Daniel chapter six, is the third line in the first six chapters of Daniel, which directly presents an illustration of the Sunday law crisis. In chapter three Nebuchadnezzar’s golden image, and the three worthies, represent the ensign which is lifted up, and the entire world beholds.
Danyèl chapit sis la se twazyèm liy nan premye sis chapit Danyèl yo, ki prezante dirèkteman yon ilistrasyon sou kriz lwa dimanch lan. Nan chapit twa a, estati lò Nebikadneza a, ak twa mesye diy yo, reprezante drapo a ki leve anlè, epi tout lemonn ap gade li.
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. Daniel 3:2.
Lè sa a, wa Nebikadneza voye fè rasanble satrap yo, prefè yo, gouvènè yo, jij yo, trezorye yo, konseye yo, majistra yo, ansanm ak tout chèf pwovens yo, pou yo vini nan seremoni konsakrasyon estati wa Nebikadneza te fè leve a. Dànyèl 3:2.
In chapter three, the three worthies refused to bow, and their action brought upon them the persecution of the furnace, whereas Daniel in chapter six, bows three times a day, and his action brought upon him the persecution of the lion’s den. Line upon line, they represent the Sunday law persecution as a decision of worship, that in both cases, has already been determined by the faithful. Those represented by the three and one combination that symbolizes the one hundred and forty-four thousand have settled into the truth before the shaking of persecution arrives.
Nan chapit twa a, twa diyit yo te refize bese tèt yo, epi aksyon yo te fè pèsekisyon founo dife a tonbe sou yo; tandiske Danyèl, nan chapit sis la, bese tèt li twa fwa pa jou, epi aksyon li te fè pèsekisyon twou lyon an tonbe sou li. Liy sou liy, yo reprezante pèsekisyon lwa dimanch lan kòm yon desizyon adorasyon ki, nan toude ka yo, te deja detèmine pa fidèl yo. Moun yo reprezante pa konbinezon twa ak youn nan, ki senbolize san karannkat mil yo, te deja byen tabli nan verite a anvan soukous pèsekisyon an rive.
“Said the angel, ‘Deny self; ye must step fast.’ Some of us have had time to get the truth and to advance step by step, and every step we have taken has given us strength to take the next. But now time is almost finished, and what we have been years learning, they will have to learn in a few months. They will also have much to unlearn and much to learn again. Those who would not receive the mark of the beast and his image when the decree goes forth, must have decision now to say, Nay, we will not regard the institution of the beast.” Early Writings, 68.
“Zanj lan di: ‘Renonse tèt nou; nou dwe fè vit.’ Kèk nan nou te gen tan pou nou resevwa verite a epi pou nou avanse pa etap, e chak etap nou te fè te ban nou fòs pou nou fè pwochen an. Men kounye a tan an prèske fini, e sa nou te pase plizyè ane ap aprann, yo menm yo pral oblije aprann li nan kèk mwa. Yo pral gen anpil bagay tou pou yo dezaprann ak anpil bagay pou yo aprann ankò. Moun ki pa ta resevwa mak bèt la ak estati li lè dekrè a va soti a, dwe gen detèminasyon depi kounye a pou yo di: Non, nou pap respekte enstitisyon bèt la.” Early Writings, 68.
In chapter five, the Sunday law is addressing the end of the earth beast, and the judgment brought by the enemies that came through the wall.
Nan chapit senk, lwa dimanch la ap pale sou fen bèt ki soti sou tè a, ansanm ak jijman lènmi yo te pote lè yo te pase nan miray la.
In that night was Belshazzar the king of the Chaldeans slain. And Darius the Median took the kingdom, being about threescore and two years old. Daniel 5:30, 31.
Nan nwit sa a, yo touye Bèlchaza, wa Kaldeyen yo. Epi Dariyis, Med la, pran wayòm nan, li te gen anviwon swasantdezan. Danyèl 5:30, 31.
In chapter six, the sealing of God’s people, represented by the king’s seal being placed upon the lion’s den is identified.
Nan chapit siz la, yo idantifye sele pèp Bondye a, jan li reprezante pa sele wa a yo mete sou twou lyon an.
And a stone was brought, and laid upon the mouth of the den; and the king sealed it with his own signet, and with the signet of his lords; that the purpose might not be changed concerning Daniel. Daniel 6:17.
Epi yo te pote yon wòch, epi yo mete l sou bouch twou a; epi wa a sele l avèk pwòp bag sele li, ansanm ak bag sele gran chèf li yo, pou desizyon an pa t ka chanje konsènan Dànyèl. Dànyèl 6:17.
The three lines all contribute to the characteristics of the ensign that is lifted up in a cloud, during the hour of the great earthquake in Revelation chapter eleven.
