay lòd pou yo mennen Chadrak, Mechak ak Abèdnego. Lè sa a, yo mennen mesye sa yo devan wa a. Danyèl 3:13.
The persecution that is carried out against God’s two witnesses (Shadrach, Meshach and Abednego), is carried out when they refuse to bow, or as Revelation eleven identifies—they stand upon their feet.
Pèsekisyon ki fèt kont de temwen Bondye yo (Chadrak, Mechak ak Abèdnego), fèt lè yo refize bese tèt yo, oswa jan Revelasyon onz la idantifye sa—yo kanpe sou pye yo.
And after three days and an half the Spirit of life from God entered into them, and they stood upon their feet; and great fear fell upon them which saw them. And they heard 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. Revelation 11:11, 12.
Epi apre twa jou edmi, Lespri lavi ki soti nan Bondye a antre nan yo; yo kanpe sou pye yo; epi yon gwo lakrent tonbe sou moun ki t ap gade yo. Epi yo tande yon gwo vwa soti nan syèl la ki t ap di yo: Monte isit la. Epi yo monte nan syèl la nan yon nwaj; epi lènmi yo te wè yo. Revelasyon 11:11, 12.
Refusing to bow, they stand upon their feet as Ezekiel’s mighty army. They stand when they receive and then proclaim the sealing message that protests the formation of the union of church and state in the United States, and warns of the soon-coming Sunday law, and identifies that God’s retributive judgment is about to be accomplished by Islam of the third Woe. The Midnight Cry message is represented by the “secret” that was revealed to Daniel in chapter two, and when God’s last day people settle into that “truth,” they cannot and will not be shaken by the imminent earthquake.
Refize bese tèt yo, yo kanpe sou pye yo tankou gwo lame Ezèkèl la. Yo kanpe lè yo resevwa epi apre sa yo pwoklame mesaj sele a, ki pwoteste kont fòmasyon inyon legliz ak leta Ozetazini, e ki bay avètisman sou lwa dimanch ki pral vini talè a, epi ki idantifye ke jijman vanjans Bondye a pral akonpli tousuit pa Islam twazyèm Malè a. Mesaj Kri Minwi a reprezante pa “sekrè” ki te revele bay Danyèl nan chapit de a, epi lè pèp Bondye a nan dènye jou yo tabli nan “verite” sa a, yo pa kapab e yo pap souke pa tranblemanntè ki prèt pou rive a.
“The work in Battle Creek is after the same order. The leaders in the sanitarium have mingled with unbelievers, admitting them to their councils, more or less, but it is like going to work with their eyes shut. They lack the discernment to see what is going to break upon us at any time. There is a spirit of desperation, of war and bloodshed, and that spirit will increase until the very close of time. Just as soon as the people of God are sealed in their foreheads—it is not any seal or mark that can be seen, but a settling into the truth, both intellectually and spiritually, so they cannot be moved—just as soon as God’s people are sealed and prepared for the shaking, it will come. Indeed, it has begun already. The judgments of God are now upon the land, to give us warning, that we may know what is coming.” Manuscript Releases, volume 10, 252.
“Travay ki ap fèt nan Battle Creek la se sou menm lòd la. Dirijan yo nan saniteryòm nan melanje ak moun ki pa kwè, yo admèt yo nan konsèy pa yo, plis oswa mwens, men se tankou yo al travay ak je yo fèmen. Yo manke kapasite pou yo disène pou yo wè sa ki pral tonbe sou nou nenpòt kilè. Gen yon lespri dezespwa, lagè ak san koule, e lespri sa a ap ogmante jouk rive nan fen menm tan an. Menm jan pèp Bondye a fin sele sou fwon yo a—se pa okenn sele ni mak moun ka wè, men yon fikse nan laverite a, ni nan lespri ni nan entèlijans, konsa yo pa ka brannen—menm lè pèp Bondye a sele epi pare pou soukous la, li pral vini. An verite, li deja kòmanse. Jijman Bondye yo deja sou peyi a kounye a, pou ban nou avètisman, pou nou ka konnen sa k ap vini an.” Manuscript Releases, volim 10, 252.