Twa liy yo tout kontribye nan karakteristik drapo a yo leve anlè nan yon nwaj, pandan lè gwo tranblemanntè a nan Revelasyon chapit onz la.
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. Revelation 11:12, 13.
Epi yo tande yon gwo vwa ki soti nan syèl la, ki t ap di yo: Monte isit la. Epi yo monte nan syèl la nan yon nwaj; e lènmi yo te gade yo. E menm lè sa a, te gen yon gwo tranblemanntè; yon dizyèm pati nan vil la tonbe, e nan tranblemanntè a sèt mil moun te mouri; e rès yo te pran gwo laperèz, e yo te bay Bondye syèl la glwa. Revelasyon 11:12, 13.
Daniel chapter six, identifies the sealing of God’s people, but it is more specifically addressing the punishment of the confederacy of the “presidents, the governors, and the princes, the counsellors, and the captains,” that deceived the king into killing Daniel. The deception of the king (a symbol of the state), is a significant prophetic subject, containing several prophetic witnesses. Unlike Nebuchadnezzar in chapter three, or Belshazzar in chapter five, who were both oblivious to Daniel and the three witnesses until after the crisis arrived, Darius’ “preference” for Daniel, in advance of the crisis identifies a different setting for the crisis of the Sunday law.
Danyèl chapit sis la idantifye sele pèp Bondye a, men pi presizeman li pale de pinisyon konfederasyon “prezidan yo, gouvènè yo, prens yo, konseye yo, ak kòmandan yo,” ki te twonpe wa a pou l te touye Danyèl. Twonpri wa a (yon senbòl leta), se yon sijè pwofetik enpòtan, ki gen plizyè temwen pwofetik ladan li. Kontrèman ak Nebikadneza nan chapit twa a, oswa Belchaza nan chapit senk la, ki toude pa t okouran de Danyèl ak twa temwen yo jouk apre kriz la te rive, “preferans” Dariyis pou Danyèl anvan kriz la idantifye yon kontèks diferan pou kriz lwa dimanch lan.
Daniel was “preferred” above the other two presidents, and the three presidents were over the one hundred and twenty princes. Daniel is contrasted primarily with the presidents and princes, and he is favored above the two that form a confederacy of deception represented by five (five foolish virgins).
Danyèl te “pi pito” pase de lòt prezidan yo, e twa prezidan yo te sou sanven prens yo. Danyèl mete an kontrast sitou ak prezidan yo ak prens yo, e yo te bay li favè pi wo pase de lòt yo ki fòme yon konfederasyon twonpri ki reprezante pa senk (senk vyèj sòt yo).
It pleased Darius to set over the kingdom an hundred and twenty princes, which should be over the whole kingdom; And over these three presidents; of whom Daniel was first: that the princes might give accounts unto them, and the king should have no damage. Then this Daniel was preferred above the presidents and princes, because an excellent spirit was in him; and the king thought to set him over the whole realm. Then the presidents and princes sought to find occasion against Daniel concerning the kingdom; but they could find none occasion nor fault; forasmuch as he was faithful, neither was there any error or fault found in him. Then said these men, We shall not find any occasion against this Daniel, except we find it against him concerning the law of his God. Daniel 6:1–5.
Sa te fè Dariyis plezi pou l tabli sou wayòm nan sanven (120) satrap, ki ta gen otorite sou tout wayòm nan; epi sou yo, twa prezidan, pami yo Danyèl te premye a, pou satrap yo te rann yo kont, epi pou wa a pa t sibi okenn pèt. Lè sa a, Danyèl sa a te leve pi wo pase prezidan yo ak satrap yo, paske yon lespri ekselan te nan li; e wa a te gen lide mete l sou tout wayòm nan. Lè sa a, prezidan yo ak satrap yo t ap chèche jwenn yon rezon pou akize Danyèl konsènan zafè wayòm nan; men yo pa t kapab jwenn okenn rezon ni okenn fot, paske li te fidèl; ni yo pa t jwenn okenn erè ni okenn fot nan li. Lè sa a, mesye sa yo di: Nou p ap jwenn okenn rezon pou akize Danyèl sa a, si se pa pou nou jwenn li kont li konsènan lalwa Bondye pa li a. Danyèl 6:1–5.
Darius is being used to illustrate a deception that is carried out against the king, which represents the ten kings (the United Nations), at the end of the world. The deception contributes to the hatred which the ten kings (the United Nations), manifest against the whore (the papacy), which causes them to “make her desolate and naked,” and “eat her flesh, and burn her with fire.”
Y ap sèvi ak Dariyis pou ilistre yon twonpri ki fèt kont wa a, ki reprezante dis wa yo (Nasyonzini), nan fen mond lan. Twonpri sa a kontribye nan rayisman dis wa yo (Nasyonzini) manifeste kont jennès la (papote a), sa ki fè yo “lage l’ san anyen epi toutouni,” epi “manje vyann li, epi boule l’ ak dife.”
And the ten horns which thou sawest upon the beast, these shall hate the whore, and shall make her desolate and naked, and shall eat her flesh, and burn her with fire. For God hath put in their hearts to fulfil his will, and to agree, and give their kingdom unto the beast, until the words of God shall be fulfilled. And the woman which thou sawest is that great city, which reigneth over the kings of the earth. Revelation 17:16–18.
E dis ch cornes ou te wè sou bèt la, yo menm ap rayi pwostitiye a; y ap fè l tounen yon dezè, y ap kite l toutouni, y ap manje chè l, epi y ap boule l ak dife. Paske Bondye mete nan kè yo pou yo akonpli volonte li, pou yo dakò ansanm, epi pou yo bay wayòm pa yo bay bèt la, jiskaske pawòl Bondye yo fin akonpli. E fanm ou te wè a, se gwo lavil sa a ki ap renye sou wa tè a. Revelasyon 17:16–18.
The United Nations (the seventh kingdom), will destroy the papacy, even though they will have just recently given her their kingdom, for they rule for a “short space.”
Nasyonzini yo (setyèm wayòm nan) pral detwi pap la, menm si yo fèk sot bay li wayòm pa yo a, paske yo gouvène sèlman pou yon “ti tan.”
And there are seven kings: five are fallen, and one is, and the other is not yet come; and when he cometh, he must continue a short space. Revelation 17:10.
Epi gen sèt wa yo ye: senk tonbe deja, youn la kounye a, epi lòt la poko vini; e lè l vini, li dwe rete sèlman yon ti tan. Revelasyon 17:10.
At the Sunday law the sixth kingdom of Bible prophecy, the earth beast of Revelation thirteen (the United States), has just finished its reign of the seventy symbolic years, in which the fifth kingdom of Bible prophecy, the sea beast of Revelation thirteen (the papacy), has been forgotten for those seventy symbolic years of Isaiah chapter twenty-three.
Nan lwa dimanch lan, sizyèm wayòm pwofesi biblik la, bèt tè a nan Revelasyon trèz la (Etazini), fèk fini reny li pandan swasanndis ane senbolik yo, kote senkyèm wayòm pwofesi biblik la, bèt lanmè a nan Revelasyon trèz la (papote a), te tonbe nan bliye pandan swasanndis ane senbolik sa yo nan Ezayi chapit venntwa a.
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. Isaiah 23:15–17.
Epi sa pral rive nan jou sa a, Tir va tonbe nan oubli pandan swasanndizan, dapre jou yon sèl wa; apre fen swasanndizan yo, Tir va chante tankou yon pwostitye. Pran yon gita, mache toupatou nan vil la, ou menm pwostitye yo te bliye a; fè bèl melodi, chante anpil chante, pou yo ka sonje ou ankò. Epi sa pral rive apre fen swasanndizan yo, Senyè a va vizite Tir, epi li va tounen nan salè pwostitisyon li, li va fè fònikasyon ak tout wayòm latè yo sou tout sifas tè a. Ezayi 23:15–17.
At the Sunday law the seventh kingdom of Bible prophecy, the ten kings (the United Nations), begins to reign, but only briefly, for the premier king of the ten kings, then begins its work of forcing the entire world to align under the structure of the beast, which is the combination of church and state, and is symbolized as the image of the beast.
Nan lwa dimanch lan, setyèm wayòm pwofesi biblik la, dis wa yo (Nasyonzini an), kòmanse gouvènen, men sèlman pou yon ti tan; paske wa prensipal dis wa yo a lè sa a kòmanse travay li pou fòse lemonn antye aliyen anba estrikti bèt la, ki se inyon legliz ak leta, epi ki senbolize kòm imaj bèt 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. Revelation 13:11–14.
Apre sa, mwen wè yon lòt bèt k ap monte soti nan tè a; li te gen de kòn tankou yon ti mouton, epi li t ap pale tankou yon dragon. Li egzèse tout pouvwa premye bèt la devan li, epi li fè tè a ak tout 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 gen pouvwa fè devan bèt la; li di moun ki rete sou tè a pou yo fè yon imaj pou bèt la, sila a ki te resevwa blesi nepe a epi ki te kontinye viv. Revelasyon 13:11–14.