The sealing represents a mark that at first cannot be seen by humans, but is thereafter seen by everyone. When God’s people accept the message of the Midnight Cry, that has been represented by the “secret” that was revealed to Daniel in chapter two, they have accepted the “secret” of the image of the beast that leads to the mark of the beast, which brings the judgment of God, which is accomplished through Islam. This takes place at a time where a “spirit of desperation, of war and bloodshed” is increasing. That time is now. It takes place when the leaders of Adventism cannot see due to Laodicean blindness. During the sealing process that is finalized at the Midnight Cry, the seal is impressed upon the foreheads of the wise virgins, but it is unseen. Shadrach, Meshach and Abednego represent those who have settled into the truth as illustrated through their dialogue with Nebuchadnezzar.
So a reprezante yon mak ki, okòmansman, lèzòm pa kapab wè, men apre sa tout moun wè li. Lè pèp Bondye a aksepte mesaj Rèl Minwi a, ki te reprezante pa “sekrè” ki te revele bay Danyèl nan chapit de a, yo aksepte “sekrè” imaj bèt la ki mennen nan mak bèt la, ki pote jijman Bondye a, ki akonpli atravè Islam. Sa rive nan yon tan kote yon “lespri dezespwa, lagè ak san koule” ap ogmante. Tan sa a se kounye a. Sa rive lè dirijan Advantis yo pa kapab wè akòz avègman Laodise a. Pandan pwosesis so a, ki vin finalize nan Rèl Minwi a, so a enprime sou fwon vyèj saj yo, men li pa vizib. Chadrak, Mechak ak Abèdnego reprezante sila yo ki vin byen tabli nan laverite a, jan sa ilistre nan dyalòg yo avèk Nebikadneza.
Nebuchadnezzar spake and said unto them, Is it true, O Shadrach, Meshach, and Abednego, do not ye serve my gods, nor worship the golden image which I have set up? Now if ye be ready that at what time ye hear the sound of the cornet, flute, harp, sackbut, psaltery, and dulcimer, and all kinds of musick, ye fall down and worship the image which I have made; well: but if ye worship not, ye shall be cast the same hour into the midst of a burning fiery furnace; and who is that God that shall deliver you out of my hands? Shadrach, Meshach, and Abednego, answered and said to the king, O Nebuchadnezzar, we are not careful to answer thee in this matter. If it be so, our God whom we serve is able to deliver us from the burning fiery furnace, and he will deliver us out of thine hand, O king. But if not, be it known unto thee, O king, that we will not serve thy gods, nor worship the golden image which thou hast set up. Daniel 3:14–18.
Nebikadneza pran lapawòl, li di yo konsa: Èske sa se vre, o Chadrak, Mechak ak Abèdnego, nou pa sèvi dye pa m yo, ni nou pa adore estati an lò mwen leve a? Kounye a, si nou pare, lè n a tande son kòn, fif, gita, sambik, psaltè, dulsimè ak tout kalite mizik, pou nou tonbe ajenou epi adore estati mwen fè a, sa bon. Men si nou pa adore l, menm lè sa a y ap jete nou nan mitan yon fou dife ki limen byen fò; epi kiyès ki dye sa a ki va delivre nou anba men mwen? Chadrak, Mechak ak Abèdnego reponn, yo di wa a: O Nebikadneza, nou pa bezwen pran prekosyon pou nou reponn ou nan bagay sa a. Si se konsa, Bondye pa nou an, li menm nou sèvi a, gen pouvwa delivre nou anba fou dife ki limen byen fò a, e li va delivre nou anba men ou, o wa. Men menm si li pa fè sa, se pou ou konnen sa, o wa, nou p ap sèvi dye pa w yo, ni nou p ap adore estati an lò ou leve a. Danyèl 3:14–18.
Thereafter the three worthies will manifest the seal of God that can be seen. Only those who first have the seal within that cannot be seen, will be involved with manifesting the seal of God in the time when it must be seen.
Apre sa, twa vanyan sa yo pral manifeste so Bondye a ki ka wè. Se sèlman moun ki an premye gen so a anndan yo, ki pa ka wè, ki pral patisipe nan manifeste so Bondye a nan tan kote li dwe wè.
Then was Nebuchadnezzar full of fury, and the form of his visage was changed against Shadrach, Meshach, and Abednego: therefore he spake, and commanded that they should heat the furnace one seven times more than it was wont to be heated. And he commanded the most mighty men that were in his army to bind Shadrach, Meshach, and Abednego, and to cast them into the burning fiery furnace. Then these men were bound in their coats, their hosen, and their hats, and their other garments, and were cast into the midst of the burning fiery furnace. Therefore because the king’s commandment was urgent, and the furnace exceeding hot, the flame of the fire slew those men that took up Shadrach, Meshach, and Abednego. And these three men, Shadrach, Meshach, and Abednego, fell down bound into the midst of the burning fiery furnace. Then Nebuchadnezzar the king was astonied, and rose up in haste, and spake, and said unto his counsellors, Did not we cast three men bound into the midst of the fire? They answered and said unto the king, True, O king. He answered and said, Lo, I see four men loose, walking in the midst of the fire, and they have no hurt; and the form of the fourth is like the Son of God. Daniel 3:19–25.
Lè sa a, Nebikadneza te plen kòlè, epi figi l te chanje kont Chadrach, Mechak ak Abèdnego; se poutèt sa li pale, li bay lòd pou yo chofe fou a sèt fwa plis pase jan yo te konn chofe l. Epi li bay lòd a gason ki te pi vanyan nan lame li a pou mare Chadrach, Mechak ak Abèdnego, epi pou jete yo nan gwo fou dife k ap boule a. Lè sa a, yo mare mesye sa yo ak rad yo, pantalon yo, chapo yo, ak lòt rad yo, epi yo jete yo nan mitan gwo fou dife k ap boule a. Se poutèt sa, paske lòd wa a te ijan, e fou a te depase nan chalè, flanm dife a touye mesye sa yo ki te mennen Chadrach, Mechak ak Abèdnego monte. Epi twa mesye sa yo, Chadrach, Mechak ak Abèdnego, tonbe mare nan mitan gwo fou dife k ap boule a. Lè sa a, wa Nebikadneza te sezi, li leve prese, li pale epi li di konseye li yo: Èske se pa twa mesye mare nou te jete nan mitan dife a? Yo reponn epi yo di wa a: Se vre, o wa. Li reponn epi li di: Men, mwen wè kat mesye lage, k ap mache nan mitan dife a, epi yo pa blese; epi fòm katriyèm nan sanble ak Pitit Bondye a. Daniel 3:19–25.
The two witnesses, represented by Shadrach, Meshach and Abednego are then lifted up as an ensign, and then the seal will be seen.
De temwen yo, Shadrach, Meshach ak Abednego reprezante yo, apresa y ap leve yo tankou yon banyè, epi lè sa a sele a pral parèt.
“The work of the Holy Spirit is to convince the world of sin, of righteousness and of judgment. The world can only be warned by seeing those who believe the truth sanctified through the truth, acting upon high and holy principles, showing in a high, elevated sense, the line of demarcation between those who keep the commandments of God, and those who trample them under their feet. The sanctification of the Spirit signalizes the difference between those who have the seal of God, and those who keep a spurious rest-day. When the test comes, it will be clearly shown what the mark of the beast is. It is the keeping of Sunday. Those who after having heard the truth, continue to regard this day as holy, bear the signature of the man of sin, who thought to change times and laws. Bible Training School, December 1, 1903.