A primary element of the symbolism of the earth beast (the United States), that begins as a lamb and ends speaking as a dragon, is its speaking. Speaking prophetically identifies an action of the legislative and judicial authorities.
Yon eleman prensipal nan senbolis bèt ki sòti sou tè a (Etazini), ki kòmanse tankou yon ti mouton epi ki fini ap pale tankou yon dragon, se pale li. Nan langaj pwofetik, pale a idantifye yon aksyon otorite lejislatif ak jidisyè yo.
“The speaking of the nation is the action of its legislative and judicial authorities.” The Great Controversy, 443.
«Lè nasyon an pale, se aksyon otorite lejislatif ak jidisyè li yo.» The Great Controversy, 443.
When the United States first spoke as a lamb, it produced the Constitution of the United States, thus establishing a land of refuge for those fleeing the persecution of the papacy and the kings of Europe.
Lè Etazini te pale premye fwa tankou yon ti mouton, li te pwodui Konstitisyon Etazini an, konsa li te etabli yon tè refij pou moun k ap sove anba pèsekisyon papote a ak wa Ewòp yo.
And the earth helped the woman, and the earth opened her mouth, and swallowed up the flood which the dragon cast out of his mouth. Revelation 12:16.
Epi tè a te ede fanm nan, epi tè a louvri bouch li, epi li vale inondasyon an ke dragon an te voye soti nan bouch li. Revelasyon 12:16.
At the end of the seventy symbolic years, the earth beast speaks again, but then as a dragon, as it enforces Sunday worship, which is the mark of papal authority. When the mark of papal authority is enforced, the papacy is remembered, and she is remembered, when the Commandment that was never to be forgotten is made illegal to observe.
Nan fen swasanndizan ane senbolik yo, bèt tè a pale ankò, men lè sa a tankou yon dragon, pandan li fòse adorasyon dimanch, ki se mak otorite papal la. Lè mak otorite papal la fòse, yo sonje papote a, epi yo sonje li, lè Kòmandman ki pa t dwe janm bliye a vin ilegal pou yo obsève li.
Remember the sabbath day, to keep it holy. Six days shalt thou labour, and do all thy work: But the seventh day is the sabbath of the Lord thy God: in it thou shalt not do any work, thou, nor thy son, nor thy daughter, thy manservant, nor thy maidservant, nor thy cattle, nor thy stranger that is within thy gates: For in six days the Lord made heaven and earth, the sea, and all that in them is, and rested the seventh day: wherefore the Lord blessed the sabbath day, and hallowed it. Exodus 20:8–11.
Sonje jou saba a, pou ou kenbe l sen. Pandan sis jou w ap travay, epi w ap fè tout travay ou; men setyèm jou a se saba Senyè a, Bondye ou la. Nan jou sa a, ou pa dwe fè okenn travay, ni ou menm, ni pitit gason ou, ni pitit fi ou, ni sèvitè gason ou, ni sèvant fi ou, ni bèt ou yo, ni etranje ki anndan pòtay ou yo. Paske nan sis jou Senyè a te fè syèl la ak tè a, lanmè a, ak tout sa ki ladan yo, epi li te repoze sou setyèm jou a; se poutèt sa Senyè a te beni jou saba a, e li te mete l apa kòm yon bagay sen. Egzòd 20:8–11.
National apostasy is then followed by national ruin, and the three powers that lead the world to Armageddon join hands.
Lè sa a, apostazi nasyonal la vin swiv pa dega nasyonal, epi twa pisans ki mennen lemonn nan Armagedon mete men ansanm.
“By the decree enforcing the institution of the Papacy in violation of the law of God, our nation will disconnect herself fully from righteousness. When Protestantism shall stretch her hand across the gulf to grasp the hand of the Roman power, when she shall reach over the abyss to clasp hands with Spiritualism, when, under the influence of this threefold union, our country shall repudiate every principle of its Constitution as a Protestant and republican government, and shall make provision for the propagation of papal falsehoods and delusions, then we may know that the time has come for the marvelous working of Satan and that the end is near.” Testimonies, volume 5, 451.
«Pa dekrè ki fè respekte etablisman Pap la an vyolasyon lalwa Bondye a, nasyon nou an ap koupe tèt li nèt ak jistis. Lè Pwotestantis la va lonje men li lòt bò gwo twou ki separe a pou l pran men pouvwa women an, lè li va lonje lòt bò gwo twou san fon an pou l mare men ak Espirityalis, lè, anba enfliyans inyon sa a ki gen twa pati, peyi nou an va rejte tout prensip Konstitisyon li kòm yon gouvènman pwotestan ak repibliken, epi l va pran dispozisyon pou pwopagasyon manti ak twonpri papal yo, lè sa a nou ka konnen tan an rive pou travay mèvèye Satan an, e fen an pwòch.» Testimonies, volim 5, 451.