“Travay Sentespri a se pou konvenk mond lan konsènan peche, konsènan jistis, epi konsènan jijman. Yo pa ka avèti mond lan otreman, eksepte lè yo wè sila yo ki kwè laverite a sanktifye pa laverite a, ap aji selon prensip ki wo ak sen, epi k ap montre, nan yon sans ki wo e elve, liy demakasyon ki separe moun ki kenbe kòmandman Bondye yo ak moun ki pilonnen yo anba pye yo. Sanktifikasyon Lespri a fè parèt aklè diferans ki genyen ant sila yo ki gen sele Bondye a ak sila yo ki obsève yon fo jou repo. Lè eprèv la vini, y ap montre aklè kisa mak bèt la ye. Se obsèvans dimanch. Moun ki, apre yo fin tande laverite a, kontinye konsidere jou sa a kòm yon jou sen, pote siyati nonm peche a, sila a ki te panse pou chanje tan ak lwa yo. Bible Training School, 1ye desanm 1903.”
At the Sunday law, the United States will turn to the United Nations in order to accomplish her prophetic work. She is to deceive the world by those miracles she performs, as represented by the dance of Salome. As she does her dance of deception, the whore of Tyre will be singing her songs, and Nebuchadnezzar’s orchestra will play the music. The United States takes the lead in forcing the world to accept the song, and bow down before the image.
Nan lwa dimanch la, Etazini pral vire bò kote Nasyonzini pou l akonpli travay pwofetik li. Li dwe twonpe mond lan pa mwayen mirak sa yo li fè, jan sa reprezante pa dans Salome a. Pandan l ap fè dans twonpri sa a, pwostitiye Tir la pral ap chante chan li yo, epi òkès Nebikadneza a pral jwe mizik la. Etazini pran latèt nan fòse mond lan aksepte chan an, epi bese tèt devan imaj 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. And he exerciseth all the power of the first beast before him, and causeth the earth and them which dwell therein to worship the first beast, whose deadly wound was healed. And he doeth great wonders, so that he maketh fire come down from heaven on the earth in the sight of men, And deceiveth them that dwell on the earth by the means of those miracles which he had power to do in the sight of the beast; saying to them that dwell on the earth, that they should make an image to the beast, which had the wound by a sword, and did live. And he had power to give life unto the image of the beast, that the image of the beast should both speak, and cause that as many as would not worship the image of the beast should be killed. And he causeth all, both small and great, rich and poor, free and bond, to receive a mark in their right hand, or in their foreheads: And that no man might buy or sell, save he that had the mark, or the name of the beast, or the number of his name. Here is wisdom. Let him that hath understanding count the number of the beast: for it is the number of a man; and his number is Six hundred threescore and six. Revelation 13:11–18.
Apre sa, mwen wè yon lòt bèt k ap monte soti nan tè a; li te gen de kòn tankou yon ti mouton, men li t ap pale tankou yon dragon. Li egzèse tout pouvwa premye bèt la devan li, e li fè tè a ansanm ak moun ki rete sou li adore premye bèt la, sila a ki te gen blesi mòtèl li a geri. Li fè gwo mèvèy, jouk li fè dife desann soti nan syèl la sou tè a devan je lèzòm. Epi li twonpe moun ki rete sou tè a pa mwayen mirak sa yo li te resevwa pouvwa pou l fè devan bèt la; li di moun ki rete sou tè a pou yo fè yon imaj pou bèt la, bèt ki te resevwa blesi epe a epi ki te viv ankò. Li te resevwa pouvwa pou l bay imaj bèt la souf lavi, pou imaj bèt la te kapab pale tou, e pou l fè touye tout moun ki pa t vle adore imaj bèt la. Li fè tout moun, piti kou gran, rich kou pòv, moun lib kou esklav, resevwa yon mak sou men dwat yo oswa sou fwon yo; konsa, pèsonn pa t kapab achte ni vann, eksepte sila a ki te gen mak la, oswa non bèt la, oswa nimewo non li. Men sajès la. Se pou moun ki gen entèlijans kalkile nimewo bèt la, paske se nimewo yon moun li ye; e nimewo li se sis san swasant sis. Revelasyon 13:11–18.
Egypt in the last days represents the world (then governed by the United Nations), but there is a “Woe” (a symbol of Islam), that has been pronounced against those (the United States) that turn to Egypt for help. When the three worthies are thrown into the furnace and become the ensign for the world, the furnace is not actually Nebuchadnezzar’s furnace.
Lè dènye yo, Lejip reprezante mond lan (ki lè sa a ap gouvène pa Nasyonzini), men gen yon “Malè” (yon senbòl Islam) ki te pwononse kont moun sa yo (Etazini) ki vire al chèche èd nan men Lejip. Lè twa diy yo jete nan fou a epi yo vin tounen drapo pou mond lan, fou a pa vrèman fou Nebikadneza a.
Woe to them that go down to Egypt for help; and stay on horses, and trust in chariots, because they are many; and in horsemen, because they are very strong; but they look not unto the Holy One of Israel, neither seek the Lord! Yet he also is wise, and will bring evil, and will not call back his words: but will arise against the house of the evildoers, and against the help of them that work iniquity. Now the Egyptians are men, and not God; and their horses flesh, and not spirit. When the Lord shall stretch out his hand, both he that helpeth shall fall, and he that is holpen shall fall down, and they all shall fail together. For thus hath the Lord spoken unto me, Like as the lion and the young lion roaring on his prey, when a multitude of shepherds is called forth against him, he will not be afraid of their voice, nor abase himself for the noise of them: so shall the Lord of hosts come down to fight for mount Zion, and for the hill thereof. As birds flying, so will the Lord of hosts defend Jerusalem; defending also he will deliver it; and passing over he will preserve it. Turn ye unto him from whom the children of Israel have deeply revolted. For in that day every man shall cast away his idols of silver, and his idols of gold, which your own hands have made unto you for a sin. Then shall the Assyrian fall with the sword, not of a mighty man; and the sword, not of a mean man, shall devour him: but he shall flee from the sword, and his young men shall be discomfited. And he shall pass over to his strong hold for fear, and his princes shall be afraid of the ensign, saith the Lord, whose fire is in Zion, and his furnace in Jerusalem. Isaiah 31:1–9.
Malè pou moun ki desann peyi Lejip pou chèche sekou, ki apiye sou chwal, ki mete konfyans yo nan cha lagè, paske yo anpil, ak nan kavalye yo, paske yo gen anpil fòs; men yo pa leve je yo sou Sen Izrayèl la, ni yo pa chèche Seyè a! Men li menm tou, li saj; li va fè malè vini, e li p ap reprann pawòl li yo; li va leve kont kay moun k ap fè sa ki mal yo, ak kont sekou moun k ap pratike inikite yo. Koulye a, Lejipsyen yo se moun, e se pa Bondye; chwal yo se chè, e se pa lespri. Lè Seyè a va lonje men li, ni sila k ap ede a va tonbe, ni sila y ap ede a va tonbe atè, e yo tout va peri ansanm. Paske men sa Seyè a te di m: Menm jan lyon an ak jenn lyon an ap gwonde sou proi li, lè yo rele yon foul bèje kont li, li p ap pè vwa yo, ni li p ap bese tèt li poutèt bri yo; konsa Seyè dèzame yo va desann pou l goumen pou mòn Siyon an ak pou ti mòn li a. Menm jan zwazo k ap vole, konsa Seyè dèzame yo va pwoteje Jerizalèm; pandan l ap pwoteje li, li va delivre li; pandan l ap pase anlè, li va prezève li. Tounen vin jwenn li, nou menm pitit Izrayèl yo, nou menm ki te revòlte nou byen fon kont li. Paske nan jou sa a, chak moun va jete lwen zidòl ajan li yo ak zidòl lò li yo, ke pwòp men pa nou te fè pou nou kòm yon peche. Lè sa a, Asiryen an va tonbe anba nepe, men se pa nepe yon vanyan gason; e yon nepe, men se pa nepe yon moun òdinè, va devore li; men li va kouri devan nepe a, e jenn gason li yo va vin dekouraje. Li va travèse al nan fò li a poutèt laperèz, e chèf li yo va pè devan drapo a, se sa Seyè a di, li menm ki gen dife li nan Siyon, ak founo li nan Jerizalèm. Ezayi 31:1–9.