When “Protestantism” (the United States), “the Roman power” (the Vatican) and “Spiritualism” (the United Nations), join hands at the Sunday law, they begin to lead the world to Armageddon, which is represented as first forcing the world to accept the authority of a one-world government, which consists of church and state, with the church in control of the relationship. The power of the miracles that are employed by the earth beast, not only brings about the fornication of the whore of Tyre with the kings of the earth, but it enforces the “speaking” of the world-wide image of the beast. By prophetic definition this means the one-world government must have a legislative body (located in New York), and a judicial body (located in the Hague).
Lè “Pwotestantis” (Etazini), “pisans women an” (Vatikan an) ak “Espirityalis” (Nasyonzini), bay youn lòt men nan lwa dimanch lan, yo kòmanse mennen mond lan nan Amagedòn, ki reprezante an premye fòse mond lan aksepte otorite yon gouvènman mondyal inik, ki gen ladan legliz ak leta, avèk legliz la k ap kontwole relasyon an. Pisans mirak yo ke bèt ki soti sou tè a sèvi avèk yo, pa sèlman pwovoke fònikasyon pwostitiye Tir la ak wa latè yo, men li fè respekte “pawòl” imaj bèt la sou tout latè. Dapre definisyon pwofetik, sa vle di gouvènman mondyal inik la dwe genyen yon kò lejislatif (ki chita nan New York), ak yon kò jidisyè (ki chita nan La Haye).
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 13:14–18.
Li twonpe moun ki rete sou tè a grasa mirak sa yo li te gen pouvwa fè devan bèt la; li di moun ki rete sou tè a pou yo fè yon imaj pou bèt la, li menm ki te resevwa blesi nepe a, epi ki te kontinye viv. Epi li te gen pouvwa pou bay imaj bèt la lavi, pou imaj bèt la te kapab pale, epi pou l fè touye tout moun ki pa t vle adore imaj bèt la. Li fè tout moun, piti kou gran, rich kou pòv, lib kou esklav, resevwa yon mak sou men dwat yo oswa sou fwon yo; konsa, pèsonn pa t kapab achte ni vann, si li pa t 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, epi nimewo li se sis-san swasant-sis. Revelasyon 13:14–18.
The earth beast (the United States), will deceive the entire world into accepting a worldwide image of the beast, the same image which the United States had formed as it led to and ultimately enforced the Sunday law. It will then empower the one-world government to enforce its laws upon pain of death, and/or economic penalties. The deception of Darius the king, is a symbol of the deception of the kings that is repeatedly identified in prophecy, for as the earth beast begins to force the world to accept the one-world government the argument that is used to force the world to accept the arrangement, is that the power that has angered the nations (Islam), must be opposed with a worldwide war.
Bèt ki sòti sou tè a (Etazini), pral twonpe lemonn antye pou l aksepte yon imaj mondyal bèt la, menm imaj Etazini te fòme a pandan li t ap mennen rive nan lwa dimanch lan epi finalman li te fè respekte l. Apre sa, li pral bay gouvènman yon sèl mond lan pouvwa pou fè respekte lwa li yo anba menas lanmò, epi/oswa penalite ekonomik. Twonpri wa Dariyis la, se yon senbòl twonpri wa yo ke yo idantifye repete nan pwofesi, paske pandan bèt ki sòti sou tè a ap kòmanse fòse lemonn aksepte gouvènman yon sèl mond lan, agiman yo itilize pou fòse lemonn aksepte aranjman sa a, se ke pouvwa ki fache nasyon yo (Islam), dwe jwenn opozisyon atravè yon lagè mondyal.
The United States enforces the mark of papal authority, for the judgments of God had brought such a state of crisis in the United States leading up to the Sunday law, that the solution was offered that by returning to the god of Catholicism, the economic hardships that had been increasing would be ended. Yet at the Sunday law, the enemy that had snuck in under the lower wall, brings the judgment of national ruin.
Etazini fè respekte mak otorite pap la, paske jijman Bondye yo te mennen yon eta kriz konsa nan Etazini ki t ap pwoche rive sou lwa dimanch lan, konsa yo te pwopoze kòm solisyon ke, lè yo retounen vin jwenn dye Katolik la, difikilte ekonomik yo ki t ap ogmante yo t ap fini. Men nan lwa dimanch lan, lènmi an ki te antre anba miray ki pi ba a pote jijman destriksyon nasyonal la.