Jerusalem is the furnace the world will look to, and they will see four men walking therein.
Jerizalèm se gwo founo kote mond lan pral gade, epi y ap wè kat gason k ap mache ladan l.
Then Nebuchadnezzar came near to the mouth of the burning fiery furnace, and spake, and said, Shadrach, Meshach, and Abednego, ye servants of the most high God, come forth, and come hither. Then Shadrach, Meshach, and Abednego, came forth of the midst of the fire. And the princes, governors, and captains, and the king’s counsellors, being gathered together, saw these men, upon whose bodies the fire had no power, nor was an hair of their head singed, neither were their coats changed, nor the smell of fire had passed on them. Then Nebuchadnezzar spake, and said, Blessed be the God of Shadrach, Meshach, and Abednego, who hath sent his angel, and delivered his servants that trusted in him, and have changed the king’s word, and yielded their bodies, that they might not serve nor worship any god, except their own God. Daniel 3:26–28.
Lè sa a, Nèbikadneza pwoche bò bouch gwo fou dife k ap boule a; li pran lapawòl, li di: Chadrak, Mechak ak Abèdnego, nou menm sèvitè Bondye ki anwo nan syèl la, soti deyò, vini isit la. Lè sa a, Chadrak, Mechak ak Abèdnego soti nan mitan dife a. Epi chèf yo, gouvènè yo, kòmandan yo ak konseye wa a, lè yo te reyini ansanm, yo wè mesye sa yo; sou kò yo dife a pa t gen okenn pouvwa, pa t menm gen yon sèl cheve nan tèt yo ki te boule, rad yo pa t chanje, ni sant dife pa t menm pase sou yo. Lè sa a, Nèbikadneza pran lapawòl, li di: Benediksyon pou Bondye Chadrak, Mechak ak Abèdnego a, ki te voye zanj li a, e ki te delivre sèvitè li yo ki te mete konfyans yo nan li, e ki te chanje pawòl wa a, e ki te livre kò yo, pou yo pa t sèvi ni adore okenn lòt bondye, eksepte pwòp Bondye pa yo a. Danyèl 3:26–28.
Nebuchadnezzar then made another decree. That decree symbolizes the final decree in the last days. He issues a death decree, which in his feeble attempt to lift up the God of heaven, is in actuality the prophetic symbolism of the death decree at the end of the world. Nebuchadnezzar, representing a king at the end of the world, is a symbol of the dragon’s ten kings that commit fornication with the whore of Rome. The next decree in the prophetic scenario is the death decree, and even though Nebuchadnezzar is making a proclamation for his time, he is in actuality representing the last decree of the three-fold union in the last days. That decree is the death decree that is put in force after probation closes, but is never carried out against God’s people.
Apre sa, Nebikadneza fè yon lòt dekrè. Dekrè sa a senbolize dekrè final la nan dènye jou yo. Li pibliye yon dekrè lanmò ki, nan esè fèb li fè pou leve Bondye syèl la anlè, an reyalite se senbòl pwofetik dekrè lanmò a nan fen mond lan. Nebikadneza, ki reprezante yon wa nan fen mond lan, se yon senbòl dis wa dragon an ki fè fònikasyon ak pwostitye Wòm nan. Dekrè ki vin apre a nan senaryo pwofetik la se dekrè lanmò a, epi menm si Nebikadneza ap fè yon pwoklamasyon pou tan pa li a, an reyalite li reprezante dènye dekrè inyon twa-fwa a nan dènye jou yo. Dekrè sa a se dekrè lanmò a yo mete an fòs apre pwobasyon fèmen, men yo pa janm egzekite li kont pèp Bondye a.