“And then the great deceiver will persuade men that those who serve God are causing these evils. The class that have provoked the displeasure of Heaven will charge all their troubles upon those whose obedience to God’s commandments is a perpetual reproof to transgressors. It will be declared that men are offending God by the violation of the Sunday sabbath; that this sin has brought calamities which will not cease until Sunday observance shall be strictly enforced; and that those who present the claims of the fourth commandment, thus destroying reverence for Sunday, are troublers of the people, preventing their restoration to divine favor and temporal prosperity. Thus the accusation urged of old against the servant of God will be repeated and upon grounds equally well established: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. As the wrath of the people shall be excited by false charges, they will pursue a course toward God’s ambassadors very similar to that which apostate Israel pursued toward Elijah.” The Great Controversy, 590.
“Epi lè sa, gran twonpè a va konvenk lèzòm ke se moun sa yo k ap sèvi Bondye yo ki lakòz mechanste sa yo. Klas moun ki pwovoke mekontantman Syèl la va mete tout pwoblèm yo sou do moun sa yo ki, pa obeyisans yo anvè kòmandman Bondye yo, se yon repwòch pèmanan pou moun k ap vyole lalwa a. Y ap deklare ke lèzòm ap ofanse Bondye grasa vyolasyon saba dimanch lan; ke peche sa a mennen kalamite ki pap sispann jouk lè obsèvans dimanch lan va enpoze avèk sevèrite; e ke moun ki prezante reklamasyon katriyèm kòmandman an, konsa y ap detwi reverans pou dimanch, se yo menm ki twouble pèp la, ki anpeche retablisman yo nan favè diven ak pwosperite tanporèl. Konsa, akizasyon yo te lanse lontan kont sèvitè Bondye a va repete sou baz ki egalman byen etabli: ‘And it came to pass, when Ahab saw Elijah, that Ahab said unto him, Art thou he that troubleth Israel? And he answered, I have not troubled Israel; but thou, and thy father’s house, in that ye have forsaken the commandments of the Lord, and thou hast followed Baalim.’ 1 Kings 18:17, 18. Menm jan kòlè pèp la va leve anba fo akizasyon, y ap swiv yon demach anvè anbasadè Bondye yo ki sanble anpil ak sa Izrayèl aposta a te swiv anvè Eli.” The Great Controversy, 590.
In the “hour” of “the great earthquake” of Revelation chapter eleven, the “third Woe” of Islam, that is also the Seventh Trumpet then sounds, and it will anger the nations. That anger of the nations against Islam will be used to deceive the world into accepting the same empty promise that had just failed for the earth beast. The empty promise being; that by submitting to the authority of Catholicism, as represented by the mark of papal authority, that the increasing judgments of God would cease. That promise, already proven to be ineffective for the United States, will then be employed as a promise to the panicking world.
Nan “lè” “gwo tranblemanntè” a nan Revelasyon chapit onz la, “twazyèm Malè” Islam nan, ki se tou Setyèm Twonpèt la, ap sonnen lè sa a, e li pral fache nasyon yo. Kòlè sa a nasyon yo pral genyen kont Islam pral sèvi pou twonpe mond lan, pou fè l aksepte menm pwomès vid la ki te fèk echwe pou bèt tè a. Pwomès vid sa a se te sa: lè yo soumèt devan otorite Katolis la, jan mak otorite papal la reprezante l, jijman Bondye yo ki t ap ogmante yo t ap sispann. Pwomès sa a, ki te deja pwouve li pa t efikas pou Etazini, pral sèvi lè sa a kòm yon pwomès pou mond lan ki nan panik.
It will be urged that if the nations of the world would only agree and allow the one-world government to be established for the purpose of addressing the warfare brought by Islam, stability would return. Islam is the power identified in the scriptures that brings every man together against Islam, but that coming together is the ultimate deception of the kings.
Y ap ensiste ke si nasyon yo nan mond lan ta sèlman dakò epi pèmèt gouvènman mondyal inik la tabli nan objektif pou fè fas ak lagè Islam pote a, estabilite t ap retounen. Islam se pisans yo idantifye nan Ekriti yo ki rasanble tout moun ansanm kont Islam, men rasanbleman sa a se dènye twonpri wa yo.
And the angel of the Lord said unto her, Behold, thou art with child, and shalt bear a son, and shalt call his name Ishmael; because the Lord hath heard thy affliction. And he will be a wild man; his hand will be against every man, and every man’s hand against him; and he shall dwell in the presence of all his brethren. Genesis 16:11, 12.
Epi zanj Seyè a di li: Gade, ou ansent, epi w ap fè yon pitit gason, e w ap rele non li Izmayèl; paske Seyè a tande soufrans ou. E li pral yon nonm sovaj; men li va leve kont tout moun, e men tout moun va leve kont li; e li va rete nan prezans tout frè li yo. Jenèz 16:11, 12.
Ishmael is the spiritual father of the religion of Islam. It is true that Mohammed, the father of Islam did not arrive in history until the seventh century, but the ancient literal people are what God uses to represent the spiritual people in the last days.
Izmayèl se papa espirityèl relijyon Islam lan. Se vre, Mohammed, papa Islam lan, pa t parèt nan listwa anvan setyèm syèk la, men pèp ansyen literal la se sa Bondye sèvi pou reprezante pèp espirityèl la nan dènye jou yo.
Thus saith the Lord the King of Israel, and his redeemer the Lord of hosts; I am the first, and I am the last; and beside me there is no God. And who, as I, shall call, and shall declare it, and set it in order for me, since I appointed the ancient people? and the things that are coming, and shall come, let them show unto them. Isaiah 44:6, 7.
Men sa Senyè a, Wa Izrayèl la, ak Redanmtè li a, Senyè dèzame yo: Se mwen ki premye a, e se mwen ki dènye a; epi apa de mwen pa gen okenn Bondye. E kiyès, tankou mwen, ki va rele, ki va deklare sa, epi ki va mete l annòd devan mwen, depi lè mwen te tabli pèp ansyen an? E bagay k ap vini yo, ak sa ki gen pou vini yo, se pou yo fè yo konnen yo. Ezayi 44:6, 7.
Before Ishmael was born, he was named and his prophetic role was identified. His spiritual descendants’ hands would “be against every man, and every man’s hand” will be against “him.” And unlike the foolish teaching of progressive liberalism, the Bible teaches that Ishmael will “dwell in the presence of all his brethren.” They do not assimilate into the culture around them, but rather, many condemn it, protest against it and attack it. The spirit of Ishmael is that “he” would “be a wild man.” The idea that there exists a peaceful class of the Islamic faith is not sustained in God’s Word, nor in the Koran.
Anvan Izmayèl te fèt, yo te bay li non li, e yo te idantifye wòl pwofetik li. Men pitit espirityèl li yo t ap gen men yo “kont tout moun, e men tout moun” t ap leve kont “li.” E kontrèman ak ansèyman sòt liberalis pwogresis la, Bib la anseye ke Izmayèl ap “rete devan tout frè li yo.” Yo pa asimile nan kilti ki antoure yo a; okontrè, anpil ladan yo kondane li, pwoteste kont li, epi atake li. Lespri Izmayèl la se ke “li” t ap “yon nonm sovaj.” Lide ki fè kwè gen yon klas pasifik nan lafwa islamik la pa jwenn sipò ni nan Pawòl Bondye a, ni nan Koran an.
The deception of the two presidents and one hundred and twenty princes in Daniel chapter six, is identifying the deception that is brought upon the ten kings when they are led to believe the purpose and urgency for implementing a one-world government, under the control of Rome, is to address the escalating crisis of the Islamic warfare that is the “third Woe”. Once the image of the beast is set up and empowered to “speak,” the world will find out, too late, that the purposes of the papacy is to address those who uphold the seventh-day Sabbath (Daniel), not the enemy that snuck in through the unguarded southern wall.
Twonpri de prezidan yo ak sanven (120) prens yo nan chapit sis liv Danyèl la, ap idantifye twonpri yo mete sou dis wa yo lè yo mennen yo pou yo kwè ke objektif ak ijans pou mete sou pye yon gouvènman mondyal inik, anba kontwòl Wòm, se pou reponn ak kriz lagè Islamik la k ap vin pi grav la, ki se “twazyèm Malè” a. Lè imaj bèt la fin tabli e yo ba li pouvwa pou li “pale,” mond lan ap dekouvri, twò ta, ke objektif papote a se pou li atake sila yo ki kenbe Saba setyèm jou a (Danyèl), epi non pa lènmi ki te antre an kachèt pa miray sid la ki pa t gen gad sou li.
“God’s word has given warning of the impending danger; let this be unheeded, and the Protestant world will learn what the purposes of Rome really are, only when it is too late to escape the snare. She is silently growing into power. Her doctrines are exerting their influence in legislative halls, in the churches, and in the hearts of men. She is piling up her lofty and massive structures in the secret recesses of which her former persecutions will be repeated. Stealthily and unsuspectedly she is strengthening her forces to further her own ends when the time shall come for her to strike. All that she desires is vantage ground, and this is already being given her. We shall soon see and shall feel what the purpose of the Roman element is. Whoever shall believe and obey the word of God will thereby incur reproach and persecution.” The Great Controversy, 581.