Therefore I make a decree, That every people, nation, and language, which speak anything amiss against the God of Shadrach, Meshach, and Abednego, shall be cut in pieces, and their houses shall be made a dunghill: because there is no other God that can deliver after this sort. Then the king promoted Shadrach, Meshach, and Abednego, in the province of Babylon. Daniel 3:29, 30.
Se poutèt sa, mwen bay lòd sa a: Nenpòt pèp, nasyon, oswa lang, ki va pale anyen ki pa kòrèk kont Bondye Chadrak, Mechak, ak Abèdnego yo, y ap dechire yo an moso, epi kay yo ap tounen yon pil fatra; paske pa gen okenn lòt Bondye ki ka delivre konsa. Lè sa a, wa a leve Chadrak, Mechak, ak Abèdnego, nan pwovens Babilòn nan. Danyèl 3:29, 30.
We have now put enough of the first three chapters of Daniel into the record to begin our consideration of the fourth and fifth chapters, which are governed by the prophetic principle of “repeat and enlarge”. Daniel chapter four identifies 1798 and the beginning of the earth beast, and Daniel chapter five identifies the Sunday law, and the end of the earth beast as it speaks as a dragon. The two chapters are to be brought together “line upon line” with the first three chapters in order to build upon the structure of the three angels’ messages. Because of this fact, we will first carefully define the principle of “line upon line”.
Kounye a nou mete ase nan twa premye chapit liv Danyèl la nan dosye a pou nou kòmanse egzamen nou sou katriyèm ak senkyèm chapit yo, ki gouvène pa prensip pwofetik « repete epi elaji ». Danyèl chapit kat idantifye 1798 ak kòmansman bèt ki sòti sou latè a, epi Danyèl chapit senk idantifye lwa dimanch la, ansanm ak fen bèt ki sòti sou latè a lè li pale tankou yon dragon. De chapit sa yo dwe rasanble « liy apre liy » ak twa premye chapit yo pou yo bati sou estrikti mesaj twa zanj yo. Se poutèt reyalite sa a, nou pral anvan tout bagay defini avèk anpil swen prensip « liy apre liy » la.
We will continue in the next article.
N ap kontinye nan atik kap vini an.
“Belshazzar had been given many opportunities for knowing and doing the will of God. He had seen his grandfather Nebuchadnezzar banished from the society of men. He had seen the intellect in which the proud monarch gloried taken away by the One who gave it. He had seen the king driven from his kingdom, and made the companion of the beasts of the field. But Belshazzar’s love of amusement and self-glorification effaced the lessons he should never have forgotten; and he committed sins similar to those that brought signal judgments on Nebuchadnezzar. He wasted the opportunities graciously granted him, neglecting to use the opportunities within his reach for becoming acquainted with truth. ‘What must I do to be saved?’ was a question that the great but foolish king passed by indifferently.” Bible Echo, April 25, 1898.
“Bèlchaza te resevwa anpil okazyon pou l te konnen epi fè volonte Bondye. Li te wè granpapa li, Nebikadneza, yo te mete l deyò nan sosyete moun. Li te wè Entèlijans sila a, nan ki monak ògeye a te pran glwa, te retire pa Sila a ki te ba li l. Li te wè wa a chase soti nan wayòm li, epi yo te fè l tounen konpayon bèt nan chan yo. Men, lanmou Bèlchaza pou amizman ak pou pwòp glorifikasyon li te efase leson li pa t dwe janm bliye yo; epi li te komèt peche ki sanble ak sa yo ki te fè jijman remakab tonbe sou Nebikadneza. Li te gaspiye okazyon yo te avèk gras akòde li yo, li te neglije sèvi ak okazyon ki te nan men li yo pou l te vin konnen verite a. ‘Kisa mwen dwe fè pou m sove?’ se te yon kestyon gran wa a, ki te gwo men moun fou, te pase sou li avèk endiferans.” Bible Echo, 25 avril 1898.