“Pawòl Bondye a te bay avètisman konsènan danje ki prèt pou vini an; si yo pa pran sa an konsiderasyon, mond pwotestan an ap vin konnen ki vrè objektif Wòm yo ye sèlman lè li twò ta pou chape pyèj la. Li ap grandi an silans pou l vin gen pouvwa. Doktrin li yo ap egzèse enfliyans yo nan sal lejislatif yo, nan legliz yo, ak nan kè lèzòm. Li ap anpile gwo estrikti li yo, wo e masif, nan retrè sekrè kote ansyen pèsekisyon li yo pral repete. An kachèt e san yo pa sispèk li, li ap ranfòse fòs li yo pou fè pwòp objektif pa li yo avanse lè lè a va rive pou li frape. Tout sa li vle se yon pozisyon avantaj, e yo deja ap ba li sa. Talè konsa n ap wè epi n ap santi ki objektif eleman women an ye. Nenpòt moun ki va kwè epi obeyi pawòl Bondye a ap, poutèt sa menm, sibi repwòch ak pèsekisyon.” The Great Controversy, 581.
The deception of the United Nations that is carried out by the papacy, that produces the vengeance of their hearts, is often illustrated in the Scriptures, and the story of Darius is a primary example of this truth. It is a deception that is accomplished first in the United States and then repeated upon the world. This truth is identified in the story of Elijah and Jezebel, then again in the story of John the Baptist and Herodias, as well as in the crucifixion of Christ. Islam’s angering of the nations is the ploy employed by the papal power that provides her the vantage ground for attacking Sabbath-keepers all around the world.
Twonpri Nasyonzini, ke papas la met an aksyon, ki pwodui vanjans ki nan kè yo, souvan ilistre nan Ekriti yo, epi istwa Dariyis la se yon egzanp prensipal verite sa a. Se yon twonpri ki akonpli an premye nan Etazini, epi apre sa yo repete l sou lemonn. Verite sa a idantifye nan istwa Eli ak Jezabèl, epi ankò nan istwa Janbatis ak Ewodyad, ansanm ak nan krisifiksyon Kris la. Se pwovokasyon Islam lan fè kont nasyon yo ki se riz pouvwa papal la itilize, ki ba li pozisyon estratejik pou atake moun k ap kenbe jou repo a toupatou sou latè.
The first mention of Islam is the introduction of Ishmael into the Scriptures, and the role identified of Islam at the end of the world that of putting the world into a universal panic so they will accept any proposal as a solution, is what allows the deception to be accomplished. The deception is what motivates the United Nations (the ten kings), to fulfill God’s will, and agree to give their kingdom (the seventh kingdom) unto the papacy (the beast).
Premye mansyon Islam se entwodiksyon Izmayèl nan Ekriti yo, epi wòl yo idantifye pou Islam nan fen mond lan—sa ki se mete lemonn nan yon panik inivèsèl pou yo aksepte nenpòt pwopozisyon kòm yon solisyon—se sa ki pèmèt twonpri a akonpli. Twonpri a se sa ki pouse Nasyonzini (dis wa yo) pou yo akonpli volonte Bondye, epi pou yo dakò bay wayòm pa yo a (setyèm wayòm nan) bay papote a (bèt la).
The deception illustrated by Darius, and the other prophetic lines, includes the role of Islam angering the nations, the ultimate reason the papacy is destroyed by the United Nations, and just as significantly, it identifies the circumstances surrounding the enigma of the eighth kingdom, that is of the seven being put in place as the head of modern Babylon.
Twonpri yo ilistre pa Dariyis la, ansanm ak lòt liy pwofetik yo, gen ladan l wòl Islam nan ki fè nasyon yo fache, rezon final ki fè Nasyonzini detwi pouvwa pap la, epi, ak menm enpòtans lan, li idantifye sikonstans ki antoure mistè wityèm wayòm nan, sa vle di sila a ki soti nan sèt yo, yo mete an plas kòm tèt Babilòn modèn nan.
Daniel in the lion’s den is a very complex prophetic representation, but the understanding is only available when the methodology of “line upon line,” is applied.
Dànyèl nan twou lyon yo se yon reprezantasyon pwofetik ki trè konplèks, men konpreyansyon an vin disponib sèlman lè metodoloji “liy sou liy” la aplike.
We will continue Daniel chapter six in the next article.
N ap kontinye avèk Danyèl chapit sis nan atik kap vini an.
“When we as a people understand what this book means to us, there will be seen among us a great revival.” Testimonies to Ministers, 113.
«Lè nou menm antanke yon pèp nou konprann sa liv sa a vle di pou nou, y ap wè yon gwo revèy nan mitan nou.» Testimonies to Ministers, 113.